Demand of Pakistan

Iqbal

Poet and political theorist Muhammad Iqbal is considered the originator of the idea of a separate state for Muslims, Pakistan, and is said to have "given the movement the necessary emotional foundation". Inspired by the spirit of Pan-Islamism, Iqbal said at the Allahabad session of the All India Muslim League in 1930, "If this principle is accepted that a permanent solution to the communal question of India is to be found by the Indian Muslims in their own India, If the country has the right to the full and free development of its culture and traditions, then I would like to see that the Punjab, the North-West Frontier Province, Sindh and Balochistan should be united into one state, whether inside or outside the British Empire, a North-West Indian Muslim State. The formation of the Muslim League appears to me to be the ultimate goal of the Muslims, at least in North-West India.

Rehmat Ali

The definite idea of a separate homeland for Muslims to be called Pakistan originated in the mind of Rahmat Ali, a student of Cambridge University. He thought that the Punjab, the North-West Frontier Province (which can also be called the Afghan province), Kashmir, Sindh and Balochistan should be the national country of the Indian Muslims and he called it Pakistan. The word Pakistan was formed by taking the first letter of the first four provinces and the last letter of the fifth province. Rahmat Ali was of the view that Hindus and Muslims are basically separate nations. He said, "Our religion, culture, history, traditions, literature, economic system, rules and regulations, succession and marriage are completely different from Hindus."

Jinnah, March 1940, Lahore session of the League

Hindus and Muslims are separate nationalities, it was announced in no uncertain terms by Muhammad Ali Jinnah at the March 1940 Lahore session of the League. “They (Hindu and Muslim) are not religions in the orthodox sense of the word, and distinct social conditions and it is a dream that Hindus and Muslims may ever together form one nation. To bind such two nations together in a state in which one is a minority and the other a majority, will increase discontent and the machinery for the government of such a state will ultimately be destroyed." The Muslim League passed a resolution demanding the partition of India. Thus the Lahore session of the Muslim League gave the League an aspiration and a programm. Thereafter, Pakistan became as important a part of the religion for the Muslims as the Quran.

Cripps Mission (1942)

The Cripps Plan (March-April 1942) gave further impetus to the Muslim League's demand for the partition of India. It was clear in the announced resolutions of the government that the constitution made after the war would be accepted only on the condition that-

(a) If any province of British India does not accept this new constitution and wants to maintain its provisional constitutional position, it can do so. And if later it wants to merge with the Indian Union, it will be possible.

(b) For the provinces not so merged, if they so desire, the British Government will recognize a separate constitution for them and that too will have a status equal to that of the Indian Union.

The League also rejected the Cripps Plan and reiterated the demand for Pakistan.

Wavell Plan (1945)

Lord Wavell called a conference in Shimla in June-July 1945 to resolve the differences between the Congress and the Muslim League. The Congress proposed to appoint two Congress Muslims from among its members. Jinnah insisted that all Muslim members should be nominated by the League itself. Lord Wavell ended the conference due to deadlock, that is, in a way it was accepted that Mr. Jinnah had every right to block India's constitutional progress.

Cabinet Mission Plan (1946)

In the general elections of 1945–46, the Muslim League won a majority of seats in all the Muslim-majority provinces except the North-West Frontier Province. He got about 75% of the votes of the Muslims. The plan of the Cabinet Delegation was published on 16 May 1946. In it the demand for Pakistan was rejected and in its place a central government was suggested under which foreign affairs, defense and means of communication would be handled. But it partially accepted the demand of the League and suggested dividing all the provinces into three parts. These groups were to have complete self-government and this almost sums up the essence of Pakistan.

Nehru's newspaper announcement July 10, 1946

Nehru took over as Congress President in July 1946, and thereafter issued a statement to the newspapers, in which he said that in the Constituent Assembly, "we will be able to modify the Cabinet Delegation Scheme as we please." This statement of Nehru was like a bombshell for Jinnah. He was already not very happy with the plan. Now he took it to mean that the Congress was rejecting the plan. Maulana Azad described Nehru's statement as "those unfortunate one of the events which changed the course of history." Jinnah came to the firm conclusion that there was no way out for the League except through Pakistan.

Direct Action and Communal Riots (1946-47)

The Muslim League withdrew its acceptance of the plan of the Cabinet Delegation and observed 'Direct Action Day' on 16 August 1946. This direct action was not taken against the British to take Pakistan, but against the Hindus for the same purpose. The League instigated communal riots in Bengal, U.P., Bombay, Punjab, Sindh and North-West Frontier Province.

Attlee's statement of February 20, 1947:

Attlee announced  on February 20, 1947 that his government was determined to hand over sovereignty to the Indians before June 1948. If the Muslim League does not cooperate, “the British Government will have to think to whom the central sovereignty of the British territories should be handed over by a certain date. Should all the power be transferred to some kind of central government, or to the provincial governments in other provinces, or in any other way that is fair and in the interest of the Indians. Will be maintained in some form, had changed, that means there was a possibility of becoming Pakistan.

Partition of India accepted in Mountbatten Plan:

Lord Mountbatten announced the partition of India in a declaration of June 3, 1947. The Indian Independence Act was passed by the English Parliament in July 1947 and according to it, from August 15, 1947, India was divided into two independent nations, India and Pakistan.

पाकिस्तान की मांग

इकबाल

कवि तथा राजनीति चिंतक मुहम्मद इकबाल को मुसलमानों के लिए पृथक राज्य, पाकिस्तान, के विचार का प्रवर्तक माना जाता है और कहा जाता है कि उन्होंने "इस आन्दोलन को आवश्यक भावात्मक आधार दिया।" सर्व-इस्लाम (Pan-Islamism) की भावना से प्रेरित होकर इकबाल ने 1930 के अखिल भारतीय मुस्लिम लीग के इलाहाबाद अधिवेशन में कहा था, "यदि यह सिद्धान्त स्वीकार कर लिया जाता है कि भारत के साम्प्रदायिक प्रश्न का स्थाई हल भारतीय मुसलमानों को अपने भारत देश में, अपनी संस्कृति तथा परम्पराओं के पूर्ण और स्वतन्त्र विकास का अधिकार है तो मेरी इच्छा यह होगी कि पंजाब, उत्तरपश्चिमी सीमा प्रान्त, सिन्ध तथा बलोचिस्तान को मिलाकर एक राज्य बना दिया जाय, ब्रिटिश साम्राज्य के अन्दर अथवा बाहर, एक उत्तरपश्चिमी भारतीय मुस्लिम राज्य का गठन मुझे कम से कम, उत्तरपश्चिमी भारत में तो मुसलमानों का अन्तिम लक्ष्य प्रतीत होता है।"

रहमत अली

मुसलमानों के लिए पृथक स्वदेश (homeland) जिसे पाकिस्तान कहा जाए, इस प्रकार का निश्चित विचार  कैम्ब्रिज विश्वविद्यालय के एक विद्यार्थी रहमत अली के मन में उत्पन्न हुआ था। उसने सोचा कि पंजाब, उत्तरपश्चिमी सीमा प्राप्त (जिसको अफगान प्रांत भी कहा जा सकता है), कश्मीर, सिन्ध तथा बलोचिस्तान को भारतीय मुसलमानों का राष्ट्रीय देश होना चाहिए और उसे उसने पाकिस्तान की संज्ञा दी। पाकिस्तान शब्द इनमें से प्रथम चार प्रान्तों के प्रथम तथा पांचवें प्रान्त के अन्तिम अक्षर को लेकर बनाया गया। रहमत अली का यह विचार था कि हिन्दू तथा मुसलमान मूल रूप से पृथक राष्ट्र अथवा जातियां हैं। उसका कहना था, "हमारा धर्म, संस्कृति, इतिहास, परम्पराएं, साहित्य, आर्थिक प्रणाली, कायदे-कानून, उत्तराधिकार तथा विवाह हिन्दुओं से पूर्णतः भिन्न हैं।"

जिन्नाह, मार्च 1940, लीग का लाहौर अधिवेशन   

हिन्दू तथा मुसलमान पृथक-पृथक जातियां (nationalities) हैं, इसकी घोषणा असंदिग्ध शब्दों में मुहम्मद अली जिन्नाह ने लीग के मार्च 1940 के लाहौर अधिवेशन में की। “ये (हिन्दू तथा मुसलमान) शब्द के रूढ अर्थ में, धर्म नहीं हैं अपितु वास्तव में भिन्न तथा स्पष्ट सामाजिक अवस्थाएं हैं और यह एक स्वप्न है कि हिन्दू तथा मुसलमान मिलकर कभी भी एक राष्ट्र बना सकते हैं—इन दोनों के धार्मिक दर्शन, सामाजिक रीति-रिवाज तथा साहित्य भिन्न हैं। ऐसी दोनों जातियों को एक राज्य में इकट्ठे बांधने से, जिसमें एक अल्पसंख्यक हो और दूसरी बहुसंख्यक, असन्तोष बढ़ेगा और ऐसे राज्य की सरकार के लिये जो तन्त्र बनेगा वह अन्ततः नष्ट हो जायेगा।" भारत के बंटवारे की माँग करते हुए मुस्लिम लीग ने  प्रस्ताव पारित किया। इस प्रकार मुस्लिम लीग के लाहौर अधिवेशन ने लीग को एक आकांक्षा और एक कार्यक्रम दिया। इसके उपरान्त मुसलमानों के लिए पाकिस्तान एक धर्मनिष्ठा का उतना ही महत्वपूर्ण भाग बन गया जितना कि कुरान।

क्रिप्स शिष्टमण्डल (1942)

क्रिप्स योजना (मार्च-अप्रैल 1942) ने मुस्लिम लीग की भारत के बंटवारे की मांग को और भी प्रोत्साहन दिया। सरकार के घोषित प्रस्तावो में यह स्पष्ट था कि युद्ध के उपरान्त बनाये गए संविधान को केवल इस शर्त पर स्वीकार किया जायेगा कि-

(अ) यदि ब्रिटिश भारत का कोई प्रान्त इस नये संविधान को स्वीकार न करे और अपनी तात्कालिक संवैधानिक स्थिति बनाये रखना चाहे तो वह ऐसा कर सकेगा। और यदि बाद में वह भारतीय संघ में विलय होना चाहे तो भी ऐसा हो सकेगा ।

(आ) इस प्रकार विलय न होने वाले प्रान्तों के लिए यदि वे चाहें तो अंग्रेजी सरकार उनके लिए एक अलग संविधान को मान्यता देगी और उसे भी भारतीय संघ के बराबर पदवी प्राप्त होगी ।

लीग ने भी क्रिप्स योजना को अस्वीकार कर दिया तथा पाकिस्तान की मांग की पुनरावृत्ति की।

वेवल योजना (1945)

लार्ड वेवल ने शिमला में जून-जुलाई 1945 में एक सम्मेलन बुलाया ताकि कांग्रेस तथा मुस्लिम लीग के मतभेद दूर हो सकें । काँग्रेस ने अपने सदस्यों में से दो काँग्रेसी मुसलमान नियुक्त करने का प्रस्ताव किया । जिन्नाह ने इस बात पर बल दिया कि सभी मुस्लिम सदस्य लीग द्वारा ही मनोनीत किये जाएं। लार्ड वेवल ने सम्मेलन में गतिरोध होने के कारण उसको समाप्त कर दिया, अर्थात् एक प्रकार से यह स्वीकार कर लिया गया कि श्री जिन्नाह को भारत की संवैधानिक प्रगति में रोड़ा अटकाने का पूरा अधिकार है।

मंत्रिमण्डलीय शिष्ट मण्डल (1946)

1945-46 के आम चुनावों में मुस्लिम लीग ने उत्तरपश्चिमी सीमा प्रान्त को छोड़कर शेष सभी मुस्लिम बहुसंख्यक प्रांतों में अत्यधिक स्थान जीत लिए । उसे मुसलमानों के लगभग 75% मत प्राप्त हुए। मंत्रिमण्डलीय शिष्टमण्डल की योजना 16 मई, 1946 को प्रकाशित की गई। उसमें पाकिस्तान की मांग अस्वीकार कर दी गई थी और उसके स्थान पर एक ऐसी केन्द्रीय सरकार का सुझाव दिया गया था जिसके अधीन विदेशी मामले, रक्षा तथा संचार साधन हों। परन्तु इसने लीग की मांग आंशिक रूप में स्वीकार कर ली तथा सभी प्रान्तों को तीन भागों में बांटने का सुझाव दिया,। इन समूहों को पूर्ण स्वशासन मिलना था और इससे लगभग पाकिस्तान का सार मिल जाता था।

नेहरू की समाचार पत्र घोषणा 10 जुलाई, 1946

नेहरूजी ने जुलाई, 1946 में कांग्रेस अध्यक्ष का भार संभाला और उसके उपरान्त समाचार-पत्रों के लिए एक वक्तव्य जारी किया, जिसमें उन्होंने कहा कि वे लोग संविधान सभा में, “हम मंन्त्रिमण्डलीय शिष्टमण्डल योजना में अपनी इच्छानुसार फेर-बदल कर सकेंगे।" नेहरू का यह वक्तव्य जिन्नाह के लिए एक बम के समान था। वह पहले ही इस योजना से बहुत प्रसन्न नहीं था। अब उसने इसका अर्थ यह लिया कि कांग्रेस इस योजना को अस्वीकार कर रही है। मौलाना आजाद ने नेहरू के इस वक्तव्य को "उन दुर्भाग्यपूर्ण घटनाओं में से एक कहा है जिन्होंने इतिहास की दिशा बदल दी ।" जिन्नाह इस दृढ़ निश्चय पर पहुंच गये कि लीग के लिए पाकिस्तान के अतिरिक्त कोई मार्ग नहीं है ।

सीधी कार्यवाही और साम्प्रदायिक दंगे (1946-47)

मुस्लिम लीग ने मंत्रिमण्डलीय शिष्टमण्डल की योजना से स्वीकृति वापस ले ली और 16 अगस्त, 1946 को 'सीधी कार्यवाही दिवस' (Direct Action Day) मनाया। यह सीधी कार्यवाही अंग्रेजों के विरुद्ध पाकिस्तान लेने के लिए नहीं अपितु हिन्दुओं के विरुद्ध इसी उद्देश्य से की गई। लीग ने बंगाल, यू०पी०, बम्बई, पंजाब, सिन्ध तथा उत्तरपश्चिमी सीमा प्रान्त में साम्प्रदायिक दंगे भड़काये।

20 फरवरी, 1947 का एटली का बक्तव्य :

एटली ने कामंज सभा में 20 फरवरी, 1947 को घोषणा कर दी कि उसकी सरकार का यह दृढ़ निश्चय है कि वह जून, 1948 के पूर्व प्रभुसत्ता का हस्तान्तरण निश्चित रूप से भारतीयों को कर देगी । यदि मुस्लिम लीग सहयोग नहीं देती तो, “ब्रिटिश सरकार को सोचना होगा कि अंग्रेजी प्रदेशों की केन्द्रीय प्रभुसत्ता निश्चित तिथि तक किसको सौंपी जाय । क्या समस्त शक्ति किसी प्रकार की केन्द्रीय सरकार को, अथवा अन्य प्रान्तों में जो प्रान्तीय सरकारें हैं उनको, अथवा किसी अन्य मार्ग से जो कि उचित तथा भारतीयों के हित में हो।" इस प्रकार अंग्रेजों का वह विचार कि, भारत की एकता को किसी न किसी रूप से बनाया रखा जायेगा, बदल गया था, अर्थात पाकिस्तान बनने की सम्भावना हो गयी थी।

माउन्टबेटन योजना में भारत का बंटवारा स्वीकृत :

लार्ड माउन्टबैटन ने 3 जून, 1947 की घोषणा में भारत के बंटवारे की घोषणा की। भारतीय स्वतन्त्रता अधिनियम, अंग्रेजी संसद ने, जुलाई 1947 में पारित कर दिया तथा उसके अनुसार 15 अगस्त, 1947 से भारत को दो स्वतन्त्र राष्ट्रों भारत तथा पाकिस्तान में बांट दिया गया।

Causes for Partition of India

 

वा न करना फ़िरक़ाबन्दी के लिए अपनी ज़ुबाँ, छिपके है बैठा हुआ हंगाम-ए-महशर यहाँ।

वस्ल के सामान पैदा हों तेरी तहरीर से, देख, कोई दिल न दुख जाए तेरी तक़रीर से।

महफ़िले-नव में पुरानी दास्तानों को न छेड़, रंग पर जो अब न आएँ उन फ़सानों को न छेड़।

                                     सर सैयद अहमद के लिए इकबाल

 

हिन्दी होने पर नाज़ जिसे कल तक था, हिजाज़ी बन बैठा

अपनी महफ़िल का रिन्द पुराना आज नमाज़ी बन बैठा।

                            इकबाल के लिए आनंद नारायण "मुल्ला"

 

ये दाग़ दाग़ उजाला ये शब-गज़ीदा सहर, वो इंतिज़ार था जिस का ये वो सहर तो नहीं

ये वो सहर तो नहीं जिस की आरज़ू ले कर , चले थे यार कि मिल जाएगी कहीं न कहीं

                                      सुबहे आज़ादी, फैज़ अहमद फैज़

 

हिन्दू भी सुकूँ से है मुसलमाँ भी सुकूँ से, इंसान परेशान यहाँ भी है वहाँ भी

उठता है दिल-ओ-जाँ से धुआँ दोनों तरफ़ ही, ये 'मीर' का दीवान यहाँ भी है वहाँ भी

                                                   निदा फ़ाज़ली

 

Why did the partition of India happen? The leaders of the Indian National Congress have generally attributed this to the policy of 'divide and rule' of the British, while European writers have attributed the partition to the lack of unity among Indians and mutual enmity between Hindus and Muslims. In the view of the Muslim League, the establishment of Pakistan was inspired by the desire of a new nation to forge its own ideals and culture, which could not be satisfied with anything other than a separate state. If the various circumstances at the time of partition of India are studied, it is known that in reality no one reason can be held responsible for the partition of India. The following reasons were mainly responsible for the partition of India -

1. Growth of Muslim communalism

In the first freedom struggle of 1857 AD, Hindus and Muslims had jointly opposed the British rule, but with the passage of time communalism developed among the Muslims and they started to feel that their interests and those of the Hindus were different. Muslims also started thinking that Hindus were in large numbers in India and Muslims were also backward from educational point of view. In such a situation, if the British leave India, they will become dependent on the Hindus. This is corroborated by Jinnah's statement to Mountbatten. In the words of Jinnah, “I consider that partition is necessary. We cannot trust Hindus."

2. Resurgent politics of Hindutva

Many such reformers emerged in the nineteenth century who reminded the Indians of the glorious past of ancient India and inspired the public to work for the revival of Hinduism. Although the aim of these social reformers was to improve the condition of India, but due to this, Muslims started to look at Hindus with suspicion. For example, 'Ganesh Chaturthi' and 'Shivaji festival' by Tilak, 'Kali Panth' by Arvind and Lala Lajpat Rai breathed new life into Arya Samaj. Although these works were not anti-Islamic, they indirectly helped the separatist policies between Hindus and Muslims.

3. Divide and rule policy of British rule

The Battle of Plassey was called the Plassey Revolution by the British and it was explained to the Hindus that it was their liberation from the cruel rule of the Muslims. Due to the attack on Somnath, the soul of Hindus was suffering for thousand years, its first claim was made in 1848 in the Common Assembly of Britain. After the revolution of 1857, the Muslims were told through Hunter's Indian Musalman that it was better for them to stay away from the Hindus and its benefits were enumerated. So, he started following the policy of 'divide and rule'. As a result of this policy of their, the distance between Hindus and Muslims continued to increase. In the beginning, they tried to incite the feeling of communalism by taking Sir Syed Ahmed Khan under his influence, but when it did not get the desired success, Bengal was partitioned in 1905 AD. On not being satisfied even with this, in 1909 it was announced to implement the communal election system by passing an act. This work of Lord Minto greatly helped in increasing communalism and greatly increased the distance between Hindus and Muslims. This is why Dr. Rajendra Prasad has written, "The real father of Pakistan was not Iqbal or Jinnah but Lord Minto".

4. Congress's policy towards the Muslim League

Some policies of the Congress were also responsible for the partition of India. The Congress always adopted the policy of appeasement towards the Muslim League and also accepted its wrong demands, due to which the feeling of communalism increased. For example, in 1916, the Congress, in agreement with the Muslim League, accepted the separate electoral system. Similarly, at the time of the Communal Award (1932 AD), the Congress adopted a wrong policy, which encouraged separatism. Similarly, the Congress made a big mistake by including the Muslim League in the interim government, because the ministers of the Muslim League made the functioning of the interim government difficult. This led to the conclusion that the Congress and the Muslim League could not rule jointly, hence the demand for Pakistan gained strength.

5. Dogma of Jinnah

Although the original idea of creating Pakistan was not Jinnah's, but once it was accepted, Jinnah was not ready to accept anything less than Pakistan. English policies also promoted Jinnah. Due to this stubbornness of Jinnah, it became impossible to find a solution to the Indian problem. In this context, the statement of the then Viceroy Lord Mountbatten is remarkable, "I was proud of the fact that I could make people do the right and proper thing, but it was not possible to do anything in the case of Jinnah. It was made (for Pakistan) and no power could shake it. I admit that I failed in Jinnah's case.

6. Communal riots

The partition of India had become necessary because of Jinnah's obstinacy. Along with that, the way communal riots took place in India from time to time, it also became clear that the partition of India was necessary. The manner in which a large number of people were killed on the 'Direct Action Day' on August 16, 1946 forced the Congress to think that in reality it was impossible to reach an agreement with the Muslim League and make it permanent. This is also confirmed by the statement of Acharya Kriplani, "Seeing these terrible scenes, my thoughts regarding this problem have been greatly influenced and like others, I am also forced to think that partition is the only solution to this problem."

7. Doubts in the stability of Pakistan

Many Congress leaders were of the view that even after the formation of Pakistan, it would not be able to survive and it would be merged with India, so these leaders accepted the creation of Pakistan as a temporary solution to the problem, but unfortunately this hope was never fulfilled.

8. Threat of transfer of power

By 1947 AD, it had become clear to the British government that it was not possible for them to maintain authority over India for a long time. Therefore, on February 20, 1947, British Prime Minister Attllee had announced that by June, 1948, power would be handed over to the Indians. Due to this announcement of the British, the Indian leaders were forced to think that if the Indian problem is not resolved soon, then the British government will act at its own discretion and transfer the power, which could be harmful for India and if there is a civil war, India will be divided into two. It could be divided into more than 100 parts, so the Congress leaders got ready for the partition of India by accepting the Mountbatten Pact.

9. Congress finally agreed

The Congress was initially strongly opposed to the partition of India. Mountbatten wrote that, "Nehru was horrified at the idea of partition". Mahatma Gandhi told Mountbatten, "Come what may, he should not even dream of the partition of India." But seeing the situation at that time, finally the Congress leaders were forced to change their views and they realized that there was no other way than partition. Sardar Patel also accepted this fact and said, "I felt that if we did not accept the partition, India would have been divided into many pieces and would have been completely ruined, I felt that instead of one Pakistan in our country, many will become."

10. Mountbatten's influence

Shortly after coming to India, it became clear to Mountbatten that the partition of India was necessary, because he had seen that it was impossible to have any agreement between the Congress and the Muslim League with Jinnah present. In the words of Mountbatten itself, the situation in India had become so explosive that it was as if standing on a volcano. So, he explained to the Congress leaders to get ready for the partition. Lady Mountbatten (Edwina) also helped a lot in this work of Mountbatten. Referring to the influence of Lord Mountbatten on the Indian leaders, Maulana Abul Kalam Azad has written, “Pt. Nehru, if not a supporter of partition, was at least a staunch opponent of the formation of Pakistan within a month of Lord Mountbatten's arrival in India. became neutral. I think that one of the main reasons for this change was the personality of Lady Mountbatten.

In this way, all the above reasons created such conditions that apart from the partition of India, there was no other option for the Indian problem. Thus, India became independent on August 15, 1947, but a day before that India was partitioned.

Be that as it may, today we must turn our historical gaze beyond the 'causes of Partition' to the people who lived through Partition, the nightmare it created, and the transmigration it brought. We should be looked at. In fact, the "truth of Partition" lay in the violence it generated, and so recent historiography has moved away from causal-centrism to a meaningful extent and has become more interested in its experiences. This is evidenced by the recent spate of publications that focus on memories of Partition, creative literature depicting that tragic experience, and pictorial representations of the " great tragedy" https://www.youtube.com/watch?v=3hee6EMHMAk . So that while learning from it, we do not become its victim again.

भारत विभाजन के कारण

वा न करना फ़िरक़ाबन्दी के लिए अपनी ज़ुबाँ, छिपके है बैठा हुआ हंगाम-ए-महशर यहाँ।

वस्ल के सामान पैदा हों तेरी तहरीर से, देख, कोई दिल न दुख जाए तेरी तक़रीर से।

महफ़िले-नव में पुरानी दास्तानों को न छेड़, रंग पर जो अब न आएँ उन फ़सानों को न छेड़।

                                      सर सैयद अहमद के लिए इकबाल

हिन्दी होने पर नाज़ जिसे कल तक था, हिजाज़ी बन बैठा

अपनी महफ़िल का रिन्द पुराना आज नमाज़ी बन बैठा।

                       इकबाल के लिए आनंद नारायण "मुल्ला"

ये दाग़ दाग़ उजाला ये शब-गज़ीदा सहर, वो इंतिज़ार था जिस का ये वो सहर तो नहीं

ये वो सहर तो नहीं जिस की आरज़ू ले कर , चले थे यार कि मिल जाएगी कहीं न कहीं

                                    सुबहे आज़ादी, फैज़ अहमद फैज़

हिन्दू भी सुकूँ से है मुसलमाँ भी सुकूँ से, इंसान परेशान यहाँ भी है वहाँ भी

उठता है दिल-ओ-जाँ से धुआँ दोनों तरफ़ ही, ये 'मीर' का दीवान यहाँ भी है वहाँ भी

                                                        निदा फ़ाज़ली

 

भारत का विभाजन क्यों हुआ ? भारतीय राष्ट्रीय कांग्रेस के नेताओं ने सामान्यतया इसका उत्तरदायित्व अंग्रेजों की 'फूट डालो और राज करो' की नीति पर ठहराया है जबकि यूरोपीय लेखकों ने विभाजन का कारण भारतीयों में एकता का अभाव तथा हिन्दू एवं मुसलमानों के पारस्परिक वैमनस्य बताया है। मुस्लिम लीग की दृष्टि से पाकिस्तान की स्थापना 'अपने आदर्शों एवं संस्कृति को गढ़ने के लिए नवीन राष्ट्र की आकांक्षा से प्रेरित थी जो, पृथक् राज्य के अतिरिक्त अन्य किसी बात से सन्तुष्ट नहीं हो सकती थी।  यदि भारत के विभाजन के समय की विभिन्न परिस्थितियों का अध्ययन किया जाए तो ज्ञात होता है कि वास्तव में भारत के विभाजन के लिए किसी एक कारण को उत्तरदायी नहीं ठहराया जा सकता। भारत के विभाजन के लिए मुख्य रूप से निम्नलिखित कारण उत्तरदायी थे -

1. मुस्लिम साम्प्रदायिकता का विकास

1857 ई. के प्रथम स्वतन्त्रता संग्राम में हिन्दू व मुसलमानों ने संयुक्त रूप से अंग्रेजी शासन का विरोध किया था, किन्तु समय के साथ-साथ मुसलमानों में साम्प्रदायिकता का विकास हुआ तथा उनको यह अनुभव होने लगा कि उनके व हिन्दुओं के हित अलग-अलग हैं। मुसलमान यह भी सोचने लगे कि भारत में हिन्दू अधिक संख्या में थे तथा शैक्षणिक दृष्टि से भी मुसलमान पिछड़े हुए थे। ऐसी स्थिति में यदि अंग्रेज भारत छोड़कर चले गये तो वे हिन्दुओं पर आश्रित हो जाएंगे। इस बात की पुष्टि जिन्ना के उस वक्तव्य से होती है जो उसने माउण्टबेटन से कहा था। जिन्ना के शब्दों में, “मेरा विचार है कि विभाजन आवश्यक है। हम हिन्दुओं पर विश्वास नहीं कर सकते।"

2. हिन्दुत्व की पुनरुत्थानवादी राजनीति

उन्नीसवीं सदी में अनेक ऐसे सुधारकों का आविर्भाव हुआ जिन्होंने भारतवासियों को प्राचीन भारत के गौरवमयी अतीत की याद दिलाई तथा जनता को हिन्दू धर्म के पुनरुत्थान के लिए कार्य करने की प्रेरणा दी। यद्यपि इन समाज सुधारकों उद्देश्य भारत की स्थिति को सुधारना था, किन्तु इससे मुसलमान हिन्दुओं को सन्देह की दृष्टि से देखने लगे। उदाहरणार्थ, तिलक ने 'गणेश' चतुर्थी' तथा 'शिवाजी त्योहार', अरविन्द ने 'काली पन्थ' व लाला लाजपत राय ने आर्य समाज में नवीन जान फूंकी। यद्यपि ये कार्य इस्लाम विरोधी नहीं थे, किन्तु इन्होंने हिन्दू व मुसलमानों में पृथकतावादी नीतियों की अप्रत्यक्ष रूप से सहायता की।

3. ब्रिटिश शासन की फूट डालो और राज करो की नीति

अंग्रजों द्वारा प्लासी के युद्ध को प्लासी क्रांति कहा गया और हिन्दुओ को समझाया गया कि यह मुस्लिमों के क्रूर शासन से उनकी मुक्ति है। सोमनाथ पर आक्रमण से हिंदुओं की आत्मा हज़ार सालों से तड़पती रही इसका पहला दावा 1848 में ब्रिटेन की कॉमन सभा में किया गया। 1857 की क्रांति के बाद हंटर की इंडियन मुस्लमान के माध्यम से मुसलमानों से यह कहा गया कि हिंदुओं से अलग रहने में ही उनकी भलाई है और इसके लाभ गिनाये गए। अतः उन्होंने 'फूट डालो और राज करो' की नीति का पालन करना प्रारम्भ कर दिया। उनकी इस नीति के परिणामस्वरूप हिन्दू व मुसलमानों की दूरी निरन्तर बढ़ती गयी। प्रारम्भ में उन्होंने सर सैयद अहमद खां को अपने प्रभाव में लेकर साम्प्रदायिकता की भावना को भड़काने का प्रयास किया, किन्तु इसमें जब वांछित सफलता न मिली तो 1905 ई. में बंगाल का विभाजन किया गया। इससे भी सन्तुष्ट न होने पर 1909 ई. में अधिनियम पारित करके साम्प्रदायिक चुनाव पद्धति को लागू करने की घोषणा की गई। लार्ड मिण्टो के इस कार्य ने साम्प्रदायिकता को बढ़ाने में अत्यधिक मदद की व हिन्दू तथा मुसलमानों के बीच की दूरी को बहुत बढ़ा दिया। इसी कारण डॉ. राजेन्द्र प्रसाद ने लिखा है, “पाकिस्तान के वास्तविक जन्मदाता इकबाल या जिन्ना नहीं वरन् लार्ड मिण्टो थे”।

4. कांग्रेस की मुस्लिम लीग के प्रति नीति

भारत के विभाजन के लिए कांग्रेस की कुछ नीतियां भी उत्तरदायी थीं। कांग्रेस ने सदैव मुस्लिम लीग के प्रति तुष्टीकरण की नीति को अपनाया व उसकी गलत मांगों को भी स्वीकार किया, जिससे साम्प्रदायिकता की भावना बढ़ती चली गई। उदाहरण के तौर पर, 1916 ई. में कांग्रेस ने मुस्लिम लीग से समझौता करके पृथक निर्वाचन प्रणाली को स्वीकार कर लिया। इसी प्रकार साम्प्रदायिक निर्णय (1932 ई.) के समय भी कांग्रेस ने गलत नीति अपनाई जिससे अलगाववाद को बढ़ावा मिला। इसी तरह अन्तरिम सरकार में भी मुस्लिम लीग को सम्मिलित करके कांग्रेस ने भारी भूल की, क्योंकि मुस्लिम लीग के मन्त्रियों ने अन्तरिम सरकार का चलना दूभर कर दिया। इससे यह निष्कर्ष निकला कि कांग्रेस व मुस्लिम लीग संयुक्त रूप से शासन नहीं कर सकते, अतः पाकिस्तान की मांग को बल मिला।

5. जिन्ना की हठधर्मिता

पाकिस्तान बनाने का मूल विचार यद्यपि जिन्ना का नहीं था, किन्तु एक बार इसे मान लेने के पश्चात् जिन्ना पाकिस्तान से कम कुछ भी मानने को तैयार न थे। अंग्रेजी नीतियों ने भी जिन्ना को बढ़ावा दिया। जिन्ना की इस हठधर्मिता के कारण भारतीय समस्या का हल ढूंढना असम्भव हो गया। इस सन्दर्भ में तत्कालीन वायसराय लार्ड माउण्ट बेटन का यह कथन उल्लेखनीय है, "मुझे इस बात का घमण्ड था कि मैं लोगों को सही व उचित कार्य करने के लिए तैयार कर सकता परन्तु जिन्ना के मामले में कुछ भी करना सम्भव न था। उसने अपना मन बना (पाकिस्तान के लिए) लिया था और कोई भी शक्ति उसे हिला नहीं सकती थी मैं स्वीकार करता हूं कि जिन्ना के मामले में मैं असफल रहा।

6. साम्प्रदायिक दंगे

जिन्ना की हठधर्मिता के कारण भारत का विभाजन आवश्यक हो गया था। उसके साथ-साथ समय-समय पर जिस प्रकार साम्प्रदायिक दंगे भारत में हुए उनसे भी यह स्पष्ट होने लगा कि भारत का विभाजन आवश्यक था। 16 अगस्त, 1946 ई. को जिस प्रकार 'प्रत्यक्ष कार्यवाही दिवस' को बड़ी संख्या में लोग मारे गये उसने कांग्रेस को भी यह सोचने पर विवश कर दिया कि वास्तव में मुस्लिम लीग के साथ समझौता होना व उसका स्थायी होना असम्भव था। इसकी पुष्टि आचार्य कृपलानी के इस कथन से भी होती है, "इन भयानक दृश्यों को देखकर इस समस्या के सम्बन्ध में मेरे विचारों पर बहुत प्रभाव पड़ा है और अन्य लोगों के समान मैं भी यह सोचने पर विवश हूं कि विभाजन ही इस समस्या का एकमात्र विकल्प है।''

7. पाकिस्तान के स्थायित्व में सन्देह

कांग्रेस के अनेक नेताओं का विचार था कि पाकिस्तान बनने के पश्चात् भी टिक नहीं सकेगा व पुनः भारत में उसका विलय हो जाएगा, अतः इन नेताओं ने पाकिस्तान के निर्माण को समस्या के अस्थायी हल के रूप में स्वीकार किया, किन्तु दुर्भाग्यवश यह आशा कभी पूर्ण न हो सकी।

8. सत्ता हस्तान्तरण की धमकी

1947 ई. तक आते-आते अंग्रेजी सरकार को यह स्पष्ट हो चुका था कि भारत पर अब अधिक समय तक अधिकार बनाए रखना उनके लिए सम्भव न था । अतः ब्रिटिश प्रधानमन्त्री एटली ने 20 फरवरी, 1947 ई. को यह घोषणा की थी कि जून, 1948 ई. तक सत्ता भारतीयों को सौंप दी जाएगी। अंग्रेजों की इस घोषणा से भारतीय नेता यह सोचने पर विवश हुए कि यदि शीघ्र ही भारतीय समस्या का हल न निकला तो अंग्रेजी सरकार अपने विवेक से कार्य कर सत्ता हस्तान्तरित कर देगी जो कि भारत के लिए हानिकारक हो सकता था तथा गृह युद्ध होने पर भारत दो से अधिक भागों में विभक्त हो सकता था, अतः कांग्रेसी नेता माउण्टबेटन समझौते को स्वीकार कर भारत के विभाजन के लिए तैयार हो गये।

9. अंततः कांग्रेस की सहमति

कांग्रेस प्रारम्भ में भारत का विभाजन किए जाने की घोर विरोधी थी। माउण्टबेटन ने लिखा है कि, "विभाजन के विचार से नेहरू भयभीत हो गये थे "। महात्मा गांधी ने माउण्टबेटन से कहा था, “कुछ भी हो जाए उन्हें भारत के विभाजन के विषय में सपने में भी नहीं सोचना चाहिए।” किन्तु तत्कालीन परिस्थिति को देखकर अन्ततः कांग्रेसी नेता अपने विचारों में परिवर्तन लाने के लिए विवश हुए व उन्हें अनुभव हो गया कि विभाजन के अतिरिक्त और अन्य कोई रास्ता न था। सरदार पटेल ने भी इस तथ्य को स्वीकारते हुए कहा, "मैंने यह अनुभव किया कि यदि हम विभाजन को स्वीकार न करते तो भारत अनेक टुकड़ों में विभक्त हो जाता और बिल्कुल बर्बाद हो जाता, मैंने अनुभव किया कि हमारे देश में एक के बजाय अनेक पाकिस्तान बन जाएंगे।"

10. माउण्टबेटन का प्रभाव

भारत आने के कुछ समय पश्चात् ही माउण्टबेटन को स्पष्ट हो गया था कि भारत का विभाजन आवश्यक है, क्योंकि उसने देख लिया था कि कांग्रेस व मुस्लिम लीग में जिन्ना के होते हुए कोई समझौता होना असम्भव है। माउण्टबेटन के ही शब्दों में ही भारत में स्थिति इतनी विस्फोटक हो चुकी थी मानो किसी ज्वालामुखी पर खड़े हों। अतः उसने कांग्रेसी नेताओं को विभाजन के लिए तैयार होने हेतु समझाया। माउण्टबेटन की इस कार्य में लेडी माउण्टबेटन (एडविना) ने भी बहुत सहायता की। लार्ड माउण्टबेटन के भारतीय नेताओं पर प्रभाव का उल्लेख करते हुए मौलाना अबुल कलाम आजाद ने लिखा है, “लार्ड माउण्टबेटन के भारत आगमन के एक माह के अन्तराल में ही पाकिस्तान बनाये जाने के दृढ़ विरोधी पं. नेहरू यदि विभाजन के समर्थक नहीं तो कम से कम तटस्थ हो गए। मेरा विचार है कि इस परिवर्तन का एक प्रमुख कारण लेडी माउण्टबेटन का व्यक्तित्व था। "

इस प्रकार उपरोक्त सभी कारणों ने इस प्रकार की परिस्थितियां उत्पन्न कर दीं कि भारत के विभाजन के अतिरिक्त भारतीय समस्या का कोई अन्य विकल्प न रहा। इस प्रकार भारत 15 अगस्त, 1947 ई. को स्वतन्त्र हुआ, किन्तु उससे एक दिन पूर्व भारत का विभाजन हो गया था।

जो भी हो लेकिन आज हमें अपनी  ऐतिहासिक दृष्टि को 'विभाजन के कारणों' से परे फेर कर उसे उन लोगों की तरफ करनी चाहिए जिन लोगों ने विभाजन को जिया, उस दुःस्वप्न को याद करना चाहिए जो उससे पैदा हुआ, और जो  स्थानांतरण वह ले आया उसकी ओर देखना चाहिए। दरअसल  "विभाजन का सत्य" उससे पैदा हिंसा में निहित था और इसलिए हालिया इतिहासलेखन कारण-केंद्रीयता से सार्थक सीमा तक हटा है और उसके अनुभवों में और भी दिलचस्पी ली जाने लगी है। यह बात प्रकाशनों की हाल की बाढ़ से सिद्ध होती है, जो विभाजन की यादों पर, उस दुखद अनुभव को प्रस्तुत करने वाले रचनात्मक साहित्य पर और "महात्रासदी" की चित्रमय प्रस्तुतियों पर केंद्रित हैं https://www.youtube.com/watch?v=3hee6EMHMAk । ताकि इससे सीख लेते हुए पुनः हम इसके शिकार न बनें।

Causes of Failure and importance/contribution of extremist nationalists

Despite all the sacrifice and austerity of the extremists, there was no dearth of their critics. They were criticized on the basis of many things. Their main criticisms are as follows -

1. Firstly, the extremists propagated the new concept of nationalism, in which religious sentiments were mixed and due to which many problems emerged in front of the country. A direct result of this came in the form of increasing distance between Hindus and Muslims. It is said that the establishment of the Muslim League in 1906 was not just a historical event but it was the era when extremist politics was at its peak in the politics of the country. Thus perhaps a new sub-nationality emerged in the Muslim society.

2. The second thing that is said against the extremists is that despite their sacrifice and penance, the extremists could not create mass movement on a large scale. There was a big movement only against the partition of Bengal. It is also argued in favor of this establishment that after 1907 when the government started its cycle of repression on a large scale, the extremist politics got scattered and they could not face the government on a large scale.

3. The third thing is that they could not take a clear view on the question of violence, non-violence. Arvind used to believe that even the use of violence when necessary is not to be discarded. Tilak also did not adopt a very clear policy on this issue. When some people opposed the British rule through violence, they indirectly supported them. In this sequence, it is worth remembering that in 1908, he was sentenced to six years because of the support of the Bengal revolutionaries.

4. Thus, some people believe that it was due to the extremists that the armed movement emerged in the country and they were its fathers.

But many things can be said in opposition to all these arguments. 

Firstly, it would be wrong to call him anti-Muslim. Because Tilak had an important role in the Lucknow Pact in 1916. Secondly, As far as it is concerned that he did not conduct a big mass movement, we have to remember that due to the break-up and home rule movement, an army of people working for the national interest was prepared, which benefited Gandhiji in his movement. Thus it is not entirely true to say that Tilak and other extremists were not able to create a mass movement. Thirdly, a lot can be said on the question of non-violence, violence. Tilak's main belief was that the matter of violence and non-violence is not in our hands, but how the government treats the agitators will decide which way the people will fight for freedom.

                 Contribution of extremists to the national movement

Despite all these arguments, it can be said that the extremists played an important role in the national movement.

1. The first thing is that his contribution at the ideological level was very important in itself. He gave a new concept of nationalism. We must remember that liberals were mainly influenced by the nationalism of Europe which emphasized on geographical, historical, cultural unity among people. Thus the concept of a secular state was the main thing in it.

2. The extremists added many new dimensions to this concept of nationalism. He gave birth to a very emotional thought stream by adding the symbol of motherhood to nationalism. He tried to create an unprecedented emotional connection between the nation and the people. The Arya Samaj also played its role in this and by reviving the Vedic society and Vedic ideology, he created a feeling of fierce nationalism. Lala Lajpat Rai had said in clear words that our aim is to inculcate a new type of patriotism. It should be broadcast as a religious sentiment so that people can live for it and die if need be. But in Bengal Bankim Chandra went further and portrayed the country as a mother whose chief duty was to work for her emancipation. Arvind Ghosh made it a living symbol. He clearly said that nationalism is not a political program but a religious act given by God. Calling upon the youth of the country, he said that we all have to serve the country with our body, our intellect, our wealth and our worship. This mother-son relationship became so emotional that it reached the public mind in Bengal.

3. The third contribution of the extremists was the concept of Swarajya. For the first time Arvind talked about complete freedom. Other extremists like Tilak were also talking about Swarya. There was no special difference between Tilak's Swaraj and Arvind's Purna Swaraj. For the common people, Swarajya meant freedom. In this way, the extremists took the national movement to a high point, which in itself was a big contribution. Arvind said in clear words, 'There are many people who are afraid to talk about freedom', but I wish for complete freedom of my country. Taking this point further, he says: “We want such a Swarajya in which there is no foreign control. We firmly believe that the people of every country have the right to conduct their national life according to their ideals and nature.

4. The fourth contribution of the extremists was that by setting a personal example of their renunciation and austerity, they created a new wave of idealism among the people. Lokmanya Tilak openly opposed the British rule fearlessly and was also punished for it. This was the first open opposition to the Congress and he became so respected in the public mind that people gave him the title of 'Lokmanya'. He was established as a national hero. But Tilak was not alone in this. All the people like Lala Lajpat Rai and Arvind Ghosh etc. set an example of sacrifice and penance in front of the country, which affected the public mind.

5. Their fifth contribution appeared in the intention to implement his ideas effectively. In fact, it was due to his militant political methods more than his political aim that he got the distinction of being militant. In the Calcutta Congress of 1906, Tilak clearly said that boycott is our political right. We will not support the British in the war outside India in which a lot of our resources have been wasted. We will not cooperate with them even in the administration of the country. We will set up our own courts and if need be, we will even refuse to pay taxes. If we can do this, tomorrow we will be free. Arvind Ghosh also established the importance of boycott. In fact, Gandhiji's Satyagraha was a sophisticated form of boycott. In the end, it would not be wrong to say that the extremists made their own unique contribution to the objective of the national movement and the effective way of achieving it. He also put the matter of Swarajya, Swadeshi, boycott and armed rebellion in front of the people.

In this way, where on one hand the stream of Gandhian politics emerged from his thoughts, on the other hand the stream of armed revolutionaries also kept getting inspiration from him. In a word, the extremists played an important role at the critical juncture of the country.

Theosophical Society and the works of Annie Besant

The Theosophical Society was an important cultural movement in India that influenced the religious and social life of the country. The word Theosophy is a combination of two Greek words. Theos in Greek means God and Sophia means wisdom. In Sanskrit it is called Brahma Vidya. The term theosophy was first used by the Greek scholar Iamblichus of Alexandria in the 3rd century. In modern times this term was used by the Theosophical Society. 

A Russian woman named Helena Petrovna Blavatsky was considered to be an expert in ghost knowledge(spirituality). In those days, there was a lot of discussion about ghost knowledge in America and a gentleman named Colonel Alcott was deeply interested in this Knowledge. Blavatsky went to New York, where he was introduced to Alcott and together, they laid the foundation of the Theosophical Society on 7 September 1875. It is said that there were some superior souls in Tibet who had contact with Mrs. Blavatsky. She used to work under the guidance of these souls. These holy souls further gave this message to them that you should come to India with your organization. Complying with this order, Blavatsky reached Mumbai on 16 February 1879. Here Arya Samaj gave him a grand welcome. As soon as they came, they started thinking of a way to stop the propaganda of Christian missionaries and started insisting that there should be a change in the education system of India and the study of Sanskrit education should go on in a more important way here. In 1882, the office of the Theosophical Society was moved to Adyar Madras. After a few days Blavatsky went to England after becoming ill and did not return. His book Secret Doctrine was published in England, after reading this Annie Besant was initiated into the Theosophical Society.

The objectives of this institution were as follows-

(1.) To discover the laws of nature and to develop the divine powers of man.

(2.) To establish co-ordination among all the religions by not giving patronage to the bigotry of any religion.

(3.) To assist in the study of ancient religion, philosophy and science which may be found anywhere in the world.

(4.) To develop world brotherhood or world recognition.

(5.) To study and spread the religions and philosophy of eastern countries.

 

                        Works of Annie Besant

Mrs. Annie Besant was a highly educated, aristocratic, Irish woman. She came to India on 16 November 1873 at the age of 46 and became active in the cultural movement of India. He contributed a lot in spreading the work of Theosophical Society. She was Irish by birth but she considered India as her motherland. He had immense love for Indianness, Hindu religion and Hindu society. He believed that the future of India is linked to Hindu religion and culture. Many scholars and leaders, influenced by his great personality, joined the Theosophical Society.

 

1. Made India as home

Annie Besant believed that she was a Hindu in her previous birth. That's why as soon as he came to India, he painted himself completely in the colour of Hindutva and adopted Indian dress and food. She used to roam in Hindu pilgrimages. He spent most of his time in Kashi where he established the Central Hindu College which later developed into the Hindu University. The pundits of Kashi gave her the title of Sarva-Shukla-Sarasvati.

2. Service of Indian Culture

While living in Banaras, he wrote the stories of Ramayana and Mahabharata and translated the Gita. He gave powerful speeches in favour of Hindu religion and culture. Service of Hindu religion by Mrs. Annie Besant the most important work of Hindu religion. Raja Rammohan Roy and Swami Dayanand emphasized on the worship of formless God and denied idol worship, incarnationism, pilgrimage, fasting rituals and mythological things, but Annie Besant, while recognizing the importance of Vedas and Upanishads, idol worship, polytheism, yoga, reincarnation, Through Karmavad, Tirtha, Vrat, Gita, Smriti, Puranas, Dharma Shastras and Epics etc., supported the holistic form of Hinduism in a logical and scientific manner.

3. Hinduism the future of India

She often used to say this in her speeches- 'Hinduism is the soul of India, Hinduism is the soil in which India's roots are buried. If that soil is removed, the tree like India will dry up. India has no future without Hindutva. Only Indians and Hindus can protect Hindutva. There are many religions, many castes that find shelter in India, but none of them have reached the past of India. None of these have the guts to keep India alive as a nation. Even if each one of these vanishes from India, India will remain India, but if Hindutva vanishes, nothing will remain. The welfare of the world can happen only with the awakening of Hindutva.

4. Planting self-pride in Indians

When Annie Besant came to India, English educated Indians had started losing faith in Hindu religion and culture. At such a time, Annie Besant took the initiative to revive Indian ideals. Annie Besant himself travelled to Hindu pilgrimages. He travelled to Amarnath barefoot and entered the temple after bathing in cool water there. Seeing an English woman doing this, it got stuck in the mind of Hindus that their religion is not inferior to other religions but is superior. Annie Besant translated the Gita while living in Kashi, wrote short commentaries on the Ramayana and the Mahabharata. Praised the importance and glory of Hindu religion and culture in front of the people of Europe and America. When the English educated people of India heard the glorification of Hindu religion and culture from the mouth of an English woman, they started re-awakening their faith in their religion. Annie Besant's speeches instilled a sense of self-respect among the Indians.

5. Scientific explanation of religion

The Theosophical Society believes in monotheism. According to this- 'The basis of the development of mankind is the divine plan of development, and all religions are different forms of this plan. That's why there can be no conflict between them. There is no conflict between religion and science. The followers of this institution believe in the fruits of action and reincarnation. According to him, after death, the soul is reborn according to his deeds and he enjoys the fruits of his past deeds. Their aim is to develop brotherhood among all classes of the world.

6. Interference in Indian politics

Annie Besant changed his field from religion to politics in 1914 AD. She joined the Home Rule Movement launched by Lokmanya Tilak. In 1917, the Madras government put Annie Besant under house arrest, but due to the strong public agitation, the government immediately freed him. She was elected to the post of President of the Indian National Congress. As an active member of the Congress, she did an important job of awakening political consciousness in India. The Theosophical Society established schools, colleges and hostels at many places. This organization did the work of social reform by protesting against evils like child marriage, bride-groom-selling, untouchability etc.

Evaluation

The work of the Society not only strengthened the religion and social reform movement, but also gave new life to the national movement. No Hindu has done as much work as Mrs. Annie Besant has done for Hindu awakening. Gandhiji has written about him- 'As long as India is alive, the services of Annie Besant will also be alive. He had accepted India as his birthplace. Whatever he had to give, he offered it at the feet of India. That's why she has become so dear and revered in the eyes of the people of India.