Manabendra Nath Roy (1887–1954) embodied a unique blend of activism and intellectual depth.
Three phases of his political life are significant:
First, as a nationalist leader;
Second, as a staunch Marxist; and
Third, as a proponent of Radical Humanism.
As a Nationalist Leader
From childhood, Manabendra Nath Roy was imbued with nationalist sentiments regarding India’s independence. He began participating in revolutionary activities in Bengal at the age of just twelve. When he was fourteen and a high school student, he was expelled from school for organizing a political rally against the British government. During the Partition of Bengal, he participated in the activities of revolutionary organizations such as the Anushilan Samiti and the Jugantar Party, and was detained on several occasions. This marked the nationalist phase of his life.
As a Staunch Marxist
While active in the Jugantar Party under the leadership of Jatindranath Mukherjee, Roy attempted to procure arms from Germany to intensify revolutionary activities in India. In pursuit of this goal, he traveled to Japan via China in 1915 during the First World War. Although this mission was unsuccessful, he moved from Japan to the United States. In America, he came under the influence of Marxist ideas and became a staunch Marxist. He was detained in the US due to his anti-British activities but managed to evade custody and fled to Mexico. In 1919, he founded the Mexican Communist Party in Mexico; this party continues to operate there today under the name ‘Party of the Democratic Revolution’. Impressed by Roy’s Marxist activities, Lenin invited him to Russia. Upon arriving in Russia, Roy founded the Communist Party of India in Moscow in 1920. This was the first Communist Party of India established abroad. However, serious differences arose between Lenin and Roy regarding the strategy for expanding the communist movement in the colonies. Lenin believed that the proletariat in the colonies was not yet strong enough; therefore, the communist movement there should be expanded by collaborating with the nationalist bourgeoisie or the wealthy class. In contrast, Roy was opposed to aligning with the bourgeoisie in the colonies. He advocated for conducting the communist movement in colonial territories through the direct cooperation of peasants and workers. Lenin considered Roy’s perspective to be limited and impractical. Due to these differences, Roy eventually returned to India in 1930. Thus, the period from 1915 to 1930 can be regarded as the phase of orthodox Marxism in Roy’s life.
Roy’s New Humanism or Radical Humanism
In the 1920s, Manabendra Nath Roy had closely observed the communist system in Russia, which was based on Marxist ideology. He did not agree with Stalin’s authoritarian regime in Russia or the suppression of dissenters. Furthermore, he disagreed with Marx’s theory of economic determinism. Consequently, upon his return to India, he became disillusioned with Marxism. In response, he propounded the concept of a human-centric ‘Radical Humanism’.
The details of Roy’s principles of Radical Humanism are found in a booklet titled ’22 Theses’, published by him in 1946, which outlines 22 principles related to Radical Humanism. Based on this, the key characteristics of Radical Humanism are as follows:
1.Belief in human dignity and human freedom– The central idea of Radical Humanism is human freedom.
2.Belief in human reason and morality—Radical Humanism holds that the individual is fundamentally a rational and moral being. 3. Support for a scientific outlook—Radical Humanism advocates adopting a scientific perspective towards society instead of religious superstition.
4. Support for internationalism and universalism over nationalism—Since Radical Humanism is a human-centric ideology, it supports internationalism.
5.The basis of society is materiality, not spirituality—According to this view, the reality of society is material, not spiritual; however, proponents oppose Marx’s economic determinism.
Roy’s Differences with the Congress and Gandhi
After returning to India in 1930, Roy joined the Congress. He was the first to demand a separate Constituent Assembly for Indians—a demand officially adopted by the Congress in 1935 and subsequently accepted by the British government in 1940.
However, serious differences arose between Roy and the Congress regarding their policies during the Second World War (which began in 1939). The Congress opposed the war because Britain had dragged Indians into it without their consent. Consequently, to register its opposition, the Congress first organized Individual Satyagraha in 1940 and later launched the ‘Quit India Movement’ in 1942, when Britain’s position in the war had weakened. Roy disagreed with this policy. He believed that the Congress should support Britain in the war to ensure the defeat of fascist nations. For this reason, he strongly criticized the Quit India Movement. Eventually, Roy parted ways with the Congress and founded the Radical Democratic Party in 1940, with the primary objective of implementing a radical humanist ideology.
Roy’s differences with Gandhi centered mainly on the following points:
1. Gandhi’s ideas were rooted in religious morality and spirituality, concepts to which Roy was opposed.
2. For Gandhi, non-violence was a fundamental, unwavering belief, whereas Roy viewed it merely as a strategy; he believed that violent means could be adopted if the situation required it.
3.Gandhi sought to unite all sections of society—including the wealthy—in the freedom movement, whereas Roy aimed to build an alliance exclusively of workers and peasants, accusing Gandhi of sympathizing with the bourgeois class.
Important Books by M.N. Roy
1. India in Transition – 1922
2. Future of Indian Politics – 1926
3. Science and Superstition – 1940
4. New Humanism – 1946
Image Courtesy: The Print
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