Bal Gangadhar Tilak
Indian Independence movement | |
---|---|
Spouse | Satyabhamabai Tilak |
Children | 3[2] |
Bal Gangadhar Tilak (
Tilak was one of the first and strongest advocates of
]Early life
Keshav Gangadhar Tilak was born on 23 July 1856 in an
Inspired by
Political career
Tilak had a long political career agitating for Indian autonomy from British colonial rule. Before Gandhi, he was the most widely known Indian political leader. Unlike his fellow Maharashtrian contemporary, Gokhale, Tilak was considered a radical Nationalist but a Social conservative. He was imprisoned on a number of occasions that included a long stint at Mandalay. At one stage in his political life he was called "the father of Indian unrest" by British author Sir Valentine Chirol.[13]
Indian National Congress
Tilak joined the Indian National Congress in 1890.[14] He opposed its moderate attitude, especially towards the fight for self-government. He was one of the most-eminent radicals at the time.[15] In fact, it was the Swadeshi movement of 1905–1907 that resulted in the split within the Indian National Congress into the Moderates and the Extremists.[11]
During late 1896, a bubonic
Following the
Tilak opposed the moderate views of
When asked in Calcutta whether he envisioned a Maratha-type of government for independent India, Tilak answered that the Maratha-dominated governments of 17th and 18th centuries were outmoded in the 20th century, and he wanted a genuine federal system for Free India where everyone was an equal partner.[22] He added that only such a form of government would be able to safeguard India's freedom. He was the first Congress leader to suggest that Hindi written in the Devanagari script be accepted as the sole national language of India.[23]
Sedition Charges
During his lifetime among other political cases, Tilak had been tried for sedition charges in three times by British India Government—in 1897,[24] 1909,[25] and 1916.[26] In 1897, Tilak was sentenced to 18 months in prison for preaching disaffection against the Raj. In 1909, he was again charged with sedition and intensifying racial animosity between Indians and the British. The Bombay lawyer Muhammad Ali Jinnah appeared in Tilak's defence but he was sentenced to six years in prison in Burma in a controversial judgement.[27] In 1916 when for the third time Tilak was charged for sedition over his lectures on self-rule, Jinnah again was his lawyer and this time led him to acquittal in the case.[28][29]
Imprisonment in Mandalay
On 30 April 1908, two Bengali youths,
All that I wish to say is that, in spite of the verdict of the jury, I still maintain that I am innocent. There are higher powers that rule the destinies of men and nations; and I think, it may be the will of Providence that the cause I represent may be benefited more by my suffering than by my pen and tongue.
Muhammad Ali Jinnah was his lawyer in the case.[29] Justice Davar's judgement came under stern criticism in press and was seen against impartiality of British justice system. Justice Davar himself previously had appeared for Tilak in his first sedition case in 1897.[27] In passing sentence, the judge indulged in some scathing strictures against Tilak's conduct. He threw off the judicial restraint which, to some extent, was observable in his charge to the jury. He condemned the articles as "seething with sedition", as preaching violence, speaking of murders with approval. "You hail the advent of the bomb in India as if something had come to India for its good. I say, such journalism is a curse to the country". Tilak was sent to Mandalay from 1908 to 1914.[31] While imprisoned, he continued to read and write, further developing his ideas on the Indian nationalist movement. While in the prison he wrote the Gita Rahasya.[32] Many copies of which were sold, and the money was donated for the Indian Independence movement.[33]
Life after Mandalay
This article needs additional citations for verification. (August 2019) |
Tilak developed
Tilak tried to convince
All India Home Rule League
Tilak helped found the
Thoughts and views
Religio-Political Views
Tilak sought to unite the Indian population for mass political action throughout his life. For this to happen, he believed there needed to be a comprehensive justification for anti-British pro-Hindu activism. For this end, he sought justification in the supposed original principles of the Ramayana and the Bhagavad Gita. He named this call to activism karma-yoga or the yoga of action.[40] In his interpretation, the Bhagavad Gita reveals this principle in the conversation between Krishna and Arjuna when Krishna exhorts Arjuna to fight his enemies (which in this case included many members of his family) because it is his duty. In Tilak's opinion, the Bhagavad Gita provided a strong justification of activism. However, this conflicted with the mainstream exegesis of the text at the time which was dominated by renunciate views and the idea of acts purely for God. This was represented by the two mainstream views at the time by Ramanuja and Adi Shankara. To find support for this philosophy, Tilak wrote his own interpretations of the relevant passages of the Gita and backed his views using Jnanadeva's commentary on the Gita, Ramanuja's critical commentary and his own translation of the Gita.[41]
Social views against women
Tilak was strongly opposed to liberal trends emerging in Pune such as women's rights and social reforms against untouchability.
Child bride Rukhmabai was married at the age of eleven but refused to go and live with her husband. The husband sued for restitution of conjugal rights, initially lost but appealed the decision. On 4 March 1887, Justice Farran, using interpretations of Hindu laws, ordered Rukhmabai to "go live with her husband or face six months of imprisonment". Tilak approved of this decision of the court and said that the court was following Hindu Dharmaśāstras. Rukhmabai responded that she would rather face imprisonment than obey the verdict. Her marriage was later dissolved by Queen Victoria. Later, she went on to receive her Doctor of Medicine degree from the London School of Medicine for Women.[49][50][51][52]
In 1890, when an eleven-year-old Phulamani Bai died while having sexual intercourse with her much older husband, the
Esteem for Swami Vivekananda
Tilak and
Caste issues
Bal Gangadhar Tilak was released from prison on 16 June 1914. He commented:
‘If we can prove to the non-Brahmins, by example, that we are wholly on their side in their demands from the Government, I am sure that in times to come their agitation, now based on social inequality, will merge into our struggle.’
‘If a God were to tolerate untouchability, I would not recognize him as God at all.’[60]
Social contributions
Tilak started two weeklies,
The events like the Ganapati festival and
The
He commented:
"He who does what is beneficial to the people of this country, be he a Mohammedan or an Englishman, is not alien. ‘Alienness’ has to do with interests. Alienness is certainly not concerned with white or black skin . . . or religion."[68]
Books
In 1903, Tilak wrote the book
Descendants
Tilak's son,
Shridhar's son,
Rohit Tilak, a descendant of Bal Gangadhar Tilak, is a Pune-based Congress party politician.[81] In 2017, a woman with whom he had an extra-marital affair accused him of rape and other crimes. He was released on bail in connection with these charges.[82][83]
Legacy
On 28 July 1956, a portrait of B. G. Tilak was put in the Central Hall of Parliament House, New Delhi. The portrait of Tilak, painted by Gopal Deuskar, was unveiled by the then Prime Minister of India, Jawaharlal Nehru.[84][85]
Tilak Smarak Ranga Mandir, a theatre auditorium in Pune is dedicated to him. In 2007, the Government of India released a coin to commemorate the 150th birth anniversary of Tilak.[86][87] The formal approval of the government of Burma was received for the construction of clafs-cum-lecture hall in the Mandalay prison as a memorial to Lokmanya Tilak. ₹35,000 (US$440) were given by the Indian Government and ₹7,500 (US$94) by the local Indian community in Burma.[88] In 1920, the Lokmanya Tilak Smarak Trust was founded. Between 1995 and 2004, the trust installed several commemorative plaques across Pune under their Pune Aitihasik Vastu Smriti society.[89][90]
Several Indian films have been made on his life, including: the documentary films Lokmanya Bal Gangadhar Tilak (1951) and Lokmanya Tilak (1957) both by Vishram Bedekar, Lokmanya: Ek Yugpurush (2015) by Om Raut, and The Great Freedom Fighter Lokmanya Bal Gangadhar Tilak – Swaraj My Birthright (2018) by Vinay Dhumale.[91][92][93] Lokmanya, a Marathi-language television series about him, aired in India in 2022.
Notes
- ^ As early as 1881, in a few articles Bal Gangadhar Tilak, the resolute thinker and the enfant terrible of Indian politics, wrote comprehensive discourses on the need for united front by the Chitpavans, Deshasthas and the Karhades. Invoking the urgent necessity of this remarkable Brahmans combination, Tilak urged sincerely that these three groups of Brahmans should give up caste exclusiveness by encouraging inter sub-caste marriages and community dining."[47]
- ^ THE RELATIONS OF TILAK AND VIVEKANANDA The personal relations between Tilak and Swami Vivekananda (1863– 1902) were marked by great mutual regards and esteem. In 1892, Tilak was returning from Bombay to Poona and had occupied a seat in a second-class railway compartment. Some Gujaratis accompanied Swami Vivekananda who also came and sat in the same compartment. The Gujarati introduced the Swami to Tilak and requested the Swami to stay with the latter.[53]
- ^ 93. Among the Congressmen there was one exception and that was Bal Gangadhar Tilak, whose patriotism was marked by 'sacrifice, scholastic fervour and militancy.'94 Tilak a great scholar, was also a fearless patriot, who wanted to meet the challenge of British imperialism with passive resistance and boycott of British goods. This programme came to the forefront in 1905–07, some years after the death of Swami Vivekananda. It would be useless to speculate what Swamiji would have ...[54]
- ^ Here it will not be out of place to refer to Tilak's views of Swami Vivekananda whom he did not know intimately; but Swamiji's dynamic personality and powerful exposition of the Vedantic doctrine, could not fail to impress Tilak. When Swamiji's great soul sought eternal rest on 4 July 1902, Tilak, paying his tributes to him, wrote in his Kesari: "No Hindu who has the interest of Hinduism at his heart, can help feeling grieved over Swami Vivekananda's Samadhi"[55]
- ^ According to Basukaka, when Swamiji was living in Tilak's house as the latter's guest, Basukaka, who was present there, heard that it was agreed between Vivekananda and Tilak that Tilak would work for nationalism in the political field, while Vivekananda would work for nationalism in the religious field. Tilak and Vivekananda Now let us see what Tilak had himself to say about the meeting he had with Swamiji. Writing in the Vedanta Kesari (January •934), Tilak recalled the meeting.[56]
- ^ ... Vivekanand was another powerful influence in turning the thoughts of Tilak from western to eastern philosophy. No Hindu, he says, who, has the interests of Hinduism at his heart, could help to feel grieved over Vivekananda's samadhi. ...Vivekananda, in short, had taken the work of keeping the banner of Advaita philosophy forever flying among all the nations of the world and made them realize the true greatness of Hindu religion and of the Hindu people. He had hoped that he would crown his achievement with the fulfillment of this task by virtue of his learning, eloquence, enthusiasm, and sincerity, just as he had laid a secure foundation for it; but with Swami's samadhi, these hopes have gone. Thousands of years ago, another saint, Shankaracharya, showed to the world the glory and greatness of Hinduism. At the fag of the 19th century, the second Shankaracharya is Vivekananda, who, showed to the world the glory of Hinduism. His work has yet to be completed. We have lost our glory, our independence, everything.[57]
- ^ This connection with the British has tended to obscure an equally important significance in Shahu's exchanges with Tilak, especially in the dispute over the Vedokta, the right of Shahu's family and of other Marathas to use the Vedic rituals of the twice-born Kshatriya, rather than the puranic rituals and shudra status with which Tilak and conservative Brahman opinion held that the Marathas should be content.[58]
- ^ The anti-durbar pressin kolhapur aligned itself with Tilak's newspapers and reproved Shahu for his caste prejudice and his unreasoned hostility towards Brahmins. To the Bombay government, and to the Vicereine herself, the Brahmins in Kolhapur presented themselves as the victims of a ruthless persecution by the Maharaja. .....Both Natu and Tilak suffered from the durbar's confiscation of estates – first during the confiscation of estates in Kolhapur – the first during a quarrel between Shahu and the Shankaracharya of Sankareshwar. S ee, for example, Samarth, 8 August 1906, quoted in I. Copland, 'The Maharaja of Kolhapur', in Modern Asian studies, vol II, no 2(April 1973), 218. In 1906, the 'poor helpless women' of Kolhapur petitioned Lady Minto alleging that four Brahmin ladies had been forcibly seduced by the Maharaja and that the Political Agent had refused to act in the matter. Broadsheets were distributed maintaining 'no beautiful woman is immune from the violence of the Maharaja...and the Brahmins being special objects of hatred no Brahmin women can hope to escape this shameful fate'...But the agent blamed everything on the troublesome brahmins.[59]
References
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- ^ "Rajya Sabha Web Site" (PDF). p. 5. Retrieved 9 January 2011.
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ignored (help) - Bhagwat, A.K.; Pradhan, G.P. (2015), Lokmanya Tilak – A Biography, Jaico Publishing House, ISBN 978-81-7992-846-2
- Bhuyan, P. R. (2003), Swami Vivekananda: Messiah of Resurgent India, Atlantic Publishers & Dist, ISBN 978-81-269-0234-7
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- Cashman, Richard I. (1975), The myth of the Lokamanya : Tilak and mass politics in Maharashtra, Berkeley: University of California Press, ISBN 978-0520024076
- Chakravarti, Uma (2013), Rewriting History: The Life and Times of Pandita Ramabai, Zubaan Books, ISBN 978-9383074631
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- Chaturvedi, R. P., Great Personalities, Upkar Prakashan
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{{citation}}
: CS1 maint: location missing publisher (link) - Figueira, Dorothy M. (2002), Aryans, Jews, Brahmins: Theorizing Authority through Myths of Identity, State University of New York Press, ISBN 978-0791455326
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- Jaffrelot, Christophe (2005), Dr. Ambedkar and Untouchability: Fighting the Indian Caste System, Columbia University Press, ISBN 978-0231136020
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- Johnson, Gordon (2005), Provincial Politics and Indian Nationalism: Bombay and the Indian National Congress 1880–1915, Cambridge University Press, ISBN 978-0-521-61965-3
- Karve, D. D. (1961), "The Deccan Education Society", The Journal of Asian Studies, 20 (2): 205–212, S2CID 161328407
- Lahiri, Shompa (2000), Indians in Britain: Anglo-Indian Encounters, Race and Identity, 1880–1930, Psychology Press, ISBN 978-0714649863
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- Rao, Anupama (2009), The Caste Question: Dalits and the Politics of Modern India, University of California Press, ISBN 978-0-520-25761-0
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- Rao, P.V. (2007), "Women's Education and the Nationalist Response in Western India: Part I-Basic Education", Indian Journal of Gender Studies, 14 (2), S2CID 197651677
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- Rappaport, Helen (2003), Queen Victoria: A Biographical Companion, ABC-CLIO, ISBN 978-1851093557
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- Shepperdson, Mike; Simmons, Colin (1988), The Indian National Congress Party and Political Economy in India, 1885–1985, Avebury, ISBN 978-0566050763
- Singh, Vipu; Dhillon, Jasmine; Shanmugavel, Gita; Basu, Sucharita (2011), History And Civics, Pearson Education, ISBN 978-8131763186
- Tahmankar, D. V. (1956), Lokamany Tilak: Father of Indian Unrest and Maker of Modern India (1st ed.), John Murray
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- Varma, Vishwanath Prasad; Agarwa, Lakshmi Narain (1978), The Life and Philosophy of Lokamanya Tilak: With Excerpts from Original Sources
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- Wolpert, Stanley A. (1962), Tilak and Gokhale: revolution and reform in the making of modern India
External links
- Encyclopædia Britannica (12th ed.). 1922. .
- Newspaper clippings about Bal Gangadhar Tilak in the 20th Century Press Archives of the ZBW