Motilal Nehru

Motilal Nehru (Kashmiri/Hindi: मोतीलाल नेहरू) (6 May 1861 – 6 February 1931) was an early Indian independence activist and leader of the Indian National Congress. He was the founder patriarch of India's most powerful political family, the Nehru-Gandhi family.Contents [hide]
1 Early life and education
2 Career
2.1 Political career
3 Nehru report
4 Personal life
5 Death and legacy
6 Family and descendants
7 Works
8 Biographies
9 See also
10 References
11 Further reading

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Early life and education

The family of Motilal Nehru, with him seated in the centre.

The Nehrus originally Kashmiri Pandits from Kashmir, settled in Delhi in the beginning of 18th century, where Motilal Nehru's grandfather, Lakshmi Narayan, became the first lawyer (Vakil) of the East India Company at the Mughal Imperial Court of Delhi. His son Gangadhar, was a police officer in Delhi in 1857, and during the Mutiny, when the British troops began shelling their way into the city, he fled to Agra along with his wife Jeorani and four children. He died here four years later, and three months after his death, his youngest son Motilal was born.

He spent the early part of childhood in Khetri, second largest thikana estate within the princely Jaipur State, now in Rajasthan, where his elder brother, Nandlal was Diwan (Chief Minister). Thereafter in 1870, when Nandlal left his job, qualified as a lawyer and started practicing law at Agra, the family moved with him. Subsequently the High Court shifted base to Allahabad, and the family settled there. [2][1][3][4][5]

He became one of the first generation of young Indians to receive a Western-style college education. He passed the matriculation examination from Kanpur, and went on to attend Muir Central College at Allahabad[1], but failed to appear for the final year B.A. examinations. Later he qualified "Bar at law" from University of Cambridge and then enlisted as a lawyer in the English courts.
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Career

Motilal passed lawyer examination in 1883, started practicing as a lawyer at Kanpur, three years he moved to Allahabad, Uttar Pradesh., as his elder brother Nandlal already had a lucrative practice at the High Court. Here he became a barrister and settled in the city. The following year, in April 1887 his brother Nandlal died at the age of forty-two, leaving behind five sons and two daughters, thus Motilal at the age of 25 became sole bread-winner of the family.[1] Many of Motilal's suits involved civil cases and soon he made a mark for himself in the legal profession of Allahabad. With the success of his practice, in 1900 he bought a large family home in the Civil Lines of the city, rebuilt it and named as Anand Bhavan (lit. Abode of happiness) [1]. In 1909 he reached the pinnacle of his legal career by gaining the approval to appear in the Privy Council of Great Britain. His frequent visits to Europe, angered the Kashmiri Brahmin community as he refused to perform the traditional "prayashchit" or reformation ceremony after crossing the ocean (according to Orthodox Hinduism, one lost his caste after crossing the ocean, and was required to perform certain rites to regain caste). He was the first Chairman of the Board of Directors of The Leader, and a highly influential paper published from Allahabad.[6]

On February 5, 1919 he launched a new daily paper, the Independent, as a counterblast to the well-established local daily paper, the Leader, which was much too moderate for Motilal's taste in 1919.[1]

Nehru was a man of many elitist habits and had a westernized lifestyle. He was one of the moderate, wealthy leaders of the Indian National Congress. Under the influence of Mahatma Gandhi in 1918, Nehru became one of the first to transform his life to exclude western clothes and material goods, adopting a more native Indian lifestyle. To meet the expenses of his large family and large family homes (he built Swaraj Bhavan later), Nehru had to occasionally return to his practice of law.
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Political career

Motilal Nehru twice served as President of the Congress Party, once in Amritsar (1919) and the second time in Calcutta (1928).[1] Elected to preside over the Amritsar Congress (December 1919), Motilal was in the centre of the gathering storm which pulled down many familiar landmarks during the following year. He was the only front rank leader to lend his support to non-cooperation at the special Congress at Calcutta in September 1920.The Calcutta Congress (December 1928) over which Motilal presided was the scene of a head-on clash between those who were prepared to accept Dominion Status and those who would have nothing short of complete independence. A split was averted by a via media proposed by Gandhiji, according to which if Britain did not concede Dominion Status within a year, the Congress was to demand complete independence and to fight for it, if necessary, by launching civil disobedience.[1] He was arrested during the Non-Cooperation Movement. Although initially close to Gandhi, he openly criticized Gandhi's suspension of civil resistance in 1922 due to the murder of policemen by a riotous mob in Chauri Chaura in Uttar Pradesh. Motilal joined the Swaraj Party, which sought to enter the British-sponsored councils.

In 1923, Nehru was elected to the new Central Legislative Assembly of British India in New Delhi and became leader of the Opposition. In that role, he was able to secure the defeat, or at least the delay, of Finance bills and other legislation. He agreed to join a Committee with the object of promoting the recruitment of Indian officers into the Indian Army, but this decision contributed to others going further and joining the Government itself.[7]

In March 1926, Nehru demanded a representative conference to draft a constitution conferring full Dominion status on India, to be and enacted by the parliament. This demand was rejected by the Assembly, and as a result Nehru and his colleagues left the Assembly and returned to the Congress.[7]

The entry of Motilal's glamorous, highly-educated son Jawaharlal Nehru into politics in 1916, started the most powerful and influential Indian political dynasty. When in 1929, Motilal Nehru handed over the Congress presidency to Jawaharlal (Jawaharlal was elected, with Gandhi's backing), it greatly pleased Motilal and Nehru family admirers to see the son take over from his father. Jawaharlal had opposed his father's preference for dominion status, and had not left the Congress Party when Motilal helped found the Swaraj Party.
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Nehru report

Motilal Nehru chaired the famous Nehru Commission in 1928, that was a counter to the all-British Simon Commission. Nehru's Report, the first constitution written by Indians only, conceived a dominion status for India within the Empire, akin to Australia, New Zealand and Canada. It was endorsed by the Congress Party, but rejected by more radical Indians who sought complete independence, and by many Muslims who didn't feel their interests, concerns and rights were properly represented.
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Personal life

Motilal Nehru married Swaroop Rani, a Kashmiri Brahmin. His eldest son Jawaharlal was born in 1889, followed by two daughters, Sarup (later Vijayalakshmi Pandit) and Krishna (later Krishna Hutheesing) born in 1900 and 1907 respectively.
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Death and legacy

Motilal Nehru's age and declining health kept him out of the historic events of 1929-1931, when the Congress adopted complete independence as its goal and when Gandhi launched the Salt Satyagraha. He was arrested and imprisoned with his son; but his health gave way and he was released. In the last week of January 1931 Gandhiji and the Congress Working Committee were released by the Government as a gesture in that chain of events which was to lead to the Gandhi-lrwin Pact. Motilal had the satisfaction of having his son and Gandhiji beside him in his last days. On February 6, 1931 he died.[1]

Motilal Nehru is largely remembered for being the patriarch of India's most powerful political dynasty which has since produced three Prime Ministers. Son of his great-grandson Rahul Gandhi is a Member of Parliament and General Secretary of Congress Party.[8] Also the widow of another great-grandson Sanjay Gandhi, Mrs Maneka Gandhi as well as her son Varun Gandhi are member's of India's Parliament representing the main opposition party, the Bharatiya Janata Party (BJP).

Today there are a number of educational institution named after him, like Motilal Nehru National Institute of Technology, Allahabad, Motilal Nehru College, Delhi, and Motilal Nehru Medical College, Allahabad. A prominent road in Central Delhi is named after him.

Political Economy

Political economy originally was the term for studying production, buying, and selling, and their relations with law, custom, and government, as well as with the distribution of national income and wealth, including through the budget process. Political economy originated in moral philosophy. It developed in the 18th century as the study of the economies of states, polities, hence political economy.

In the late nineteenth century, the term 'economics' came to replace 'political economy', coinciding with publication of an influential textbook by Alfred Marshall in 1890.[1] Earlier, William Stanley Jevons, a proponent of mathematical methods applied to the subject, advocated 'economics' for brevity and with the hope of the term becoming "the recognised name of a science."[2][3]

Today, political economy, where it is not used as a synonym for economics, may refer to very different things, including Marxian analysis, applied public-choice approaches emanating from the Chicago school and the Virginia School, or simply the advice given by economists to the government or public on general economic policy or on specific proposals.[3] A rapidly-growing mainstream literature from the 1970s has expanded beyond the model of economic policy in which planners maximize utility of a representative individual toward examining how political forces affect the choice of policies, especially as to distributional conflicts and political institutions.[4] It is available as an area of study in certain colleges and universities.Contents [hide]
1 Etymology
2 Current approaches
3 Related disciplines
4 See also
5 Notes
6 References
7 Journals
8 External links

Etymology

Originally, political economy meant the study of the conditions under which production or consumption within limited parameters was organized in the nation-states. In this way, political economy expanded the emphasis of economics, which comes from the Greek oikos (meaning "home") and nomos (meaning "law" or "order"); thus political economy was meant to express the laws of production of wealth at the state level, just as economics was the ordering of the home. The phrase économie politique (translated in English as political economy) first appeared in France in 1615 with the well known book by Antoine de Montchrétien: Traité de l’economie politique. French physiocrats, Adam Smith, David Ricardo and German philosopher and social theorist Karl Marx were some of the exponents of political economy. In 1805, Thomas Malthus became England's first professor of political economy, at the East India Company College, Haileybury, Hertfordshire. The world's first professorship in political economy was established in 1763 at the University of Vienna, Austria; Joseph von Sonnenfels was the first tenured professor.

In the United States, political economy first was taught at the College of William and Mary; in 1784 Adam Smith's The Wealth of Nations was a required textbook.[5]

Glasgow University, where Smith was Professor of Logic and Moral Philosophy, changed the name of its Department of Political Economy to the Department of Economics (ostensibly to avoid confusing prospective undergraduates) in academic year 1997–1998, making the class of 1998 the last to be graduated with a Scottish Master of Arts degree in Political Economy.
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Current approaches

In its contemporary meaning, political economy refers to different, but related, approaches to studying economic and political behaviours, ranging from the combination of economics with other fields to the use of different, fundamental assumptions that challenge orthodox economic assumptions:
Political economy most commonly refers to interdisciplinary studies drawing upon economics, law, and political science in explaining how political institutions, the political environment, and the economic system—capitalist, socialist, mixed—influence each other. "Traditional" topics include the influence of elections on the choice of economic policy, determinants of electoral outcomes, the political business cycles,[6] central-bank independence, redistributive conflicts in fiscal policy, and the politics of delayed reforms in developing countries and of excessive deficits. From the late-1990s, the field has expanded to explore such wide-ranging topics as the origins and rate of change of political institutions, and the role of culture in explaining economic outcomes and developments.[4] When more narrowly construed, it analyzes such public policy as monopoly, market protection, institutional corruption,[7] and rent-seeking.[8] A more classical-liberal approach that dates from the 1970s that denotes 'public-choice' theory type approaches which question the benevolence of social planners to maximize the utility of a representative individual and instead stress how political forces affect the choice of policies that may not be so benevolent,
Historians have employed political economy to explore the ways in the past that persons and groups with common economic interests have used politics to effect changes beneficial to their interests.[9]
International Political Economy (IPE) is an interdisciplinary field comprising approaches to international trade and finance, and state policies affecting international trade, i.e. monetary and fiscal policies. In the U.S., these approaches are associated with the journal International Organization, which, in the 1970s, became the leading journal of international political economy under the editorship of Robert Keohane, Peter J. Katzenstein, and Stephen Krasner. They are also associated with the journal The Review of International Political Economy. There also is a more critical school of IPE, inspired by Karl Polanyi's work; two major figures are Susan Strange and Robert W. Cox.[10]
Economists and political scientists often associate the term with approaches using rational choice assumptions, especially game theory and social choice theory, in explaining phenomena beyond economics' standard remit, in which context the term "positive political economy" is common.[11]
Anthropologists, sociologists, and geographers use political economy in referring to the neo-Marxian approaches to development and underdevelopment postulated by André Gunder Frank and Immanuel Wallerstein.
New political economy students treat economic ideologies as the phenomenon to explain, per the traditions of Marxian political economy. Thus, Charles S. Maier suggests that a political economy approach: "interrogates economic doctrines to disclose their sociological and political premises....in sum, [it] regards economic ideas and behavior not as frameworks for analysis, but as beliefs and actions that must themselves be explained."[12] This approach informs Andrew Gamble's The Free Economy and the Strong State (Palgrave Macmillan, 1988), and Colin Hay's The Political Economy of New Labour (Manchester University Press, 1999). It also informs much work published in New Political Economy an international journal founded by Sheffield University scholars in 1996.[13]
Guy Debord agrees: "The commodity's domination was at first exerted over the economy in an occult manner; the economy itself, the material basis of social life, remained unperceived and not understood, like the familiar which is not necessarily known. In a society where the concrete commodity is rare or unusual, money, apparently dominant, presents itself as an emissary armed with full powers who speaks in the name of an unknown force. With the industrial revolution, the division of labor in manufactures, and mass production for the world market, the commodity appears in fact as a power which comes to occupy social life. It is then that political economy takes shape, as the dominant science and the science of domination.

India the superpower

Republic Of India

Several media publications and academics have discussed the Republic of India's potential of becoming a great power or eventually a superpower.[65][66] However, Daniel Lak describes India as the underdog, facing more challenges than advantages, yet it is approaching superpower status. He also mentions that despite the hardships of significant poverty and social inequality, India is overcoming all of this.[67]

Anil Gupta is almost certain that India will become a superpower in the 21st century. As an example, he states that due to India's functional institutions of democracy and its relatively corruption-free society, it will emerge as a desirable, entrepreneurial and resource and energy-efficient superpower in the near future. He predicts that by 2015 India will overtake China to be the fastest growing economy in the world and emerge as a full-fledged economic superpower by 2025. In addition to that, he states, India has the potential to serve as a leading example of how to combine rapid economic growth with fairness towards and inclusion of those at the bottom rungs of the ladder and of efficient resource utilization, especially in energy. [68] In 2010, India overtook China, in GDP growth rate for the first time in the 21st century.[69]

Robyn Meredith claims that both India and China will be superpowers. However, she points out that China is decades ahead of India, and that the average Chinese person is better off than the average Indian person.[70] Amy Chua also adds to this, stating that while India's potential for superpower is great, it still faces many problems such as "pervasive rural poverty, disease-filled urban slums, entrenched corruption, and egregious maternal mortality rates just to name a few". Also like China, India lacks the "pull" for immigrants, and Indians still continue to emigrate in large numbers. However, she notes that India has made tremendous strides to fix this, stating that some of India's achievements, such as working to dismantle the centuries-old caste system and maintaining the world's largest diverse democracy is historically unprecedented.[32]

Parag Khanna believes that India is not, and will not become a superpower for the foreseeable future, lagging decades behind China in both development and strategic appetite.[71] Instead, he believes India will be a key swing state along with Russia.[72] He says that India is "big but not important", has a highly successful professional class, while hundreds of millions of its citizens still live in extreme poverty. It is "almost completely third world".[73] He also writes that it matters that China borders a dozen more countries than India and is not hemmed in by a vast ocean and the world's tallest mountains. China has a loyal diaspora twice the size of India's and enjoys a head start in Asian and African marketplaces.[74] However in a recent article written by Parag Khanna, he now believes that India would become a global power in a multi-polar world and will have a greater influence. He also states that China & India will grow ever stronger, while Europe muddles along. 

Culture of India

Bharatanatyam, one of eight designated classical dance forms of India

India's languages, religions, dance, music, architecture, food and customs differ from place to place within the country, but nevertheless possess a commonality. India is the only country in the world to have so many religions and beliefs. The culture of India is an amalgamation of these diverse sub-cultures spread all over the Indian subcontinent and traditions that are several millennia old.[1]

Regarded by many historians as the "oldest living civilization of Earth", the Indian tradition dates back to 8000 BC[2] and has a continuous recorded history since the time of the Vedas, believed variously to be 3,000 to over 5,500 years ago.[3] Several elements of India's diverse culture — such as Indian religions, yoga and Indian cuisine — have had a profound impact across the world.Contents [hide]
1 Religions and spirituality
1.1 Family
1.2 Marriage
1.3 Namaste
1.4 Festivals
1.5 Names and language
1.6 Animals
2 Cuisine
3 Clothing
4 Languages and literature
4.1 History
4.2 Epics
5 Performing arts
5.1 Dance
5.2 Drama and theatre
5.3 Music
6 Visual arts
6.1 Painting
6.2 Sculpture
6.3 Architecture
7 Sports and Martial arts
7.1 Indian martial arts
8 Popular media
8.1 Television
8.2 Cinema
9 See also
10 References
11 Further reading
12 External links

Religions and spirituality

Close-up of a statue depicting Maitreya at the Thikse Monastery in Ladakh, India. Dharmic religions, such as Hinduism and Buddhism, are indigenous to India.[4]
Main articles: Religion in India and Indian religions

India is the birth place of Hinduism, Buddhism, Jainism and Sikhism, collectively known as Indian religions.[5] Indian religions, also known as Dharmic religions are a major form of world religions along with Abrahamic ones. Today, Hinduism and Buddhism are the world's third- and fourth-largest religions respectively, with over 2 billion followers altogether,[6][7][8] and possibly as many as 2.5 or 2.6 billion followers.[6][9] India is also the birthplace for the Lingayat and Ahmadiyya faiths.

India is one of the most religiously diverse nations in the world, with some of the most deeply religious societies and cultures. Religion still plays a central and definitive role in the life of many of its people.

The religion of 80% of the people is Hinduism. Islam is practiced by around 13% of all Indians.[10] Sikhism, Jainism and especially Buddhism are influential not only in India but across the world. Christianity, Zoroastrianism, Judaism and the Bahá'í Faith are also influential but their numbers are smaller. Despite the strong role of religion in Indian life, atheism and agnostics also have visible influence along with a self-ascribed tolerance to other people.

According to Eugene M. Makar, a respected industry consultant, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society.[11] This is reinforced by the fact that many believe gods and spirits have an integral and functional role in determining their life.[11] Several differences such as religion divide the culture.[11] However, a far more powerful division is the traditional Hindu bifurcation into non-polluting and polluting occupations.[11] Strict social taboos have governed these groups for thousands of years.[11] In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared.[11] Important family relations extend as far as gotra, the mainly patrilinear lineage or clan assigned to a Hindu at birth.[11] In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof.[11] The patriarch often resolves family issues.[11]
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Family
Main articles: Hindu joint family, Arranged marriage in India, and Women in India

A bride during a traditional Hindu wedding ceremony in Punjab.

Family plays a significant role in the Indian culture. For generations, India has had a prevailing tradition of the joint family system. It is a system under which extended members of a family – parents, children, the children’s spouses and their offspring, etc. – live together. Usually, the eldest male member is the head in the joint Indian family system. He makes all important decisions and rules, and other family members abide by them.[citation needed]
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Marriage

For centuries, arranged marriages have been the tradition in Indian society. Even today, the vast majority of Indians have their marriages planned by their parents and other respected family-members, with the consent of the bride and groom. They also demand dowry, which has been outlawed by the Indian government, but Indian society and culture still promotes and maintains it. They get around the prohibition by not letting the authorities know.[12] Arranged matches are made after taking into account factors such as age, height, personal values and tastes, the backgrounds of their families (wealth, social standing), their castes and the astrological compatibility of the couples' horoscopes.

In India, the marriage is thought to be for life,[13] and the divorce rate is extremely low — 1.1% compared with about 50% in the United States.[14] The arranged marriages generally have a much lower divorce rate, although divorce rates have risen significantly in recent years for love marriage.The divorce rates of marriage is increasing nowadays(3.5%)
"Opinion is divided over what the phenomenon means: for traditionalists the rising numbers portend the breakdown of society while, for some modernists, they speak of a healthy new empowerment for women."[15]
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Namaste

Namaste, namaskar or Namaskara or Namaskaram, Vanakkam (Tamil) or Asssalamu alaikum (Urdu / Persian) Sat Shri Akal (Punjabi) is a common spoken greeting or salutation in the Indian subcontinent. Namaskar is considered a slightly more formal version than Namaste but both express deep respect. It is commonly used in India and Nepal by Hindus, Jains, Buddhists and Sikhs, and many continue to use this outside the Indian subcontinent. In Indian and Nepali culture, the word is spoken at the beginning of written or verbal communication. However, the same hands folded gesture is made usually wordlessly upon departure. Taken literally, it means "I bow to you". The word is derived from Sanskrit (namah): to bow, obeisance, reverential salutation, and respect, and (te): "to you". As explained by an Indian scholar, in literal terms Namaste refers to 'That which is of God in me bows to that which is of God in you'.
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Festivals

Radha and gopikas celebrating Holi, known as the "festival of colors".
Main article: Festivals in India

India, being a multi-cultural and multi-religious society, celebrates holidays and festivals of various religions. The four national holidays in India, the Independence Day, the Republic Day, the Gandhi Jayanti,and 1st may are celebrated with zeal and enthusiasm across India. In addition, many states and regions have local festivals depending on prevalent religious and linguistic demographics. Popular religious festivals include the Hindu festivals of Navratri, Diwali, Ganesh Chaturthi, Durga puja, Holi, Rakshabandhan and Dussehra. Several harvest festivals, such as Sankranthi, Pongal and Onam,"Nuakhai" are also fairly popular.

Certain festivals in India are celebrated by multiple religions. Notable examples include Diwali, which is celebrated by Hindus, Sikhs and Jains, and Buddh Purnima, celebrated by Buddhists and Hindus. Islamic festivals, such Eid ul-Fitr, Eid al-Adha and Ramadan, are celebrated by Muslims across India. Sikh Festivals, such as Guru Nanak Jayanti, Baisakhi are celebrated with full fanfare by Sikhs and Hindu. Adding colors to the culture of India, the Dree Festival is one of the tribal festivals of India celebrated by the Apatanis of the Ziro valley of Arunachal Pradesh, which is the easternmost state of India.
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Names and language

Indian names are based on a variety of systems and naming conventions, which vary from region to region. Names are also influenced by religion and caste and may come from the Indian epics. India's population speaks a wide variety of languages.
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Animals

Cows depicted in the decorated goppuram of the Kapaleeshwarar temple in Chennai.
See also: Wildlife of India, Animal husbandry in India, and Cattle in religion

The varied and rich wildlife of India has had a profound impact on the region's popular culture. Common name for wilderness in India is Jungle which was adopted by the British colonialists to the English language. The word has been also made famous in The Jungle Book by Rudyard Kipling. India's wildlife has been the subject of numerous other tales and fables such as the Panchatantra and the Jataka tales.[16]

In Hinduism, the cow is regarded as a symbol of ahimsa (non-violence), mother goddess and bringer of good fortune and wealth.[17] For this reason, cows are revered in Hindu culture and feeding a cow is seen as an act of worship.[18]'
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Cuisine
Main article: Indian cuisine

Uttar Pradeshi thali (platter) with Naan bread, Daal, Raita, Shahi paneer, and Salad.

Kheer is a traditional Indian sweet dish.

The cuisine in India is classified into three major categories. Sattva, Rajas, and Tamas. Satva which stand for balance, Rajas stands for passion, and Tamas stands for indulgence. Food is consumed according to the lifestyle of the person. For example: A King has to be aggressive to defend his country, he would be taking food which would give much passion and that aggressiveness which is required. When a person tries to lead his life in want of self realisaiton, he would prefer a Satvic food or known as Sattvic diet, which would help to keep his mind in balance. Tamasic food or known as Static foods is to be taken only if its required, like consumption of Alcohol. This is the reason why in many Indians try to abstain drinking.

The multiple varieties of Indian cuisine are characterized by their sophisticated and subtle use of many Spices and Herbs. Each family of this cuisine is characterized by a wide assortment of dishes and cooking techniques. Though a significant portion of Indian food is vegetarian, many traditional Indian dishes also include: chicken, goat, lamb, fish, and other meats.

India is known for its love for food and spices, and it plays a role in everyday life as well as in festivals. Indian cuisine varies from region to region, reflecting the varied demographics of the country. Generally, Indian cuisine can be split into 5 categories — northern, southern, eastern, western and north-eastern.

Despite this diversity, some unifying threads emerge. Varied uses of spices are an integral part of food preparation, and are used to enhance the flavor of a dish and create unique flavors and aromas. Cuisine across India has also been influenced by various cultural groups that entered India throughout history, such as the Persians, Mughals, and European colonists. Though the tandoor originated in Central Asia, Indian tandoori dishes, such as chicken tikka made with Indian ingredients, enjoy widespread popularity.[19]

Indian cuisine is one of the most popular cuisines across the globe.[20] In most Indian restaurants outside India the menu does not do justice to the enormous variety of Indian cuisine available - the most common cuisine served on the menu would be Punjabi cuisine ( Chicken Tikka Masala is the national dish of England). There do exist some restaurants serving cuisines from other regions of India, although these are few and far between. Historically, Indian Spices and Herbs were one of the most sought after trade commodities. The Spice trade between India and Europe led to the rise and dominance of Arab traders to such an extent that European explorers, such as Vasco da Gama and Christopher Columbus, set out to find new trade routes with India leading to the Age of Discovery.[21] The popularity of curry, which originated in India, across Asia has often led to the dish being labeled as the "pan-Asian" dish.[22]
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Clothing

Illustration of different styles of Sari & clothing worn by women in India.

Traditional clothing in India greatly varies across different parts of the country and is influenced immensely by local culture, geography and climate. Popular styles of dress include draped garments such as sari for women and dhoti or lungi for men; in addition, stitched clothes such as churidar for women and kurta-pyjama and European-style trousers and shirts for men, are also popular.

In India, a person's social status is perceived to be symbolized by his or her attire. Indian dress etiquette discourages exposure of skin and wearing transparent or tight clothes.[23] Most Indian clothes are made from cotton which is ideal for the region's hot weather.[24] Since India's weather is mostly hot and rainy, majority of Indians wear sandals.[25]

Worn by women on their forehead, the bindi is considered to be a highly auspicious mark in Hindu religion.[26] Traditionally, the red bindi (or sindoor) was worn only by the married Hindu women, but now it has become a part of women's fashion. Some Indian traditions consider the bindi to be representative of the third eye.[27]

India's clothing styles have continuously evolved over the course of the country's history. Ancient Vedic texts mention clothes made from barks and leaves (known as phataka). The 11th century BC Rig-veda mentions dyed and embroidered garments (known as paridhan and pesas respectively) and thus highlights the development of sophisticated garment manufacturing techniques during the Vedic age.[28] In 5th century BC, Greek historian Herodotus describes the richness of the quality of Indian cotton clothes.[29] By 2nd century AD, muslins manufactured in southern India were imported by the Roman Empire and silk cloth was one of the major exports of ancient India along with Indian spices.[30] Stitched clothing in India was developed before 10th century AD and was further popularized in 15th century by Muslim empires in India.[30] Draped clothing styles remained popular with India's Hindu population while the Muslims increasingly adopted tailored garments.[31]

During the British Raj, India's large clothing and handicrafts industry was left paralyzed so as to make place for British industrial cloth. Consequently, Indian independence movement leader Mahatma Gandhi successfully advocated for what he termed as khadi clothing — light colored hand-woven clothes — so as to decrease reliance of the Indian people on British industrial goods.[32] The 1980s was marked by a widespread modification to Indian clothing fashions which was characterized by a large-scale growth of fashion schools in India, increasing involvement of women in the fashion industry and changing Indian attitudes towards multiculturalism. These developments played a pivotal role in the fusion of Indian and Western clothing styles.[33]
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Languages and literature
[edit]
History

Rigveda (padapatha) manuscript in Devanagari, early 19th century. After a scribal benediction ("śrīgaṇéśāyanamaḥ ;; Aum(3) ;;"), the first line has the opening words of RV.1.1.1 (agniṃ ; iḷe ; puraḥ-hitaṃ ; yajñasya ; devaṃ ; ṛtvijaṃ). The Vedic accent is marked by underscores and vertical overscores in red.

Time is always referred as Kaala Chakra in India. In Ancient India the time was divided in Four yugas. The calendar which most Indians follows goes in accordance to this. There by, measuring the dates of Vedas came in later days.

With its oldest core dating back to as early as 1500 BC,[34] the Rigvedic Sanskrit is one of the oldest attestations of any Indo-Iranian language, and one of the earliest attested members of the Indo-European language family, the family which includes English and most European languages.[35] Sanskrit has had a profound impact on the languages and literature of India. Hindi, India's most spoken language, is a "Sanskritized register" of the Khariboli dialect. In addition, all modern Indo-Aryan languages, Munda languages and Dravidian languages, have borrowed many words either directly from Sanskrit (tatsama words), or indirectly via middle Indo-Aryan languages (tadbhava words).[36] Words originating in Sanskrit are estimated to constitute roughly fifty percent of the vocabulary of modern Indo-Aryan languages,[37] and the literary forms of (Dravidian) Telugu, Malayalam and Kannada.[36] Part of the Eastern Indo-Aryan languages, the Bengali language arose from the eastern Middle Indic languages and its roots are traced to the 5th century BC Ardhamagadhi language.[38][39]

Tamil, one of India's major classical languages, descends from Proto-Dravidian languages which was spoken around the third millennium BC in peninsular India. Tamil literature has existed for over two thousand years[40] and the earliest epigraphic records found date from around the third century BC.[41] Another major Dravidian language, Kannada is attested epigraphically from the mid-1st millennium AD, and literary Old Kannada flourished in the 9th to 10th century Rashtrakuta Dynasty. Pre-old Kannada (or Purava HaleGannada) was the language of Banavasi in the early Common Era, the Satavahana and Kadamba periods and hence has a history of over 2000 years.[42][43][44][45] The Ashoka rock edict found at Brahmagiri (dated to 230 BC) has been suggested to contain a word in identifiable Kannada.[46]

According to 2001 India census, Hindi is the most spoken language in India, followed by Bengali, Telugu, Marathi and Tamil.[47] In contemporary Indian literature, there are two major literary awards; these are the Sahitya Akademi Fellowship and the Jnanpith Award. Seven Jnanpith awards each have been awarded in Kannada, six in Hindi, five in Bengali, four in Malayalam, three each in Marathi, Gujarati, Urdu and Oriya and two each in Telugu and Tamil,.[48]
[edit]
Epics

Manuscript illustration of the Battle of Kurukshetra.

The Rāmāyaṇa and the Mahābhārata are the oldest preserved and well-known epics of India. Versions have been adopted as the epics of Southeast Asian countries like Thailand, Malaysia and Indonesia. The Ramayana consists of 24,000 verses in seven books (kāṇḍas) and 500 cantos (sargas),[49] and tells the story of Rama (an incarnation or Avatar of the Hindu preserver-god Vishnu), whose wife Sita is abducted by the demon king of Lanka, Ravana. This epic played a pivotal role in establishing the role of dhárma as a principal ideal guiding force for Hindu way of life.[50] The earliest parts of the Mahabharata text date to 400 BC[50] and is estimated to have reached its final form by the early Gupta period (ca. 4th c. AD).[51] Other regional variations of these, as well as unrelated epics include the Tamil Ramavataram, Kannada Pampa Bharata, Hindi Ramacharitamanasa, and Malayalam Adhyathmaramayanam. In addition to these two great Indian epics, there are five major epics in the classical Tamil language — Silappatikaram, Manimekalai, Civaka-cintamaniand Valayapathi.
[edit]
Performing arts
[edit]
Dance
Main article: Dance in India

Odissi performer from Odisha

Indian dance too has diverse folk and classical forms. Among the well-known folk dances are the bhangra of the Punjab, the bihu of Assam, the chhau of Jharkhand, the Odishi of Orissa, the ghoomar of Rajasthan, the dandiya and garba of Gujarat, the Yakshagana of Karnataka and lavani of Maharashtra and Dekhnni of Goa. Eight dance forms, many with narrative forms and mythological elements, have been accorded classical dance status by India's National Academy of Music, Dance, and Drama. These are: bharatanatyam of the state of Tamil Nadu, kathak of Uttar Pradesh, kathakali and mohiniattam of Kerala, kuchipudi of Andhra Pradesh, manipuri of Manipur, odissi of the state of Odisha and the sattriya of Assam.[52][53]
[edit]
Drama and theatre
Main article: Theatre in India

Indian drama and theatre has a long history alongside its music and dance. Kalidasa's plays like Shakuntala and Meghadoota are some of the older dramas, following those of Bhasa. One of the oldest surviving theatre traditions of the world is the 2,000 year old Kutiyattam of Kerala. It strictly follows the Natya Shastra.[54] Nātyāchārya Māni Mādhava Chākyār is credited for reviving the age old drama tradition from extinction. He was known for mastery of Rasa Abhinaya. He started to perform the Kalidasa plays like Abhijñānaśākuntala, Vikramorvaśīya and Mālavikāgnimitra; Bhasa's Swapnavāsavadatta and Pancharātra; Harsha's Nagananda.[55][56]
[edit]
Music
Main article: Music of India

The music of India includes multiple varieties of religious, classical, folk, popular and pop music.

The oldest preserved examples of Indian music are the melodies of the Samaveda (1000 BC) that are still sung in certain Vedic Śrauta sacrifices; this is the earliest account of Indian musical hymns.[57] It proposed a tonal structure consisting of seven notes, which were named, in descending order, as Krusht, Pratham, Dwitiya, Tritiya, Chaturth, Mandra and Atiswār. These refer to the notes of a flute, which was the only fixed frequency instrument. The Samaveda, and other Hindu texts, heavily influenced India's classical music tradition, which is known today in two distinct styles: Carnatic and Hindustani music. Both the Carnatic music and Hindustani music systems are based on the melodic mode (known as Rāga), sung to a rhythmic cycle (known as Tāla); these principles were refined in the nātyaśāstra (200 BC) and the dattilam (300 AD).[58]

Prominent contemporary Indian musical forms included filmi and Indipop. Filmi refers to the wide range of music written and performed for mainstream Indian cinema, primarily Bollywood, and accounts for more than 70 percent of all music sales in the country.[59] Indipop is one of the most popular contemporary styles of Indian music which is either a fusion of Indian folk, classical or Sufi music with Western musical traditions.[60]
[edit]
Visual arts
Main article: Indian art
[edit]
Painting
Main article: Indian painting

The Jataka tales from Ajanta Caves.

The earliest Indian paintings were the rock paintings of pre-historic times, the petroglyphst it was common for households to paint their doorways or indoor rooms where guests resided.

Cave paintings from Ajanta, Bagh, Ellora and Sittanavasal and temple paintings testify to a love of naturalism. Most early and medieval art in India is Hindu, Buddhist or Jain. A freshly made coloured flour design (Rangoli) is still a common sight outside the doorstep of many (mostly South Indian) Indian homes. Raja Ravi Varma is one the classical painters from medieval India.

Madhubani painting, Mysore painting, Rajput painting, Tanjore painting, Mughal painting are some notable Genres of Indian Art; while Nandalal Bose, M. F. Husain, S. H. Raza, Geeta Vadhera, Jamini Roy and B.Venkatappa[61] are some modern painters. Among the present day artists, Atul Dodiya, Bose Krishnamacnahri, Devajyoti Ray and Shibu Natesan represent a new era of Indian art where global art shows direct amalgamation with Indian classical styles. These recent artists have acquired international recognition. Jehangir Art Gallery, Mumbai, Mysore Palace has on display a few good Indian paintings.
[edit]
Sculpture

The 5th century Buddhist vishvakarma cave at Ellora, Maharashtra.
Main article: Sculpture in India

Marble Sculpture of female, ca 1450, Rajasthan

The first sculptures in India date back to the Indus Valley civilization, where stone and bronze figures have been discovered. Later, as Hinduism, Buddhism, and Jainism developed further, India produced some extremely intricate bronzes as well as temple carvings. Some huge shrines, such as the one at Ellora were not constructed by using blocks but carved out of solid rock.

Sculptures produced in the northwest, in stucco, schist, or clay, display a very strong blend of Indian and Classical Hellenistic or possibly even Greco-Roman influence. The pink sandstone sculptures of Mathura evolved almost simultaneously. During the Gupta period (4th to 6th century) sculpture reached a very high standard in execution and delicacy in modeling. These styles and others elsewhere in India evolved leading to classical Indian art that contributed to Buddhist and Hindu sculpture throughout Southeast Central and East Asia.
[edit]
Architecture
Main article: Architecture of India

Considered to be an "unrivaled architectural wonder",[62] the Taj Mahal in Agra is a prime example of Indo-Islamic architecture.

Indian architecture encompasses a multitude of expressions over space and time, constantly absorbing new ideas. The result is an evolving range of architectural production that nonetheless retains a certain amount of continuity across history. Some of its earliest production are found in the Indus Valley Civilization (2600–1900 BC) which is characterised by well planned cities and houses. Religion and kingship do not seem to have played an important role in the planning and layout of these towns.

During the period of the Mauryan and Gupta empires and their successors, several Buddhist architectural complexes, such as the caves of Ajanta and Ellora and the monumental Sanchi Stupa were built. Later on, South India produced several Hindu temples like Chennakesava Temple at Belur, the Hoysaleswara Temple at Halebidu, and the Kesava Temple at Somanathapura, Brihadeeswara Temple, Thanjavur, the Sun Temple, Konark, Sri Ranganathaswamy Temple at Srirangam, and the Buddha stupa (Chinna Lanja dibba and Vikramarka kota dibba) at Bhattiprolu. Angkor Wat, Borobudur and other Buddhist and Hindu temples indicate strong Indian influence on South East Asian architecture, as they are built in styles almost identical to traditional Indian religious buildings.

The Umaid Bhawan Palace in Rajasthan, one of the largest private residences in the world.[63]

The traditional system of Vaastu Shastra serves as India's version of Feng Shui, influencing town planning, architecture, and ergonomics. It is unclear which system is older, but they contain certain similarities. Feng Shui is more commonly used throughout the world. Though Vastu is conceptually similar to Feng Shui in that it also tries to harmonize the flow of energy, (also called life-force or Prana in Sanskrit and Chi/Ki in Chinese/Japanese), through the house, it differs in the details, such as the exact directions in which various objects, rooms, materials, etc. are to be placed.

With the advent of Islamic influence from the west, Indian architecture was adapted to allow the traditions of the new religion. Fatehpur Sikri, Taj Mahal, Gol Gumbaz, Qutub Minar, Red Fort of Delhi are creations of this era, and are often used as the stereotypical symbols of India. The colonial rule of the British Empire saw the development of Indo-Saracenic style, and mixing of several other styles, such as European Gothic. The Victoria Memorial or the Chhatrapati Shivaji Terminus are notable examples.

Indian architecture has influenced eastern and southeastern Asia, due to the spread of Buddhism. A number of Indian architectural features such as the temple mound or stupa, temple spire or sikhara, temple tower or pagoda and temple gate or torana, have become famous symbols of Asian culture, used extensively in East Asia and South East Asia. The central spire is also sometimes called a vimanam. The southern temple gate, or gopuram is noted for its intricacy and majesty.

Contemporary Indian architecture is more cosmopolitan. Cities are extremely compact and densely populated. Mumbai's Nariman Point is famous for its Art Deco buildings. Recent creations such as the Lotus Temple, and the various modern urban developments of India like Chandigarh, are notable.
[edit]
Sports and Martial arts
Main article: Sports in India

The annual Snake boat race is performed during Onam Celebrations on the Pamba River at Aranmula near Pathanamthitta.

Field Hockey is the national Sport in India, and the India national field hockey team won the 1975 Men's Hockey World Cup and 8 gold, 1 silver and 2 bronze medals at the Olympic games. Cricket is the most popular Sport in India. The India national cricket team won the 1983 Cricket World Cup, the 2011 Cricket World Cup and the 2007 ICC World Twenty20, and shared the 2002 ICC Champions Trophy with Sri Lanka. Domestic competitions include the Ranji Trophy, the Duleep Trophy, the Deodhar Trophy, the Irani Trophy and the Challenger Series. In addition, BCCI conducts the Indian Premier League, a Twenty20 competition.

India is the host of 2010 Commonwealth Games, played in New Delhi. It hosted a spectacular display of Indian culture and heritage to the entire world during the opening ceremony of the games.

Chess is commonly believed to have originated in northwestern India during the Gupta empire,[64][65][66][67] where its early form in the 6th century was known as chaturanga. Other games which originated in India and continue to remain popular in wide parts of northern India include Kabaddi, Gilli-danda, and Kho kho. Traditional southern Indian games include Snake boat race and Kuttiyum kolum.
[edit]
Indian martial arts
Main article: Indian martial arts

Kalarippayattu, one of the oldest and most prominent forms of Indian martial arts.

One of the best known forms of ancient Indian martial arts is the Kalarippayattu from Kerala. This ancient fighting style originated in southern India in 12th century BC and is regarded as one of the oldest surviving martial arts.[68] In this form martial arts, various stages of physical training include ayurvedic massage with sesame oil to impart suppleness to the body (uzichil); a series of sharp body movements so as to gain control over various parts of the body (miapayattu); and, complex sword fighting techniques (paliyankam).[69] Silambam, which was developed around 200 AD, traces its roots to the Sangam period in southern India.[70] Silambam is unique among Indian martial arts because it uses complex footwork techniques (kaaladi), including a variety of spinning styles. A bamboo staff is used as the main weapon.[70] The ancient Tamil Sangam literature mentions that between 400 BC and 600 AD, soldiers from southern India received special martial arts training which revolved primarily around the use of spear (vel), sword (val) and shield (kedaham).[71]

In northern India, the musti yuddha evolved in 1100 AD and focussed on mental, physical and spiritual training.[72] In addition, the Dhanur Veda tradition was an influential fighting arts style which considered the bow and the arrow to be the supreme weapons. The Dhanur Veda was first described in the 5th century BC Viṣṇu Purāṇa[68] and is also mentioned in both of the major ancient Indian epics, the Rāmāyaṇa and Mahābhārata. A distinctive factor of Indian martial arts is the heavy emphasis laid on meditation (dhyāna) as a tool to remove fear, doubt and anxiety.[73]

Indian martial arts techniques have had a profound impact on other martial arts styles across Asia. The 3rd century BC Yoga Sutras of Patanjali taught how to meditate single-mindedly on points located inside one's body, which was later used in martial arts, while various mudra finger movements were taught in Yogacara Buddhism. These elements of yoga, as well as finger movements in the nata dances, were later incorporated into various martial arts.[74] According to some historical accounts, Indian Buddhist monk Bodhidharma was one of the main founders of the Shaolin Kungfu.[75]

Lokpal Bill

The word Lokpal means an ombudsman (Legal Representative) in India. The word has been derived from the Sanskrit words "lok" (people) and "pala" (protector/caretaker). So the word Lokpal means 'care taker of people'.

The first Jan Lokpal Bill was by Shanti Bhushan in 1968 and passed in the 4th Lok Sabha in 1969 but could not get through in the Rajya Sabha. Subsequently, Lokpal bills were introduced in 1971, 1977, 1985, 1989, 1996, 1998, 2001, 2005 and in 2008, yet they were never passed.[1] 42 years after its first introduction, the Lokpal bill is still pending in India.

The Lokpal Bill provides for filing complaints of corruption against the prime minister, other ministers, and MPs with the ombudsman. The Administrative Reforms Commission (ARC) while recommending the constitution of Lokpal was convinced that such an institution was justified not only for removing the sense of injustice from the minds of adversely affected citizens but also necessary to instill public confidence in the efficiency of the administrative machinery. Following this, the Lokpal Bill was for the first time presented during the fourth Lok Sabha in 1968, and was passed there in 1969.

However, while it was pending in the Rajya Sabha, the Lok Sabha was dissolved, and so the bill was not passed at that time. The bill was revived several times in the subsequent years, most recently in 2008. Each time, after the bill was introduced to the house, it was referred to some committee for improvements --- a joint committee of parliament, or a departmental standing committee of the Home Ministry and before the government could take a final stand on the issue, the house was dissolved. Several conspicuous flaws have been cited in the recent draft of the Lokpal Bill. The basic idea of the Lok Pal is borrowed from the office of ombudsman, which has Administrative Reforms Committee of a Lokpal at the Centre, and Lokayukta(s) in the states.

The Jan Lokpal Bill (Citizen's ombudsman Bill) is a draft anti-corruption bill drawn up by prominent civil society activists seeking the appointment of a Jan Lokpal, an independent body that would investigate corruption cases, complete the investigation within a year and envisages trial in the case getting over in the next one year.

Drafted by Justice Santosh Hegde (former Supreme Court Judge and present Lokayukta of Karnataka), Prashant Bhushan (Supreme Court Lawyer) and Arvind Kejriwal (RTI activist), the draft Bill envisages a system where a corrupt person found guilty would go to jail within two years of the complaint being made and his ill-gotten wealth being confiscated. It also seeks power to the Jan Lokpal to prosecute politicians and bureaucrats without government permission.

Retired IPS officer Kiran Bedi and other known people like Swami Agnivesh, Sri Sri Ravi Shankar, Anna Hazare and Mallika Sarabhai are also part of the movement, called India Against Corruption. Its website describes the movement as "an expression of collective anger of people of India against corruption. We have all come together to force/request/persuade/pressurize the Government to enact the Jan Lokpal Bill. We feel that if this Bill were enacted it would create an effective deterrence against corruption."

Anna Hazare, anti-corruption crusader, began a fast-unto-death, demanding that this bill, drafted by the civil society, be adopted. The website of the India Against Corruption movement calls the Lokpal Bill of the government an "eyewash" and has on it a critique of that government Bill. It also lists the difference between the Bills drafted by the government and civil society.

A look at the salient features of Jan Lokpal Bill:

1. An institution called LOKPAL at the centre and LOKAYUKTA in each state will be set up

2. Like Supreme Court and Election Commission, they will be completely independent of the governments. No minister or bureaucrat will be able to influence their investigations.

3. Cases against corrupt people will not linger on for years anymore: Investigations in any case will have to be completed in one year. Trial should be completed in next one year so that the corrupt politician, officer or judge is sent to jail within two years.

4. The loss that a corrupt person caused to the government will be recovered at the time of conviction.

5. How will it help a common citizen: If any work of any citizen is not done in prescribed time in any government office, Lokpal will impose financial penalty on guilty officers, which will be given as compensation to the complainant.

6. So, you could approach Lokpal if your ration card or passport or voter card is not being made or if police is not registering your case or any other work is not being done in prescribed time. Lokpal will have to get it done in a month's time. You could also report any case of corruption to Lokpal like ration being siphoned off, poor quality roads been constructed or panchayat funds being siphoned off. Lokpal will have to complete its investigations in a year, trial will be over in next one year and the guilty will go to jail within two years.

7. But won't the government appoint corrupt and weak people as Lokpal members? That won't be possible because its members will be selected by judges, citizens and constitutional authorities and not by politicians, through a completely transparent and participatory process.

8. What if some officer in Lokpal becomes corrupt? The entire functioning of Lokpal/ Lokayukta will be completely transparent. Any complaint against any officer of Lokpal shall be investigated and the officer dismissed within two months.

9. What will happen to existing anti-corruption agencies? CVC, departmental vigilance and anti-corruption branch of CBI will be merged into Lokpal. Lokpal will have complete powers and machinery to independently investigate and prosecute any officer, judge or politician.

10. It will be the duty of the Lokpal to provide protection to those who are being victimized for raising their voice against corruption.

Fundamental duties
To judge the cases and make jurisdictions against corruption cases with the Lokpal.
To judge whether a case is legal or whether a fake complaint has been made.
To potentially impose fines on a fake complaint, or even a short span of jail time, if the case is not proved to be legally true.

Anna Hazare, a Gandhian rights activist, had started a fast unto death at Jantar Mantar in New Delhi demanding the passing of the bill. Hazare called off his hunger strike on the 9th of April, 2011 bringing to an end his 98-hour protest after the government issued a gazette notification constituting a 10-member Joint Committee of government ministers and civil society activists, including him, to draft a bill for the creation of an effective Lokpal. Thousands of people from all over India, especially the youth, supported Anna Hazare's cause by candle light marches and online campaigns through social media.

Recently Yoga guru, Swami Ramdev, was on a fast for this cause for 9 consecutive days from 4 June - 12 June 2011. He wanted the Government of India to accept various demands which mainly included those related to the Lokpall bill.

Anna Hazare on the 8th of June, 2011, declared that he will restart his fast unto death on the 16th of August if the Lokpal bill is not passed by the Parliament of India by 15 August, which is the Independence Day of India.[2] On the 16th of June, the civil society reported that only 15 points of total 71 that they recommended have been agreed to by the Joint Committee consisting of five central ministers. Following differences with the Civil Society, the team of five central ministers decided to forward two drafts of the Lokpal Bill to the Cabinet, one from each side.Anticipating some sort of police action against his fast intended on August 16, social activist Anna Hazare said he would move the Supreme Court to prevent any situation similar to the police crackdown on Baba Ramdev and his supporters at Ramlila Maidan.

“The government said, ‘we will suppress the agitation of Anna Hazare as had been done in the case of Ramdev’. Is this democracy or autocracy? You cannot suppress.... That is why we will go to the Supreme Court tomorrow,” Hazare told reporters here-“The Constitution has given right to every citizen to lodge a protest. We will launch the agitation from August 16,” he added

Legend of Netaji

Subhas Chandra Bose
From Wikipedia, the free encyclopedia Subhash Chandrihsda Bose
সুভাষ চন্দ্র বসু
Shubhash Chôndro Boshu

Subhash Chandra Bose in his uniform
Born 23 January 1897
Cuttack, Orissa, British India
Died 18 August 1945 (aged 48) (presumed)
Taiwan
Nationality Indian
Other names Netaji
Alma mater University of Calcutta
University of Cambridge
Known for Prominent Figure of Indian independence movement activism and reorganizing and leading the Indian National Army in World War II
Title Head of Azad Hind
Ceremonial chief of Indian National Army
Political party Indian National Congress, Forward Bloc
Religion Hinduism
Spouse Emilie Schenkl
Children Anita Bose Pfaff
Parents Janakinath Bose
Prabhavati Devi


Subhas Chandra Bose (Bengali: সুভাষ চন্দ্র বসু; pronounced [Shubhash Chôndro Bosh]; Hindi: नेताजी सुभाषचन्द्र बोस, 23 January 1897 – 18 August 1945 (presumed)) known by name Netaji (Hindi: "Respected Leader") was an Indian revolutionary who led an Indian national political and military force against Britain and the Western powers during World War II. Bose was one of the most prominent leaders in the Indian independence movement and is a legendary figure in India today. Bose was born on 23 January 1897 in Cuttack, Orissa to Janakinath Bose and Prabhabati Debi.

He is presumed to have died 18 August 1945. However, no actual evidence of his death on that day has been authenticated and many committees were set up by the government of India to investigate his death.[1][2]Contents [hide]
1 Ideology and philosophy
2 Early life
3 National politics
4 Escape from British India to Germany & Japan
5 Taking over leadership of Azad Hind Fauj and later events
6 Disappearance and alleged death
6.1 Mysterious monk
7 Personal life
8 Political phillosophy
9 Bose's foreign policy - an analysis
10 Bose's legacy
11 Bose's chair at Red Fort
12 Artistic depictions of Bose
13 See also
14 Notes
15 Further reading
16 External links

[edit]
Ideology and philosophy

Bose advocated complete unconditional independence for India, whereas the All-India Congress Committee wanted it in phases, through Dominion status. Finally at the historic Lahore Congress convention, the Congress adopted Purna Swaraj (complete independence) as its motto. Bhagat Singh's martyrdom and the inability of the Congress leaders to save his life infuriated Bose and he started a movement opposing the Gandhi-Irwin Pact. He was imprisoned and expelled from India. Defying the ban, he came back to India and was imprisoned again.

Bose was elected president of the Indian National Congress for two consecutive terms, but had to resign from the post following ideological conflicts with Mohandas K. Gandhi and after openly attacking the Congress' foreign and internal policies. Bose believed that Gandhi's tactics of non-violence would never be sufficient to secure India's independence, and advocated violent resistance. He established a separate political party, the All India Forward Bloc and continued to call for the full and immediate independence of India from British rule. He was imprisoned by the British authorities eleven times. His famous motto was: "Give me blood and I will give you freedom" (तुम मुझे खून दो; मैं तुम्हें आज़ादी दूँगा).

His stance did not change with the outbreak of the Second World War, which he saw as an opportunity to take advantage of British weakness. At the outset of the war, he left India, travelling to the Soviet Union, Nazi Germany and Imperial Japan, seeking an alliance with each of them to attack the British government in India. With Imperial Japanese assistance, he re-organised and later led the Azad Hind Fauj or Indian National Army (INA), formed with Indian prisoners-of-war and plantation workers from British Malaya, Singapore, and other parts of Southeast Asia, against British forces. With Japanese monetary, political, diplomatic and military assistance, he formed the Azad Hind Government in exile, and regrouped and led the Indian National Army in failed military campaigns against the allies at Imphal and in Burma.

His political views and the alliances he made with Nazi and other militarist regimes at war with Britain have been the cause of arguments among historians and politicians, with some accusing him of fascist sympathies, while others in India have been more sympathetic towards the realpolitik that guided his social and political choices. He is presumed to have died on 18 August 1945 in a plane crash in Taiwan, though the evidence for his death in such an accident has not been universally accepted (see below).
[edit]
Early life

Subhash Chandra Bose was born in a Bengali Kayasth family on January 23, 1897 in Cuttack, Orissa, to Janakinath Bose, an advocate and Prabhavati Devi. He was the ninth child of a total of fourteen siblings. He studied in an Anglo school [Stewart School] at Cuttack until the sixth standard and then shifted to Ravenshaw Collegiate School. From there he went to the Presidency College where he studied briefly. His nationalistic temperament came to light when he was expelled for assaulting Professor Oaten for his anti-India comments. Bose later topped the matriculation examination of Calcutta province in 1911 and passed his B.A. in 1918 in philosophy from the Scottish Church College under University of Calcutta.

Bose went to study in Fitzwilliam Hall of the University of Cambridge, and matriculated, that is formally enrolled in the Cambridge University, on 19 November 1919. He was a non-collegiate student. He studied Philosophy for Moral Sciences Tripos, as the honours BA is known. He was awarded a third class pass in the examinations for Part I of this tripos in 1921. He graduated BA on 4 November 1922.[3]

His high score in the Civil Service examinations meant an almost automatic appointment. He then took his first step as a revolutionary and resigned the appointment on the premise that the "best way to end a government is to withdraw from it". At the time, Indian nationalists were shocked and outraged because of the Amritsar massacre and the repressive Rowlatt legislation of 1919. Returning to India, Bose wrote for the newspaper Swaraj and took charge of publicity for the Bengal Provincial Congress Committee. His mentor was Chittaranjan Das who was a spokesman for aggressive nationalism in Bengal. In the year 1923, he was elected the President of All India Youth Congress and also the Secretary of Bengal State Congress. He was also Editor of the newspaper "Forward", founded by Deshabandhu. Bose worked as the CEO of the municipal corporation of Calcutta for Das when the latter was elected mayor of Calcutta in 1924. In a roundup of nationalists in 1925, Bose was arrested and sent to prison in Mandalay, where he contracted tuberculosis.
[edit]
National politics
Main article: All India Forward Bloc

Mohandas K. Gandhi at the Indian National Congress annual meeting in 1938 when Subhas Chandra Bose was President of Congress party.

In 1927, after being released from prison, Bose became general secretary of the Congress party and worked with Jawaharlal Nehru for independence. Again Bose was arrested and jailed for civil disobedience; this time he emerged to become Mayor of Calcutta in 1930. During the mid-1930s Bose travelled in Europe, visiting Indian students and European politicians, including Mussolini. He observed party organization and saw communism and fascism in action.[4] By 1938 Bose had become as leader of national stature and agreed to accept nomination as Congress president.

He stood for unqualified Swaraj (self-dependence), including the use of force against the British. This meant a confrontation with Mohandas Gandhi, who in fact opposed Bose's presidency, splitting the Indian National Congress party. Bose attempted to maintain unity, but Gandhi advised Bose to form his own cabinet. The rift also divided Bose and Nehru. Bose appeared at the 1939 Congress meeting on a stretcher. Though he was elected president again, over Gandhi's preferred candidate Pattabhi Sitaramayya. U. Muthuramalingam Thevar strongly supported Bose in the intra-Congress dispute. Thevar mobilised all south India votes for Bose. However, due to the manoeuvrings of the Gandhi-led clique in the Congress Working Committee, Bose found himself forced to resign from the Congress presidency. His uncompromising stand finally cut him off from the mainstream of Indian nationalism. Bose then organized the Forward Bloc on June 22, aimed at consolidating the political left, but its main strength was in his home state, Bengal. U Muthuramalingam Thevar, who was disillusioned by the official Congress leadership which had not revoked the Criminal Tribes Act (CTA), joined the Forward Bloc. When Bose visited Madurai on September 6, Thevar organised a massive rally as his reception.

Bose advocated the approach that the political instability of war-time Britain should be taken advantage of—rather than simply wait for the British to grant independence after the end of the war (which was the view of Gandhi, Jawaharlal Nehru and a section of the Congress leadership at the time). In this, he was influenced by the examples of Italian statesmen Giuseppe Garibaldi and Giuseppe Mazzini.

His correspondence reveals that despite his clear dislike for British subjugation, he was deeply impressed by their methodical and systematic approach and their steadfastly disciplinarian outlook towards life. In England, he exchanged ideas on the future of India with British Labour Party leaders and political thinkers like Lord Halifax, George Lansbury, Clement Attlee, Arthur Greenwood, Harold Laski, J.B.S. Haldane, Ivor Jennings, G.D.H. Cole, Gilbert Murray and Sir Stafford Cripps . He came to believe that a free India needed socialist authoritarianism, on the lines of Turkey's Kemal Atatürk, for at least two decades. Bose was refused permission by the British authorities to meet Mr. Atatürk at Ankara for political reasons. During his sojourn in England, only the Labour Party and Liberal politicians agreed to meet with Bose when he tried to schedule appointments. Conservative Party officials refused to meet Bose or show him courtesy because he was a politician coming from a colony. In the 1930s leading figures in the Conservative Party had opposed even Dominion status for India. It was during the Labour Party government of 1945–1951, with Attlee as the Prime Minister, that India gained independence.

On the outbreak of war, Bose advocated a campaign of mass civil disobedience to protest against Viceroy Lord Linlithgow's decision to declare war on India's behalf without consulting the Congress leadership. Having failed to persuade Gandhi of the necessity of this, Bose organized mass protests in Calcutta calling for the 'Holwell Monument' commemorating the Black Hole of Calcutta, which then stood at the corner of Dalhousie Square, to be removed.[5] He was thrown in jail by the British, but was released following a seven-day hunger strike. Bose's house in Calcutta was kept under surveillance by the Central Bureau of Investigation (CBI)[citation needed], but their vigilance left a good deal to be desired. With two court cases pending, he felt the British would not let him leave the country before the end of the war.
[edit]
Escape from British India to Germany & Japan

This set the scene for Bose's escape to Germany, via Afghanistan and the Soviet Union. A few days before his escape, he sought solitude and on this pretext avoided meeting British guards and grew a beard and on the night of his escape he dressed as a Pathan to avoid being identified. Bose escaped from under British surveillance at his house in Calcutta. On January 19, 1941, accompanied by his nephew Sisir K. Bose in a car that is now at display at his Calcutta home.[6][7]

He journeyed to Peshawar with the help of the Abwehr, where he was met by Akbar Shah, Mohammed Shah and Bhagat Ram Talwar. Bose was taken to the home of Abad Khan, a trusted friend of Akbar Shah's. On 26 January 1941, Bose began his journey to reach Russia through India's North West frontier with Afghanistan. For this reason, he enlisted the help of Mian Akbar Shah, then a Forward Bloc leader in the North-West Frontier Province. Shah had been out of India en route to the Soviet Union, and suggested a novel disguise for Bose to assume. Since Bose could not speak one word of Pashto, it would make him an easy target of Pashto speakers working for the British. For this reason, Shah suggested that Bose act deaf and dumb, and let his beard grow to mimic those of the tribesmen. Bose's guide Bhagat Ram Talwar, unknown to him, was a Soviet agent.[6][7][8]

Supporters of the Aga Khan III helped him across the border into Afghanistan where he was met by an Abwehr unit posing as a party of road construction engineers from the Organization Todt who then aided his passage across Afghanistan via Kabul to the border with Soviet Russia. After assuming the guise of a Pashtun insurance agent ("Ziaudddin") to reach Afghanistan, Bose changed his guise and traveled to Moscow on the Italian passport of an Italian nobleman "Count Orlando Mazzotta". From Moscow, he reached Rome, and from there he traveled to Germany.[6][7][9] Once in Russia the NKVD transported Bose to Moscow where he hoped that Russia's traditional enmity to British rule in India would result in support for his plans for a popular rising in India. However, Bose found the Soviets' response disappointing and was rapidly passed over to the German Ambassador in Moscow, Count von der Schulenburg. He had Bose flown on to Berlin in a special courier aircraft at the beginning of April where he was to receive a more favorable hearing from Joachim von Ribbentrop and the Foreign Ministry officials at the Wilhelmstrasse.[6][7][10]

In Germany, he instituted the Special Bureau for India under Adam von Trott zu Solz, broadcasting on the German-sponsored Azad Hind Radio. He founded the Free India Center in Berlin, and created the Indian Legion (consisting of some 4500 soldiers) out of Indian prisoners of war who had previously fought for the British in North Africa prior to their capture by Axis forces. The Indian Legion was attached to the Wehrmacht, and later transferred to the Waffen SS. Its members swore the following allegiance to Hitler and Bose: "I swear by God this holy oath that I will obey the leader of the German race and state, Adolf Hitler, as the commander of the German armed forces in the fight for India, whose leader is Subhash Chandra Bose". This oath clearly abrogates control of the Indian legion to the German armed forces whilst stating Bose's overall leadership of India. He was also, however, prepared to envisage an invasion of India via the USSR by Nazi troops, spearheaded by the Azad Hind Legion; many have questioned his judgment here, as it seems unlikely that the Germans could have been easily persuaded to leave after such an invasion, which might also have resulted in an Axis victory in the War.[9]

In all 3,000 Indian prisoners of war signed up for the Free India Legion. But instead of being delighted, Bose was worried. A left-wing admirer of Russia, he was devastated when Hitler's tanks rolled across the Soviet border. Matters were worsened by the fact that the now-retreating German army would be in no position to offer him help in driving the British from India. When he met Hitler in May 1942 his suspicions were confirmed, and he came to believe that the Nazi leader was more interested in using his men to win propaganda victories than military ones. So, in February 1943, Bose turned his back on his legionnaires and slipped secretly away aboard a submarine bound for Japan. This left the men he had recruited leaderless and demoralized in Germany.[9][11]

Bose spent almost three years in Berlin, Germany from 1941 until 1943, during which he married Emilie Schenkl and a daughter Anita Bose Pfaff was born to them in 1942.

The crew of the Japanese submarine I-29 after the rendezvous with the German submarine U-180 300 sm southeast from Madagascar. At bottom left is the Indian nationalist Subhash Chandra Bose. Date : 28 April 1943

After being disillusioned that Germany could be of any help in liberating India, in 1943 he left for Japan. He traveled by the German submarine U-180 around the Cape of Good Hope to Imperial Japan (via Japanese submarine Japanese submarine I-29). This was the only civilian transfer between two submarines of two different Navies in World War II.[6][7]
[edit]
Taking over leadership of Azad Hind Fauj and later events
Main articles: Azad Hind Fauj and Arzi Hukumat-e-Azad Hind

The Indian National Army (INA) was originally founded by Capt Mohan Singh in Singapore in September 1942 with Japan's Indian POWs in the Far East. This was along the concept of—and with support of—what was then known as the Indian Independence League, headed by expatriate nationalist leader Rash Behari Bose. The first INA was however disbanded in December 1942 after disagreements between the Hikari Kikan and Mohan Singh, who came to believe that the Japanese High Command was using the INA as a mere pawn and propaganda tool. Mohan Singh was taken into custody and the troops returned to the prisoner-of-war camp. However, the idea of a liberation army was revived with the arrival of Subhas Chandra Bose in the Far East in 1943. In July, at a meeting in Singapore, Rash Behari Bose handed over control of the organization to Subhas Chandra Bose. Bose was able to reorganize the fledgling army and organize massive support among the expatriate Indian population in south-east Asia, who lent their support by both enlisting in the Indian National Army, as well as financially in response to Bose's calls for sacrifice for the national cause. At its height it consisted of some 85,000[citation needed] regular troops, including a separate women's unit, the Rani of Jhansi Regiment (named after Rani Lakshmi Bai) headed by Capt. Lakshmi Swaminathan, which is seen as a first of its kind in Asia.[12][13]

Even when faced with military reverses, Bose was able to maintain support for the Azad Hind movement. Spoken as a part of a motivational speech for the Indian National Army at a rally of Indians in Burma on July 4, 1944, Bose's most famous quote was "Give me blood, and I shall give you freedom!" In this, he urged the people of India to join him in his fight against the British Raj. Spoken in Hindi, Bose's words are highly evocative. The troops of the INA were under the aegis of a provisional government, the Azad Hind Government, which came to produce its own currency, postage stamps, court and civil code, and was recognised by nine Axis states—Germany, Japan, Italy, the Independent State of Croatia, Wang Jingwei regime in Nanjing, China, a provisional government of Burma, Manchukuo and Japanese-controlled Philippines. Recent researches have shown that the USSR too had recognised the "Provisional Government of Free India". Of those countries, five were authorities established under Axis occupation. This government participated in the so-called Greater East Asia Conference as an observer in November 1943.

Greater East Asia Conference in November 1943, Participants Left to right: Ba Maw, Zhang Jinghui, Wang Jingwei, Hideki Tōjō, Wan Waithayakon, José P. Laurel, Subhas Chandra Bose

The INA's first commitment was in the Japanese thrust towards Eastern Indian frontiers of Manipur. INA's special forces, the Bahadur Group, were extensively involved in operations behind enemy lines both during the diversionary attacks in Arakan, as well as the Japanese thrust towards Imphal and Kohima, along with the Burmese National Army led by Ba Maw and Aung San.

Japanese also took possession of Andaman and Nicobar Islands in 1942 and a year later, the Provisional Government and the INA were established in the Andaman and Nicobar Islands with Lt Col. A.D. Loganathan appointed its Governor General. The islands were renamed Shaheed (Martyr) and Swaraj (Independence). However, the Japanese Navy remained in essential control of the island's administration. During Bose's only visit to the islands in early 1944, when he was carefully screened from the local population by the Japanese authorities, who at that time were torturing the leader of the Indian Independence League on the Islands, Dr. Diwan Singh,who later died of his injuries, in the Cellular Jail. The islanders made several attempts to alert Bose to their plight, but apparently without success. Enraged with the lack of administrative control, Lt. Col Loganathan later relinquished his authority and returned to the Government's head quarters in Rangoon.[14][15]

On the Indian mainland, an Indian Tricolour, modeled after that of the Indian National Congress, was raised for the first time in the town in Moirang, in Manipur, in north-eastern India. The towns of Kohima and Imphal were placed under siege by divisions of the Japanese, Burmese and the Gandhi and Nehru Brigades of INA during the attempted invasion of India, also known as Operation U-GO. However, Commonwealth forces held both positions and then counter-attacked, in the process inflicting serious losses on the besieging forces, which were then forced to retreat back into Burma.

When Japanese funding for the army diminished, Bose was forced to raise taxes on the Indian populations of Malaysia and Singapore . When the Japanese were defeated at the battles of Kohima and Imphal, the Provisional Government's aim of establishing a base in mainland India was lost forever. The INA was forced to pull back, along with the retreating Japanese army, and fought in key battles against the British Indian Army in its Burma campaign, notable in Meiktilla, Mandalay, Pegu, Nyangyu and Mount Popa. However, with the fall of Rangoon, Bose's government ceased to be an effective political entity. A large proportion of the INA troops surrendered under Lt Col Loganathan when Rangoon fell. The remaining troops retreated with Bose towards Malaya or made for Thailand. Japan's surrender at the end of the war also led to the eventual surrender of the Indian National Army, when the troops of the British Indian Army were repatriated to India and some tried for treason.

Earlier, in a speech broadcast by the Azad Hind Radio from Singapore on July 6, 1944, Bose addressed Mahatma Gandhi as the "Father of the Nation" and asked for his blessings and good wishes for the war he was fighting. This was the first time that Mahatma Gandhi was referred to by this appellation.[16][17]

His famous quote/slogan was " तुम मुझे खून दो; मैं तुम्हें आजादी दूंगा " (Give me blood and I will give you freedom). His other famous quote were, "दिल्ली चलो(Dilli Chalo)", meaning "On to Delhi!" This was the call he used to give the INA armies to motivate them. "जय हिंद (Jai Hind)", or, "Glory to India!" was another slogan used by him and later adopted by the Government of India and the Indian Armed Forces. Other slogan coined by him was Ittehad, Etemad, Qurbani. INA also used the slogan Inquilab Zindabad, which was coined by Maulana Hasrat Mohani[18][19][20][21][22]
[edit]
Disappearance and alleged death
Main article: Death of Subhash Chandra Bose

Bose is alleged to have died in a plane crash Taihoku (Taipei), Taiwan, on 18 August 1945 while en route to Tokyo and possibly then the Soviet Union. The Imperial Japanese Army Air Force Bomber (Mitsubishi Ki-21) he was travelling on had engine trouble and when it crashed Bose was badly burned, dying in a local hospital four hours later. His body was then cremated, and a Buddhist memorial service was held at Nishi Honganji Temple in Taihoku (Taipei). His ashes were taken to Japan and interred at the Renkōji Temple in Tokyo.[23] This version of events is supported by the testimonies of a Captain Yoshida Taneyoshi, and a British spy known as "Agent 1189."[24]

The lack of a body has led to many theories have been put forward concerning his possible survival. One such claim is that Bose actually died later in Siberia, while in Soviet captivity. Several committees have been set up by the government of India to probe into this matter.[2]

In May 1956, a four-man Indian team known as the Shah Nawaz Committee visited Japan to probe the circumstances of Bose's alleged death. However, the Indian government did not then request assistance from the government of Taiwan in the matter, citing their lack of diplomatic relations with Taiwan.[2]

However, the Inquiry Commission under Justice Mukherjee, which investigated the Bose disappearance mystery in the period 1999-2005, did approach the Taiwanese government, and obtained information from the Taiwan government that no plane carrying Bose had ever crashed in Taipei, and there was, in fact, no plane crash in Taiwan on 18 August 1945 as alleged.[25] The Mukherjee Commission also received a report originating from the U.S. Department of State supporting the claim of the Taiwan Government that no such air crash took place during that time frame.[26]

Renkoji temple (Japan)

The Justice Mukherjee Commission of Inquiry submitted its report to the Indian government on November 8, 2005. The report was tabled in Parliament on May 17, 2006. The probe said in its report that as Bose did not die in the plane crash, and that the ashes at the Renkoji Temple (said to be of Bose's) are not his. However, the Indian Government rejected the findings of the Commission, though no reasons were cited.

Several documents which could perhaps provide lead to the disappearance of Bose have not been declassified by the Government of India, the reason cited being publication of these documents could sour India's relations with some other countries.

Bose was posthumously awarded the Bharat Ratna, India's highest civilian award in 1992, but it was later withdrawn in response to a Supreme Court directive following a Public Interest Litigation filed in the Court against the "posthumous" nature of the award. The Award Committee could not give conclusive evidence on Bose's death and thus the "posthumous" award was invalidated. No headway was made on this issue however.[27]

Bose's portrait hangs in the Indian Parliament, and a statue of him has been erected in front of the West Bengal Legislative Assembly.
[edit]
Mysterious monk
See also: Bhagwanji

Several people believed that the Hindu sanyasi named Bhagwanji or 'Gumnami Baba', who lived in the house Ram Bhawan in Faizabad, Uttar Pradesh at least until 1985, was Subhas Chandra Bose . There had been at least four known occasions when Gumnami Baba reportedly claimed he was Netaji Subhas Chandra Bose.[28] The belongings of the sanyasi were taken into custody after his death, following a court order. These were later subjected to inspection by the Justice Mukherjee Commission of Inquiry. The commission came down against this belief, in the absence of any "clinching evidence".[29] The independent probe done by the Hindustan Times into the case however provided hints that the monk was Bose himself.[30] Some people believe that Gumnami Baba died on 16 September 1985, while some dispute this. The story of Gumnami Baba came to light on his death. It is alleged that he was cremated in the dead of night, just under the light of a motorcycle's headlamp, at Faizabad's popular picnic spot, on the bank of River Saraju, his face distorted by acid to protect his identity. Faizabad's Bengali community still pays homage at the memorial built at his cremation site on the anniversary of his birth. However, the life and activities of Bhagwanji remain a mystery even today.
[edit]
Personal life

Bose married his Austrian secretary Emilie Schenkl (1910–96) in 1937. Their only daughter, Anita Bose Pfaff born in 1942, is an economist associated with the University of Augsburg.
[edit]
Political phillosophy

Bose believed that the Bhagavad Gita was a great source of inspiration for the struggle against the British.[31] Swami Vivekananda's teachings on universalism, his nationalist thoughts and his emphasis on social service and reform had all inspired Subhas Chandra Bose from his very young days. The fresh interpretation of the India's ancient scriptures had appealed immensely to him.[32] Many scholars believe that Hindu spirituality formed the essential part of his political and social thought through his adult life, although there was no sense of bigotry or orthodoxy in it.[33] Subhas who called himself a socialist, believed that socialism in India owed its origins to Swami Vivekananda.[34] As historian Leonard Gordan explains "Inner religious explorations continued to be a part of his adult life. This set him apart from the slowly growing number of atheistic socialists and communists who dotted the Indian landscape.".[35] Bose's correspondence (prior to 1939) reflects his deep disapproval of the racist practices of, and annulment of democratic institutions in Nazi Germany.[36] However, he expressed admiration for the authoritarian methods (though not the racial ideologies) which he saw in Italy and Germany during the 1930s, and thought they could be used in building an independent India.[5]

Bose had clearly expressed his belief that democracy was the best option for India.[37] The pro-Bose thinkers believe that his authoritarian control of the Azad Hind was based on political pragmatism and a post-colonial recovery doctrine rather than any anti-democratic belief.[citation needed] However, during the war (and possibly as early as the 1930s) Bose seems to have decided that no democratic system could be adequate to overcome India's poverty and social inequalities, and he wrote that an authoritarian state, similar to that of Soviet Russia (which he had also seen and admired) would be needed for the process of national re-building.[38] Accordingly some suggest that Bose's alliance with the Axis during the war was based on more than just pragmatism, and that Bose was a militant nationalist, though not a Nazi nor a Fascist, for he supported empowerment of women, secularism and other democratic ideas; alternatively, others consider he might have been using populist methods of mobilisation common to many post-colonial leaders.[5] Bose never liked the Nazis but when he failed to contact the Russians for help in Afghanistan he approached the Germans and Italians for help. His comment was that if he had to shake hands with the devil for India's independence he would do that.[citation needed]

On August 23, 2007, Japanese Prime Minister Shinzo Abe visited the Subhas Chandra Bose memorial hall in Kolkata.[39][40] Abe said to Bose's family "The Japanese are deeply moved by Bose's strong will to have led the Indian independence movement from British rule.[39] Netaji is a much respected name in Japan."[40] However in India many believe, including Infosys Technologies founder-chairman NR Narayana Murthy, that Netaji was not given the due respect that he deserved. According to him, India would have prospered as the second largest economy in the world by now had Netaji been a part of the post independence nation building.[41]
[edit]
Bose's foreign policy - an analysis

Bose was convinced that the internal politics of a country or the form of its state, do not wholly condition the foreign policy approach of any country. The policy may have some ideological moorings, but they did not rob a country of the flexibility necessary for meeting contingencies of a serious nature.

Bose considered the conflict in Europe since the first world war was basically between the haves and the have-nots, depending on the possession or denial of territorial gains. In the former category would be, among others, Britain and France, whereas Germany and Italy would pass for have-nots and hence their impatience to change the status quo. One set of powers were keen to preserve their imperial possessions, while the other wanted to carve out a more privileged place for themselves. Therefore, there was nothing fundamentally ethical or ideological involved in the attitude of the respective groups of countries. It was, in fact, the latest version of old style power politics.

He himself saw his leanings towards the Axis alliance as a hazardous mission and his sole object was the expulsion of the British from India; in this case, if he had any triumph he would share that with Gandhiji and the Indian people. But Bose was not an Axis apologist and was not certainly soft toward the expansionist maneuvers of the Axis powers.

It is an objective fact of contemporary history that Germany, by weakening Britain both economically and militarily in Europe and Japan, by destroying western imperialist control in Asia had furthered the cause of India's freedom, which was attained within two years after the end of the war. This was inconceivable before the start of the second world war in 1939, when the then Viceroy of India, Lord Linlithgow had expressed the hope that Britain would continue effective rule over India for at least thirty years more.

While calling himself "a full-blooded socialist", he considered the independence of India a serious matter thus requiring, if necessary, a certain flexibility in regard to foreign policy. Some of Bose's critics explained his desire to seek assistance from Germany and Italy as something quite natural since he himself was a fascist. This was not correct. He had paid several visits to Germany and Italy in the mid-1930s and studied the situation in both the countries closely. As far back as in 1936 he wrote: "When I first visited Germany in 1933, I had hopes that the new German nation which had risen to consciousness of its national strength and self-respect, would instinctively feel a deep sympathy for other nations struggling in the same direction. Today I regret, that I have to return to India, with the conviction that the new nationalism of Germany is not only narrow and selfish but arrogant."

It may be mentioned that Bose's attempt to induct support of the Axis powers was no more than a response to Britain's own war effort, as it had introduced troops and weapons from other foreign countries in India. It was only natural that the nationalists fighting the British would have the similar right to seek foreign support against the British imperialist intrusion. But, he insisted, the emancipation of India must be the work primarily of the Indians themselves. As far as Britain was concerned he did not conceal his rules of the game. He was a zero-sum player and, therefore, bluntly stated, ‘I am an extremist and my principle is – all or none’. He would sacrifice everything so as to attain the objective of India's independence.

When Germany attacked Soviet Russia in June 1941 he protested, as far as he could, while remaining in Germany and getting assistance from the German government. When he met Hitler in 1942, he requested the latter to delete his racial remarks on Indians in his book, "Mein Kampf". He had no sympathy for Nazi philosophy and when Italian fascism took to the imperialist path by attacking Abyssinia in 1935, he lost interest in fascism as a social philosophy.

Similarly, his association with Japan during 1943-45 period had nothing to do with his sympathy for Japan's imperial ambitions. As the Congress President he had sent a medical mission to China in 1938 as a token of his solidarity with the Chinese people's cause. However, he accepted the fact that in 1941-42 it was Japan which had completely destroyed the imperialistic structures of Britain, France, the Netherlands and the USA in East and Southeast Asia. This had enhanced the possibility for the freedom of the nations of these regions. Everybody admits today that this Japanese action was the single most important contributory factor towards the independence of the countries of the area, including that of India. Lord Pethick-Lawrence, who was the Secretary of State for India in the Labour government, installed in 1945, said:. "..it was in the events during and arising out of the war that Asia secured her release from European domination". ("The British Raj in India" by Burke & Quraishi, p. 331).

On the other hand, Japan declared war in December 1941 and with a lightning speed conquered most of East and Southeast Asia but its army stopped at the Indo-Burmese border. Everybody knew then, including the Japanese, that if they had advanced into Assam and Bengal in 1942, they would have captured those areas without any serious resistance. But they decided not to do so because India was too big a country and too far away from Japan to control and to rule. This must have been in the calculation of Bose, when he sought the assistance of Germany and Japan.
[edit]
Bose's legacy

In the book The Last Years of British India, Michael Edwardes, the distinguished British historian of the Raj, wrote of Bose:

"Only one outstanding personality of India took a different and violent path, and in a sense India owes more to him than to any other man"[citation needed]

After reviewing INA parade at Singapore on July the 5th, 1943. His concluding words were:

"I have said that today is the proudest day of my life. For an enslaved people, there can be no greater pride, no higher honour, than to be the first Soldier in the Army of Liberation. But this honour carries with it a corresponding responsibility and I am deeply conscious of it. I assure you that I shall be with you in darkness and in sunshine, in sorrow and in joy, in suffering and in victory. For the present, I can offer you nothing except hunger, thirst, privation, forced marches and death. But if you follow me in life and in death, as I am confident you will, I shall lead you to victory and freedom. It does not matter who among us will live to see India free. It is enough that India shall be free and that we shall give our all to make her free. May God now bless our Army and grant us victory in the coming fight."

After the atomic attack on Hiroshima and Nagasaki, Japan surrendered in August 1945 and so did the INA. It looked apparently like an unmitigated disaster, but Bose confidently predicted that once his activities and those of the INA were widely known in India after the end of the war, then not only the civilian population but also the British Indian armed forces wold rise in revolt against the British rule. This is exactly what happened in late 1945 and early 1946. When it was known that the INA was not a "puppet army" of Japan but a full-fledged nationalist force fighting for India's independence, which manifested a unique nationalist spirit of unity among all sections of the Indian people, the whole Indian nation was aroused. Not only youth, students, workers and peasants but also a section of the Indian armed forces revolted.[citation needed] Netaji's contributions in the making of India are unique. Netaji inspired not only the Indians as a whole, but also the nationals of those countries who were still not independent. The actions of the Royal Indian Navy and of certain personnel of all the three Military Services at Bombay, Karachi and other places in the name of Netaji were like the last straw which broke the back of the mighty British Colonial Empire on whom the Sun never used to set.
[edit]
Bose's chair at Red Fort

The following words are inscribed on a brass shield in front of the chair which is symbolic to the sovereignty of the Republic of India, as also to the to add to enthusiasm of the Armed Forces of India. The chair rests in a glass case and is a symbol of pride as well as national heritage.

"Netaji Subhash Chandra Bose in order to free India from the shackles of British imperialism organized the Azad Hind Government from outside the country on October 21, 1943. Netaji set up the Provisional Government of Independent India (Azad Hind) and transferred its headquarter at Rangoon on January 7, 1944. On the 5th April, 1944, the "Azad Hind Bank" was inaugurated at Rangoon. It was on this occasion that Netaji used this chair for the first time. Later the chair was kept at the residence of Netaji at 51, University Avenue, Rangoon, where the office of the Azad Hind was also housed. Afterwords, at the time of leaving Burma, the British handed over the chair to the family of Mr.A.T. Ahuja, a well-known businessman of Rangoon. The chair was officially handed over to the Government of India in January 1979. It was brought to Calcutta on the 17th July, 1980. It has now been ceremonially installed at the Red Fort on July 7, 1981.