British East India Company

Remembering Bankim Chandra & Vande Mataram

Just two words—Vande Mataram—by Bankim Chandra Chatterjee, who has his 179th birth anniversary (June 26, 1838) this Monday, tells a lot about we the Indians.

Vande Mataram epitomized India’s freedom struggle against the monstrous British Rule and ”every patriot,” as Acharya Kriplani was to write later: “from Khudiram Bose to Bhagat Singh to Rajguru died with Vande Mataram on their lips.”

Madan Lal Dhingra, inspired by Vande Mataram, shot dead Curzon Wyllie and embraced gallows. Veer Savarkar’s Vande Mataram vow led to him being arrested in England, brought to India, and sentenced to two life-imprisonments before being packed to Andamans.

Sister Nivedita and Bhikaji Cama differed in their own flags about India but didkeep Vande Mataram firmly in its centre.

All across the globe, from Lala Har Dayal’s Gadar Party whose many members greeted each other with the words; to mass of Indians in South Africa who welcomed G.K.Gokhale with this fervent cry, Vande Mataram galvanized millions of Indians at home and abroad for the liberation of the motherland.

It moved Netaji Subhas Chandra Bose to say: “Bande Mataram literally means `I salute the motherland’. It is the nearest approach to India’s national anthem.”

Yet, Vande Matram was not destined to be India’s national anthem. All it got was to be the national song of the country, and that too just the first two paragraphs, as the honour went to Janaganamana of Rabindranath Tagore.

It might make no sense to the uninitiated readers as to why Pt. Jawaharlal Nehru thought Vande Mataram couldn’t lend itself to orchestral music or why even before an official decision was taken by the Constituent Assembly of India, Janaganamana was played as a national anthem in the UN General Assembly. Or why India’s first President Dr. Rajendra Prasad announced Janaganamana as national anthem on January 24, 1950 even before the Constituent Assembly could pass a resolution to this effect.

It might make more sense to readers if they relate the opposition to Vande Mataram by a section of Muslim leaders in today’s India,–on the grounds that it’s an idolatrous prayer–with the one of Muslim League in blood-soaked years of pre-independent India.

Vande Mataram, a part of Bankim Chandra’s celebrated novel Ananda Math, about the Sanyasi Revolt of the 18th century (1763-1800)–against the British East India Company who had just taken a foothold in India with the conquest of Bengal after the Battle of Plassey (1757)–was the battle-cry Congress had championed from the very early days of its inception in 1885..

The Vande Mataram song, which was written at least seven years before Ananda Math was penned in 1882, came into national consciousness due to events in the Barisal province of Bengal. On April 14, 1906, Indian National Congress was to meet at the venue and pledge against the partition of Bengal. A mammoth gathering burnt an effigy of Lord Curzon and rendered the air with the shrieks of Vande Mataram. The District Magistrate promptly put a ban on its singing but unmindful, a procession which had the likes of Surendranath Bannerjee, Sir Bipin Chandra Pal and Sri Aurobindo in the front, took to the streets. Police rained lathis and kicks on the peaceful and unarmed demonstrators.

The poem spread like a wildfire. Secret societies, like the one of Ananda Math, began springing all over the country. Lala Lajpat Rai started a journal called Vande Mataram. Subramaniam Bharati brought out the Tamil verse translation of the song. Vande Mataram even soaked the army in its spirit. Twenty-four young men of the Fourth Madras Coastal Defence Battery were sent to gallows and died singing Vande Mataram.

However, Muslim League opposed Vande Mataram from the very beginning. In its 1908 session, it was deemed sectarian. In 1923, Maulana Mohammed Ali, as the president of Congress, opposed it.

Congress, in conformity with its Muslim-appeasement stance, introduced Mohammad Iqbal’s Hindustan Hamaara. The Muslim leaders wanted Iqbal’s song to replace Vande Mataram. The All-India Muslim League passed resolutions condemning Vande Mataram. The Congress Working Committee in 1937 maimed the song Vande Mataram to just two paras. The Muslim League wasn’t satisfied still. Jinnah asked Nehru in 1938 to completely abandon Vande Mataram. To placate the Muslim League, the Congress decided to allow the singing of a song by Basheer Ahmad, Quran recital as well as a prayer in English in the assembly.

As for Janaaganamana, famous Indologist Dr. Koenraad Elst has this to say:

Janaganamana itself is controversial because Tagore had allegedly written it in honour of the King of England, George V, the janaganamana adhinayak, master of the people’s minds, and the bharata bhagya vidhata, shaper of India’s destiny, mentioned in the opening line. There is a lot of circumstantial evidence for this, and there is no convincing alternative explanation for the said opening line. In his 1911, Delhi Durbar, George V had annulled the partition of Bengal, conceding a nationalist demand, and that could give this glorification of the king a nationalist twist.”

When a nation is founded on secular lines, implying that religion wouldn’t play a role in its governance, it’s a debatable if national interests or sentiments are decided on the whims of a community. France has put a ban on burqa (veil) in public places. Same is now the stance in Australia. Germany’s Chancellor Angelo Merkel has a similar view and parties in Britain have long called for ban on veils.

However in India, appeasement only ended up vivescating one-third of the undivided India.

Meanwhile, it has kept Bankim Chandra, arguably Bengal’s greatest literary figure, alive to this day. One of the first graduates of Calcutta University, Bankim Chandra  became a deputy collector in due course, like his father, Yadav Chandra Chattopadhyaya. He eventually became a deputy magistrate before his retirement in 1891. Three years later, he was dead.

Bankim Chandra was best summed up by Sri Aurobindo in these words: “And when posterity comes to crown with her praises the Makers of India, she will place her most splendid laurel not on the sweating temples of a place-hunting politician, nor on the narrow forehead of a noisy social reformer but on the serene brow of that gracious Bengali who never clamoured for place or power, but did his work in silence for love of his work, even as nature does, and, just because he had no aim but to give out the best that was in him, was able to create a language, a literature and a nation.”

Why “Shaktimaan” matters and not cows in India

We all know Shaktimaan the horse. From March 14 to April 20 this year, between its unfortunate injury and death, it remained a front page news on our lily-pure newspapers. Such love for protection of animals doesn’t extend to illegal cow slaughters. Never ever a word. Instead, cow-protectors are seen as a plot of Hindutva’s agenda. That veneration for cows, without VHP, RSS or BJP prop, doesn’t exist.

Before I am dismissed as a Hindutva foot-soldier, an anti-Dalit, anti-Muslim, anti-beef Hindu fundamentalist, let’s look at Indian constitution’s position. After all, this is where all hysteria should end.

Prohibition of cow slaughter is a Directive Principle of State Policy in Article 48 of the Constitution. It says: “The state shall endeavour…in prohibiting the slaughter of cows and calves and other milch and draught cattle.” On October 26, 2005, the Supreme Court of India upheld the constitutional validity of anti-cow slaughter laws. Only Kerala, West Bengal and India’s northeast don’t have any restrictions on cow slaughter.

Before you burn me at the stake on beef trade, remember most beef produced, consumed and exported is buffalo meat which is not considered sacred to a Hindu. Besides, most cow-slaughterhouses are illegal. It’s a rampant illegal practice where cows are shipped to restriction-free states. Wikipedia says: “In 2013 in Andhra Pradesh, there were 3,100 illegal and 6 licensed slaughterhouses in the state.”

Sure, in practice, States take uneven position on the matter. Delhi, Gujarat, Maharashtra, Madhya Pradesh, Punjab, Rajasthan and Uttar Pradesh have the strictest laws against cow-slaughter. Assam and West Bengal permit slaughter of cows 10-14 years old. In many states though cow-slaughter is a non-bailable offence. The terms of imprisonment could extend from a mandatory 6 months to 5 years.

So get this straight. Cow slaughter makes you a criminal in most of India. And please spare me this Hindutva tag. For cow slaughter was opposed by notable Muslims from the Mughals’ times.

Muslims and cow-slaughter

Emperor Babar ruled in 1526 that killing of cows was forbidden. Akbar (1556-1605), Jahangir (1605-1627), Ahmed Shah (1748-1754) all had restricted bans on cow slaughter. Yes, Aurangzeb deviated but Bahadur Shah Zafar completely banned cow slaughter in 1857. The de facto sultan of Mysore, Hyder Ali (1762-1785), punished cow-slaughter offenders by cutting off their hands.

It’s a fallacy that cow-slaughter in India began with the arrival of Islam. Vedas describe many gods such as Indra and Agni having preference for cattle meat. Sure the various invasions of Islamic rulers around 1000 AD made it common. Along with sacrifices of goats and sheet, cows too became a sacrificial animal, particularly on the occasion of Bakri-Id.

As in most things, British rule in India was trouble. They were used to eating beef. Slaughterhouses sprang up all over India. In 1944, British placed restrictions on slaughter due to cattle shortage. After all, they were required for transport, cultivation and milk among other purposes. But it came too late in the day. A historical survey, between 1717-1977, reveal that out of 167 communal riots, 22 were directly attributed to cow slaughter.

Arya Samaj, which opposed many existing practices of Hinduism in the 19th century, including idol worship, polytheism, child marriage, widow celibacy, the caste system, accepted the cow worship. Dayananda Saraswathi in 1881 opposed cow-slaughter as an anti-Hindu act. In 1683, Sambhaji, the eldest son of Shivaji, is said to have executed a cow-slaughter offender.

Ranjit Singh (1801-1839), founder of the Sikh Empire, banned cow slaughter throughout his domains. Cow was as sacred to the Sikhs as to the Hindus. Cow slaughter was a capital offence and offenders were even executed.

Let’s look at the stands of our revered leaders during British Raj. Mahatama Gandhi, Bal Gangadhar Tilak, Lala Lajpat Rai, Madan Mohan Malviya, Dr. Rajendra Prasad all had vowed to ban cow-slaughter in case India got its “Swaraj.” Let’s listen to Gandhi’s words: “Not even to win Swaraj, will I renounce my principle of cow protection…I worship and I shall defend its worship against the whole world. The central fact of Hinduism is cow protection.”

In 1966, Loknayak Jayaprakash Narayan wrote thus to the then Prime Minister Indira Gandhi: “For myself, I cannot understand why, in a Hindu majority country like India…there cannot be a legal (cow slaughter) ban.”

Why Cows Matter

Animals have always been worshipped in India as deities. Elephant-god Ganesh, monkey-god Hanuman, Vishnu’s fish, tortoise and boar forms, their “vahanas” such as swan, bull, lion and tiger were all major deities. As well as snakes out of fear; and crows as the abode of the dead.

Cows are sacred to Hindus as a companion to Lord Krishna. Dairy products have always been essential in Hindu culture. Panchagayya, a mixture of five products of cow milk, curd, ghee, urine and dung, is consumed in Brahmanical rituals. Cows and bull—such as “Nandi”—have been the symbols of Dharma. Owning cattle was—and is—a status symbol in many parts of India. It’s dung is a source of fuel and fertilizer. Hence, its position as a maternal figure—“Gau Mata”– to a Hindu’s mind. Buddhism and Jainism both rooted for cow-protection.

It’s a delicious irony of history that Hindus and Muslims together revolted against the British East India Company in 1857 for being made to use gunpowder greased with cow and pig fat. As cow is sacred to Hindus, the consumption of swine is forbidden in Islam.

So recognize facts as they are. Sure punish where law is taken into hands. But for god’s sake, don’t think cow-protection is a political manipulation. It’s constitutionally guaranteed and you subvert it at your own peril.