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Social, Economic and Political Philosophy of Netaji Subhas Chandra Bose

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Social, Economic and Political Philosophy of Netaji Subhas Chandra Bose Orissa Review * January - 2004 Social, Economic and Political Philosophy of Netaji Subhas Chandra Bose Dr. R.C. Roy Subhas Chandra Bose, as an outstanding leader writings and speeches at different phases of of the Indian National Movement became a the freedom struggle, indicating a process of legendary figure to be almost worshipped as a evolution of his social, economic and political great hero and a charismatic leader. A study of concepts connected with the development of his biography unfolds before us his unflagging his own mind responding to the shifting zeal, as an empiricist, in gaining a theoretical environment in India and the World outside. foundation for a plan of action, in his own The sum of his ideas and convictions constitutes personal life and in Indian freedom movement his philosophy, though he was more of an and in this respect he was influenced by his actionist. own parents, Beni Madhab Das, Headmaster, 1. Social Concept: Revenshaw Collegiate School, teachings of Ramakrishna, Vivekananda and Aurobindo (a) Views on religion, communalism etc. Ghosh, C.R. Das, Lenin, Mustapha Kemal It was under the influence of his parents Pasha, De Valera, Joseph Mezzini, Count that Subhas Chandra Bose developed a Cavour, Garibaldi, and the impact of freedom profoundly religious and spiritual frame of movements in other countries such as American mind, and love for Hindu scriptures from his War of Independence, Italian struggle for early life to the last days of his glorious career liberation and unification, liberation struggle in the battlefields of South East Asia in 1945. in Czechoslovakia and Irish struggle for His religious and spiritual propensity was freedom. In this background his social, further elevated and broadened in contact with economic and political concepts were the teachings of Ramkrishna Paramahansa and empirically formulated for an objective Vivekananda. He always had a small copy of observance and ramification with the sole Bhagavat Gita in the breast pocket of his field objective of emancipation of Mother India uniform. He would plunge into deep meditation from the British rule of exploitation and at dead hours of night even in the battlefields oppression and reconstruction of Free India. of South East Asia. While in Singapore he used The credential of Subhas Chandra Bose to drive to Ramakrishna Mission late at night, as a socio-political thinker will be well traced change into a priestly silk dhoti, shut himself on a careful study of his activities, letters, up in the prayer room with rosary in hand and 1 Orissa Review * January - 2004 spent a couple of hours in meditation. He would Bose, a nation-wide freedom struggle would display his deep devotion to God in the hours result in psychological metamorphosis on of sorrows and sufferings, weal and woe of political front. Bose was of the firm opinion his life. that economic issues cut across communal At the time of the proclamation of the divisions and barriers. The problems of Provisional Government of Azad Hind, he took poverty and unemployment, of illiteracy and the oath, "In the name of God, I take this sacred disease, of taxation and indebtedness affected oath that to liberate India and the thirty-eight the Hindus and Muslims and other sections of crores of my countrymen. I, Subhas Chandra the people as a whole. That the remedy lies in Bose, will continue the sacred war of freedom the solution of the political problem on the till the last breath of my life." Again, on the establishment of a national, popular and day of taking over direct command of the I.N.A. democratic government in which people will on 26 August 1943, he said "I pray that God have direct right to participate and indirect may give me the necessary strength to fulfil my right to criticise. Scientific propaganda was duty to Indians, under all circumstances, prescribed by him on the above lines to combat however difficult or trying they may be." Again communalism. Shah Nawaz Khan said that, for in his address to Indian National Army at Subhas there were no religious or provincial Singapore, he said, "May God now bless our differences. Hindu, Muslim and Sikh soldiers Army and grant us victory in the coming fight." in the Indian National Army were made to realise that they were sons of the same Subhas Chandra Bose accepted motherland. That most of ardent supporters and Upanishadic concept of 'Tyaga' and imbibed admirers of Netaji were found to be Muslims. the ideal of renunciation for self-realisation Another close associate of Netaji, S.A. Ayar and became determined to work ceaselessly said that, communal harmony of a high order for the benefit of the country and its toiling prevailed among the ranks. masses. In his unfinished autobiography, 'An Subhas Chandra Bose, being a Indian Pilgrim', we find, Subhas to quote "I Secularist, had an attitude of impartiality was lucky, however, that the environment in towards all religions. According to him, the which I grew up was on the whole conducive Government of Free India must have an to the broadening of my mind. "The atmosphere absolutely neutral and impartial attitude was on the whole liberalising. His paternal towards all religions and leave it to the choice house in Oriya bazar, Cuttack was in a of every individual to profess or follow a predominantly Muslim locality and their particular religion of his faith; Religion is a neighbours were mostly Muslims amongst private affair, it cannot be made an affair of whom his father Janakinath Bose was like a the State. Patriarch. Janaki Babu had Muslim servants It was the shrewd and subtle diplomacy and cooks. The Bose family took part in Muslim of the British that the communal problems in festivals like Moharrum, Bose writes in his dependent India assumed such a dangerous autobiography, "In fact I cannot remember even proportion. According to Subhas Chandra to have looked upon Muslims as different from 2 Orissa Review * January - 2004 ourselves in any way except that they go to bravery and exemplary spirit of sacrifice, pray in Mosque." shaped his attitude towards women. The love In his public speech Subhas advocated and affection and help he received from few emphatically the abolition of caste system in women, especially his own mother Prabhabati India and introduced observance of Anti- Devi, C.R. Das's ideal consort Basanti Devi touchability Week from April 6th to 13th. He and Sarat Chandra Bose's wife Bibhabati Devi supported intercaste marriage in India. As a had enormous influence in shaping his views true disciple of Swami Vivekananda, Bose about women. understood that the progress of India would be Subhas Chandra Bose rightly diagnosed possible with uplift of the down-trodden and that illiteracy and economic dependence were the so-called untouchables who constitute the the root cause of serfdom of women. Bose very essence of our society. spoke firmly in favour of removing all All Indians living in South East Asia obstacles in the way of women's emancipation. were united in the Indian National Army He spoke in favour of all-round education for irrespective of caste, race, sex and creed under women for which he formulated a recipe the stirring leadership of Subhas Chandra Bose which included literacy, physical and in a spirit of Unity, Faith and Sacrifice with vocational education or training on light the sole objective of emancipation of Mother Cottage Industries. He was a supporter of India. widow remarriage and abolition of Purdah (b) Emancipation of Women : system. Subhas Chandra Bose imbibed the When Subhas Bose in his firy speeches ideals of his political mentor, Deshabandhu was advocating for all round emancipation of Chitta Ranjan and spiritual mentor, Swami women, movement for women's advancement Vivekananda in regard to female education and began to gather momentum, the first women female emancipation and used to cite the organisation in India, Women's Indian examples of noble and scholarly women of Association being established in Madras in ancient India like Maitreyee, Gargee, Khana 1917. The National Council of Women in India and Lilabatee. Bose wanted that women should formed in1925 began to co-ordinate the work be given a very elevated position in the family of Provincial Women's Council and other and society, and believed in female societies with the objectives of women's emancipation in the true sense of the term and advancement and welfare and to connect India in liberating women from all shackles and with international movement. artificial disabilities - social, economic and Subhas Chandra Bose in the later years political. According to him, in the Free India, commended the glorified role played by Indian there must not be any discrimination on ground women in the freedom movement notably in of caste, race, sex, creed or wealth. the Congress movement and Civil The glorified role played by women in disobedience struggle led by Mahatma Gandhi our national struggle, especially during the in which they had been equal to men in Civil Disobedience Movement, with undaunted addressing public meetings, conducting 3 Orissa Review * January - 2004 election campaign, taking out processions in The idea profounded by John Stuart the face of lathi charges by the brutal British Mill that the democracy based on universal Police and undergoing privation of prison life, suffrage must be preceded by universal torture and humiliation. Netaji's firm belief was education was well understood by Bose and that no country could really be free if her therefore, he advocated elementary education women did not enter the arena in the fight for for all. As a socialist and humanist he wanted freedom in various capacities like serving in mass primary education for all and as an hospitals as nurses, looking after wounded individualist he was in favour of higher soldiers and such other auxilliary roles and they education for deserving meritorious and can also take up arms against enemies.
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