MAHAMANA PANDIT MADAN MOHAN MALAVIYA

Mahamana Malaviya Ji

(A Short Biography)

Mahamana Pt. Madan Mohan Malaviya

(25 December, 1861-12 November, 1946)

Fearlessness is the only way to freedom

Mahamana Pandit Madan Mohan Malaviya

(A Short Biography)

By

Dr. U. D. Tiwari

MA (Hindi), Ph.D., Mahamana Research Fellow

Benares Hindu University (1980-92)

Gen. Secretary- Mahamana Malaviya Foundation

© Copyright Publisher

Mahamana Malaviya Foundation

Mahamanapuri, Post-BHU, Varanasi-221005 (India)

Cell : 0- 9415811795, Email : mmfbhu@gmail.com

First Edition : 2007

Second Edition- December 2010

ISBN : 81-901952-9-8

Price : Rs. 25/- (In India)

Preface

Mahamana Pandit Madan Mohan Malaviya Ji is a matchless personage in the annals of modern India, eminent as an architect of the first  national educational policy, the founder and the ideal Vice-Chancellor of Asia’s largest centre of learning, the Banaras  Hindu University, the era’s greatest educationist to initiate agricultural, scientific and industrial revolution through education, the topmost leader of Indian politics to give expression, loud  and clear, to the voice of the Indian people in the  Provincial Assembly and the  Central Council continuously for 30 years, the grandfather of the Indian National Congress who accelerated and brought to fruition  the struggle for freedom, the exponent of the re-awakening of the Indian culture and of swadeshi and Hindi movements, the great social reformer who saved millions of untouchables from conversion through a novel and revolutionary experiment of initiating them into holy mantras and bringing them into the mainstream of the educational and social developments, a great patriot  who strove lifelong to revive the Hindu way of life and bring about harmony between the Hindus and the Muslims, a very effective advocate who got the 156 accused  sentenced to death in the Chaurichaura episode set free, a  thinker journalist who introduced novel and  original principles in the field of journalism, a silver-tongued orator, the greatest mendicant -‘the Prince of Beggars’- in the world of education, an epoch-making modern rishi regarded as a living legend for sixty long years  bringing about a regeneration of national pride, a spokesman of humanitarian religion who invigorated the India wallowing in slavery and exploitation for centuries and giving it a sense of valour and honour through a continued struggle and ultimate sacrifice for seventy years of his life.

The Mahamana’s personality was multifaceted, his work was varied and nationwide, making it impossible to tell the story of his life summarily. This booklet tries  to throw light on some of  his outstanding undertakings and contributions which will give a glimpse of his great services and of the new heights his sacrifice and devotion had reached. 

 

                                                                                                 

                                                                                                     

 (Dr. U. D. Tiwari)

                             Gen.Secretary

Mahamana Pandit Madan Mohan Malaviya 

Birth and Education

Pujya Mahamana Malaviyaji was born on Wednesday, the eighth day of Pausha Krishna (Dark fortnight), Vikram Samvat, 1918, corresponding to December 25, 1861, at 18:54 hours at Prayag, a  sacred city of India, popularly known as ‘Tirtharaja’, in an ordinary but educated and cultured family. His mother’s name was Shrimati Moonadevi and father’s name was Pandit Brajnathji Vyas. His ancestors left their original home in Malva State (near Jhansi-Bundelkhand) in the year 1449 AD and settled at Prayag. Locally they were known as ‘Mallai’, denoting their original home land or ‘Chaube’. Later Mahamana sankritised it to ‘Malaviya’. Thenceforth all ‘Mallais’ were called ‘Malaviya’.

His father Pandit Brajnathji was a great Sanskrit scholar, connoisseur of classical music and a well-known reciter- ‘Kathava chaka’ of Shrimad Bhagavata. Professing to piety, study of scriptures, worship of Shri Radhakrishna and professional recitation of the scriptures formed his way of life and he was sincerely devoted to it. He never accepted any gift (dana) from any one and only accepted offerings from the people during his recitation of the Katha as the gift (prasad) of God (Thakurji). The family was managed somehow on the basis of this limited source of subsistence. Mother Moonadevi was an embodiment of simplicity, kindness and affection. She was extremely pious to poor and down-trodden. These noble qualities of his parents and their poverty-stricken social status had a very deep impression on the life of child Madan Mohan. Like his father he also never accepted any gift or charity for his personal work but he never hesitated in accepting any gift  or endowment for social work. He had said : ‘‘I prefer to die but will not ask for any thing for myself; but I feel no hesitation (in accepting gift or endowment) for the good of the people.’’    

ceefj peeTB ceebiet veneR, Deheves efnle kesâ keâepe ~

hejceejLe kesâ keâejves  ceesefn ve  DeeJes ueepe ~~

After memorising several verses (shlokas) relating to devotion (bhakti) and conduct (niti) only by listening to his father during worship time at the age of five the child Madan Mohan began his early education. After some time he was enrolled as a regular student at the local Dharma Jnano-padesh Pathashala where value-oriented teachings were given special attention. ‘‘I will make (you) a good human being and will lead you to noble way of life.’’  (Deeoceer yevewneW, legcnW uewneW Yeues {bie ceW)~’

This was the educational motto of the school. Students in this shool were taught to memorise daily verses of Manusmriti, Gita and morals so as to make them good humans. Mahamana has humbly accepted- “My father taught me some Sanskrit verses and hymns of praises, and some I learnt from the school of Guru Haradevji and this is my capital till date.” The founder of the school Pandit Haradevji was a native of Mathura, a renowned scholar of Shrimadbhagavata and devoted practitioner of yoga. He had some cows and the milk was given to students. They were encouraged for sports and wrestling. He gave special attention to character-building and physical excellence. Pandit Haradevji often gave lectures on ‘Sanatana dharma’, near chowk, Allahabad and also took Madan Mohan along with him.

After studying at the school of Pandit Haradevji child Madan Mohan started his studies at ‘Vidyadharma Pravardhi-ni Pathashala.’ Once in 1869 during the occassion of Magha Mela the Headmaster of that school Pt. Devakinandanji took Madan Mohan amongst the pilgrims, made him sit in a stool and advised to speak something in sanskrit. Madan Mohan uttered Sanskrit verses for an hour in a fully engrossed way. It was Malaviyaji’s first public speech, which was highly praised.

We can notice the deep impact of the moral and physical education received in these pathashalas and the close proximity of teachers on Mahamana’s later part of life and educational thoughts. 

When Malaviyaji attained the age of seven he was enrolled in the local District High School for his education through English medium. It was started in the same year in 1868. He was admitted to fourth class of this School. At the same time he also continued his Sanskrit education in the Vidyadharmapravardhini Pathashala where no fee was charged. In the District School the fee was nominal but the family could not pay the fee in time and his mother Moonadevi had to pledge her only bangle (kangan) with pawnbroker and make a cut in her family budget to pay the monthly tuition fee. It was unbearable for her that her promising son might be deprived of his education for want of money. This incident had also a very deep impact upon the life of Malaviyaji. It is well-known that Pujya Mahamanaji used to help the poor students of the Hindu University to a great extent. Once, while explaining the background, he told. ‘‘I am the son of poor parents and therefore, feel the miseries of poor students. The parents even without the meagre income of three to four rupees a month cannot afford to pay the exorbitant fees of the university and it pains me extremely that they are deprived of their education for want of their ability to pay the fees.’’

Since full meals could not be arranged in time, child Madan Mohan often went to school after eating stale roti and buttermilk. Drinking water at school was provided for him from  home. Mother had kept a brass glass at school. Daily a house servant (Nanhaku kahar) washed the glass and filled it with fresh water. Since there was shortage of place for studying at home, Madan Mohan after having his dinner used to go alongwith his school bag and lantern to Lala Sohanlal’s small garden which was at a short distance from his house. There were two-three damaged rooms in that garden. one class-mate of Malaviyaji lived in one of those rooms. After finishing his studies Malaviyaji sometimes slept there itself and returned home in the morning.

His yajnopavita ceremony was performed when he reached his eighth year. Father initiated the ‘Gayatri Mantra.’ Malaviyaji once said- ‘‘My inclination towards religious thoughts started from my childhood.’’ While going to his school he paid obeisance to an idol of Hanuman without fail and recited the following verse (mantra) : ‘‘Whose speed is like mind (mana) and whose movement is like air (vayu), who (Jitendriya) has supremely conquered his senses, who is the highest amongst wise persons, I salute you, oh, son of air (vata), chief among the monkeys, the messenger of Shri Ram, with my head bowed in veneration.’’

ceveespeJeb cee®leleguÙeJesieb efpelesefvõÙeb yegefæceleeb Jeefj‰ced ~

Jeeleelcepeb JeevejÙetLecegKÙeb ßeerjeceotleb efMejmee veceeefce ~~

“Father used to recite moral stories at Muralidhar Chimanlal Gotewala’s dais near Loknath Mahadev. Also he went to temple at Mutthiganj for recitation of religious stories. Daily I used to listen him very attentively at both places by being seated near him. One day father said-’you are a great devotee,’ I was very much pleased to hear this.”

From the childhood, Malavi yaji was highly self-controlled in his manners, principles, living style and food habits. It was not his habit to eat anything anywhere and to sit on anybody’s bed. How cultured and of pure character he was can be realised from an incident in his own words.

‘‘During my childhood one day, while taking a walk on the terrace (rooftop) of my house I suddenly chanced to see a naked young girl in the courtyard of my neighbourhood. I felt very sorry for this guilt by sight. I had made it a daily routine from my childhood that I would report every incident of the day to my mother and father. I came down and told about the incident to my mother. She told that there is no sin of any kind in this incident that had taken place unintentionally. She advised to offer prayer to God. I told her that I do this everyday; there should be some other step for remorse. I decided to go on fast for the whole day and brought down my bed from the  terrace to the ground floor. From that day onward I began to sleep on the ground floor. By this practice of informing all happenings of my daily routine to my mother and father, I was saved from many sins; I got moral strength of character and my life was shaped by moral inspiration and divine enlightenment.’’

Malaviyaji adopted specially designed clothes in his youth and that remained his style throughout his life. Pointing to this (style of clothes) noted Urdu poet Chakabasta once told in a function—

leceece  Gceü  keâšer Skeâ ner keâjerves hej~

yeneÙee Dehevee uent keâewce kesâ hemeerves hej~

Mahamana did not take any intoxicant in his life, not even tea. In one of his religious lectures (dharmopadesha) addressing the students in 1933 he said- “The greatest gift of the God to man is an intellect. What makes that intellect dirty or deprives man of his intellect is called addiction or intoxicating matter. It is desirable for man that he should never take any intoxicant.”

After passing an entrance (High School) examination in 1878 Malaviyaji was admitted in local Muir Central College for higher education. In those days this college was affiliated to the Calcutta University. From there he passed his F.A. (Intermediate) in 1880, B.A. examination in 1884 and after an interval of about seven years he got through his LL.B. examination in 1891. Soon after his admission in the college he made his first address in English under the auspices of ‘Friends Debating Society’. The address was so appreciatively fine that Principal Harrison, influenced by this lecture, not only granted freeship to him but also started a monthly stipend to him.

While studying at district high school and college, during holidays Malaviyaji used to go to his uncle Pandit Gadadharji at Mirzapur to learn Sanskrit. Gadadharji was Head Pandit in Mirzapur Government High School and a very reputed scholar in Sanskrit. After passing the entrance in 1878, Malaviyaji once went to Mirzapur. In his own words - “ I went with a charm for wife, but a religious conference was being organised there, so I attended it. A Mahant was the chairman. After many speakers, taking permission from Gadadhar uncle, I also spoke on the subject of religion. My speech was highly praised, people started applauding me. This gave a great encouragement to my enthusiasm. Influenced by Malaviyaji’s lecture, local scholar Pandit Nandram married his third daughter Kundan devi with him in the same year (1878).

Malaviyaji’s cousin Pandit Jaya Govindji too was a great scholar of  Sanskrit. As per Malaviya ji- “ Whatever I learnt of Sanskrit, that was the grace of my cousin Pandit Jaya Govindji. After passing the Entrance I learnt the whole ‘Kashika’ from him and never had to repeat it again.” In High School he was very bright in literature and was very keen about the clarity and beauty of his hand-writing. He was not a book-worm. Whatever  subject he would  read once, he never needed to revise it, such was his brilliance.

Malaviyaji’s memory was very strong from the childhood and continued to be as powerful for whole life. Due to this sharp intellect and strong memory power he was known as the greatest orator.  Sir S. Radhakrishnan once said about Malaviya ji -“ He was the greatest orator in both Hindi and English.” In 1919 Malaviyaji gave speech for three days at Shimla council against the Rowlett Act. One day he spoke continuosly for five hours. He gave such a powerful and heart-stirring speech against General Dyer’s terrific atrocities that the government members too shed tears in between the speech several times. At the end Home Minister Sir Vincent Smith’s wife stood up and said- “ My husband cannot copete with Pandit Malaviya.” Foreign Journalists seated in the visitor’s gallery reported- “ A man, who is neither an Englishman nor whose mother tongue is English delivered without any preparation or repetition, so deep, wide and long speech in English; wonder on his memory and intellect!” Newspapers in English compared Malaviya ji with there country’s renowned orator Prime Ministers Gladstone and Disraeli.

It is desirable to note that Mahamana had equal command over both English and Sanskrit. He could speak uninterruptedly in both these languages with ease and confidence. He obtained this extraordinary ability during his early life. The noble ideals inherited from his parents, scholarly command over languages, extraordinary ability to address, high ideals and firm determination and a rare combination of these meritorious achievements, led him to the zenith of greatness and whatever he decided he achieved it with matchless perfection.

As a man of multi-dimensional achievements Mahamana Malaviyaji took keen interest in social work from his very childhood. He loved physical exercise, wrestling, playing flute and sitar. He had founded a debating society and its members used to deliver lectures at cross-roads, religious congregations, social and political conventions and conferences on different topics of general interest. He had  in him a rare combination of poetic and literary genius. At an early age he joined the poetic circle of Bharatendu Babu Harishchandra. He also took keen interest in dramatic performance during his college days. Under the auspices of ‘Arya Natak Mandali’ of Prayag and his college he played the female roles of Shakuntala and Portia respectively in the dramatic performances of ‘Abhijnana Shakuntalam’ and ‘Merchant of Venice’ very boldly and effectively. With these activities and meritorious achievements his Sanskrit and English teacher Professor Pandit Aditya Ram Bhattacharya was very much impressed. He played an important role in inculcating in him the spirit of social service and developing his personal achievements. Malaviyaji had high esteem and regard for his preceptor Pandit Adityaram Bhattacharya, and the latter used to say : ‘‘If I am proud of any one in this world, he is my disciple Madan Mohan.’’

On 18th October, 1921 when Adityaramji passed away, Malaviyaji burst into tears. To pay his respect to his teacher he wrote a short biography and inhabited a village  ‘Aditya Nagar’ near B.H.U in his memory. In 1919 Malaviyaji had appointed Pandit Adityaramji as first Pro-Vice Chancellor of the Banaras Hindu University, who could hold the post only for a year owing to his illness.

Malaviyaji had extreme devotion towards his mother, father and teacher. He had the photographs of his mother Smt. Moonadevi, father Pt Brajnathji Vyas and teacher Pt Adityaram Bhattacharya, hanged in appropriate places on opposite walls in his bed room at Malaviya Bhawan situated in B.H.U. Before sleeping, after arising and before travel he used to deeply meditate for sometime and bestow his salutations in front of those pictures. He considered himself to be lucky enough as his “mother-father were pious, pure and unselfish brahmin” and used to tell that “with their blessings I could work so much. My father never went for solicitation, inspite of invitation or on temptation, he did not go to anyone’s house for Katha recitation. Instead he recited Katha on the bank of Ganges with extreme devotion. I was nourished and supported with the voluntary donation received from the audience. Consequent upon being nourished by divine food, I developed a pious mind.” He believed that “ character of human beings mostly depended on their birth-related circumstances. His father Pandit Brajnathji and mother Shrimati Moonadevi left for heavenly abode in the year 1910 and 1916 respectively.

Teaching

After completing his B.A. Examination Malaviyaji wanted to devote his whole  life in religious discourses and service to the nation. But economic condition of his family did not permit him to tread this path. The reason was that his father Pandit Brajnathji was keeping indisposed during these days and it was almost impossible for him to go out for his religious discourses and, therefore, the earnings from those routine discourses, that were the only means of subsistence, dwindled to negligible level. In Mahamana’s own words :—

‘‘There was extreme poverty at home. There was acute shortage of food and clothes. It was a small house where we had a cow. My mother had to clean herself the place by removing the cow-dung. All of us were even deprived of two meals a day. My mother and wife used to wear torn saris after sewing them. After many years one day I asked my wife- ‘Did you never complain to mother-in-law about the difficulties of food and clothing?  Wife said— ‘What to complain? How could she afford ? I was as aware of the situation of the home as she was. What else could she do hearing my pity except shedding tears?”

“During those very days the post of a teacher had fallen vacant in the same Government High School where I got my education. My cousin Pandit Jayagovindji was its Head Pandit. He asked me to try for that vacant post. My desire was to dedicate my whole life in preaching of Dharma. I declined. He told my mother. Mother came to persuade me for that job. I looked at my mother, she had tears in her eyes. Those very tearful eyes are embedded deeply penetrated into my eyes till this very moment of my life. All my imaginations (of dedication and devotion to service) were dipped into those tears of my mother and without any delay, I told her: ‘‘Mother, do not tell me anything more now, I will take up the job.’’

In July 1885, Mahamanaji accepted the appointment as an English teacher in the District High School on a salary of Rs. forty per month. As a teacher in the school Mahamanaji displayed his extraordinary brilliance as an ideal teacher. Impressed by this performance the school administration enhanced his salary from Rs. forty to Rs. sixty per month and it was raised to Rs. seventy five during the following year. He worked very hard for his class room teaching. He himself records: ‘‘During my regular preparation at home I tried to know the origin and  meaning of all important English words. For this purpose I thoroughly studied Trench’s ‘Biography of English Words’ and ‘English : Past and Present’. That enabled me to know the origin, meaning and history of English words. I used to learn from books and imparted that knowledge to my students. That period as a teacher was very happy phase of my life.’’ “I was highly satisfied with my teaching life. Those days my life was spent only in teaching. But a big turning point came in my life when my Guru Adityaramji took me with him to Calcutta and made me give a political speech on the dais of Congress. From here my life changed its direction and my teaching life was ceased forever.”

After the above second session of Congress at Calcutta in December 1886, Malaviyaji’s demand and activity in national politics increased considerably. Thus, in June 1887 he renounced his teaching career for ever. After teaching he entered the field of journalism and then to the profession of a lawyer. Besides these, he was always active in various political, social and cultural associations.

Journalism

Malaviyaji stepped into the field of journalism through the Hindi daily “ Hindosthan” published from Kalakankar (district Pratapgarh). He was the editor in chief from July 1887 to June 1889. This Daily started first in English from England in the year 1883. From 1886 the weekly Hindi edition started in India. Malaviyaji agreed to act as the editor on the special request of Raja Rampal Singh, the Founder-Manager of the Daily. The Raja Saheb himself fixed Rs. 250 as monthly salary of the editor. This was quite an attractive offer compared to the monthly income of Rs. 75 as a teacher. But Mala-viyaji kept a condition before Raja Saheb. The condition was “Raja Saheb when in fit of liquor, would never call him for any discussion or conversation however important it may be. In case Raja Saheb fails to stick this condition, the editor will have the right to resign from his job.”

Raja Saheb agreed to the above condition. Later on Mala-viyaji started the work as edit-or. Through his efforts ‘Hindo-sthan’ started shining in a very short period, the number of prints increased many fold, it spread to cities far-off. Malaviya ji took the services of the then famous scholarly writers in his editorial team, agencies of national-foreign news systems were taken. New machines were introduced in the press. The popularity of the Daily started touching the heights.

But around two years later one day Raja Saheb forgot the condition kept by Malaviyaji. He called Malaviyaji for some work in the state of intoxication and made some improper comments about the famous social worker Pt Ayodhya Nath. Malaviyaji left his seat, came straight to his press office and wrote a letter— “ Dear Raja Saheb, from today onwards I am leaving this job. The promise you gave me, is broken today. I will leave Kalaka-nkar either today night itself or tomorrow morning. You make some arrangement for the Daily. I will never forget your kindness and affection.” He sent this letter (note) to Raja Saheb through his peon.

Later on when Raja Saheb came into senses, & saw Malavi yaji’s note, he highly regretted his unfortunate act. He tried very hard to persuade Malaviya ji, but Malaviyaji was rock-solid on  his decision. Finally Raja Saheb requested Malaviyaji that if not journalism, he must study law. Malaviyaji did not want to study law. Raja Saheb persua-ded Malaviyaji through Mr. A.O. Hume, Founder of the Congress, the famous advocate Baldevram Dave, etc, then only Malaviyaji somehow agreed to study L.L.B. Raja Saheb used to send a sum of rupees one hundred per month to Malaviyaji even on Malaviyaji’s reluctance.

After Malaviyaji parted ways from ‘Hindo- sthan’, on the request of Pandit Ayodhyanath, he helped as co-editor in his English paper ‘Indian Opinion’, published from Prayag. This association lasted from July 1889 to 1892. After the demise of Pandit Ayodhyanath this paper was merged into ‘Advocate’ published from Lucknow. High Court. Advocate Shri Sacchidanand Sinha started a monthly journal ‘Hindustan Review’ from July 1899 and a biweekly paper ‘Indian People’ from June 1904. Malaviyaji gave his full support to these publications. It was ‘Indian People’ which became Mahamana’s famous English Daily ‘Leader’. Earlier, from 1907 Malaviyaji had started a weekly ‘Abhyudaya’ (Prayag). These two newspapers ‘Abhyudaya’ and ‘Leader’ enjoyed quite a long life and represented the voice of common people for decades. Malaviyaji was the initial editor for both the papers. ‘Abhyudaya’ became a Daily from 1915 and continued till 1948. In 1919 it had a circulation of 11000 copies per day. Among the other editors were Rajarshi P. D. Tandon, Satyanand Joshi, Krishnakant Malaviya, Ganesh Shankar Vidyarthi, Venkatesh Narayan Tiwari and Pt. Padmakant Malaviya. Nagendra Nath Gupta, C.Y. Chintamani, etc. were the part or Mahamana’s editorial team of ‘Leader’. It had a circulation of 30,000 copies in 1927.

A Hindi fortnightly ‘Maryada’ (Prayag) started in 1910 with the co-operation of Malaviya ji with the aim of- upliftment of Hindi and political renaissance. Malaviyaji started ‘Hindustan Times’ in 1927 at Delhi with the co-operation of Birla family. He was its lifetime chairman of the ‘Board of Directors’ till 1946. Its Hindi edition ‘Hindustan’ started with his efforts only on 12th April, 1936. The first issue was dedicated to the Congress. He founded & edited a Hindi weekly ‘Sanatandharma’ from BHU on 20th July 1933, which was being published for about 5 years.

Malaviyaji’s journalism played a significant role in arising public awareness resulting to public movement. He considered journalism not as a business but as a Dharma (rightious act) which he followed with great allegiance for upliftment of the society and nation. He founded several standards of originality and creativity in this field and developed a new style. He also fought for the freedom of Press.In 1908, he as the President of ‘All India Editor’s Conference’ (Prayag) strongly criticised the ‘Press Act’ and ‘News Paper Act’ brought by the govrnment to curb the freedom of newspapers. In 1910, he highly opposed the Government Press Legislative Bill in the Provincial Council.

Mahamana treated journalism as an art. He took special care and paid personal attention to the collection of news, make-up of the paper, get-up, correction, proof-reading and all other aspects relating to journalism. The selection of proper words and importance of the theme drew his full personal attention. He believed in perfection  and tried to achieve it. He was very strict and uncompromising in matters of correctness of news and views. If he detected the slightest mistake even after the composed material was sent to a printing machine, he used to stop printing and allowed its printing after proper and careful correction. He used to adopt the linguistic style that may suit to people in general. He preferred words like ‘Janama’ to Janma’ and ‘acharaja’ to ‘ashcharya’. There was no place for advertisements relating to sexuality or sex-appeal in his newspapers. He preferred poems full of devotion and dedication to the country, which inculcated high and noble sentiments in the minds of readers and threw light on the problems and sorrows of the common people.

In Malaviyaji’s view the success of any newspaper or periodical, mainly depends on the ability of its editor, analytical skill, style of presenting the theme in an artistic manner, dispassionate or unbiased outlook and sincere perseverance. He made this suggestion in ‘Abhyudaya’ dated May 5, 1907 : ‘‘A daily newspaper should devote a page or two each day for any topic of special interest. For example, on Monday, you may write about literature; on Tuesday you can throw light on village community; on Wednesday on physical importance and on Thursday on education. Thus, a reader will get material of his choice and taste. This will lead to wider circulation and people will be amply benefited’’.

According to Mahamana the aim of a newspaper should be: ‘‘To impart teachings to readers, to educate them and to guide them to an ideal way of life’’. Mahamana always kept in mind the freedom of the press along with the independence of the editors. He extended every kind of help and cooperation to all newspapers and periodicals along with his own papers for the legal battle to defend their freedom of expression. Mahamana was not a revolutionary social reformer nor a revolutionary journalist and did not like to revolutionise any issue of social reform against the sentiments of the society. On the other hand, he tried to seek cooperation of all people and was keen to take any step of social amelioration by persuading all concerned. He also applied this style of functioning to his field of journalism. During Mahamana’s times journalism was not a profession. It was rather a noble mission. In his missionary zeal he took journalism to greater heights and propounded those basic principles and ideals which can be relevant and guiding factors in the present day journalism.

Legal Profession

After practising at the district court for one year, Mahamana started his practice in the Allahabad High Court in 1892. In a very short period he became a very successful lawyer. He found several opportunities for earning money and fame at the bar. When he was at the zenith of his legal profession, his monthly income was between 3-4 thousand rupees. During that period he paid off all his debt; renovated his old house and built a good  building adjoining to his birth-place. Had he been in legal profession with singular devotion and determination he would have certainly ranked among the most famous and wealthy lawyers of the country. But he had dedicated his life to the service of the nation in which he had been active since his youthful days. On this sacrifice of Malaviyaji Honouarable Gokhaleji had made a comment in 1911- “ What worth is my sacrifice? I became immensely rich when I got first salary of lump sum rupees eighty as a teacher in Fergussan college. This was the first time I had received such a large sum. Look at Malaviyaji. He gave-up over three thousand rupees a month at the bar. He had the ball at his feet but he refused to kick it.” A High court Judge too had said- “ The Goddess of wealth was waiting at her open door, with arti and garland in hand to welcome Malaviya, but his ears having caught the cry of the poor and the helpless, he turned back to pick-up the beggar’s satchel for their sake.”

While practising as a lawyer besides his pre-occupation in Congress and Council, he also successfully accomplished several other important works of public interest. For example, he succeeded in introducing Hindi in official work, courts of United Provinces and schools; construction of ‘Hindu Boarding House’ at Allahabad and ‘Minto Memorial Proclamation Pillar and Park’, starting publication of ‘The Leader’ and ‘Abhyudaya’ papers, construction of Bharati Bhawan Library, establishment  (and extension) of ‘Sanatana Dharma Mahasabha’ and laid the initiation of his plan of the Kashi Hindu Vishwa vidyalaya, modernisation of Allahabad etc. Obviously, it was not possible for him to find sufficient time for legal practice with so many pre-occupations of public importance. He, therefore, began to distance himself gradually from the legal profession and ultimately he renounced it for ever in 1913 and engaged himself whole-heartedly for the fulfilment of his high ideals. It was only in 1923 that he went to the High Court once more to defend the people involved in Chauri-Chaura case of 4th February, 1922 and saved 156 persons from the gallows. Perhaps he was the first and only advocate in the history of Indian judiciary whose marshalling power was so impressive that the then Chief Justice Mr. Grimwood Meyers was so tremendously impressed that he stood up from his chair thrice and bowed his head with utmost reverence before Malaviyaji. This episode has been recorded in the centenary souvenir of the Allahabad High Court. While thanking Malaviyaji after the argument the chief Judge said- “ Mr. Malaviya, we are extreme ly grateful to you for putting this case so fairly and well before us. We feel sure no body else could have argued it so ably.”

Mahamana’s legal practice had some significant aspects. For example, he did not charge any fee in the cases of poor people and those pertaining to the interests of general people; he did not accept a case that may require false arguments and always wore white gown. It is worth to be noted that in those days, when most of the Judges in the Courts were Englishmen and the culture of wearing black gown being introduced by Englishmen, Malaviyaji was the only advocate who never wore black gown. He always wore white gown as per his own wish. It is not possible now in independent India to renounce that black gown which represents a symbol of slavery.

During his heydays as a busy lawyer Malavi yaji used to go to court in a horse-cart. It was well-known in Allahabad those days that the horse of Malaviya ji’s cart was never whipped and the coachman presented himself before Malaviya ji after taking his morning bath, worshipping the sun, applying chandantilak on his forehead and dressed in white well-washed clothes. It was also well-known that Mahamana persuaded both the parties to avoid court litigation and made all efforts for amicable settlement out of court.

Sir Tej Bahadur Sapru, a distinguished jurist at the Allahabad bar records : ‘‘In the profession Malaviyaji was famous for deep knowledge of jurisprudence combined with sharp intellect. He used to present his case with utmost impartiality and dispassionate tone. But the greatest and most distinguished aspect of Malavi yaji’s personality, that was put up before us, the junior advoca-tes of younger generation, as a shining example, was that he combined in himself the scrupulousness, the highest knowledge of law and jurisprudence and an admirable sense of wisdom. I know it very well that the Chief Justices like Sir John Stanely and Sir Henry Richards paid utmost reverence to Malaviyaji for not only his deep knowledge and ability but also his spotless character.’’

Chairman of the Municipality

From 1901 to 1916, Malaviyaji whole-hear-tedly served the people of Prayag, first as a member and then Vice-chairman and finally as chairman of the Prayag Municipality. New aven-ues were opened for the progressive development in cultural, political and economic spheres. Several steps were taken for the cleanliness and beautification of the township. He laid the foundation of several new localities.

In 1896, plague was spread in many parts of the Country. Its influence reached near Prayag 1900. In a short time it took the whole Allahabad city under its affect. At that time Malaviyaji neglecting his own health conce-rns came into the service of the affected people with great readiness, reaching door to door to take them to hospital, he sent the unaffected people to safe places, made arrangements for spraying pest-killing medicines in households and provided food and clothes for the homeless. He gave a detailed statement in Provincial Legislative Council about this plague in Feb. 1911.

This plague motivated the Provincial Government to take notice of the cleanliness of Alla habad city and a well planned housing development. Through the Municipal Board, extensive work was carried out for drainage, water supply, cleanliness, laying of roads, etc. in various portions of the city. In 1905, Lukarganj Mohalla was inhabited afresh. Huge residential plots were released in George Town area in 1913. Malaviyaji also bought a plot no.18, at Hamilton Road in his name where he constructed a pakka house from the income as a lawyer. In 1905 Malaviyaji planned to run tram vehicle in the city, but this could not see the success. Considering the excellent and dedicated service of Malavi yaji the Destrict Administration wanted him to continue in the Board. But after 1916 Malaviyaji gave his resignation. The District Magistrate wrote in the report of 1916- “ We regret that the Hon’ble Pandit Madan Mohan Malaviya, a very old member of our Board declined to seek re-election on the expiry of his term of three years; but his son (Pt. Ramakant) has come in his place.”

Leadership : Swadeshi Movement

Mahamana is remembered as a forerunner and pioneer of the swadeshi movement in India. From the age of sixteen onward he never wore foreign clothes during his whole life. At the age of twenty after taking a solemn vow of swadeshi in 1881, he founded a ‘Deshi Tijarat Company’ for the protection and development of Indian industries and made the pioneering effort to bring swadeshi movement on social and political forums. In those days he used to make an appeal- ‘‘It is because of foreign clothes the foreign rule was established. If you want freedom discard foreign clothes.’’

JeŒeefn  kesâ keâejCe yeÌ{es FneB  efJeosMeer jepe~

lepees efJeosMeer JeŒe keâes pees legce Ûenes mJejepe~

In 1906 he appealed to all men and women of the country in his address at a conference of ‘Sanatanadharma Mahasabha’ organised at Sangam, Prayag, to wear hand made ‘Khaddar’ for the freedom and progress of the country and, where it is not possible, he advised them to wear clothes manufactured by Indian mills and not to buy clothes made by foreign mills. It is significant to note that till that time khadi movement campaign of Gandhiji had not been started. In 1905 he got organised Indian Industrial Conference (Bharatiya Audyogika Sammelan) and United Provinces Industrial Conference (Yukta Prantiya Audyogika Sammelan) at Varanasi and made strenuous efforts to encourage the progress and development of technical education and production of all goods in India. In the same year he prepared a prospectus of the Hindu University wherein his deep analytical and original thoughts on agricultural, industrial, scientific and professional education and economic structure, based on indigenous foundation, can be studied and understood. (For details please read the ‘History of the Banaras Hindu University’). Later on, in 1907, he got organised industrial conferences at Nainital and Prayag and made important contribution in laying the foundation of ‘U.P. Industrial Association’. He got organised ‘Agricultural and Industrial Exhibitions’ at Nainital.

Those very days Prayag Sugar Company was founded and Malaviyaji played noteworthy contribution in its establishment. In 1907 at the time of Congress annual session at Surat he toured entire Gujrat and propagated his swadeshi movement. In 1910 he organised an agricultural and industrial exhibition at Prayag on a very grand scale. It was because of his constant efforts the British Government constituted the ‘Indian Industrial Commission’ in 1916 under the chairmanship of T.H. Holland for a term of two years. Its object was to study the conditions of contemporary Indian industries and present a report about it. Malaviyaji was the only member among Indian Leaders of this ‘Nine Member Committee’. He toured the entire country very widely and prepared his separate report running into 52 pages which was incorporated with Commission’s Report and that was later included in the prospectus of Postgraduate Studies in Economics of the University of Calcutta. Mahamana got introduced several new branches of higher studies in the engineering curriculum in the Banaras Hindu University for the first time in the country which contributed immensely to the industrial growth and development of the country.

In 1924, he presided over the Indian Economic Conference held at B.H.U. and spoke on the topic of ‘Land Revenue’ which prominently emphasised his swadeshi economic ideas and thoughts.

In 1932, Malaviyaji laid the foundation of the Akhil Bhartiya Swadeshi Sangh’ at Kashi and brought his swadeshi movement on the fast track. He was its chairman for his whole life. In the same year at Bada Bazar in Calcutta, he inaugurated the ‘Swadeshi Commercial Museum’. In 1934 in a message to organisers of ‘Swadeshi Exhibition’ at Kalpi he conveyed: ‘‘For the last 56 years I am using all swadeshi articles for my daily use. I consider that the service to the nation is the service to God. Today millions of artisans in India are not in a position  to feed their families in spite of their ability to work because the imported articles have captured their market. With our solemn pledge to swadeshi our wealth will remain in India and the growth of wealth and prosperity will simultaneously lead to righteous and moral strength of the nation. May God grant you ability to strengthen your devotion along with your devotion to the nation’’. In 1931, when the government adopted the policy of patronising cloth industries in order to grab the riches, Malaviyaji condemned the industrialists and said, ‘‘I desire that Bombay should survive but with the poverty and decline of India Bombay cannot prosper.’’

According to Malaviyaji the swadeshi movement is associated with our cultural identity, individual freedom and economic security. Mahamana’s struggle was not only for independence but also for good governance. According to him, ‘‘Swadeshi alone will lead to good governance’’. In his views good governance (surajya) means ‘flawless and righteous administration’. In Mahamana’s words, ‘‘Swadeshi is the basis of eradication of poverty of the nation; it is our religious duty to serve the people of the country and that is undoubtedly the duty to mankind’’.

According to historian Dr. H.C. Roy Chaudhary, ‘‘Malaviyaji had immensely facilitated the mission of Gandhiji. From his youthful days he was a strong supporter of swadeshi. He also emphasised the necessity of industrialisation along with cottage industries in order to eradicate unemployment.’’ In 1927, while speaking on the Finance Bill in the Legislative Assembly, Mahamana said, ‘‘For economic progress of the country it is necessary to revive the old cottage industries along with the foundation of new industries simultaneously;’’ ‘‘but the total potentiality of the country  cannot be concentrated only in heavy industries. It is the duty of government to promote semi-industries along with patronage to indigenous cottage industries.’’ Malaviyaji desired that a wide net work of cottage industries in each home and each village of the country should be established so that no man or woman should remain jobless and people could become economically self reliant.

‘India is an agricultural country’, Malaviyaji did not agree with this dictum. He thought it was a slogan coined by English people. Britishers have propagated this as a matter of their policy in order to degrade the moral will of Indians. India flourished well in the past in industry and trade too alongwith agriculture.

On the issue of foreign capital investment in India and government patronage to foreign capitalists he spoke in 1924 in the Legislative Assembly, ‘‘If necessary, the investment of foreign capital is one thing and it is quite another to hand over country’s industrial potentiality to foreign capitalists. Whereas the first option, under some circumstances, is necessary and profitable, the second option is totally harmful and horrible for the progress of indigenous industries. The people can be inspired and pressurised to suffer some economic hardships but it would be great injustice to force Indian people to suffer hardships for enrichment of commerce and industries of foreigners. This takes place no where in any civilised country.’’

With reference to Mahama na’s ideas, the Swadeshi movement was not a slogan. It was rather a revolutionary mission aimed at an objective orientation of basic and structural changes of nation’s social, cultural, educational, agricultural, industrial and commercial conditions. Its main object was to develop nations’s inherent resistibility and competitive potentiality to fight against imperialistic, commercial and colonial political designs and intellectual terrorism. Undoubtedly this struggle is two-pronged or two-dimensional but our internal structural firmness and solidarity alone will enable us to stand firmly against external onslaughts.

Our self existence is inherent in our freedom, good  governance (surajya) and swadeshi which is not individualistic in nature, it rather denotes our sense of oneness. In Mahamana’s vision our success in swadeshi movement depends on our love for our language, our culture, our civilisation and our deep love for people of our country and to that extent, we can dedicate ourselves for their defence and development.

Movement : Hindi And Nagari Script

At the young age of 24, Malaviyaji, as an active and well known poet of the group associated with Bharatendu, founded ‘Hindi Uddharini Pratinidhi Sabha’ in 1884 for the preservation of Hindi language and Devanagari script and for the progress and development of Hindi Literature. This very sabha, later on, became the inspiring source for the establishment of the ‘Kashi Nagari Pracharini Sabha’ in 1893 and its chief patron and supporter was Malaviyaji. He successfully led the movement, on behalf of the Kashi Nagari Pracharini Sabha, for adoption of Hindi language and Devanagari script in official work, educational institutions and courts in United Provinces. Mahamana Malaviyaji was the only nominated representative out of the board of 17 respectable persons formed to lead the movement on behalf of the ‘Sabha’.For three years he almost stopped his legal practice and prepared a 100 page report (dissertation), with great perseverance, entitled ‘Court Character and Primary Education in North-Western Provinces of Agra and Avadh’ and presented a memorandum, attached to it, signed by 60 thousand people, to Provincial Governor on March 2, 1898. On April 15, 1900, the petition was accepted and an order of the government was issued for acceptance of Hindi written in Devanagri script for official work. It was indeed a difficult mission. In 1901 after the success of the movement Mahamana was nominated as the trustee of the permanent fund (Treasure) of the Nagari Pracharini Sabha. His contribution was great in arranging land and premises for this ‘Sabha’ established at Vishveshwarganj in Kashi.

In 1900 Mahamana asked the Government to conduct competitive examinations for government services through Hindi medium which was accepted. The first session of the Hindi Sahitya Sammelan was organised in October 1910 under his presidentship. He also presided over the sessions of the Hindi Sahitya Sammelan in 1911 held at Calcutta, 19th April 1919 held at Bombay, 1928 and 1938 held at Kashi and 12th February 1927 in Punjab. In 1922 he established the Department of Hindi in the Banaras Hindu University where provision was made for higher studies and research in Hindi for the first time in the country. In 1943 Mahamana founded the ‘Akhil Bharatiya Vikram Parishad’ at Kashi with a purpose to publish Hindi translations of ancient Sanskrit texts.

INC & Struggle for Independence

Malaviyaji’s name is respectfully referred to in the formative years of its establishment and progress of the Indian National Congress (INC) in the country. His association with the congress started from 1886, the second year after its birth and continued till his death in 1946. He was elected its president for four times in 1909, 1918, 1932 and 1933.Though the sessions of 1932 and 1933 could not be held due to government suppression, but according to Dr. Pattabhi Sita Rammaiya- “ In the trouble-some period of 1932-33, Malaviyaji through his unconquerable self-power and extra-ordinary strength encouraged and induced the Congress workers. In case of doubts and difficulty Congress Workers went to him and never returned disappointed.”  From the very beginning he was one of the influential members who shaped the organisational structure and policy of the All India Congress Committee. For about 60 years period he was a patron, guide and servant of Congress. He persisted to be its main foundation-pillar in various aspects. Perhaps, there was hardly any annual session in this period of sixty years which was not attended by Malaviyaji.

In 1886, during the second annual session of the Congress Malaviyaji was the youngest in age and political stature amongst 440 delegates assembled at Calcutta but throughout the whole session it was the reverberation of the oratory of his maiden speech that was heard every where. Just at an age of 25 his extempore oration in English for one hour on the issue of people’s representation brought young Malaviyaji, at a stroke, on the top of the national political forum. His speech was so impressive that he won thundering clapping ovation for 22 times and Dada Bhai Navroji, the president of the session said, ‘‘Mother India (Bharatmata) herself makes her emotive expression in the voice of this youngman.’’ This part of Mahamana’s speech delivered in that Session is often quoted—“No taxation without representation. This is the first commandment in the Englishman’s political Bible. How can he falter with his conscience and tax us here, his free and educated fellow-Subjects, as if we were dumb sheep or cattle? But we are not dumb any longer. India has found a voice at last in this great Cong- ress, and in it and through it, we call on England to be true to her traditions, her instincts, and herself, and grant us our rights as free born  British Citizens.”

Highly impressed by Malaviyaji’s speech Mr. Hume made a note—“But perhaps the speech that was most enthusiastically received was one made by Pt. Madan Mohan Malaviya.”

In 1887 the third session of the Congress was held at Madras. Here too representation of Indians in Provincial Councils was the main agenda, and his influencial speech made him overcast. Congress General Secretary Shri A.O. Hume wrote about Malaviyaji’s statement given there- “ It was the only single speech during the whole Congress to the tone of which even hostile critics could possibly take (no?) objection and we consider it only just, therefore, to place it before the reader.” The importance of this speech of Mahamana can be inffered from the fact that the Congress Committee printed three thousand copies of this speech in two pages of fullscape papers in small letters and distributed them in Britain.

At the election of Congress Samiti Mr. Hume gave two posts as a token of gift to Malaviyaji. First, Malaviyaji was elected as a member of ‘Rules Committee of Congress’. The work of this Committee was to investigate the suggessions sent by the representatives, to decide the agenda of the session, to prescribe the laws and rules of yearly and special proceedings of Congress. This Samiti had representatives from each province. The Congress Organisation was framed for the first time at provincial, district, sub-division and local level in the above session, and its command was in the hands of Central Samiti. Malaviyaji was appointed as Joint-Secretary of Central Association’s provincial branch (North Western Provinces of Agra and Awadh Association). The office of this branch was placed at Allahabad since it was also the capital of the province.

The fourth session of Congress was organised in 1888 at Allahabad itself. This was a rare session in which more than 3 lakhs people were present in the audience-gallary, total 1248 representatives from all provinces of the Country, more than 200 Muslims and 16 Europeon representatives participated. That session was also famous for its speeches of high order. Malaviyaji threw his full efforts for the success of this session, naturally he got the credit for it.

During the Bombay session (1889), Malaviyaji spoke on ‘House of Commons’ and the situation of Indians. He was mainly instrumental for associating rural agriculturists with the congress. In 1890, during the Calcutta session he made an emphatic appeal and moved a resolution to provide representation to agriculturists in the Congress for the first time and when he was elected president of the Delhi session in 1918 he fully opened the doors of the Congress for their entry. At that historic session more than a thousand farmers participated in its deliberations. During the session of 1890 he placed a demand before the government that half of the members of legislative council be elected by the people.

During the Nagpur session in 1891, Malaviyaji spoke on financial problems of the country and also Indianisation of officer’s post in the army. In the year 1892 at Allahabad session he demanded that the Public Service Commission examination be conducted in India also in addition to England and Indians be also appointed in higher posts. In the year 1893 during the Bombay session he presented the graphic picture of terrible poverty in the country and appealed for unity towards the communal riots occured at Bombay and Azamgarh during the same year.

With the efforts of Dadabhai Navroji during the Pune session of 1895 the government formed a ‘Royal Commission’ to verify the government expenses. Parliament member Navroji was made a member of the commission too. Since he could not submit the verification report on his own, he entrusted this work to Malaviyaji. The latter gave a speech in the above session in this reference and appealed before the government that “ the process taking place in closed rooms, be done in open doors”. After the proceedings of the session, Malaviyaji gave a speech during the Shivaji Mahotsava organised by Lokmanya Tilak on 29th December 1895.

In the year 1896 during the Calcutta session Malaviyaji gave a speech on famine, increasing poverty in the country and centre’s relationship with the provinces. On his appeal government made an investigation on famine in Orissa. On 27th December 1897 during the Congress session at Amaravati, Malaviyaji presented a detailed proposal before ‘Royal Commission’ related to investigation of government expenses and requested for curtailment of civil and defence expenses. He could not take part in the Madras session of 1898, since he was busy in preparing a memorandum for Nagari Script agitation, which was to be presented before the provincial governor on 2nd March, 1899.

It was at his behest that the annual session of the congress was held at Kashi in 1905 where the blueprint for the establishment of the Banaras Hindu University was also discussed.

In 1907 at the Surat session, the Congress was split into liberals & radicals and delegates resorted to blows. It was Malaviyaji who was instrumental in achieving a rapprochement between the warring groups. In the Congress party Mahamana enjoyed the reputation of an intermediary. In the words of Dr. Rajendra Prasad, ‘‘Whenever Congress faced any difficulty Malavi yaji came forward. He acted as a bridge between the old statesmen and new stalwarts.’’

At the Nagpur Congress session in 1908 Malaviyaji supported the demand for a dominion status and in the 1909 session he reacted sharply against the government declaration of the separate communal award. Hence a revolutionary change took place in this political idealogy. He became a strong opponent of the government policy of ‘divide and rule.’ In 1914 session of the Congress he extended support to ‘Home Rule League’ of Mrs. Annie Besant and on August 8, 1916 at Prayag he made an inflammatory speech in the ‘Home Rule League’ meeting. From August 29 to 31, 1918 he again attempted a compromise between the liberal and radical elements at a special session of the Congress held at Bombay.

On 20th February, 1908, he presided over a provincial political conference held at Lucknow. In December 1912 his speech on the conditions of Indians in South Africa at the meeting of congress committee held at Patna was emotionally so touchy that members began to weep. In 1917 he was selected as a member of the Congress delegation to England but he did not go. He presided over the meetings of All India Congress Committee held in April 1919 at Bombay and January 1920 at Allahabad.

In 1920 Malaviyaji did not agree to Gandhi’s plan for Non-Cooperation Movement. In 1921 the Congress Working Committee at its meeting held at Bombay passed a resolution to boycott the visit of the Prince of Wales; but he did not agree to it also and welcomed the Prince of Wales in the Banaras Hindu University on December 13, 1921. (He was not in favour of opposition policy simply to oppose it. Today also our independent Indian government welcomes and gives security to national leaders of any country inspite of the fact that it has differnce of opinions and ideas with our nation. This can be called as cultural political ethics which was taught by Mahamana to the nation).

After the failure of Non-cooperation Movement in 1921 Gandhiji was on fast for 21 days at Maulana Mohammad Ali’s house in Delhi. At that time Malaviyaji recited Bhagavata for a week before Gandhiji. The whole nation was surprised to hear this news, “ Recitation of Shrimadbhagavata Katha for a week at a muslim’s house, that too by Malaviyaji!”

In December 1921 he led a delegation to meet the Viceroy Lord Ripon and made an attempt to reach a compromise. In January,  1922 he conven-ed the all party conference at Bombay. On February 4, 1922, Gandhiji’s non-cooperation movement resulted in Chauri Chaura incident. Condemning the incident Gandhiji said- “ Training of Indians in the path of non-violent satyagraha is inco-mplete now.” It  has already been mentioned earlier that Mahamana was not consented with the movement. He already advised Gandhiji that “it is not the favourable situation for this movement now.” Inspite of difference of opinion in the ideas  Malaviyaji extended co-operation to Gandhiji.

He went to Bardoli to acquaint Gandhiji with the atmosphere of the country. When Gandhiji was arrested in April-May Malaviyaji undertook a country-wide tour for new awakening campaign; at several places he made speeches after defying prohibitory orders under section 144 and explained to the people the importance of independence, Swadeshi and Hindu-Muslim unity.

In September 1922, on behalf of the Congress committee, he went to Multan along with Dr. Rajendra Prasad and Maulana Hakim Ajamal Khan to conduct an inquiry into the communal riot.In November 1922, congress commitee decided to cancel the non-coperation movement and start awareness movement. Malaviyaji made a country-wide tour from Peshawar to Assam in December, gave speech on swaraj and swadeshi at hundreds of places, carried on an agitation against opium in Assam, due to which governm- ent income being obtained from intoxicants decreased drastically. During this movement he appealed to the people to restrain from growth and use of opium, and to promote business, growth and use of swadeshi and Khadi items.

In January 1924 Malaviyaji and Jinnah constituted the ‘Independent Party’ and Pt Motilalji, after reaching an understanding with ‘Swarajya Party’, constituted ‘the Nationalist Party.’ Again in August 1926 Malaviyaji, along with Lala Lajpat Rai, constituted the ‘Congress Independent Party  In election in that year his party achieved tremendous success whereas Pandit Motilal Nehru’s party had to face a great defeat. In January 1927 ‘Congress Independent Party’ and N.C. Kelkar’s ‘Responsive Party’ were merged and after this mutual merger ‘The National Party’ was formed with Lalaji as  its leader and Malaviyaji as Deputy Leader.

In May 1924, he presided over the All India Congress Committee meeting held at Patna. In September 1927 the Madras session of the Congress attained memorable achievement with his efforts along with those of Gandhiji which got over the problems faced after Calcutta congress session. During this Madras session of the Congress in September a resolution was moved on communal problems which was supported by him. In 1928 at an all party conference the constitution was drafted but no lasting solution of the  communal problem could be achieved. On October 31, 1927, he went to Lahore and Punjab along with Lala Lajpat Rai to propagate the boycott of Simon Commission. Police made a brutal lathi charge on Lalaji which led to his death on November 17, 1927.

On 19th June, 1929 Mahamana submitted a memorandum to Lord Irwin and discussed the plan of Round Table Conference on the issue of independence. As a result the viceroy made a declaration of the Round Table Conference and political reforms in October. Malaviyaji undertook a tour of South India for the propagation of congress idealogy. On January 26, 1929 the congress declared its mission of complete independence on the bank of Ravi and at the same time it decided to boycott the Round Table Conference. Malaviyaji resigned from Cental Legislative Assembly on 2nd April 1930. Inspite of differences he supported the Salt Movement started on 6th April 1930 at Dandi by Gandhiji and was against his arrest made in the first week of May.

A huge procession was taken out in Peshawar on 23rd April 1930 against government repression. Next day army shooted out at the procession in which about 30 people died and 200 were injured. On 16th May 1930 the whole nation celebrated it as ‘ Peshawar Day.’ Malaviyaji gave a speech at Prayag on that day. To know the full details he travelled to Peshawar. He was greeted warmly and delivered lectures at almost all the stations on  his way. But Punjab government stopped him from going to the end of border of the province. His special assembly was held at Rawalpindi on 25th May. The government alleged him under section 124-A of penal code, but could not arrest him due to various reasons.

On 30th June 1930, the central government declared the Congress Working Committee as illegal and arrested many leaders. Committee meetings however were held for three days during the last week of July under the Chairmanship of Sardar Patel in which Malaviyaji also par ticipated. It was the death anniversary of Tilak on 1st August 1930 at Bombay. A day prior, on 31th July a huge procession was taken out. Malaviyaji violated section 144 and led the procession. Along with other leaders he was arrested, imprisoned from 7th to 15th August and released afterwards. On 27th August 1930 congress commitee meeting was held at Delhi. During the meeting itself Delhi Police arrested Malaviyaji alongwith all members of working committee. Six months punishment was given. Malaviyaji was imprisoned at Delhi Jail for 2 months (upto 13th September) and then sent to Naini jail. When he fell ill in November, upon the orders of British Prime Minister he was released on 23rd December. He came to Banaras on 24th December.

Malaviyaji started for London alongwith Gandhiji and Sarojini Naidu to participate in the second Round Table Conference by Ship, Rajputana, on 29th August 1913. They reached London on 12th September. After various sub-committee meetings the full session of the Conference began on 28th November 1931 and ended on 1st December with Presidential speech of Prime Minister Mac Donald. No solid results could be drawn out in the historical meeting called for discussing the political status and constitutional matters of India. Malaviyaji said with distressed heart- “ Here India’s problems have not been fully understood, here there is no such atmosphere to recognise the actual position of Indians and their reasonable demands. We cannot liberate people from their pitiable condition until the power of management is in our hands. We desire that law should be respected, but law should also honour person’s independence and a person be given that which he has the right to claim from the government.”

On 15th September Malaviyaji delivered an important speech in that session. During the residential period he also addressed the mass-meetings including the students of Oxford University. According to very famous Scientist Dr. Shanti Swarup Bhatnagar- The responsibility of security of Mahatmaji and Malaviyaji in England was with their very famous institution ‘ Scotland yard’. Once the venerable leader of christians Late Dr. S.K.Dutt asked the officer of Scotland Yard, incharge of security of the two leaders about his personal opinion on both above great Indian patriots. At first the officer showed some hesitation, then said- “ Mahatmaji is a Mahatma indeed. He is a saint and incarnated person, but there is some thing godlike in Malaviyaji’s eyes itself”.

Malaviyaji returned to nation on 14th January 1932 through France and Italy. Country’s situation was extremely serious, almost all the leaders were arrested. He gave a letter to the Viceroy about India’s position. On his way to 46th congress session in April 1932 at Delhi he was arrested near the Yamuna bridge and released after four days at Allahabad. At a conference convened in Sept.-December on national demands he made a very forceful and inspiring speech.

On 17th August 1932, British Prime Minister Ramsay Mac Donald declared the provisional plan of minority representation (communal award) in which it was decided to give separate representation as minorities to dalit class of Hindus. Gandhiji was at Yeravada Jail at that time. He went on fasting against the plan from 20th to 26th september. A meeting of Hindu leaders was held at Bombay on 19th September under the presidentship of Malaviyaji, in which it was decided to abolish untouchability. In the serious situation arised out of the above plan, Malaviyaji played an important role in making settlement between Harijans and higher classes. He signed ‘Yeravada (Poona) Pact’ alongwith Dr. Ambedkar and Shri M.C.Raja on 24th september. This was ratified under the presidentship of Malaviyaji on 25th September at Bombay. Thereafter Gandhiji gave out his fast the next day and his life was saved.

Malaviyaji presided the all party meeting at Allahabad in December 1932. Next year on January 29, 1933, he submitted a memorandum to the Viceroy against the detention of Gandhiji during the Civil Disobedience Movement and sent a telegram to London on February 28, referring to brutalities perpetrated by the government. Again  a second telegram was sent on the 20th April.

In April, 1933, while going to Calcutta to attend the congress session, he was arrested at Asansol. In May 1934, when the Congress Committee at its meeting held at Patna decided to postpone the Satyagraha and constituted Congress Parliamentary Board, Malaviyaji played a memorable role and extended personal support to it. He opposed the resolutions on the White Paper and Communal Award at the meeting of the Congress committee held in June 1934 and, when the resolutions were brought on the agenda again in the meeting of the Congress Committee held in August, he again opposed them and resigned from the committee. During the same month of August the Congress Nationalist Party was founded under his leadership at Calcutta.

In February, 1935 he convened a conference to oppose the communal award. On 29th December, 1935 on the occasion of the 50th anniversary of the Congress he unveiled the Memorial Stone Edict at Tejpal Gokuldas Sanskrit Pathshala in Bombay. In 1936 he delivered the historical and inspiring speeches in the Congress session. During the same year with his active support the Congress achieved tremendous success in election of the State Legislatures. During the ‘Quit India’ movement in 1942 he extended full cooperation and whole-heartedly helped the freedom fighters. Sir Staford Cripps (cripps mission) came to India on 22nd March 1942; Malaviyaji was invited to Delhi to talk about the issue of indepen-dence.The talk ended in failure.On that occasion he told Gandhiji, ‘‘Any formula for country’s independence should not be linked to country’s partition.’’

Interim government was formed in the country before Mahamana’s death on 12th Novemeber, 1946. Pandit Jawaharlal Nehru came to B.H.U to meet him. Mahamana said expressing his emotive happiness, ‘‘All should speak with one voice, our own rule in our own country.”—‘‘meye efceue yeesuees Skeâ DeeJeepe, Deheves osMe ceW Dehevee jepe~”

Role In The Legislatures

Mahamana Malaviyaji was an elected member of the United Provinces Council from 1902 to 1912, Supreme Legislative Council from 1910 to 1920 and Central Legislative Assembly from 1923 to 1930. During these 28 years of his political career there was no aspect related to the people and the country which escaped his personal attention and where he did not make a statement in the Council or Legislature and did not leave any occasion of getting his forceful and effective presence recorded. He made fearless attacks against government hypocrisy, treacherousness and betrayals. In 1919 he gave a historical speech for 14 hours continuously for three days against the Martial Law in Punjab which caught the attention of people in India and abroad for a long time. In November 1917, Montague, Member for India, wrote in his ‘Indian Diary’— ‘‘Pandit Madan Mohan Malaviya is the most active politician of the Council.’’ Speeches of Malaviyaji in the Council and Legislatures were highly scholarly, logical and full of facts. Many aspects of those speeches are also of great relevance to present day life and politics.

In Council and Assemblies Malaviyaji spoke on hundreds of items and participated in the debates on bills and topics relating to revenue and taxation, famine, hunger, mismanagement  in irrigation, illiteracy, health, forced labour, custom of coolie, wasteful government expenditure, import-export policy, policy relating to production and sales tax, political reforms, public service commission, policy relating to consumption of liqueur, policy relating to armed forces, Rowlett Bill, Punjab Martial Law, Press Act, Act relating to meetings amounted to high treason, Education Bill, Amnesty Act, Indemnity Bill, Defence Bill. Finance Bill, Steel Protection Bill, Government policy relating to grant bounty to British Companies, Lee Commission, Currency Act, Reserve Bank Act, Tariff Bill, Moodiman Committee, Simon Commission, military training, education to weaker sections of the society, women’s education, agriculture, science, technology, scientific and commercial education, establishment of polytechnic institutes and constitution of scientific council and hundreds of other items and bills and issued statements. If all these are compiled and published, it will help readers in understanding Mahamana’s ideals and thoughts on educational, economical, social, political conditions and his views regarding India’s relations with foreign countries.

Efforts For Communal Harmony

Mahamana Malaviyaji made efforts for Hindu-Muslim unity throughout his whole life. He was also the leader of Hindu Mahasabha but not anti-muslim. He was ambitious to have mutual unity among all groups and their fair and equal progress. As a matter of fact, the British Government always tried to inflame communal tension and hostility between the Hindu and Muslim Communities. On several occasions British Government attempted to grant special favours to Muslims that amounted to harm Hindu interests. On such occasions also Malaviyaji raised his voice for justice. This created doubts into the minds of some people that Malaviyaji was anti-Muslim in his communal outlook. But when there were only 7-8 Muslim students in 1935-36 in the Banaras Hindu University, Mahamana Malaviya ji was the person to declare general holidays in the entire university on Muslim Festivals and on the birth of the Prophet Muhammad. Whenever & wherever communal riots broke out, Malaviyaji was the first person to reach there and extend all kinds of services and help to both Hindus and Muslims without any partiality. He very often advised Muslims to observe the code of conduct of their religion sincerely. He got renovated several mosques. He treated all religions with highest esteem. He did not hesitate in offering prayers at the Church in London with the Bible in his hand. He firmly believed that all living beings are His (God’s) abode and all are His (God’s) children. On the basis of this concept he tried to discover all unifying factors to unite all the people of the country and achieve their assimilation and emotional integration. Some of the steps taken by Malaviyaji for Hindu-Muslim unity are briefly enumerated in the following paragraph.

In 1908 the third Provincial Social Conference was convened in Lucknow where Malaviyaji delivered a radical speech on religious concepts with reference to contemporary context and made an appeal to both Hindus and Muslims to achieve harmony after removing differences and offer united struggle for the independence. In 1910 he played a prominent role in organising Hindu-Muslim Unity Conferences at Calcutta and Alla- habad. Next year he presided over the All India Hindu-Muslim Unity Conference at Nagpur. In March 1916, he participated in the session of Muslim League at Lucknow. In 1921, Hindus had to bear severe loss of money and man-power during serious communal riots at Malabar, Mopala and other places. Even then Malaviyaji extended service and help to victims of both Hindu and Muslim groups and appealed to them for unity. In September, 1922, a very serious riot took place at Multan and he wept bitterly after seeing heart-rendering barbarous and brutal scenes. During the Unity Conference held under the chairmanship of Maulana Kadir at Lahore on 16th September, expressing deep sorrow on communal disturbances, he said- “All are oppressive, irreligious and atheist.” In 1924 communal riot broke out at Kohat followed by Calcutta riot in 1926. He again appealed for unity at these places and extended help to sufferers during the riots. Again in September 1927 he got convened the Unity Conference at Shimla; on 5th April 1931, he made speeches on Hindu-Muslims unity at Kanpur. Once again on 3rd January 1932, he got organised the Unity Conference at Prayag. Inspite of these efforts Hindu-Muslim riots continued unabatedly in future. During the Nowakhali (Bengal) riots in 1946 he appealed to the Hindus to get united. That riot was so serious and brutally savage that he felt a very severe shock. He fell ill and did not recover from this illness that resulted in his sad demise on 12th November, 1946.

Social & Cultural Renaissance

Emotionally disturbed over the proselytis-ation of Hindus into Christianity and defamatory comments against Hindu religion and culture by Christian Missionaries under government patronage Malaviyaji began his campaign for Hindu renaissance under the banner of ‘Hindu Samaj,’ an organisation established at Prayag in 1880 under the presidentship of his preceptor and mentor Pt. Adityaram Bhattacharya. It was the first social-cum-political organisation of Allahabad. Nearly for 4-5 years he continued his mission of awakening the Hindus against the evils, totems, taboos and superstitions that had crept into Hindu society, propagation of fundamental tenets and essence of religion and culture and made effort against proselytisation of Hindus. Under the forum of this organisation he organised several meetings and conferences in Allahabad division and delivered speeches for awakening the Hindu society. He also spoke at several road-crossings.

Madhya Hindu Samaj :

When the first session of Indian National Congress was being held at Bombay in 1885, at the same time during Dussehra, a three day conference was organised on a very grand scale at Prayag near the banks of Yamuna by Malaviyaji and founded an organisation called ‘Madhya Hindu Samaj’ in order to widen the scope and programme of the ‘Hindu Samaj’. Its purpose was to protect the interests of the Hindus politically also. This ceremony was organised at the Palace of Maharaja of Banaras under the Chairmanship of Raja of Barawan Shri Mahaveer Prasad Narain Singh. Several respectable scholars of United Province including Raja Rampal Singh were present. The main objects of the Organisation were to unite different castes and classes of Hindu Society, to promote the mother tongue so as to remove the evil costoms spread within it and to represent before government-administration about the problems and demands of the Society.

‘Madhya Hindu Samaj’ was a recognised and authorised organisation of the province, through which representatives were selected for taking part in the annual sessions of Congress. In the year 1886, nine representatives including Pandit Adityaram Bhattacharya, Mahamana Malaviyaji and Raja Rampal singh were selected and sent to the Congress session. Its activities were spread all over the state of the United Provinces and its programmes were conducted regularly for several years. In those days government servants were not banned to take part in political affairs, and writing or giving statements to newspapers. It is notable that Malaviyaji was a teacher in District High School at that time. He was chosen as a representative on behalf of Madhya Hindu Samaj for the session of next year too.

Bharat Dharma Maha-Mandal :

During the month of January, 1887, he convened a conference at Haridwar and established the ‘Go Varnasrama Hitaisini Ganga Dharma Sabha’ with a view to protect the interests of the cows and Ganga. After some months Malaviyaji took Pandit Deendayalu Sharma, a famous Sanatanadharmi and an influencial speaker from Punjab region along with him and a congregation of the followers of the Sanatana Dharma was organised on a very grand scale at Haridwar again and he founded the ‘Bharata Dharma Mahamandal’ in order to protect the multidimensional interests of the entire Hindu community. A very famous theosophist colonel Alcot also gave a speech in the ceremony. Mahamana was its principal spokesman (Mahopadeshak) for 15 years. This ‘Mandal’ successfully propagated the high and lofty ideals of the Hindu religion and culture. The ‘Mahamandal’ organised its sessions at Vrindavan in 1888 and at Delhi in 1900 and 1903. Its branches were started in several regions of the country and many of them are quite active even now.

In 1902 ‘Nigamagam Mandali’ of Swami Gyanananda expressed their desire to work with ‘Bharat Dharma Mahamandal.’ In the same year a joint session was held at Mathura from 28th to 30th March, where ‘Mandali’ was merged with ‘Mahamandal.’ ‘Bharat Dharma Mahamandal’ was also registered during this year. But there was lot of difference in the thought and working system of Mahamandal and Swami Gyananand. Where one was liberal, the other was fully conservative. Consequently, differences originated. After the session in 1903 Malaviyaji parted from Mahamandal. To popularize the liberal principles of Sanatana Dharma he organised a very big conference at Prayag in 1906 independently and formed the ‘Sanatana Dharma Mahasabha.’ Pt. Deendayalu Sharma also left ‘Bharat Dharma Mahasabha’ and joined Malaviyaji.

Sanatana Dharma Mahasabha :

In the sacred month of Magha in the year 1905, Mahamana Malaviyaji laid the foundation of the ‘Akhila Bharatiya Sanatana Dharma Mahasabha’ at Prayag with the noble resolve for the moral upliftment and welfare of the Hindu Society. The Mahasabha aimed at a very wide range of subjects covering almost all aspects of the Hindu social order. For example, efforts to educate and propagate the high ideals of Sanatanadharma, as propounded in the scriptures, establishment of Rishikulas, Gurukulas, Pathashalas and schools, publication of books, periodicals and newspapers, religious conventions to arrange lectures and sermons, protection and propagation of Hindu culture, establishment of religious schools to train religious preachers and propagators, performance of religious sacraments (Sanskaras), upanayana and arrange marriages without dowry and avoid wasteful expenditure, protection and renovation of mutts, temples, dharmashalas and centres of pilgrimage, conventions of religious ceremonies, efforts to provide adequate provision for Hindu widows and orphans, efforts to achieve unity of all sects, communes and schools of the Hindus, establishment of the ‘Mahavira Dal’ for social services and enhancement of the strength of the Hindu society, provision of grazing land for the cows, expansion of the activities of the Mahasabha abroad etc.

On the banks of Triveni at Prayag during 20th to 27th January in 1906 a great Convention was organised under the chairmanship of Jagad guru Shankaracharya of Govardhan Mutt which was attended by all Shankaracharyas, religious heads of all sects, schools and communes of the Hindu society, several heads of princely states, politicians, people engaged in social services and several esteemed citizens of the country. This congregation passed several resolutions relating to preservation, protection and interests of the Hindus which were taken up for implementation on a wider scale. This convention also made an unanimous approval for the establishment of the Kashi Hindu Vishva- vidyalaya.

Mahamana was unanimously designated by the Sanatana Dharma Mahasabha as its chief patron and president for life. With his efforts Maha Sabha opened its branches at Lahore and several other places in Punjab, Delhi, Central Provinces, Bihar, Orissa, Bengal and other provinces and princely states; hundreds of Sanskrit schools, girl's schools, primary, middle and high schools, Rishikulas, Brahmacharyasharmas, English schools and colleges and schools for untouchables were established; several mutts, temples and centres of pilgrimages were renovated, orphanages and cow-shelters (go shalas) were founded; religious texts were published. This Mahasabha extended its activities to remote villages of the country. Its some branches are functioning actively in Delhi, Punjab, etc. even to this day. Similar to D.A.V. Schools/Colleges of Maharshi Dayanand Saraswati, hundreds of Sanatana dharma Schools/Colleges are being run in various parts of the country established either by Mahamana himself or by his inspiration.

Under the wide-ranging programmes of this ‘Sanatana Dharma Mahasabha’ Mahamana got built the Durgyana Temple and a tank (sarovar) was dug at Amritsar after performing religious sacrifice (dharmayajna) in 1925; in 1928 several ghats of the river Ganga at Banaras were repaired and renovated; on 7th March 1931, the foundation of the new Vishwanatha Temple was laid at Banaras Hindu University campus; again in 1933 foundations of several new ghats on the bank of the Ganga were laid and renovation of several ghats was completed. Besides, foundation for renovation of the historical Manikarnika ghat was laid on 11th January, 1937. Other achievements of Mahamana under the banner of Sanatana Dharma Mahasabha include grand performance of Rudra Mahayajna/Hariharatmaka Mahayajna at Dashasvamedha Ghat at Kashi in 1932 and 1940 respectively; consecration of the birth-place (Janmabhumi) of Lord Krishna at Mathura, establishment of the ‘Prayagawal Sabha’ at Prayag for the protection of the interests of Pandas, establishment of several ‘Goraksha Mandalas’ and several programmes for the upliftment of untouchables. It is not possible to describe here fully, in a few words, the wide and unprecedented achievements of this Mahasabha for the unity and awakening of the Hindu society.

Under the presidentship of Mahamana hundreds of conferences and congregations were organised by the Sanatana Dharma Mahasabha all over India. Of these the conventions at Prayag in 1928 and 1936, at Rawalpindi in 1924 and 1934 and at Karachi in 1929 were very prominent and attained historical importance. The programmes of the Mahasabha were conducted at places wherever Mahamana lived and moved. In a way they coexisted together. In 1929 he toured the whole of Southern India for the activities and propagation of the mission of the Sanatana Dharma.

Hindu Mahasabha :

Mahamana had no interest of any kind with Hindu Maha Sabha and its movements, conferences and annual sessions till 1920. He was neither its originator nor founder. This Mahasabha was established in 1905 in Punjab and the Muslim league was founded in the following year at Dacca. Though Mahasabha was originated with a noble purpose and high ideals but its leadership was entrusted to persons known for their extremely violent ideas and Anti-Congress outlook. Therefore, this movement could not influence the Hindu Society on a wider scale and was primarily confined to a limited section of the society in Punjab. Malaviyaji was a national leader of the Congress from the past four decades and was constantly active for the promotion of Hindu religion and culture and protection of the interest of the Hindus. Because of these factors he could not associate himself with the activities of the Hindu Mahasabha. But when violent communal riots took place in Malabar and Multan in 1921 and 1922 respectively and Muslim goondas perpetrated brutal attacks against the Hindus a great change in his outlook took place. After looking at the tragedy Dr. Rajendra Prasad and Maulana Hakim wept bitterly.

In December 1922, after great persuation by Dr. Rajendra Prasad and other leaders Malaviyaji agreed to preside over the annual session of the Hindu Mahasabha held simultaneously with the annual session of the Congress at Gaya. With Malaviyaji as its president the Hindu Mahasabha softened its views for the first time and its aim was diverted to remove the weaknesses that had crept into the Hindu society and make efforts for self-defence of the Hindus. Mahamana, in his speech, told the Hindu community: "You are Indians first and then Hindus." He appealed to open branches of the Mahasabha in all villages of the country in order to make efforts for social amelioration, removal of untouchability and upliftment of social conditions of untouchables.

In August, 1923, the seventh session of the Mahasabha was convened at Kashi under the presidentship of Mahamana when the followers of Sanatanadharma, Aryasamaj, Jains, Buddhists, Sikhs, Parsis and all other Hindus participated in a large number for the first time in the history of the Mahasabha. In his presidential address Malaviyaji addressed the Hindu community to remove the inner weaknesses of the society and emphasised the necessity to achieve the unity of the Hindus. He threw light on the necessity to remove untouchability, problem of purification, and upliftment of women, dowry system, women’s education, remarriage of widows, problem of their social security and several other aspects relating to the Hindu society. During the session under the presidentship of Mahamana the Hindu Mahasabha resolved to frame its objects and constitution. They are—

1.     To achieve the unity of the Hindu society and lead it to progress by unification of all sects and classes and enhancement of mutual love and affection amongst all people.

2.     To make efforts for attainment of independence for India and make it a great nation after achieving harmony and mutual affection between unified Hindu Society and other religious communities of India, and

3.     To achieve amelioration of the social status of Hindus, women of all sections including the lower sections of the Hindus, protection of the cows, enhancement of religious and moral values of the Hindus and make efforts for their educational, social, political and economic progress etc.

Malaviyaji led the Hindu Mahasabha from its Gaya session of 1922 till 1935 and continued his participation in sessions onward and worked for promoting the interest of the Hindus. He presided over the sessions of the All India Hindu Mahasabha in 1924 at Prayag during the period of ‘Ardha-kumbha’, in December 1924 at Belgaum, in April 1925 at Calcutta, March 1926, at Delhi, April 1927, at Patna, April 1928, at Jabalpur, 20th April 1929, at Akola (Berar region of Central Provinces), on December 29, 1935 at Bombay. Besides, he presided over the Avadh Provincial Hindu Sammelan at Lucknow from March 28 to 31, 1925, Bihar Provincial Hindu Mahasabha Sammelan in 1925 at Chhapra, Hindu Sammelan at Arra (Bihar) during the same year which was also attended by several Muslim leaders, U.P. Provincial Hindu Mahasabha Sammelan at Gorakhpur during the same year, Allahabad Hindu Sammelan on April, 23, 1926, Punjab Provincial Hindu Sammelan at Lahore on 12th February 1927, Sindhu-Baluchistan Regional Hindu Mahasabha Sammelan at Karachi during the first week of June, 1929, Bombay Hindu Mahasabha Sammelan on September 30, 1930 and Poona Hindu Mahasabha Sammelan in 1935. He established the office of the Hindu Mahasabha at Delhi in 1925. During the same year he convened several meetings for the expansion of the Hindu organisation at Ajmer, and delivered speeches at Hindu College, on January 13, 1926 at Delhi, December 1927 at Madras, 1931 at Surat, 28th September 1932 at Delhi, 25th September, 1932 at Bombay, October 1933 at Ajmer, March 1936 at Bihar Provincial Hindu Sammelan and on April 18, 1936 at Hindu Sammelan convened at Agra. From December 3rd to 4th, 1925 the Hindu Sammelan was convened at Bombay but he could not attend it due to illness and conveyed his message to the organisers.

Upliftment of Untouchables

In order to re-establish the dignity of the marginalised section of untouchables in the Hindu society and to associate them in the mainstream of the educational and social development Mahamana founded the ‘Antyajoddhara Sabha’ in 1921 and started a new revolutionary experiment of initiation of sacred mantras (mantra-diksha) to untouchables which was fiercely opposed by the orthodox section of the Hindus. Consequently Mahamana had to convene the meetings of Hindu scholars at different parts of the country and conducted debates (Shastrarthas) and obtained cooperation and support for his mission. In 1927 he initiated the ‘Om Namah Shivaya’ and ‘Om Namo Narayana’ mantras to several lakhs of untouchables at Kashi, Prayag, Nasik, Calcutta and Haridwar and saved them from becoming converts to non-Hindu sects. This obviously resulted in weakening conversion campaigns led by Christian & Muslim organisa-tions. In April 1928 Malaviyaji again organised his initiation of mantradiksha programmes at Dasha Svamedh Ghat at Kashi and on the bank of the river Hugali at Calcutta and initiated thousands of untouchables/dalits to mantra-diksha. Again in May 1929, at Madras, 1932 at Kashi and 1936 at Nasik mantra-diksha programmes were organised. As a result of this programme the segregated and segmented community of untouchables and dalits regained its respectful status in the mainstreams of the Hindu society and attained full freedom to get water from public wells, ponds, entry to temples for getting an opportunity to see deities (devadarshan), right to walk on streets with raised heads, to get education in institutions of learning, to observe and celebrate religious festivities according to the tenets of Sanatanadharma and to perform sacramental rituals (Sanskar-vidhan).

With a purpose to remove untouchability Mahamana made an appeal to untouchables (dalits) to maintain cleanliness, to get education and to get initiated to the sacraments. In 1918, on the occasion of Kumbha gathering at Prayag, he engaged about two thousand scavengers (bhangis) for sanitation work. After the conclusi-on of the fair he asked all the scavengers to take bath in the Ganga and presented garments (dhotis), towels and blankets to each of them; recited Scripture (Katha) at Sangam. On December 25, 1932, he presided over the ‘Antyajoddhara Sabha’ at Bombay where untouchables put chandan tilak on his forehead and garlanded him. Several resolutions were accepted in that meeting for the removal of untouchability.

On the concluding ceremony of one year Programme of Harijanoddhara of Gandhiji at Kashi on 1st August 1934, a conservative scholar of Kashi contradicted Gandhiji’s progressive ideas in his violent non-stop speech. Malaviyaji, who was seated next to Gandhiji in the dais heard all these attentively. Then stood up and started speaking. His lustrous reddened face, heart-touching lively voice captured the croud of 70 thousand people. Malaviyaji in his emphatic speech made fierce attacks against the hypocritical imposture of the conservative scholar. Whole conference became sensational and that speech was discussed for months. A part of the speech was as under- “I cannot understand what is that religion which denies crores of poor people to see the deity and follow religious conduct? This is the same Kashi city where devotees like Ravidas and Kabir existed, where Lord Shankara himself disguised as an untouchable preached Bhagwan Shankaracharya about unity amongst all creatures. How a scholarly religious teacher talks irreligiously, how boldly he keeps apart a devotee from deity, how in the name of untouchability he stops them from uttering the sacred name of Ram and Shiva, that utterance which leads to their salvation?..” Hearing Mahamana’s speech Gandhi ji’s sad face bloomed out, became emotional and embraced Mahamana. It was a remarkable sight to be seen.

In 1936, on the day of ‘Shivaratri’, he created an upheaval in Hindu Society by the procession of thousands of untouchables riding on elephants and horses. This procession was about one kilometer long and about one lakh people participated in it. After the conclusion of the procession he initiated all untouchables with his ‘mantra-diksha’ at the Dashasvamedha Ghat. On the issue of his ‘mantr-adiksha’ he had accepted the challenge by one of the Shankaracharyas of Haridwar. Consequently he entered into religious debate (‘Shastrartha’) with Shankaracharya in presence of some 60 thousand people and Malaviyaji initiated the untouchables at Brahma-kund on the following day. In 1935 after defying the promulgation of section 144 he preached his sermons on the topic ‘Dharmo rakshati rakshitah’ at Hara-ki-Paudi to untouchables and high caste people. As a memorial to that sermon the tradition of weekly recitation of sermons at that place has continued from 1935 to this day as a regular feature. In the Banaras Hindu University he had made provision for free education for all students of untouchables and dalit sections; all were given monthly stipend and were given blankets and clothes every year. It is the contribution of the Mahamana that several untouchables achieved higher attainments after getting  their education at the Banaras Hindu University. Babu Jagjivan Ram too studied at BHU under Malaviyaji’s guardianship.

Go-Raksha Movement

Mahamana’s cow-protection (Go-raksha) movement was motivated by three factors- religious, economic and health. He designated his ‘go-raksha’ movement as ‘Peoples Protection (Manava Raksha) Movement’, explaining cow as the basis of physical, moral, spiritual and economic development. He said, ‘‘The children of the nation can not make sufficient intellectual and emotional development without cow’s milk. The malnutrition of children will weaken nation’s both present and future growth’’. In an appeal in 1933, he said: ‘‘People can survive without meat but there is no substitute for milk.’’ On 15th March, 1936 Maha mana inaugurated the ‘Panchvati  Pinjarapol’ (Cow shelter) at Nasik. On that occasion he said—

‘‘For the welfare of India the cow protection (go-raksha) is a compulsory requirement. Without it this country cannot attain the ‘Purushar-thas’ (Artha, Dharma, Kama and Moksha). It will be a day of fortune for India when Cow-societies are established in every corner of the country, whose main aim would be to provide pure and cheap milk to common people. In an appeal published in 1934 he said, ‘‘For the protection of the children cow-slaughter must be banned.’’

Mahamana worked immensely through his different organi-sations and at different levels for the protection of cows. It is not possible to mention all those here. First of all he founded a cow-shelter (Goshala) in Kitaganj locality at Prayag in 1889. On the Gopashtami day, October 25, 1925, he presided over the 39th ‘go-rakha’ conference at Kashi. In 1928 he played an important role in acquirement of about one thousand acres of grazing land between Mathura and Vrindaban and establishment of a trust named ‘Hasanand Gochar Bhumi Trust’ named after a famous go-rakshaka Shri Hasanand. In 1932 he made an arrangement for supplying the fodder on a large scale during severe famines in Haryana and Gorakhpur Janapad and founded the ‘Go-raksha Mandala’ at Delhi. He had established a cow-shelter (goshala) at the Banaras Hindu University in 1916-17. His massage to the students was- Drink milk, do physical exercise, daily recite the name of ‘Hari’, take the lessons with full concentration, all your desires will be fulfilled-

otOe efheÙees keâmejle keâjes, efvelÙe pehees nefjveece~

ceve  ueieeF&  efJeÅee  heÌ{es, hetjsieW meye keâece~~

In 1941 he constituted ‘the Bharatiya Go-Raksha Mandala’ at Kashi and got it registered and after purchasing 65 Bighas of land in northern part of the city at Shivpur established a Go-shala there named as’ Chyavanashram.’ Soon after establishing the aforesaid ‘Mandala’ the progr-ammes of cow-protection (go-raksha) were taken up on a very large scale in U.P., Bihar, Bengal and MP; hundreds of dedicated workers were engaged in this programme; cow-shelters (go-shalas) were established at several places and cow-week (go-saptah) programmes were started every year. He was istrumental in providing thousands of acres of grazing land at Mirzapur, Lakhimpur, Jhansi and other destricts. After the second world war started in 1939, he after asking Sardar Jogendra Singh, the then Food Minister at the Centre, got cow-slaughter banned. Earlier in 1910 he got cow slaughter ban ordered, after asking the State Governor, for this purpose.

 Mahamana had in him the inborn feelings and sentiments regarding cow-protection (go-raksha). Malaviyaji had planned to establish a cow-shelter (go-shala) for one lakh cows with permanent fund of one crore rupees and ten thousand acres of grazing land (go-charbhumi). Had he lived for some time more this plan would have become a reality and like the Hindu University it would have been his unique contribution to the nation. He had an earnest desire that ‘his life should come to end while serving the cow-mother (go-mata)’.

Ganga Canal Movement

In 1914, Malaviyaji successfully led the movement against government plan of stopping Ganga water to Hara-ki-Paudi and divert it to the canal dug at Bheemgonda. For this purpose he stayed at Dehradun for one month in 1916 and prepared a memorandum which was presented to the state governor. The governor convened a meeting and accepting Mahamana’s appeal he managed to keep the mainstream of the Ganga undisturbed. This was a difficult task and the movement was widely popular one. For the proper maintenance of the Hara-ki-Paudi and necessary assistance and services to pilgrims he established a society known as ‘Shri Ganga Sabha’ in 1916 which prospered well and is active in its mission till today.

That government plan was hurting the sentiments and religious rituals of the Hindus and if implemented the main current of the Ganga might have been disturbed and the remaining part of India might have been deprived of irrigation and other facilities. In 1922 and 1927 Malav-iyaji had to take an initiative to remove the temporary bridge on the Ganga near Hara-ki-Paudi because English government servants used to look at the ladies taking bath from that bridge. In 1927 he sent a telegram covering 1300 words to the provincial governor to get that bridge dismantled. In order to perpetuate the sacred memory of Mahamana for his successful leadership of the Ganga Nahar movement and his great services rendered to patronise Hindu religion and culture his statue has been installed at Hara-ki-Paudi.

All India Seva Samiti

In 1914 Mahamana Malaviyaji established the ‘Akhil Bharatiya Seva Samiti’ at Prayag. Its aims were: To inculcate the spirit of mutual harmony and cooperation in the society; to make a survey of social and economic conditions of the country and prepare its data; to provide necessary help and services to neglected and helpless marginalised people of the society; to organise service societies after training social workers to expand the programme of education of the society, cooperation, cleanliness and physical development of the people, to make efforts for amelioration of the depressed and down-trodden sections of the society and to work for reformation of the criminal tribes and to make efforts for their educational achievements, to extend medical facilities to rural areas and run social institutions especially aimed at welfare of the mothers and children, to run centres for widows (Vidhava ashr amas), homes for down-troddens (uddhar grihas), homes for deprived women (parityaktashramas), centres for people affected with leprosy (Kushth ashramas), centres for blinds (andha-shramas) and shelters for elderly people (Vriddhashramas), to organise extension services at the times of fairs, famines, floods and epidemics, to organise and direct boys scout movement and to achieve coordination of organisations with identical aims and objectives.

Several branches of the aforesaid  All India Seva Samiti were started in different regions of the country and thousands of social workers were associated with it. Under the leadership of Maha-mana regular help and assistance was provided to sufferers at the times of epidemics, famines, floods, earth-quakes, train-accidents, riots and other calamities. Malaviyaji with hundreds of workers of the Seva Samiti served the sufferers and extended all kinds of necessary help to the people at the tragic incident of Jalianwala Bagh of 1919, Chaurichaura incident of 1922, Kohat riots of 1925, firing incident at Peshawar of 1930 and Bihar earthquake of 1934, flood-havocs in United Provinced, Bihar and Orissa and famines at Mirzapur, Garhwal, Almora, Bengal and other places. Seva Samiti workers used to provide regular and uninterrupted services to the people at fairs at Prayag, Nasik and Haridwar. When he visited Punjab in 1928 several organizations and institutions extended very warm welcome to him at every village and place he visited. The Samiti extended great services and necessary help to Burmese refugees numbering about 2500 in 1942 for which the government met all the expenses. The Samiti established and orga- nised many educational and medical institutions, adult education centres, wrestling schools, centres for helping women and children, orphanages and several similar institutions at various places in the country of which many institutions are actively functioning to this day. At Kumayun reformatory programmes were conducted among the Nayak community.

On behalf of the Samiti, Malaviyaji organised Boys Scout Association in 1918 of which he was nominated as the Chief Scout. This organisation had a team of more than 25 thousand dedicated young workers. On behalf of the Samiti an arrangement for an ambulance and emergency treatment was also made. In 1920 the Samiti started a publication of monthly magazine named ‘Seva’. Several books relating to social services were also published periodically. The Seva Samiti established a library, a students’ hostel, a lodge and a gymnasium at Prayag. Its Ayurvedic Pharmacy prepared the Ayurvedic medicines of the best quality which were in great demand throughout the whole country. The Harijan Seva Sangh, Servants of India Society, Marvari Relief Society, Calcutta, and Tata Institute of Social Sciences, Bombay, were associated with the Samiti. Maha-mana’s esteemed associates in the Seva Samiti included Dr. Amara Natha Jha, Pt. Hridayanath Kunzru, Shriram Bharatiya, Venkatesh Narayan Tiwari and other distinguished persons. Though its importance is not as before, this society is still active as a semi-government institution. This society was established for the services of all beings irrespective of any caste, varna and sectarian group.

In 1914 at the Triveni Sangam (Prayag), taking Ganga water, Mahamana declared the following thoughtful determination of his life and the Seva Samiti—

ve lJenb keâeceÙes jepÙeb ve mJeieË veeÓhegveYe&Jeced~

keâeceÙes  og:Kelehleeveeb  ØeeefCeveeceeefle&veeMeveced~~

“I have no desire for the kingdom, neither any desire for heaven, nor freedom from  ‘moksha’. I have only one desire and that is to remove the miseries and sorrows of all living beings.”

Efforts For Social Reforms

Mahamana made several efforts periodically to remove the social evils of the Hindu society. He preferred social development on the basis of ability and performance instead of birth, and said- “I am a worshipper of humanity, I do not believe in caste-creed in front of humanity. He made speeches against dowry system, child-marriage, animal sacrifices, purdah system and various other social evils. Regarding dowry his opinion was- “ There is no jurisprudence in our scriptures for a bride-groom or his father to make any agreement to take any cash during engagement or marriage, in contrary it is highly deprecated”. He supported widow-marriage and said: ‘‘If a widow desires, she should be married.’’ He viewed ‘ child marriage’ as ‘equivalent to hell’ and said -“ It woud be nice if girls are married after sixteen and boys at the age of 20-22.” Now also marriage of girls at tender age is prevalent in many castes of our society, whereas girls of higher educated class are mostly married not before the age of 25-26.

Malaviyaji supported inter-marriages among various categories of classes in a varna. He married his own sons and daughters in other sub-castes of Brahmanas. On the issue of social and personal security of the women his views are relevant even to-day. He said: ‘‘I desire that all women of our country should possess pistols and guns like English women and should learn to fire so that they can protect their personal sanctity (satitva) against any attack.’’ He laid greater emphasis on women’s education than men’s education and for this purpose he established a  ‘Gauri Pathshala’ at Prayag and Women’s College in the Banaras Hindu University. He supported womens right to study the vedas.

Supporting the primary education bill submitted by Gokhale in the Council on 16th March 1911, Malaviyaji said- “ It is really sad to deprive half of the society with the light of knowledge and a superior life which would have been possible due to knowledge.”  He wrote in ‘Abhyudaya’ in 1907 —“ For the re-awakening of national life the holy work of women-education be done with enthusiasm”.

Malaviyaji’s self-composed massage on holding meetings at villages, opening of schools and wrestling centres, celebrating each and every festival jointly with all, to protect the orphans, widows, temples and cows, to respect women to help the miserable, etc. was as under—

«eeces «eeces  meYee keâeÙee&  «eeces «eeces keâLee MegYee ~

hee"Meeuee  ceuueMeeuee   ØeefleheJe&   ceneslmeJe: ~~

DeveeLee: efJeOeJee: j#Ùee: ceefvojeefCe leLee Ûe ieew:~

OecÙeË  mebIešveb  ke=âlJee  osÙeb  oeveb Ûe leefæleced ~~

ŒeerCeeb  meceeoj:  keâeÙeex  og:efKeles<eg  oÙee leLee ~

Deefnbmekeâe  ve  nvleJÙee  DeeleleeÙeer  yeOeen&Ce: ~~

Educational Achievements

Banaras Hindu University :

With Mahamana’s great personal efforts hundreds of schools and colleges, established by the Sanatanadharma Mahasabha and Akhil Bharatiya Seva Samiti in the northern India, are still unknown to many people. All the people look at his ‘magnum opus’-the Banaras Hindu University which was originated and established as a renascent movement in the realm of education. As a matter of fact the Hindu University is the greatest and matchless edificial creation of Mahamana which alone is capable to perpetuate his memories.

For the establishment of the Banaras Hindu University, Mahamana made a solemn vow during his student career in 1884. In order to make his plan a reality he thoroughly studied the educational history of our country and the world. He became especially active for the establishment of this university in 1902. The first meeting for this purpose was convened at Mint House in Varanasi in 1904. In 1905 BHU prospectus  was prepared and its copies were sent to important people for their consideration and it was taken up for discussion in the Congress at its session in Varanasi the same year. In 1906 the Sanatana Dharma Mahasabha (Prayag) also approved its establishment unanimously. The Hindu University Society was constituted in 1911 & Mahama- na started his all-India campa- ign for fund collections.

On 1st oct. 1915 B.H.U. bill was passed in the Imperial Legislative Council and foundation was laid by the then Vicerory Lord Hardinge on 4th February 1916. ‘Banaras Hindu University Act’ started fuctioning on 1st April 1916.

Throwing light on objects & ideals for establishment of the ‘Banaras Hindu University’, Pujya Malaviyaji said at Imperial Council (Shimla) on 22nd March 1915, while the Education Minister Harcourt Butler was submitting the BHU Bill— ‘‘That this centre of light and life, which is coming into existence will produce students who will not only be intellectually equal to the best of their fellow-students in other parts of the world, but will also be trained to live noble lives, to love God, and to love their country’’ (History of the BHU, P. 291).

He desired, ‘‘This University should be (a place) where the patronage to enlightened heritage of our ancient times be maintained and the highest knowledge of the East and the West should simultaneously shine with radiance.’’ In the 12th Convocation address at BHU on 14th September 1929 Mahamana said—‘‘The Banaras Hindu University is born in this world with a specific objective and a definite mission. It is born to enlighten the world, infested with darkness, from the pillars of knowledge of its temples of learning and to reveal before human being  the glimpses of the omnipresent and omnipotent God’’

This first residential and teaching university of Asia is an offspring of a nation-wide intellectual and cultural movement. This is the first university of the country which was fully established with peoples’ contribution commensurate with peoples’ aspirations and for the first time in country it played an unique and leading role in the multidimensional development of the nation by its higher education and research in agriculture, science, medicine, engineering and several other fields and new disciplines. Mahamana, an eminent educationist and patriot, for the first time, prepared a blue print of the national educational policy commensurate with the requirements of India on the basis of which this first Indian University was established.

This leading university has always remained active and dedicated for mental, spiritual, character building, physical and every kind of personal development in accordance with Mahamana’s thoughts and ideals for national unity, emotional integration, communal harmony and universal values of life. It is for this reason that the inmates of this university left the imprints of their unique and original identity wherever they went in pursuit of their career. ‘Man-making and nation-building’ is the supreme motto of this university and, dedicated to this motto, it has produced several makers of history who led this country on way to progress and showed new direction to our age. All these achie-vements could have been possible by that great Rishikalpa Kulaguru Pujya Mahamana Malaviya ji’s sacrifice, dedication and sacred deeds which always enabled this university to maintain its  prestige and unique identity in spite of several hostile and difficult situations.

The Hindu University is not only the living memorial of the nation’s independence and Indian culture but it is also Mahamana’s soul. Mahamana himself is the soul of the University. Without this soul the existence of the University cannot be conceived. Mahamana’s following message for the inmates of the University is also memorable

‘‘The Hindu University has been established for the attainment of physical strength combined with the light of religion (dharma) and to streng-then you with the power of knowledge. Keep this always in your memory. Always respect the women. Those who are elder to you treat them as mothers, those who are equal in age treat them as sisters and those, who are younger to you, treat them as daughters.’’

‘This vast land of the Hindu University, big play grounds full of velvet-like green grass, unpolluted free air, beautiful bank of the mother Ganga, purifier of all sins, there is no such place for you in the whole world. I do not know that such a vast tract of land capable of achieving harmony of life with nature exists anywhere in the world. Sanctify your heart with the sanctity of the atmosphere; make your mind free from any kind of sin; purify your soul; wherever you go in this world, you will be entitled to attain honour’’

Other Educational Achievements :

The construction of ‘Hindu Boarding House’ at Prayag was the first tremendous and substantial work of Mahamana in the field of education. He gathered one lakh rupees grant from the provincial government and collected donation of one and half lakh rupees in March 1901 and got laid the foundation of this large hostel with 200 rooms, which was completed in 1903. Since government grant was obtained with the efforts of Provincial Governor James Macdonald, Malaviyaji invited Macdonald to inaugurate this Boarding House, and named it ‘Macdonald Hindu Boarding House’ on his name. After Mahamana’s death this was named as ‘Malaviya Boarding House’. In 1922, 50 more rooms were added to it. This palace-like Boarding House was remembered as a foundation of Banaras Hindu University. Gandhiji was very much amazed to see this Boarding House. Prior to this Mahamana made a major contribution in the establishment of the Bharati Bhawan Library at Prayag itself in November, 1889 and was its trustee for life. In 1904 he established the Gauri Pathashala at Prayag which, later on, became Inter College. After collecting contribution from the people he got laid the foundation of Minto Memorial Proclamation Pillar and Park at Prayag on the 9th November, 1910 which was completed in 1918.

With his efforts in 1908 Mahamana established the Rishikula Brahmacharya Ashram College at Haridwar spreading over some 65 acres of land for promotion of Sanskrit and initiation of students to Sanatanadharma. He  was the chai-rman of its education society for 10 years. In 1909, again there at Haridwar, he played a major role in the establishment of the Jai Bharat Sadhu Mahavidyalaya. On the 9th February, 1935, he inaugurated the Seva Samiti Vidya Mandir at Prayag which was established by him. This Vidya Mandir has now been developed as college.

During his life time Mahamana presided over so many education conferences and meetings, remained Chairman and member of so many institutions and societies. He gave lectures related to education almost daily. Here, only some of these are recorded. During his student life he delivered a lecture in the meeting of students at Madras in 1884. In 1903 he was nominated as fellow of the University of Allahabad and member of the managing committee of the Prayag Public Library; In January 1916, he delivered a lecture in the U.P. Educational Conference held at Luknow. He was the Vice-Chancellor of the Benares Hindu University from 1919 to 1939 and, thereafter, he was its Rector till his death in 1946. Some of his other important deeds are - he delivered convocation addresses in the Banaras Hindu University in 1920 and 1929; In 1920 a lecture on land revenue at All India Economic Conference held at BHU; In August 1925 the convocation address in Kashi Vidyapeeth; same year presided over the All India Vaidya Conference at Jaipur; presided over All India Students Conference at Lahore in 1929, Chairman, Reception Committee of All Asia Educational Conference from 26 to 30 December, 1930 at B.H.U; addressed the meeting of the students’ council on 29th November, 1931 at Issac Newton Hall, London: same year delivered lectures at the Universities of Paris, Berlin, Venice and Rome; on January 1, 1932 addressed the meeting of the communists at Victoria Hall of South Hampton Raw, London; on 5th November 1935, presided over the all India Jyotish Conference held at B.H.U.; establishment of the Jyotish Mandal and decision to start publication of the world calendar ‘Vishvapanch-anga’ based on solar principle (surya-siddhanta) (which is being published by B.H.U. till this day); in November, 1935 Chairman, Reception Committee of 29th session of All India Vaidya Conference at Indore; on 15th Dec. 1936 presided over the Jubilee Celebrations of the Dayanand Anglo Vedic College, Lahore; on the 15th Dec., 1937, stepping away from the tradition, delivered his convocation address in Hindi for the first time, on the occasion of the golden jubilee of the University of Allahabad; in 1938, presided over the All India Political Science Conference at the B.H.U.etc.

Academic Achievements @ Political Forums

For several times Malaviyaji raised the educational issues at Provincial Council, Supreme Legislative Council, and Central Legislative Assembly. In 1907 at the Provincial Council he asked the government to establish standard research institutes and training centres for scientific and practical teaching and research for comprehensive management in the field of agricultural studies.

In 1908 in his speech in the council he demanded universal, free, and compulsory primary education and laid emphasis on development and extension for scientific, medical and other related educational fields considered necessary for life. Again in 1909 he demanded in his speech in the Provincial Council to establish Industrial Training Colleges for laundry, dye-work, smithcraft, carpentry, goldsmithry and similar other cottage industries, crafts and standard engineering colleges for industrial chemistry, mechanical engineering, cloth-manufacturing, purification of sugar and several other technical branches of learning. In 1912 in his speech in the Provincial Council he demanded to raise the age of students desirous to appear in Public Service Commission from 22 to 24 years, to arrange separate examinations for administrative and judicial services, to decide subjects in accordance with the necessity of India, to replace Greek and Latin literature and history with Sanskrit and Arabic literature and Indian history.

In his capacity as a member of Indian Industrial Commission (1916-1918), Malaviyaji demanded that an adequate arrangement should be made for agricultural, industrial, technical, commercial, botanical, zoological and military education in India. He also demanded that semi-government scientific councils and polytechnic institutes be established in different provinces in the country. In 1911 in his speech in the Supreme Legislative Council, Malaviyaji, while making an emphatic demand for womens’ education, said: ‘‘It is very painful to deprive half of the society of the light of knowledge. Like boys adequate arrangement should also be made for the compulsory education for girls’’. In 1914 in his speech, he demanded that the intermediate course for two years and B.A. course be amalgamated into three year degree course.

A Legendary Struggler

The services of Mahamana Malaviyaji are infinite but he was greater than his great services. He was a symbol of such a matchless strength that had the ability of casting steel weapons with the earthen moulds (equipments or instruments). Mentally a synthesist and emotionally or heartily humanist, Mahamana was born poor, brought up in poverty and dedicating all his possessions, left this world in poverty on the 12th November, 1946.

‘‘I have no desire for the kingdom, neither any desire for heaven, nor freedom from bondage (moksha). I have only one desire and that is to remove the miseries & sorrows of all living beings.’’—

ve lJenb keâeceÙes jepÙeb ve mJeieË veeÓhegveYe&Jeced ~

keâeceÙes og:Kelehleeveeb ØeeefCeveeceeefle&veeMeveced ~~

With this solemn resolve throughout his life without being disheartened for a moment, dedicating himself wholeheartedly in the service of the country, Mahamana did not enjoy peace or freedom from worries. He was constantly and seriously worried, even on his sick bed, over the pitiable condition of the country. Ten days before his death he said— ‘‘I do not want liberation from bondage (moksha). I want to be born again once more to serve the country and the university’’.

In order to get an opportunity to serve the country more and more he had undergone an experiment for physical rejuvenation of his body (Kayakalpa) for 40 days in 1938. On the 5th January, 1937 at a function on his 75th birthday celebration, he said: ‘‘The condition of the country is very bad. In this tidal wave of the sea of sorrow do I get time to die!’’ Nothing was impossible for Mahamana except the conquest over death. He used to say: ‘‘Nothing is impossible for me in this world if I recite Gajendrastava (moksha) whole-heartedly.’’

 Mahamana was well-versed in scriptures; he led his life in accordance with rules laid down in scriptural codes. In spite of being in married life (grihasthashrama) his life style was like a saint (Samnyasi). He had taken ‘Samnyasa’ for the service of the country.

Mahamana himself was his own teacher (guru). He had created his own original way of life (patha). He was not germinated under any Banyan (vata) tree, therefore, he himself transformed into big Bodhi tree (Bodhi-Vriaksha) for providing pleasing shelter of shadow for crores of people. His life was always experiment-oriented and full of struggles. Therefore he was not bonded to anything and anywhere and no bondage was dear to him. He entertained no personal ambition. Therefore, he first left the teaching assignment and thereafter the shining legal practice at the bar. He neither raised any party nor any school of thoughts. His deeds of public service were not aimed at attaining popularity nor were the means of entitlement to prestige. He was rather born for public service only and was engaged in that mission with singular devotion for his whole life. Wherever he felt any scarcity or wherever he saw any problem, he engaged himself whole-heartedly forgetting hunger, thirst and sleep. He worked for the country with a fever of 105 degree. He was so busy in his public services that his family members had to wait for several days to talk to him. This extraordinarily hard work had such a severe strain that redu-ced Malaviyaji’s body to a mere bony skeleton. Once Gandhiji asked— ‘‘When will you be free from the worries of the country.’’  Malaviyaji had said— ‘‘When that worry will free me.’’

Mahamana was an unique personification of ideals of Shrimadbhagavata. This great treatise, a treasure-house of humanity and human values was the source of strength and devoted dedication for Mahamana. In this work there is a prayer by sage Chyavana: ‘‘What may be that means whereby I may enter into the hearts of those who are undergoing pain and share their sorrow and suffering.’’—

keâesÓvegmemÙeeogheeÙeesÓ$e Ùesveenb og:efKeleelceveeced ~

Devle:ØeefJeMÙe Yetleeveeb YeJesÙeb og:KeYeekedâ meoe ~~

After writing this verse (Shloka) Mahamana wrote; ‘‘This was the prayer of an ancient sage thousand of years ago.  That is today my prayer”.

Mahamana : In the Eyes of His Contemporaries

‘‘Pt. Madan Mohan Malaviya stands forth as one of the great buttresses of the congress movement. Sobre and moderate in his views, temperate but eloquent in their expression, he has been rightly declared the silver-tongued orator of the congress.’’

— Surendranath Banerji

Co-founder of the Indian National Congress.

‘‘Sacrifice which Malaviyaji had made was unparalleled as he was born in poverty and from poverty rose to the position of an eminent lawyer earning thousand of rupees per month. He tasted richness and when the call came to him from within to serve his motherland, he sacrificed all and again courted poverty. His is the sacrifice, the real sacrifice, not mine.’’            

 —  Gopal Krishna Gokhale 

‘‘The great persons like Malviyaji are born in hundreds of years. Whenever any great and difficult situation arose before the country or the Congress Mahamana Malaviya was found standing like rock to get rid of it. Which country will not worship such a jewel among men.

— Lala Lajpat Rai

‘‘I do not consider anybody as greater patriot than Malaviyaji. I always worship him. There is no one in sight amongst all living Indians who has rendered more services to India than him.’’

—-Mahatma Gandhi

‘‘Malaviyaji did not belong to one man and to one country. He was a man of universal fame. He very nearly dominated the scene of public life in India for well-nigh 60 years. The gamut of his activities was wide enough to include political, social, educational and religious activities and he had a personality which enabled him to influence all these spheres with equal felicity.’’

                       — Dr. Rajendra Prasad

‘‘A giant among men, one of those who laid the foundation of modern Indian Nationalism and year by year built up brick by brick and stone by stone, the noble edifice of Indian freedom. He will live in the proud structure of free India which he built from foundation upward. May we be worthy of him.’’              

— Pt. Jawahar Lal Nehru

‘‘The devotion, sincerity and selflessness with which Pandit Malaviya worked for 60 years for the national cause must be rare in the annals of any country.’’

                   — Pandit Hirdayanath Kunzru

Former President-Servents of India Society

‘‘Supreme in this sphere, he is all but supreme in Indian politics. Utterly devoid of personal ambition, he never bothered to gather a party round himself, or found a school of thought. Surendra Nath, Mehta, Gokhale and now Gandhi—to these he has always yielded first place with reverence and whole-hearted admiration.

— Dr. V.S. Srinivasa Shastri

      National Leader and Eminent Jurist

‘‘Patriotism, in the best sense of the term, a burning love for the country of his birth, and a very keen desire to ameliorate the conditions of his fellowmen, have been the striking key-notes of Pandit Malaviya’s character as a public man.’’

                     — Sachchidanand Sinha

Eminent Lawyer, Interim Chairman of Indian Constituent Assembly

‘‘Malaviyaji does not want to follow India of 5000 years old. He has adjusted himself to the spirit of modern times and has been trying to do his level best to inspire his countrymen with progressive impulses and utilise science for the service of man.

      — Dr. S. Radhakrishnan

Ex Vice-Chancellor BHU, Ex-President-India

‘‘I had occasions personally to come under the charm of his eloquence and oratory. In this he sometimes reached heights, which no other member of the Assembly could aspire to climb. His eloquence is like the budding stream of spring-water which makes such a sweet silvery sound that one would like to go on hearing it for ever.

                — N.C. Kelkar

National Leader, Editor ‘Kesari’

‘‘Pandit Malaviya stands today, I venture to suggest as the symbol of Indian unity among diversity of opinions. He is the purest specimen of classical Hinduism, the heart and soul of the Banaras Hindu University’’                                                       

     — Mrs. Annie Besant

Theosophist, Freedom Fighter

‘The greatest Hindu of his time and the greatest among all great Hindus of ages Pt. Malaviya fulfilled in himself  the great noble and universal ideals of Hinduism which did not recognise division between human clans and classes. He remained a Hindu to the core, a nationalist to the core and great human being to the core.’’

— Mrs. Sarojini Naidu

Poetess, National Leader, Ex-Governor, UP

‘‘You are dancing with such a great pleasure standing before this fire today; do not ever forget that Malaviyaji’s bones acted as the sandal wood to inflame it.’’ 

 —Netaji Subhas Chandra Bose

‘‘He was a rare sensitive soul. He was rare not only in being a man of wide and deep sympathies but in the depth of his cultured mind. The example of men like Malaviyaji will be source of great inspiration and guidance to us in our work today.’’

                               — Dr. Sampurnanand

        Ex-C.M-UP & Governor- Rajasthan

‘‘Without exaggeration it may be said that Malaviyaji during his waking moments lives for India and if during sleep he has dreams, they must be about India. India fills his whole being, her love is his inspiration and her service is the only object of his life. There may, perhaps, be abler and more brilliant Indians, but none can be more faithful, self-sacrificing and devoted than he’’

        — Munshi Ishwar Saran,

Former Advocate High Court, Allahabad

“The record of his services is the record of the progress of the country in so many departments of life. Not even the worst calumniator could utter a single word against the purity and integrity of his character and loftiness of his aims and ideals. ’’

              — Dr. Sir Tej Bhadur Sapru

            Former Advocate- Allahabad High Court Former Secretary of State -Britain

‘‘As a national leader Malaviyaji was matchless. It is the great fortune of the people of my generation that we got an opportunity to work under his leadership. Malaviyaji occupies the highest place amongst the creators of modern India. His education, his sacrifice and spotlessly bright character will always guide us.’’

               — Lal Bhadur Shastri,

‘‘Pujya Malaviyaji was the prime mover and the greatest leader to patronise the cause of Hindi. Both in politics and education he acted as a forerunner of an era and initiator of the transformation of an age.’’            — Rajarshi Purusottam Das Tandon

Leader of Hindi Movement

‘‘Pandit Madan Mohan Malaviya placed before us the life of a yogi who, renouncing all selfish pursuits, devoted himself solely to the service of his religion, culture and country.’’           

— M.S. Aney

 Ex-Governor & Ex-Union Minister

‘‘Some people had described him as an ‘anti-Mussalman’. A short conversation showed how untrue was such a description of the patriotic personality before me. Pandit Malaviya is simply pro-Indian first and last. What impressed me most in him was his humility, his self-effacement and his sense of the greatness of moral values’’

                                — Sir Mirza Ismail

    Ex-Diwan (CM)- Mysore & Jaipur States

‘‘A noble and lovable personality, a staunch Hindu and a great Indian, all he thinks of, all he works for, are the interest of his community and the country; to these interests he is giving every moment of his waking time.’

      —  Dr. M. Vishvesarayya

“Eminent Engineer and Statesman

‘‘Pandit Madan Mohan Malaviya is one of the most honoured and respected of the moderate leaders. Whenever there was any crisis or some great national service to be done, he has proved that there is no greater patriot than he. In grave national events he has been guided by a sense of national duty.’’

— Maulana Hasrat Mohani

“In a very unique and special sense Pandit Malaviya symbolises India not only in the minds of his countrymen but also in the eyes of the outside world.’’                             

— Sir C.V. Raman 

Eminent Sceintist and Noble Laureate

‘‘No access to any leader of his stature was so easy for common people which was available with Malaviyaji. People talked to him so affectionately as if he was the father, brother or a friend. The service to the poor and oppressed was not only an ideal aim of his life, it was also a reality. I have got opportunities of coming into contacts with many great people of the world, but such as a synthesis of many noble qualities, which I saw in Malaviyaji, was never seen anywhere else.’’

            — Munnilal Mehra, Freedom Fighter

‘‘One of the fathers of Indian Nationalism, Pandit Malaviya was also the father of the movement for a national language for India. He was the greatest educationist in India of the time. His achievements were many and varied but he himself was greater than the greatest of his achievements. Spotless and selfless in character, large-hearted and sympathetic towards all good cause and by every test, he was a Maharshi. Mahatma Gandhi once called him ‘Pratah Smaraniyah’-a sage whose name  if spoken in the morning, would lift one out of mire of one’s sordid self’’

                              — Dr. K.M. Munshi

Ex-Governor, Uttar Pradesh

‘‘Among all the pictures that remain in my memory of friends in India none is more vivid than that of Pandit Madan Mohan Malaviya. I see his picture as one who combined gentleness with a burning enthusiasm for the causes which he thought right.’’

                                 — Sir George Schuster

   Ex-Finance Member, British Govt. of India

“Mahamana Pandit Madan Mohan Malaviya ji combined to a rare degree a synthesis of the ancient and the modern, a blending of the eastern and the western cultures. In his thoughts, his mode of life, his deep religious attitude which guided all his actions and in his great learning by scriptures, he epitomises the rishis of ancient India,’’

                       — Maharao of Kota

Ex-Pro-Chancellor, B.H.U.

‘‘Pt. Malaviyaji was the soul of the Sanatana Dharma. He did not care for the opposition of the orthodox people and made full arrangement for women to study the Vedas. It is the duty of the people engaged in social services to follow the advice of Malaviyaji, the saint (Rishi) of modern times.’’

                   — Acharya Shri Ram Sharma

Founder-Gayatri Shakti Peeth, Haridwar

‘‘A large number of people are those in the educated Harijan community who received all facilities because of Malaviyaji’s generosity. There was unfathomable kindness for Harijans in his occean of compassion.’’       

— Chaudhary Girdharilal

Former M.P. & Harijan Leader

‘‘My memories of Pandit Malaviya are of exquisite courtesy. Such courtesy is the flower of a fine mind and a kindly spirit. In the presence of Pandit Malaviya I felt a sense of holiness of something withdrawn. The tiny figure, the delicate face the clothes of soft white wool, the gentle shudder at the mere idea of unsanctified contacts, were all so different from the cheerful humanity of Mahatma Gandhi, with whom I always feel one and talk as one politician to another.’’

           — The Rt. Hon’ble Ellen Wilkinson

Former Member of (British) Parliament

 ‘‘What Indian education owes to Pt. Malaviya is known in Europe, but never before have I seen  a great institution which was so much the work of one man.’’                  

— Col. Wedgewood

Member of British Parliament

‘‘Of the patriarchs among leaders of India’s struggle for freedom, none has so impressed me with his fairness, sincerity and cultural greatness as Malaviya. He has a manner full of grace and charm and a demeanour calm, dignified and with splendid Aryan poise. His personality radiates the sweetness and simplicity of a child, yet his words carry the strength and conviction of a man with a settled philosophy of Life. Today at 71, he is distinguished as an educator, statesman, legislator, orator, above all as a patriot.’’

                                  — Edgar Snow

American Journalist- New York ‘SUN’

‘‘Great as a politician he was greater in his love for Hindu culture and the wisdom of India’s Rishis. Free from the interests and passions that inevitably creep into the life of a man devoted wholly to politics, he utilised the greater part of his energies in building a centre of education and learning which has now grown into a world-renowned university. Generation will salute him as a great builder of Indian Nation, as an apostle of Indian ideals and pioneer who called India to the great future that awaits her.’’

                   — Dada J.P. Vaswani

Chairman, Sadhu Vaswani Mission, Pune.