Bal Gangadhar Tilak Essay

born(p) in a considerably- finaled Brahim family on July 23, 1856 in Ratangari, Maharashtra, Bal Gangadhar Tilak was a multifacet personality. He is considered to be the Father of Indian Unrest. He was a savant of Indian memorial, Sanskrit, mathematics, astronomy and Hinduism.He had imbibed determine, socialisations and intelligence from his father Gangadhar Ramchandra Tilak who was a Sanskrit scholar and a famous tutorer. At the age of 10, Bal Gangadhar went to Pune with his family as his father was transferred. In Pune, he was better in an Anglo-Vernacular school. After some grades he garbled his m otherwise and at the age of 16 his father too he got married to a 10- grade-old girl named Satyabhama term he was studying in Matriculation. In 1877, Tilak claim aboutd his studies and continued with studying Law.With an aim to impart teachings slightly Indian culture and subject area perfections to Indias y issueh, Tilak a broad with Agarkar and Vishnushs yield founded the Deccan pedagogics troupe. Soon later that Tilak started twain seduceklies, Kesari and Marathi to highlight plight of Indians. He oerly started the celebrations of Ganapati Festival and Shivaji Jayanti to bring batch close together and mating the national move ment against British.In fighting for populations cause, twice he was sentenced to imprisonment. He launched Swadeshi Movenment and believed that Swaraj is my birth right and I sh any start it. This quote stimulate millions of Indians to join the emptydom struggle. With the refinement of Swaraj, he in corresponding earthner built family line triumph League. Tilak continuously traveled across the country to instigate and change populate to believe in Swaraj and fight for expeldom. He was constantly fighting against seediness and virtuos unityss sad day on trem remnantous 1, 1920, he died.Bal Gangadhar Tilak was i of the prime architects of modern India and is un changing living in the hearts of m illions of India.Bal Gangadhar Tilak, a man of an indomitable energy and a naked mountain, was born in Maharashtra in 1856, of the caste of Chitpavan Brahmins, who had eclipsed over Shivajis empire. He was born thirty-eight years after(prenominal) the final British conquest of Maratha part. He was a scholar of the inaugural rank, educator, journalist and origin among the leaders of upstart India. Tilak learned of the value of Bharatdharma as a peasant in his home at Ratnagiri. His father was an educator and he conservatively tutored the boy in Sanskrit and Mathematics, and his mother helped to mould his sign of the zodiac character and to teach him the values of his upright heritage. From both parents he learned a brawny veneration for whole stepual values, and he learned that he shared the record of the Marathas, that he was heir to a glorious martial tradition.His ghostlike or nitty-grittyual orientation, the product of his familys devoutness, was apparent in his later writings, as when he wrote, The strikingest virtue of man is to be filled with clutch and devotion by anything in the animate and inanimate creation that suggests congenital divinity.1 He likewise do continuous lengthiness to the owing(p) Shivaji and the chronicle of his Maratha lot, the fiery tradition of their independence, their war against the effectfulness Empire to restore Swaraj and to however the Dharma. The Maratha citizenry had non forgotten that they had been free, that Swaraj had been their birth-right. From his childhood, he inherited a vision of a cutting India arising, sozzledly base on the essence and traditions of her purification and her other(prenominal).Tilak had an English genteelness, just now he was far less denationalised than approximately students of his contemporaries, for he specialized in Mathematics and Sanskrit, and, if anything, his pedagogics brought him closer to the sources of his heritage. When he canvas law, he con centrated on innocent Indian Law, reading well each(prenominal) the great books of law and legal commentaries in Sanskrit. His study of Sanskrit was a life-long occupation and he was value as one of Indias atomic number 82 Sanskrit scholars. Relying upon his go withledge of this ancient language and his mathematical training, he wrote Orion, Studies in the antiquity of the Vedas, in which he explored the thesis that the Rig Veda was composed as too shortly as 4500 B. C., basing his evidence on astronomic calculations from the Sanskrit texts.This workgained him recognition in the Hesperian world for his scholarship in Oriental studies. His second great book was again on the Vedas, The Arctic hearthstone of the Vedas, in which, commiting upon astronomical and geological data, he argued that the Aryans probably origin exclusivelyy lived in the far northerly reaches of the Asiatic continent. This book is credited as being one of the most original and unusual works in Sansk rit scholarship. The Vedic Chronology was a posthumously published volume of his nones and push researches. His superlative work was the Gita-Rahasya, a philosophical inquiry into the secret of the teaching of the Gita, the holiest book of Aryadharma. In this volume he reinterpreted the Gita in its classical sense, restoring the proper emphasis to the article of faith of feat, Karma-Yoga, and his is considered one of the corking studies of the Gita in modern Indian literature.The Gita-Rahasya assured Tilaks place among the superlative of Indias scholars and philosophers. His classical studies enabled him to recapture the spirit of Indias classical doctrine of life. In his heart of hearts he al counsels remained a lowly student of Indias greatness. Even after he had extend the firstly policy- devising leader of India, he often said that he wished he could devote his life to teaching Mathematics, and pursuing his scholarly researches into the intuition of Indias ancient ci vilization.Soon after the completion of his university teaching, Tilak embarked upon his mission in life. As he was deeply interested in education and general benefit from his bran-new(a) age, he resolved to dedicate his life to the cause of change of direction of Indian education and drastic cordial and brassal tidy ups. In these ventures he was joined by his trounce friends, G. G. Agarkar and Chiplunkar. All of them wanted, as N. C. Kelkar has written, the nation to know itself and its ancient glories, so that it may have.confidence in its have strength, and cognitive content to adapt itself wisely and well to the new surroundings, without losing its single(a)ity. 2 Hence, Tilak, aided by his friends, started the New English School in 1880.The institution was practically(prenominal) an immediate success that they founded the Deccan Education Society in Poona, and the next year started the famous Fergusson College. Simultaneously, they began editing and publishing both newspapers, the Kesari, a Marathi-language Weekly, and The Mahratta, its English-language counterpart. All these immature men dedicated themselves, their lives and theirfortunes to favorite education with their schools and done their newspapers. neertheless presently a sharp difference arose between Tilak and his friends over the head of kindly sort out. As a result, Tilak could non remain for long associated with the Deccan Education Society, and he, ultimately parted with his co-workers. It was finally decided at the end of 1890 that Tilak should grease ones palms the Kesari and The Mahratta and devote himself to journalism, while Agarkar and other favorable workers would have a free hand in the Deccan Education Society.As an editor, Tilak was unsurpassed. The Kesari and The Mahratta, chthonian his charge, were forever and a day hugely influential and came to be financially fortunate. His sincerity and unflinching sense of committal led him to champion the causes of his people against any and all who would be unjust, coercive or opportunistic. As editor of the Kesari, Tilak became the awakener of India, the Lion of Maharashtra, the most influential Indian newspaper editor of his day. It was as editor that Tilak began his cardinal great battlesagainst the Hesperianizing brotherly reformers, against the inert spirit of Jewish-Orthodoxy, and against the British Raj. It was as editor that he became a leader of the new forces in the Indian subject field Congress and the Indian nation.Tilaks first re sue was to the occidental civilizations governance of values. He rejected the ideology of those intellectuals who based their course of loving and semi governmental litigate almost enti aver on the school of thought of life of 19th century Europe. These intellectuals were truly more the products of westboundern civilization than Indian. Tilak, unlike them, was non prepared to reject Indias own philosophy of life in company to imitate the philosophy of the British. He recognised that the social order in India shooted a drastic reform, standd instead of legal opinion Indian social practices by the standards of the air jacket, he interpreted them and looked for their reform from Indian standards. Aurobindo Ghose exemplified this new approach in writing, Change of forms at that place may and go off be, but the novel formation mustiness(prenominal)iness be a new self-expression, a self-creation developed from within it must becharacteristic of the spirit and non servilely borrowed from the embodiments of an alien nature.3 Tilak knew that there must be change, but also he knew that a philosophy must guide the remaking of India, and that the crucial question for Indias time to come was whether that guide, that philosophy, would be westward or Indian in inspiration, He wrote, It is difficult to enamour the way in darkness without light or in a thick jungle without a guide. And he rejected the rat ionalism and scepticism of Western philosophy, when he remarked that mere common sense without trustingness in religion is of no avail in searching for the loyalty. In the era of the religious and philosophical renaissance of Bharatdharma, Tilak sought the guidance of Indias own philosophy. Undoubtedly, his initial motive was not to rediscover a theory of social and semi policy-making carry through but instead to disco genuinely a satisfying personal philosophy of life. In his private life, he attempted to rediscover and reapply the Indian philosophy of life. And his achievements in private and public life gave him a background for building up a new theory of political action, obligation and ordering.His first lying-in was to look base the atrophied forms of religious orthodoxy and custom, to find the values that had built the Indian civilization. Tilak recognised that the edifice of Hindu religion was not based on a fragile ground like custom. Had it been so, it would have been levelled to the ground very long ago. It has lasted so long because it is founded on everlasting Truth, and eternal and pure doctrines relating to the coercive Being. 4 This truth was not recognised by the Westernized intellectuals, in their obsession with the remaking of India according to their own chain. unless, on the contrary, Tilak started with a assent in the spiritual purpose of human life, which the ancient Indian philosophy taught. And he regarded spiritual good as the basis of social good. He wrote The structure of faith collapses with and the collapse of faith in the existence of the someone. The doctrine of soul-lessness re go the need for faith. tho when faith thence ceased to be an complete force binding society together, society was bound to be cut off and individuals living in a community were sure to find their own diametrical paths to happiness. The ties which bind society in one harmonised giving medication would be snapped, and no other binding pattern would take their place. good ties would loosen, and people would fall fromgood object lesson standards.5 His personal life was based on this structure of faith and the moral purposefulness provided by this keister remained with him throughout his life. No creed that doubted the existence of the soul or the spiritual purpose of human life could inspire Tilak or his people thus the rediscovery of faith as the organic binding force was the first rationale in his emerging philosophy.From the idea of spiritual rediscovery Tilak, like Aurobindo Ghose and others, developed a personal philosophy of life, firmly based on the knowledge that the individual and the Supreme Soul are one, and that the ultimate goal of the soul is exit. He explored the wisdom of the Real and the relative worlds, the recalling of creation, and the moral working out of the cosmic evolution towards liberation. From this foundation he extrapolate the purpose of life, to live in accord with dharma, the integrating principle of the cosmic order. As Aurobindo Ghose wrote of the Indian philosophy of life, The idea of dharma is, next to the idea of the Infinite, its major chord dharma, next to spirit, is its foundation of life.6 Once these principles were accepted, Western rationalism and scepticism, materialism and utilitarianism could hold little appeal. It was from this basic understanding that he began his criticism of the Westernizers who would destroy this wisdom and these values. It taught them to love and obedience, not the forms of atrophied orthodoxy, but quite a the spirit of the total Indian philosophy, the way of life and wisdom of life of the Indian civilization.Indias civilization and her history provided Tilak the new cleverness for his theory of social and political action. He tangle that there was no reason for India to feel ashamed of her civilization when campared with the West. On the contrary, India should feel great vanity. Indian values were different fr om but not inferior to Western values. The Westernized intellectuals, who abhorred Indias value system and who wanted to change and remake India in an alien faith, were quite wrong, for as Tilak reminded them, How can a man be proud of the greatness of his own nation if he feels no pride in his own religion? It was Bharatdharma that provided an understanding of the moral purposefulness of the universe, which is the indispensable basis of a philosophyof life, and it provided them with a guide to concrete action in personal, social and political matters.It was with this perspective and this inspiration that Tilak and other honest nationalists began their battles for the creation of a new India. Relying on a earthy estimate of the world as Tilak found it, he coterie approximately not to remake India in the image of an alien system of values, but to take on India on the foundations of her own greatness. From an Indian philosophy of life he began to gain an Indian philosophy of s ocial reform and of politics that was to do the political theory of the Indian freedom hunting expedition.Tilak believed in Aryadharma, but he was never a blind follower of orthodoxy. He did not ignore the limpid evils of the atrophied social system which were repellent to the social reformers and instigated them to take action. except he became the foremost of those in India who opposed the extremist mensurates of these social reformers. But the very fact that he was educated and that he refrained from joining the reformers indicted him as a defender of orthodoxy in the eyes of the extremists. He was condemned by the extremists as a reactionary, as the spokesman for backwardness. Nothing could be farther from the truth. He earnestly hoped to see of the evils of the Indian social system removed, the entire system reformed, and to this end he brought forward his own concrete proposals for improving social conditions.He was a staunch commend of progress. At the equal time, h e unrelentingly fought against the grandiose schemes of the Westernizing reformers. Instead of schemes he wanted concrete programs for the he sculptural relief of actually and pressing needs of the people. His reform work was direct, as in the case of the famine relief programme, the textile workers assistance, the kindle prevention work. Tilak was not an arm-chair reformer he was a worker with and for the people.His objection to the social reformism of men like Mr. Justice Ranade and his disciple, Gopal Krishna Gokhale, Professor Bhandarkar, Byramji Malbari, Agarkar and the others, was two fold. First, without a full appreciation of the values that had been preserved and transmitted by the social system,these men were ordain to discard virtually all(prenominal)thing, to remake India almost totally in the image of the West, and to base Indian social forms on the values they had learned from their Western education. To Tilak, it was folly, it was criminal, to banish everything created by Indias civilization because Indian values and Indian religion did not coincide with the nineteenth century European notions of materialism, rationalism and utilitarianism. He knew their obsession was contrary to common sense and good practice. He once wrote .a number of our educated men began to accept uncritically the mercenary(a) doctrines of the Westerners. Thus we have the pathetic situation of the new generation making on their minds a carbon copy of the gross materialism of the West. 7And he went on to remind the social reformers that our present laying waste is due not to Hindu religion but to the fact that we have absolutely forsaken religion. Second, since the reformers could not inspire mass hot support for their onomatopoetic social reform programme, they sought to enforce reform through administrative fiat, to rely upon the coercive power of the state, the alien state of the British convention, to nitty-gritty social change. From Tilaks viewpoint, to re make India in the image of the West would mean to destroy her greatness and to use the force of an alien rule to get down any kind of reform would be to make that reform itself immoral.Reforms, to Tilaks mind, must grow from within the people. Since he accepted this proposition as straight, it logically followed that attempts to coerce the community to accept them were absurd. Reform, according to him, would have to be based upon the value system of the people and not on the values taught to the Westernized few in an alien system of education. The answer lay, he believed, in popular education which must be initiated with an understanding of the classical values and must proceed to recreate the vitality of those values in the forms of social order. Since the classical values were thoroughly intermixed with popular religion, he believed that religious education impart first and foremost engage our attention.In this way a new spirit will be born in India. India need not copy from so me other civilization when the can rely on the spirit of her past greatness. As D. V. Athalye has written The difference was this, that while Ranade wasprepared, if convenient, to coquette with religious sanction to social order, Tilak insisted that there should be no divorce between the two. 8 proceeded to take action in accordance with his conviction.Because he wanted genuine reform and not plain imitation of Western life and manners, and because he believed that such reform must come from the people themselves and not from a foreign government, Tilak was led to advocate two causes which were to become his lifes work. First, he fought to reawaken India to her past and to base her afterlife greatness on her past glories. Second, knowing well that real progress can wholly be made by a self-governing people, knowing that moral progress can plainly be made through moral and democratic decisions, knowing, therefore, that Swaraj or self-determination was the prerequisite of real s ocial, political, economic, cultural and spiritual progress, Tilak began to think in name of the restoration of Swaraj. The social reformers were prepared to criticise almost everything Indian, to imitate the West in the name of improvement, and to rely upon the power of a foreign government to bring virtually this improvement.They were convinced that exclusively by social reform would they earn political reform that, therefore, social reform must innovate political reform. Tilak argued just the contrary way, that political reform must top social reform for it is only popular self-government that is moral government, that it is only moral government that can create moral social change and, therefore, self-rule is necessary, and the first object which must be pursued is the rouse of the people to their heritage of self-rule.Tilaks approach being more realistic and founded on solid moral values, he could perceive more distinctly the root causes of the Indian social evils than did his social reform opponents. He felt that it was not simply the forms and practices of Indian society which had to be changed if meaningful social reforms were to be brought some. He sensed that abusive social practices were the direct summons of the spirit of orthodoxy which filled the forms of social order and inertly resisted change. This spirit had resulted from a guanine years of instability, defeat, foreign overlordship, defensiveness and inflexibility. Therefore, effective reform, Tilak believed, must ultimately depend upon a re waken of the true, vital,life-affirming spirit of the Indian people and civilization.Instead of criticising social form as the great evil, he began his battle with the atrophied spirit of orthodoxy while still engaged in his battle with the Westernized reformers. He wrote ..just as old and orthodox opinions (and their holders the Pandits etc.,) are one-sided, so the new English educated reformers are also and dogmatic. The old Sastries and Pan dits do not know the new circumstances whereas the freshly educated class of reformers are ignorant of the traditions and the traditional philosophy of Hinduism. Therefore, a proper knowledge of the old traditions and philosophies must be imparted to the newly educated classes, and the Pandits and Sastries must be given information about the newly changed and changing circumstances. 9His battle was not characterized by abhorrence for the old spirit because he understood it and the role it had played. The spirit was locked up in forms, rituals, and customs, that had become virtually dead things. The orthodox spirit had served its purpose because it has transmitted classical values to a new generation who could understand them and bring about the necessary rebirth and reapplication of those values.The degraded aspects of the spirit of orthodoxy were lethargy, indolence, scoopfulness and inaction. They had fed on disunity and divisiveness, born of defensiveness and rigidity, and from this had arisen casteism in all its worst manifestations, defeatism and fatalism, the loss of the holy person of harmonious social cooperation, of courage and of arrogancein a word, the dynamics of the classical philosophy of life had been perverted into negation and passivity. This spirit, Tilak believed, was harmful to Indias progress, and it was with this spirit that he did battle. Atrophied orthodoxy had no religious justification. Its spirit was in part the sexual perversion and negation of the world and of the classical concept of the fulfilment of the purpose of life, the union of man with his Creator.But Tilak also realised that mere philosophical disputation was not enough for the re-awakening of India, and it required change in the hearts of people and not, as the reformers believed, change in the forms of institutions. As an editor who had always dedicated himself to populareducation, he first reached the people. As his chief colleague, N. C. Kelkar, wrote, Through hi s paper, the Kesari, he exercised an big influence over the crowd, and it is this influence that is mainly responsible for the infusion of a new spirit among the people. 10 He was a sincere, strong speaker, and he taught from both the classroom and the public platform his new content of awakening India. Perhaps, the most effective way in which he reached the people was through the celebration of national feasts. He was instrumental in popularizing two great festivals, one to Ganapati, the Hindu deity of learning and propitiousness, and the other, a festival to revive the memory and glory of Shivaji, the liberator of Maharashtra, and the restorer of Swaraj through his fight with the Mogul Empire. He especially emphasised the dynamic spirit of Shivaji.He wrote, It is the spirit which actuated Shivaji in his doings that is held forth as the proper ideal to be kept constantly in the view of the rising generation. To keep this spirit in constant view, Tilak worked ceaselessly to rea ch the people and to educate them through the festivals. Throughout Maharashtra, he carried his doctrine, he waged his battle. Education through religion and history, through the association in the popular mind with gods and heroes, through recreating an appreciation of the heritage of the past as a guide to the futurethis was the way he conducted his battle. He soon became the first articulate spokesman for the no-longer silent, tradition-directed, masses of India. He became the defender and the awakener of Indias philosophy of life.He taught first the dharma of action. This philosophy of action he drew from the Gita. He reminded the people that India had not become a great nation through negativism and indolence, but rather through a dynamic willingness to meet the problems of the day and to solve them morally. This was the greatest need of the present day. He often said such things as, No one can expect Providence to protect one who sits with folded coat of arms and throws his b urden on others. God does not help the indolent. You must be doing all that you can to lift yourself up, and then only you may rely on the Almighty to help you. 11Along with the dharma of action, Tilak taught the dharma of unity to thepeople of India. The unity of India, the unity of the Indian civilization, is Bharatdharma, the spiritually-based and spiritually-dedicated way of life. The spirit of orthodoxy had done injustice to that way of life. It had compartmentalised society, it had placed men in segregated and exclusive caste communities that were inimical to the feeling of common heritage and common cause. The true spirit of Varnashrama-dharma was harmony and cooperation and unity, and this spirit Tilak sought to reawaken through religious education. He wrote, It is possible to unite the followers of Hinduism by the revival and ontogeny of the Hindu religion, for the Hindu religion does not lie in caste, eating and drinking.The Ganapati and Shivaji festivals served the purpo se of bringing people together. People who pietism a common deity, people who recognise a common diachronic tradition will, in his mind, be able to stand together, to overcome the disunity of social form and to work together for the common good. Tilak envisaged a unity of all the people of India, unify among themselves and united with their traditions, united to face the future by the common ideals they held. In this way, through common, united effort, social evils could be rectify by the people themselves, and, moreover, the spirit of national revival, the restoration of national self-respect, inherent for gaining self-rule, depended upon the restoration of national unity and mutual respect.Thus through his messages of action and unity and as editor of the Kesari and The Mahratta, Tilak became the acknowledged awakener of India. As editor of his newspapers, he also became active in political affairs. After he go forth the Deccan Education Society in 1889, he joined the Indian internal Congress, hoping that it would be instrumental in further uniting the nation and in securing political reforms. He held a post in the Congress as other(a) as 1892, as secretary of the Bombay Provincial Conference. At the same time, he actively participated in public affairs, holding public theatrical role on some(prenominal) occasions. In 1894, he was elected a familiar spirit of the Bombay University, and next year he held a post in the Poona Municipality. For two years he was a member of the Bombay Legislative Council, but, he called the completely circumscribed powers and the work of this system a huge joke.He did notseek public office because he desired a political or governmental career but rather because it was one means, among several, which he chose to utilize to further the causes in which he strongly believed. But he soon defecated that holding public office was one of the least effective ways of promoting his ends, and, more important, he Soon realized pu blic office under the alien raj was self-defeating. About this time he also began to become disillusioned with the programme and policies of the Moderate-dominated Congress. His fighting spirit was antagonised by the predominant Congress attitude of p leading(p) for reform and passing loco resolutions of protest against the abuses of the politics. The Congress was not coming to grips with the real problems of the people. In 1896, he publicly announced his disagreement with the policies of the Congress in writing, For the last 12 years we have been yelling hoarse, desiring that the government should hear us.But our shouting has no more affected the government than the sound of a gnat. Our rulers disgrace our statements, or profess to do so. Let us now try to force our grievances into their ears by strong constitutional means. We must give the best political education possible to the ignorant villagers. We must meet them on foothold of equality, teach them their rights and show how to fight constitutionally. accordingly only will the government realize that to despise the Congress is to despise the Indian Nation. Then only will the efforts of the Congress leaders be crowned with success. such a work will require a large body of able and single-minded workers, to whom politics would not mean some holiday recreation but an every-day duty to be performed with the strictest regularity and utmost capacity. 12As he had relied on democratic social action through religious education, Tilak now relied on political education to rally the people bottomland the cause of political reform. He, therefore, began, through the pages of the Kesari and through an organisation of offer famine relief workers, to inform the poverty stricken peasants of their legal rights. He urged the people to protest against governmental inaction. He sent out volunteers to collect detailed information on the devastation in rural areas which he then forwarded to the government to support h is case. He printed and distributed a leaflet explaining the provide of the Famine Relief Code to the peopleand urged them to take their case to the government. His efforts informed and aroused the people and alienated the bureaucracy. On the heels of the famine Poona was stricken by an epidemic of plague. The city was in a panic. Tragically, legion(predicate) of the educated, some of the leading social reformers, fled the city Tilak did not.He offered his services to the government and went through the plague infested districts of the city with the government activity Sanitation Teams. He opened and practised a hospital for plague victims when government facilities proved inadequate. He established a free kitchen, and did everything within his power to alleviate the tragic condition of the people. If social reform meant anything, it meant tireless work on behalf of the people in the time of their greatest need. His famine and plague work marked Tilak as the greatest social r eformer and national hero of the country. He was acclaimed the Lokmanya, the honoured and respected of the people.The British bureaucracy and the Anglo-Indian press recognised that Tilak was an emerging leader of the people and of a new spirit in India. Those who lacked foresight began to fear him. When, in the puree atmosphere of famine and plague-racked Poona, a young man assassinated Rand, the British official in charge of plague relief, many of those who feared him were quick to incrimination Tilak for the death, although he had no knowledge of the incident. Nevertheless, he was convicted and sentenced to two years imprisonment. This was not to be Tilaks last imprisonment. For two decades he was persecuted by the British Indian Government because they saw in him the greatest challenge to their rule over the Indian Empire.But Tilak was not an ordinary man who could be cowed down by such threats and persecutions. He remained undaunted throughout. He had fought against injustic e, he had argued against the placating policies of the Moderates, and he now began to put forward a verificatory political programme centred round the concept of Swaraj, self-rule for India. As early as 1895, he had begun to preach the necessity for Swaraj. He came to realize that self-rule must precede meaningful social reform, that the only enduring basis for national unity and national self-respect must be national self-rule, In 1895, he had reminded the people that Shivaji had recreated Swaraj as the necessaryfoundation of social and political freedom and progress and morality.His historical and philosophic frame of reference is clearly set out in his writing, One who is a wee bit introduced to history knows what is Swarajya (peoples own government) and Swadharma (peoples own religion), knows the erratic qualities that are needed for the founder to establish Swarajya and Swadharma when both of them are in a state of ruin for hundreds of years, knows the valour, courage, guts a nd brains of Shivaji Maharaj by the dint of which he protected the whole nation from bitter ruin. 13His insistence on Swaraj was completely consistent with his personal, social and political philosophy. He approached all issues as a realist. He had the example of his own Maharashtrian history and the categorical autocratic of his nations philosophy. As Aurobindo Ghose has written, To found the greatness of the future on the greatness of the past, to infuse Indian politics with Indian religious blast and spirituality, are the indispensable conditions for a great and powerful political awakening in India. Others, writers, thinkers, spiritual leaders, had seen this truth. Mr. Tilak was the first to bring it into the actual field of virtual(a) politics.14Tilak examined the political problems of his day in the light of the God-given Inspiration of Indias civilization. And with the urgency of the situation arising out of the partition of Bengal and the need for an effective programme o f political action, he joined the group of the Nationalists and presented a programme and a line of action to the nation.The Nationalists initiated mass political education in terms understandable to the people. Tilak sounded the keynote in saying, To spread our dharma in our people is one of the aspects of the national form of our religion, because, in his opinion, Politics cannot be marooned from religion. Exactly the same opinion was expressed later on by Mahatma Gandhi. The reason for political education and political action was not merely the injustice of foreign rule, not merely the arbitrary partition off of Bengal. Self-rule was a moral necessity, the achievement of self-rule was the dharma of all self-respecting men. As he later wrote in the Gita-rahasya, Theblessed Lord had to show the splendor and the necessity of performing at all costs the duties enjoined by ones dharma while life lasts.And, for Tilak and the Nationalists, Swaraj is our dharma. Political action woul d completely accomplish the national dharma. In order that India solve her own destiny, the first essential, as in the case of the awakening of India, was the call for action, for a new spirit of courage and self-sacrifice. Only a pride in history and the values of Indias own civilization could inspire men to the task ahead. Tilak movingly wrote, To succeed in any billet with full possession and determination, does not generally happen in spite of our valour, unless a firm conviction is engendered in our minds, that we are doing good work and God is percentage us and that the religious instinct and the blessings of the saints are at our back.15 It was with this firm conviction that Tilak and the Nationalists set out to arouse the nation to political action for the creation of its own destiny.Tilak and the Nationalists presented the nation with a three-fold programme for effective, practical, political action. The three principles were boycott, Swadeshi and national education. O riginally, they were designed for use in Bengal, as the most effective way to bring the British administrators to their senses over the issue of the partition. But it was soon decided, however, that the entire nation could well cooperate with Bengal in following this three times programme and thus increase tremendously the pressure on the British. And it was further taught that the great wrong, the significant evil, was not alone that an alien raj had partitioned the province of Bengal, but actually that Bengal was only a symbol, that an alien raj ruled autocratically over the whole nation of India, and that it was to alleviate this wrong that the programme was to be employed.boycott initially involved the refusal of the people to purchase British-manufactured goods. It was started as a measure designed to bring economic pressure on the British avocation interests both in India and abroad. If British business could be moved, then the business could be counted on to move the Britis h raj. But soon the boycott movement took on far more significant aspects than merely economic pressure. The Nationalists saw that the whole superstructure of the British Indian administration, thatthe British system of rule over India, was based upon the willing, or at least unthinking, cooperation of the Indian people. Tilak was one of the first to discern this, and he realized that boycott could be spread out to the point of jeopardizing the foundation of the whole British administrative machinery in India.In a speech at Poona, as early as 1902, he urged, You must realize that you are a great factor in the power with which the administration in India is conducted. You are yourselves the useful lubricants which enable the gigantic machinery to work so smoothly. Though downtrodden and neglected, you must be conscious of your power of making the administration impossible if you but choose to make it so. It is you who manage the railroad and the telegraph, it is you who make settlem ents and collect revenues, it is in fact you who do everything for the administration though in a subordinate capacity. You must consider whether you cannot diverge your hand to better use for your nation than drudging on in this fashion.Boycott gradually moved from the economic into the political sphere it moved from the arena of Bengal to all-India. Boycott as an all-India political gun was the first principle of the programme of Tilak and the Nationalist leaders. Boycott fore-shadowed non-cooperation.Swadeshi initially began as a uncreated economic counterpart to the programme of economic boycott. Swadeshi meant self-help, to rely upon Indian-made goods rather than to indorse the retail outlets of the manufactured produce of Birmingham and Manchester. Beginning in Bengal, bonfires of European clothe lit the nighttime sky, and the people turned to local Indian fruit of Swadeshi goods. Swadeshi was the first great impetus to industrial development in India.local anesthetic I ndian production was given the stimulus for its natural growth. But like boycott, Swadeshi soon came to mean a great deal more than unanalyzable economic self-sufficiency. If there could be self-help in the economic sphere, then there most certainly could be self-help in all spheres of life. The dharma of action had taught self-respect and self-reliance, and Swadeshi extended self-reliance to self-help in all things. Swadeshi was a tangible way in which to demonstrate the new spirit, Tilak and the Nationalists had been teaching the people.The Swadeshi movement quickly became a movement of national regeneration. Swadeshi was a practical application of love of country. As Tilak said, To recognise the land of the Aryans as mother-earth is the Swadeshi movement. It was an economic, political and spiritual weapon. Swadeshi was Vande Mataram in action.The third element in the threefold programme for effective political action was national education. Tilak had long before realized that th e Western education started by Lord Macaulay and pursued in all the Government-support schools was ruinous to the future health and well-being of the nation. The younger generations were being educated away from not only their families and the great majority of the Indian people, but also away from the value system of Indias civilization. Government-support Western education uprooted the youths from their ties to the past and made them Indians in name only.Hence such a system of Western education was repulsive to Tilak and the Nationalists. They pleaded for the establishment of national schools and colleges throughout the country to provide inexpensive and wholesome education emphasising the new spirit of self-help and self-reliance which young people could not expect to receive in the Government-supported institutions. And national education became an integral part of the nationalist programme for the India of the twentieth century.This threefold programme of boycott, Swadehsi and national education was presented to the country by Tilak and the Nationalists and was also presented to the Indian National Congress for its approval and adoption. The programme began primarily as an economic weapon but quickly its political importance was realized and became predominant. The impetus behind the programme was initially a reaction to the partitioning of Bengal, but it soon developed an all-India momentum. The first reason for its use was to induce the government to unite Bengal, but it soon became a programme for national reawakening and national liberationSwaraj. Thus, an economic programme became a political programme a topically centred agitation became a national issue the cause of altering a specific British policy evolved into the cause of gaining Indias self-determination.Swaraj became the reason and justification for the entire programme and movement led by Tilak and the Nationalists. Tilak realized that Swaraj, the goal of all efforts, was a moral national n ecessity. He held that the attainment of Swaraj would be a great victory for Indian nationalism. He gave to Indians the mantra Swaraj is the birth-right of Indians (at the Lucknow Congress of 1916). He delimitate Swaraj as peoples rule instead of that of bureaucracy. This was the essence of Tilaks argument with the social reformers when they sought to have the British Government legislate and enforce social reform measures. Tilak held that unless the people supported the reforms, in effect, unless the people exercised self-rule to legislate and enforce the reforms, the reforms were not only meaningless but also undemocratic and without moral significance.And for pushing his ideal of Swaraj forward, he started Home come up Leagues in 1916 with the cooperation of Mrs. Annie Besant, which soon became so popular that the Government had to adopt severe repressive measures. But he went on undeterred with the propaganda of Home Rule throughout the country. He intended that a bill should be introduced in the British Parliament for Indian Home Rule, by the good offices of the Labour leaders, although he could not be successful in the attempt. However, the fact that Tilak began his Home Rule agitation in the year 1916 is an smooth testimony to his keen perception of political realities.Tilak contemplated a federal official type of political structure under Swaraj. He referred to the example of the American Congress and said that the Government of India should keep in its hands corresponding powers to exercise them through an impartial council. Although in his speeches and writings Tilak mostly say that Swaraj did not imply the negation and severance of ultimate British sovereignty, we have every reason to believe that in his heart of hearts he always wanted complete independence. He once said that there could be no such thing as partial Swaraj. Self-rule under Dharmarajya either existed fully or did not exist at all. partial Swaraj was a contradiction in terms.Onl y the Westernized few who could not understand this could talk in such contradictory terms, could agree to settle for administrative reforms, could not see that Swaraj is Indias birth-right. Through Swaraj, the revolutionary change in the theory of government, andthrough Swaraj alone, could the destiny of India be fulfilled This is Tilaks real meaning when he wrote, Swaraj is our dharma. Before the people of the nation he set this goal. Next he set about to make it a political reality, to implement the programme to bring about the goal.For the correct implementation of his programme, Tilak urged the manner of non-violent passive resistance. Here it must be made clear that many foreign critics regard Tilak as a revolutionary. Chirol, 16 John S. Hoyland17, and several others, think that Tilak believed in armed revolution, that he was responsible for many political murders and that his speeches and articles contained a covert threat of mutiny. But it is not true. Undoubtedly, he suppo rted the action of Shivaji in killing Afzal Khan. He appreciated the daring and attainment of Chafekar, as also the patriotic fervour of the Bengal revolutionaries. But, as a disciplinarian he put the highest premium on the purification of intentions. The external action could never be regarded as the criterion of moral worth. Hence if Arjuna or Shivaji or any other ardent patriot did commit or would commit some violent action, being impelled by high altruistic motives, Tilak would not condemn such persons. But in spite of his metaphysical defence of altruistic force play, Tilak never preached political murder nor did he ever incite anybody to commit murder as a political means.A realist in politics though he was, he never taught the omnicompetence of force as Machiavelli or Treitschke did. His realism taught him to act in the political universe in such a way, that his opponents could not take good of him. Only by passive resistance and democratic means, he taught, could the uni ted action of the people prove powerful enough to bring about the non-violent revolution that was Swaraj. Boycott and Swadeshi were, in effect, the precursors of the later non-cooperation movement. The passive resistance taught by him and the Nationalists was the precursor to non-violent civil disobedience.Tilak clearly foresaw that violence would be wasteful, and that it would ultimately be ineffectual. Being a realist, he recognised that the military strength of the Government is enormous and a single machinegun showering hundreds of bullets per minute will quite manage for our largest public meetings.18 Action must be direct, but, realistically appraising the power of the Government, he urged that it be passive as well. He continuallytaught, As our fight is release to be constitutional and legal, our death also must, as of necessity, be constitutional and legal. We have not to use any violence. 19Thus Tilaks method of action was democratic and constitutional. He had stirred the popular imagination and taught the people the necessity for united action. He had constructed a practical programme for the achievement of his political objective. He had defined for all time the purpose of the Indian movement for self-ruleSwarajand he had begun to develop the techniques that would be used in the popular movement to realize that goal effectively.Tilak left a monumental legacy to the independence movement. Gandhiji and those who came after Tilak could build upon the work and the victories which he had won. In his battles against orthodoxy, lethargy and bureaucracy he was generally successful. The independence movement, largely through his work, had been victorious, over stagnation, the spirit of orthodoxy that was negative, that compartmentalised rather than unified, and that could not rise to accept the challenges of the twentieth century. Tilak freed the nation from lethargy and stagnation, and in awakening the people, inspired them with a promise of awakening In dia, an India united, strong and capable of action, independent and on the road to victory.1 Kesari, june 1, 1897.2 N. C. Kelkar, Pleasures and Privileges of the Pen, BK. I, p. 121. 3 A. Ghose, The Foundations of Indian Culture, pp. 89.4 S. V. Bapat (ed.), Gleanings from Tilaks Writings and Speeches, p. 346. 5 Kesari, Spt. 19, 1905.6 A. Ghose, The foundations of Indian Culture, p 63.7 Kesari, September 19,1905.8 D. V. Athalye, The Life of Lokamanya Tilak, p. 54.9 Kesari, Jan 21, 1904.10 N. C. Kelkar, Landmarks in Lokamanya Life, p. 10.11 B. G. Tilak, His Writings and Speeches, p. 277.12 Kesari, January 12, 1896.13 Kesari, July 2, 1895.14 A. Ghose, in former Appreciation to Bal Gangadhar Tilak, His Writings and Speeches, p. 7. 15 Gleanings from Tilaks Writings and Speeches, p. 121.16 V. Chirol, India, pp. 121-22.17 John S. Hoyland, Gokhale, pp. 24-25.18 B. G. Tilak, His Writings and Speeches, p. 64 and 69.19 Ibid., p. 229-30.BackIndependence Day Speech in English EssayA very happy Independence day to my honorable head teacher Guest, my respectable teachers & parents and all my lovely brothers and sisters. As You all Know Today we have gather here for celebrating the 68th Independence day of our country. The day when India got freedom against the British Rule after so many years of struggle. On this day we consecrate tribute to our great freedom fighters like Mahatma Gandhi, Pt. Jawahar Lal Nehru, Bal Gangadhar Tilak, Sarojini Naidu and many others who sacrificed their lives for the freedom of our country. It is on this day in 1947 that Pt. Jawaharlal Nehru addressed the constituent assembly at the Parliament, delivering his famed, eloquent speech, Tryst with Destiny announcing Indias freedom at midnight. This announcement brought about a rise in spirits all over the country, for India was finally realizing a dream to be a free nation, free from onerousness and domination under the British rule. It was a historic day as India finally shook off the shackle s of British Rule and became free. It was a night of celebration all over the country.This year in 2014, India will complete 67 years of Independence from the colonial Rule and will hold back its 68th Independence day. This day is started with Flag Hoisting ceremonies, Parades and whole day different types of cultural programs & events are organized in India in schools, colleges and offices. The President and PM of India give messages to the country . After hoisti the National Flag at the inflamed fort, the PM give a speech on some past achievements, some moral issues of present time and calls for thefurther developments. The PM also salutes and remember to the oblation of the legender patriots of our country in his speech. Despite these the people of India lionise this day through display the flag at shop, accessories, Car/ roulette wheel and they also watching patriot movies and listening patriot songs and many other things.Every Indians s important duty is that to give full re spect the Independence day & National Flag and also understand the importance of this day. But in this modern age, the peoples are enjoying their life as much that they are not giving so importance of this day. We signal to that people that at list one time remember to our legender patriot on this day. In this present time in our country there increases a lots of evils issues like Terrorism, Corruption, Women oppression etc All these evils really destroy our culture very badly. We shoul all take pledge to make our country base hit and worth living for each and every individual of the society. So, I request all of you to sing with me national anthem Jan-Gan-Man . Vande Mataram. Bharat Mata Ki Jai.Thank you everyone & JAI HIND. get a line more at http//www.happyindependenceday2014x.com/2014/07/Independence-Day-Speech.htmlsthash.K4Di3xtF.dpufSPEECH FOR INDEPENDENCE DAY 13/8/2014A very happy Independence day to my honorable Chief Guest, Head Mistress and my respectable teachers & par ents and all my lovely brothers and sisters As You all Know Today we have gathered here for celebrating the 68th Independence day of our country. The day when India got freedom against the British Rule after so many years of struggle. On this day we pay tribute to our great freedom fighters like Mahatma Gandhi, Pt. Jawahar Lal Nehru, Bal Gangadhar Tilak, Sarojini Naidu and many others who sacrificed their lives for the freedom of our country. Today I am going to tell you few words about Lokmanya Bal Gangadhar Tilak.Bal Gangadhar Tilak, a man of an merry energy and a new vision, was born in Maharashtra in 1856. He is considered to be the Father of Indian UnrestHe was a scholar of Indian history, Sanskrit, mathematics, astronomy and Hinduism With an aim to impart teachings about Indian culture and national ideals to Indias youth, Tilak along with Agarkar and Vishnushstry founded the Deccan Education Society. Soon after that Tilak started two weeklies, Kesari and Marathi to highlight plight of Indians. He also started the celebrations of Ganapati Festival and Shivaji Jayanti to bring people close together and join the nationalist movement against British.In fighting for peoples cause, twice he was sentenced to imprisonment. He launched Swadeshi Movement and believed that Swaraj is my birth right and I shall have it. This quote inspired millions of Indians to join the freedom struggle. With the goal of Swaraj, he also built Home Rule League. Tilak constantly traveled across the country to inspire and convince people to believe in Swaraj and fight for freedom. He was constantly fighting against injustice and one sad day on August 1, 1920, he died.