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Netaji: Collected Works: Volume 1: An Indian Pilgrim: An Unfinished Autobiography
This autobiography evokes the socio-cultural environment in which Subhas Chandra Bose grew up and the lineaments of his intellectual development.
- GenresHistoryIndiaNonfiction
296 pages, Paperback
First published January 8, 1998
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317 people want to read
About the author
Subhas Chandra Bose
69 books49 followersSubhas Chandra Bose (23 January 1897 – 18 August 1945) was a left-wing Indian nationalist of Congress whose defiant patriotism made him a hero in India, but whose attempt during World War II to rid India of British rule with the help of Nazi Germany and Imperial Japan left a troubled legacy although he was liberal, anti-racist and supported women's emancipation.
Since 1940 he lived in Italy passing for Italian under the name of Orlando Mazzotta and had meetings with Benito Mussolini before went to Nazi Germany where he met his future wife, Emilie Schenkl and receive the honorific Netaji (Hindustani: "Respected Leader"), Bose first expressed his preference for "a synthesis of what modern Europe calls socialism and fascism" in a 1930 speech in Calcutta. Bose later criticized Nehru's 1933 statement that there is "no middle road" between communism and fascism, describing it as "fundamentally wrong." and suggested a "synthesis between communism and fascism" could take hold instead. In 1944, Bose similarly stated, "Our philosophy should be a synthesis between National Socialism and communism."
Bose's correspondence (prior to 1939) reflects his deep disapproval of the racist practices of, and annulment of democratic institutions in Nazi Germany: "Today I regret that I have to return to India with the conviction that the new nationalism of Germany is not only narrow and selfish but arrogant." as he was hoping that racist ideologies of Italy and Germany were only in anti-american and anti-british function and were not real. However, he expressed admiration for the authoritarian methods which he saw in Italy and Germany during the 1930s, and thought they could be used in building an independent India.
With the Nazi and then the Japanese support, Bose created and army for an axis' invasion of India but the war made gradually this plan untenable. Bose later chose not to surrender with his forces or with the Japanese, but rather to escape to Manchuria with a view to seeking a future in the Soviet Union which he believed to be turning anti-British trying to get support by Stalin. He died from third-degree burns received when his plane crashed in Taiwan. Some Indians, however, did not believe that the crash had occurred, with many among them, especially in Bengal, believing that Bose would return to gain India's independence.
The Indian National Congress, the main instrument of Indian nationalism, praised Bose's patriotism but distanced itself from his tactics and ideology, especially his collaboration, although idiosincratic, with fascism.
Since 1940 he lived in Italy passing for Italian under the name of Orlando Mazzotta and had meetings with Benito Mussolini before went to Nazi Germany where he met his future wife, Emilie Schenkl and receive the honorific Netaji (Hindustani: "Respected Leader"), Bose first expressed his preference for "a synthesis of what modern Europe calls socialism and fascism" in a 1930 speech in Calcutta. Bose later criticized Nehru's 1933 statement that there is "no middle road" between communism and fascism, describing it as "fundamentally wrong." and suggested a "synthesis between communism and fascism" could take hold instead. In 1944, Bose similarly stated, "Our philosophy should be a synthesis between National Socialism and communism."
Bose's correspondence (prior to 1939) reflects his deep disapproval of the racist practices of, and annulment of democratic institutions in Nazi Germany: "Today I regret that I have to return to India with the conviction that the new nationalism of Germany is not only narrow and selfish but arrogant." as he was hoping that racist ideologies of Italy and Germany were only in anti-american and anti-british function and were not real. However, he expressed admiration for the authoritarian methods which he saw in Italy and Germany during the 1930s, and thought they could be used in building an independent India.
With the Nazi and then the Japanese support, Bose created and army for an axis' invasion of India but the war made gradually this plan untenable. Bose later chose not to surrender with his forces or with the Japanese, but rather to escape to Manchuria with a view to seeking a future in the Soviet Union which he believed to be turning anti-British trying to get support by Stalin. He died from third-degree burns received when his plane crashed in Taiwan. Some Indians, however, did not believe that the crash had occurred, with many among them, especially in Bengal, believing that Bose would return to gain India's independence.
The Indian National Congress, the main instrument of Indian nationalism, praised Bose's patriotism but distanced itself from his tactics and ideology, especially his collaboration, although idiosincratic, with fascism.
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Displaying 1 - 7 of 7 reviews
January 5, 2021
How many selfless sons of the Mother are prepared, in this selfish age,' the fifteen-year old Subhas asked his mother in 1912, to completely give up their personal interests and take the plunge for the Mother? Mother, is this son of yours yet ready? As he stood on the verge of taking the plunge by resign ing from the Indian Civil Service, he wrote to his elder brother Sarat on 6 April 1921: I know what this sacrifice means. It means poverty, suffering, hard work
This book is designed to provide the reader with that rare, double first-person perspective.
Letters are marked by a lucidity and directness which make the basic currents of the author's unorthodox and rebellious life easier to comprehend. Moreover, the letters, which constitute the contemporary material, show an uninhibited play of opinions, emotions and ideas lending greater depth to the conclusions and inferences drawn in the autobiography.
The letters to his friends of student days expose the inner struggles of a very sensitive and idealistic adolescent and youth. These need to be read in context and the exaggerated asceticism of his early youth should not lead to a misunderstanding of the values he came to uphold later in life. Bose reflected back on this turbulent period of his life in his autobiography with a great deal of wit and detached humour. In his student days he had believed that 'conquest of sex was essential to spiritual progress'. 'As I have turned from a purely spiritual ideal to a life of social service,' he added in a note, 'my views on sex have undergone transformation.'
Bose was able to write only the first nine chapters of the chronological narrative of his autobiography in December 1937. He was elected Congress President soon after and could not complete the work in the midst of a hectic and tumultuous public life. However, that he intended to write a complete autobiography.
This book in its totality reveals that not only was Subhas's sense of mission fully formed by 1921 but that he had a clear strategic sense of what was needed to win independence even as he began his political life.
After having decided to not join civil Service in 1921, he embarked on a mighty crusade in 1941 in an attempt to subvert the loyalty of Indians to the armed services and replace it with a new dedication to the cause India's freedom.
This book is a must read for those who want to know India's greatest freedom fighter in first person perspective.
This book tries to show how all his ideals shattered, after coming to presidency college and how the fire of rebellion burned in our Bose and how he reached the decision to embark on the mightiest crusade in order to get our Bharat freedom.
This book is designed to provide the reader with that rare, double first-person perspective.
Letters are marked by a lucidity and directness which make the basic currents of the author's unorthodox and rebellious life easier to comprehend. Moreover, the letters, which constitute the contemporary material, show an uninhibited play of opinions, emotions and ideas lending greater depth to the conclusions and inferences drawn in the autobiography.
The letters to his friends of student days expose the inner struggles of a very sensitive and idealistic adolescent and youth. These need to be read in context and the exaggerated asceticism of his early youth should not lead to a misunderstanding of the values he came to uphold later in life. Bose reflected back on this turbulent period of his life in his autobiography with a great deal of wit and detached humour. In his student days he had believed that 'conquest of sex was essential to spiritual progress'. 'As I have turned from a purely spiritual ideal to a life of social service,' he added in a note, 'my views on sex have undergone transformation.'
Bose was able to write only the first nine chapters of the chronological narrative of his autobiography in December 1937. He was elected Congress President soon after and could not complete the work in the midst of a hectic and tumultuous public life. However, that he intended to write a complete autobiography.
This book in its totality reveals that not only was Subhas's sense of mission fully formed by 1921 but that he had a clear strategic sense of what was needed to win independence even as he began his political life.
After having decided to not join civil Service in 1921, he embarked on a mighty crusade in 1941 in an attempt to subvert the loyalty of Indians to the armed services and replace it with a new dedication to the cause India's freedom.
This book is a must read for those who want to know India's greatest freedom fighter in first person perspective.
This book tries to show how all his ideals shattered, after coming to presidency college and how the fire of rebellion burned in our Bose and how he reached the decision to embark on the mightiest crusade in order to get our Bharat freedom.
April 19, 2018
The book is worth reading if you want to get a glimpse of Bose' mind.
November 12, 2018
Netaji: Collected Works: Volume 1: An Indian Pilgrim: An Unfinished Autobiography: Subhas Chandra Bose Edited by Sisir Kumar Bose- Autobiography depicts the life of Subhas with a joint family of his parents at Cuttack, Orissa. His education in two schools first - pro-British school, Protestant European School in which education was based on the lines of British schools but there was partiality towards British and Indian Christians in education and sports. Second, Indian School, Ravenshaw Collegiate School, Cuttack where he joined because of change in syllabus which included proficiency in local language- Bangla. He felt sad at not being so comfortable in reading and expressing in Bangla. He put in effort to develop high capability in expression- writing. He completed his matriculation exam with high marks in exams in 1913 and was admitted to Presidency College, Calcutta. Here local zamindar wards in speaking in English. Soon Subhas showed his capability in learning fast. He has written about teachers of the University- some sincere towards education and development of children, others speaking about freedom from the British yoke and collect money/donation from public. Second part in famine struck Bengal. Here Subhas worked with a philanthropic group of students and collected food grain for distribution amongst the needy. Third, after his suspension from the University, he went back to Cuttack where he read books by Vivekanand and was impressed with his philosophy. He also joined group of students who helped famine stricken rural public. Later his suspension from education was cleared and he passed his BA from Scottish Church College, University of Calcutta. His father sent him to Britain to appear in Indian Civil Services Exam. On reaching England, he found that there was less than one year when the exams would commence. With the help of friends from Orissa who were studying at Cambridge and was successful in being admitted to Fitzwilliam College, Cambridge. He has written about the syllabus of the exam. He read original texts on World History, British History, Philosophy, Geography, English language. During the first world war, he tried to enlist for Cadet Corps but as Indian students were not allowed, he was also not allowed to join. He qualified in ICS but wanted to serve the nation in achieving freedom of India from British yoke. He wrote about his wish to his elder brother who allowed him and ultimately he resigned from ICS. This book ends up in the year 1919-20. It is a worth reading book for all.
January 29, 2021
Highly recommended for the present day youth and history enthusiasts who would love to explore the various shades of the psychological, spiritual and nationalist temperament of one of the greatest patriot to have ever walked on our motherland - Netaji Subhash Chandra Bose.
The unfinished autobiography of Netaji starts with a brief account of his family tree, both from father’s and mother’s sides and their historical accomplishments tracing as back as when Bengal used to be under Islamic rule, and continues to explore the internal and external factors that willingly or unwillingly contributed to shaping of his character and his inherent attitude towards life, family, society and the country.
His childhood in Cuttack, youth in Cuttack and Calcultta, ICS preparation in London and his overall spiritual/philosophical endeavours which gave rise to an intense nationalist fervour within him, is well documented by none other that Netaji himself in his unfinished autobiography.
Almost everyone knows about his political endeavours and his unparalleled patriotism towards his country, which shook the foundation of world’s most powerful colonial power in India.
However, this part of the book, though not covering his political life much, gives a riveting insight of a super curious mind who knows no complacency, as he voraciously explored the diverse aspects of Sanatan philosophy and it’s interaction with Hindu society in beginning of 20th century CE.
Some of the most fascinating discoveries, for me, w.r.t. to his non political life, are as follows:-
1. He going on a long guru hunting spree in various pilgrimage places in Eastern and North India, meeting, discussing and enquiring several sadhus. But none could satisfy him completely.
2. His categorisation of sages into the ones who are part of an order and who, as per him, were more interested to swell the strength of their order rather than imparting proper spiritual discourse to their disciples, and the other being the sadhus who having renounced their worldly attachments completely, roam around seeking means to salvation. He preferred the later types and often iterated his resolve to stay unmarried for the cause of society and nation.
3. His experience of inherent flaws in Hindu society during those times, pertaining to untouchability, Casteism and sectarianism etc., while on months long journey with his like minded multi-caste friends group.
4. His interaction with Arya Samajis and unfriendly attitude of the conservative traditionalists in Varanasi and Gaya, towards him and his friends.
5. His journey from Adi Sanakaracharya’s Advaita philosophy to Vishistha Advaita, to Dvaita, and finally developing inclination towards teachings of Ramakrishna Paramhansa and Swami Vivekananda. However, in the last chapter of this book, he admits none of the Vedanta philosophies speak the absolute truth and hence, for him, the truth is relative w.r.t. to one’s environment and the frame of mind he/she has in different situations. For him, the Absolute Truth is beyond the capacity of a normal mind to envisage and thus, it is only love for fellow countrymen, society dwellers, family etc, that is universal.
6. One of the most interesting revelations from Netaji is in this last chapter, where he explains why did he find the Doctrine of Maya by Sanakaracharya impractical for himself and far from logic. He admits his fondness towards the Vishitha Advaita due to its closeness to Ramakrishna’s teachings and also, primarily because it was highly pragmatic for him. He had started to believe that the nation, society etc are realities, one should serve with all possible passion, but this contradicted with the Advaita’s philosophy of the world around us being an illusion due to our ‘avidya’. He refused to believe that his country and society are products of one’s ignorance.
There are several such instances in this book, which will give readers a remarkable peek to what his philosophical and spiritual viewpoints were, that moulded a kid who hardly knew his mother tongue, to being the first Indian who rejected the lucrative job of an ICS officer and finally being revered as one of the fiercest, revolutionary leader during India’s struggle for Independence.
He truly stood by his words :-
“...the line of least resistance is not the best line to follow. Life loses half its interest if there is no struggle...”
Long live Netaji 🙏
The unfinished autobiography of Netaji starts with a brief account of his family tree, both from father’s and mother’s sides and their historical accomplishments tracing as back as when Bengal used to be under Islamic rule, and continues to explore the internal and external factors that willingly or unwillingly contributed to shaping of his character and his inherent attitude towards life, family, society and the country.
His childhood in Cuttack, youth in Cuttack and Calcultta, ICS preparation in London and his overall spiritual/philosophical endeavours which gave rise to an intense nationalist fervour within him, is well documented by none other that Netaji himself in his unfinished autobiography.
Almost everyone knows about his political endeavours and his unparalleled patriotism towards his country, which shook the foundation of world’s most powerful colonial power in India.
However, this part of the book, though not covering his political life much, gives a riveting insight of a super curious mind who knows no complacency, as he voraciously explored the diverse aspects of Sanatan philosophy and it’s interaction with Hindu society in beginning of 20th century CE.
Some of the most fascinating discoveries, for me, w.r.t. to his non political life, are as follows:-
1. He going on a long guru hunting spree in various pilgrimage places in Eastern and North India, meeting, discussing and enquiring several sadhus. But none could satisfy him completely.
2. His categorisation of sages into the ones who are part of an order and who, as per him, were more interested to swell the strength of their order rather than imparting proper spiritual discourse to their disciples, and the other being the sadhus who having renounced their worldly attachments completely, roam around seeking means to salvation. He preferred the later types and often iterated his resolve to stay unmarried for the cause of society and nation.
3. His experience of inherent flaws in Hindu society during those times, pertaining to untouchability, Casteism and sectarianism etc., while on months long journey with his like minded multi-caste friends group.
4. His interaction with Arya Samajis and unfriendly attitude of the conservative traditionalists in Varanasi and Gaya, towards him and his friends.
5. His journey from Adi Sanakaracharya’s Advaita philosophy to Vishistha Advaita, to Dvaita, and finally developing inclination towards teachings of Ramakrishna Paramhansa and Swami Vivekananda. However, in the last chapter of this book, he admits none of the Vedanta philosophies speak the absolute truth and hence, for him, the truth is relative w.r.t. to one’s environment and the frame of mind he/she has in different situations. For him, the Absolute Truth is beyond the capacity of a normal mind to envisage and thus, it is only love for fellow countrymen, society dwellers, family etc, that is universal.
6. One of the most interesting revelations from Netaji is in this last chapter, where he explains why did he find the Doctrine of Maya by Sanakaracharya impractical for himself and far from logic. He admits his fondness towards the Vishitha Advaita due to its closeness to Ramakrishna’s teachings and also, primarily because it was highly pragmatic for him. He had started to believe that the nation, society etc are realities, one should serve with all possible passion, but this contradicted with the Advaita’s philosophy of the world around us being an illusion due to our ‘avidya’. He refused to believe that his country and society are products of one’s ignorance.
There are several such instances in this book, which will give readers a remarkable peek to what his philosophical and spiritual viewpoints were, that moulded a kid who hardly knew his mother tongue, to being the first Indian who rejected the lucrative job of an ICS officer and finally being revered as one of the fiercest, revolutionary leader during India’s struggle for Independence.
He truly stood by his words :-
“...the line of least resistance is not the best line to follow. Life loses half its interest if there is no struggle...”
Long live Netaji 🙏
February 4, 2022
Autobiographies almost always make for interesting reads, but this book is different. It is by far one of the most best books i have ever read. You can almost see the young Subhas, struggling to find his ideal. What makes him different from all of us was his readiness to go to any distance to realise it. He revelled in the vedanta, but could appreciate Kant and Hegel too. His plans for a future India, very slightly described in one of his letters were nothing short of visionary. He was an extraordinary personality. Sacrificing his life for the benefit of his country was the goal for which he lived. It is an inspiring read, not just for any indian, but for everyone.
May 26, 2021
He is my role model ... And the book gives u the opportunity to know him closely, his personal life will definitely inspire u to become a responsible Indian and a better human being... Netaji is an emotion ...
March 7, 2022
I was surprised to have found this book in the Toronto Public library! Can't wait to read it!
Displaying 1 - 7 of 7 reviews