Arabinda Ghose's strenuous political activities not only synchronised with the rising to flood-tide of the Bengalees' indignation over the partition fiasco, but with the coming to birth of a new philosophy of life, based mainly on the teachings of theB hagvadgita, that affirmed the supremacy of action over mere passivity and quiescence, and issued a trumpet-call, in the name of Dharma, to deeds of heroic self sacrifice, renouncing the lower objects of desire and the hope of reward or fear of consequences. For the first time in modern Indian history, there was a resurgent tide of self-confidence that swept over Bengal—and other parts too—leading people to recognise, as never before, that contemplation should be a mere hand-maid of action, profoundly religious in content and altruistic in aim.
Arabinda, no doubt, derived some of his inspiration from Bal Gangadhar Tilak, who, after his elaborate researches into the Vedas and the Gita had come, long before to similar conclusions, and whom Arabinda admired as a courageous political leader. It is also known that at various conferences, they would meet and have intimate association with each other on various important problems.
At the famous Congress in Surat, Arabinda read his now historic manifesto on Indian Nationalism, which is a masterpiece both in point of style and lucidity of exposition. In the manifesto Ghose makes it as clear as possible that hatred of the English is quite alien to true nationalist propaganda, but that the present bureaucratic regime leaves no scope for full development to the heirs of an ancient civilisation, spiritually superior to all forms of Western culture. And the right note is sounded when he delivers the assurance : " Truth is with us ; nature is with us ; justice is with us, and the law of God which is higher than human law justifies our action." In a series of articles on Karma yogin (realisation through action) Arabinda issued the new gospel of self-sacrifice in thrilling accents and in a manner that electrified the imagination of the rising genera tion. But in spite of his organising power and con sciousness of the need for action, Ghose reaches the summits of spiritual exaltation when absorbed in meditation. Mr. Ramsay MacDonald, in his " Awakening of India " draws a graphic picture of Arabinda Ghose-or some one exactly resembling him : Mr. MacDonald in the course of an interview was impressed with the tranquility of mind combined with the aggressive political outlook of one who saw India " exalted on a temple throne," and " across whose path the shadow of the hangman falls," and who believes that India's future is as much bound up with the success of political organisations as on the intensification of spiritualfe rvour.
During the war, Arabinda Ghose is reported to have sent messages of sympathy to the Government of India, from his political exile. Interviewed by a correspondent of a Madras paper, Arabinda is said to have expressed satisfaction, in 1916, at the increas ing friendliness prevailing between the British and the Indians, admired the presidential address of Sir S. P. Sinha, and expressed his conviction that Indian politics should not be petty or parochial, but worthy of the grand traditions of a great nation.
Arabinda has a magnetic personality, which com bined with a sturdy independence of thought and breadth and freshness of outlook singled him out, during his short-lived career in India, for unique and distinguished leadership. It is said by his admirers that even to-day he is helping India, if only through contemplative exercises, and is sending currents of spiritual energy through the life of the nation. This might be a matter of opinion but even so, it gives one some idea of how potent is the influence that he exercises on those that come under his spell.
When the history of the Indian anarchism —comes to be written, there must be full two pages dedicated to Bepin Chandra Pal and Arabinda Ghose.
Referring to Ghose, Sir Valentine Chirol says : (" Indian Unrest," p. go) " With this gospel of active self-sacrifice none can assuredly quarrel. . . . For him British rule and Western civilisa tion for which it stands threaten the very life of Hinduism. . . . That Mr. Arabinda Ghose holds violence and murder to be justifiable forms of activity for achieving that purpose cannot properly be alleged, for though he has several times been placed on his trial, and in one instance for actual complicity in political crime—namely in the Manicktolla bomb case—the law has so far acquitted him." In fact, Ghose holds that spiritual communion and utmost freedom from earthly entanglements lead not only to individual emancipation but to the galvanising of the national consciousness to deeds of high heroism. He is a Swarajist and Vedantist, believing that the achievement of Swaraj will develop Indian spirituality, and that constant absorption in prayer and meditation and the realising of one's unity with the primal consciousness through self-. less action, will facilitate the coming of Swaraj.