Before the Robes, the Revolt: The Forgotten Youth of Jatindra Mohan Sanyal
“যে ধর্ম জয়ী হয় না, যে ধর্ম যুদ্ধ করতে পারে না, সে ধর্ম নয়—অধর্ম।”
— স্বামী বিবেকানন্দ
("That religion which does not triumph, which cannot fight, is not religion—it is irreligion.")
Before he donned the ochre robes and embraced the path of renunciation, Swami Maheshwarananda Giri was a young revolutionary whose heart burned with the fire of freedom. In the turbulent dawn of the 20th century, under the fierce leadership of Bagha Jatin, he chose the battlefield over the monastery—not to destroy, but to defend dharma, dignity, and the dream of a free India.
Born into a time when Bengal was the heartland of resistance, his early life remains shrouded in silence. Yet, beneath the silence was a storm. Steeped in nationalist ideals and spiritual yearning, he was among those rare souls who saw no contradiction between revolution and renunciation.
This blog post revisits the forgotten youth of a monk-warrior, who first served his nation with weapons of rebellion before turning inward to serve with wisdom and silence. Through his life, we glimpse the fire and serenity that together shape the soul of India.
Jatindra Mohan Sanyal
Swami Maheshwarananda Giri
Swami Maheshwarananda Giri (formerly Jatindra Mohan Sanyal)
Born 1884
Natore District, Bengal, British India Died 21 July 1967
Varanasi, Independent India Birth name Jatindra Mohan Sanyal Known for Participation in Indian independence movement Religion Hinduism Philosophy Hindu philosophy Guru Swami Bholananda Giri
Swami Maheshwarananda Giri
| Born | 1884 Natore District, Bengal, British India |
| Died | 21 July 1967 Varanasi, Independent India |
| Birth name | Jatindra Mohan Sanyal |
| Known for | Participation in Indian independence movement |
| Religion | Hinduism |
| Philosophy | Hindu philosophy |
| Guru | Swami Bholananda Giri |
Early Life and Revolutionary Activity
Swami Maheshwarananda Giri (Bengali: যতীন্দ্রমোহন সান্যাল) was born as Jatindra Mohan Sanyal in 1883 into a zamindar family in Natore, Bengal. His upbringing was rich in intellectual legacy—he was related to Ashutosh Chaudhuri, barrister and friend of Rabindranath Tagore, and to Pramatha Chaudhuri, the noted writer. Young Jatindra grew up in a period of ferment and fire, joining the Anushilan Samiti at an early age, where he became a close associate of revolutionaries like Bagha Jatin, Bhupati Majumdar, and Bipin Behari Ganguli.
Known for his strong physique and fearlessness, he once reportedly confronted European miscreants on the Kolkata Maidan—an act of boldness that earned him the admiration of his peers and the tag of a “worthy disciple” of Bagha Jatin. His exact role in the Indo-German Conspiracy remains unclear, but his presence in that circle is undeniable. He also had links to Hrishikesh Kanjilal, Paresh Sanyal, and Somesh Chandra Bose—all of whom would, interestingly, turn toward spiritual life later.
During this time, Sanyal was also associated with the Jugantar Patrika, working secretly as a printer. He would often recall, with quiet reverence, a pivotal moment:
“When we went to see Shri Maa, who showed us the way? It was Nivedita.”
This simple statement speaks volumes. It affirms his connection with Sister Nivedita, and more importantly, reveals the thread between spiritual motherhood (Sri Sarada Devi) and revolutionary nationalism—both guiding forces in his transformation.
Turn Toward Monastic Life
In 1945, after a career in government service, Jatindra Mohan Sanyal left worldly duties behind and embraced the life of a monk. He was initiated into the Bhola Giri Order by Swami Bholananda Giri and took the name Swami Maheshwarananda Giri. He eventually settled at the order’s headquarters in Haridwar, and later served as the secretary of the Bholananda Vidyabhavan in Varanasi.
Despite his revolutionary past, Swamiji was known for his humility, warmth, and playfulness. He defied the image of the austere renunciate—his personality was magnetic. A devotee recalled:
“His radiant smile and affable personality were magnetic… He mingled effortlessly with everyone, young and old, joking and laughing.”
This was not just affection—it reflected his ability to carry the intensity of his past with the grace of spiritual maturity.
During a 1967 gathering in Jamshedpur, Swamiji once teased a little girl wearing lipstick, saying:
“Your lips look just like a bulbul’s back!”
It was humorous and innocent, but also deeply humanizing. This blend of gravity and joy made him unforgettable.
Views on Indian Independence
Swami Maheshwarananda’s views on India’s independence movement were candid and piercing. He critiqued Gandhi’s methods directly:
“Gandhi came to destroy our armed struggle. When the British realised they couldn’t get Indians to fight on their side, they wanted to bring Gandhi to India, and they did. Has any country ever gained independence through non-violence? It’s doubtful whether India truly has.”
This was no offhand opinion—it came from someone who had lived and bled for a different path, one of armed resistance and discipline, nurtured in the underground networks of Anushilan Samiti and Jugantar.
He further stated, with chilling foresight:
“We became independent, but we haven’t gained true freedom. This so-called independence will achieve nothing. We may not live to see it, but a bloody revolution is coming soon.”
The statement reflected his disillusionment with post-1947 India, and his belief that political freedom without economic and moral emancipation was incomplete. His warning resonates even today, as India continues to grapple with inequality, corruption, and the erosion of ideals.
Refusal to Document His Life
Though repeatedly asked, Swami Maheshwarananda refused to write about his revolutionary past, a rare choice in a nation hungry for memoirs and biographies. When the renowned historian Ramesh Chandra Majumdar invited him to contribute to a government-funded project, he responded with characteristic irony:
“I said I won’t write anything in my name. Give me yours, and I’ll write it. So I did. But then Nehru’s party saw that it would give Bengal prominence, so they removed Ramesh Majumdar and brought in Gopi Chand Bhargava. That invaluable history was all destroyed!”
This statement is more than anecdote—it is a blistering indictment of political interference in history-writing. Swamiji's refusal stemmed from the principle of ego-less service. As he pointed to his ochre robe, he said:
“Don’t you see this? If I wanted that, why did I leave everything behind?”
These words are a testament to the depth of his renunciation. He had no interest in fame or recognition, only truth and tapasya.
Philosophical Interests
Swami Maheshwarananda's intellectual leanings were profound. He held a deep reverence for the Atharvaveda, which he believed held lost scientific wisdom. He once told a young devotee:
“The Atharvaveda is no longer available, but I know it exists in one place… It contains everything—about airplanes, atoms, and science. Those books went to Germany.”
This reflects his view of Vedic knowledge as both spiritual and scientific, a perspective shared by many early Indian thinkers who rejected the colonial binary between "faith and reason."
He further encouraged inquiry, stating:
“My wish is that when you grow up, you will research and prove that there are even smaller particles within the atom.”
Here was a monk inspiring atomic theory, years before it entered public discourse in India. His vision was not mystical in the escapist sense—it was a call to uncover ancient truths with modern tools.
Death and Legacy
Swami Maheshwarananda Giri passed away on 21 July 1967 in Kashi (Varanasi). Though he left no written memoirs, his life spoke louder than print—a life lived through revolution, sacrifice, silence, and spiritual radiance.
Those who knew him carried forward his memory, not as legend, but as living presence. His refusal to be written about is now what compels us to write. In remembering him, we remember the forgotten junction where patriotism met renunciation, and where a nation’s freedom struggle merged with a quest for the soul’s liberation.
References
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Giri, Dhrubananada (1911). Shri Shri Bholananda-prasanga.
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"Amar Dekha Biplob O Biplobi আমার দেখা বিপ্লব ও বিপ্লবী". Radharaman Chowdhury, Kolkata. 1957.
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Bose, Subhas Chandra. Subhas-rachanavali Vol. 2.
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"Amar Dekha Biplob O Biplobi আমার দেখা বিপ্লব ও বিপ্লবী". Radharaman Chowdhury, Kolkata. 1957.
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GUHA, ARUN CHANDRA (1972). THE STORY OF INDIAN REVOLUTION. PRAJNANANDA JANA SEVA SANGHA, CALCUTTA.
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{{cite book}}: CS1 maint: unrecognized language (link) - ↑
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Bibliography
- Smritir Swadhinata Senani essay by Alak Basuchoudhury
- Jagaran o Bishforon, by Kalicharan Ghosh;
- Ramesh Chandra Majumdar, History of the Freedom Movement in India, III, Calcutta 1963;
- First spark of revolution by Arun Chandra Guha.
- Abishmaraniya by Ganganarayan Chandra
- Amar dekhe biplab o biplabi by Motilal Roy
- Swarane Barane Biplabacharya Master Jyotish Ghosh by Meghnath Chandra
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