E. S. YURLOVA

Candidate of Historical Sciences

Leading Researcher at the Center for Indian Studies IV RAS

Keywords: India, the struggle for independence, Aruna Asaf Ali, Gandhi, Nehru

In the political life of India, especially in the first decades after independence in 1947, a large role was played by representatives of the generation that made a major contribution to the struggle for the country's freedom. In liberated India, they brought ideas of patriotism, anti-colonialism and a revolutionary spirit. The most prepared and determined of them became the ideological leaders of the country. Such people were called the builders of the new India, who had a huge impact on the minds and moods of people by their moral feat. Especially during the years when Jawaharlal Nehru was at the helm of power.

Among these Indian patriots, a prominent figure is Aruna Asaf Ali, who became a national hero during the "Get Out of India"campaign launched in 1942 by Mahatma Gandhi. To many, she resembled Lakshmi Bai-rani (Princess) of the Jhansi Principality, who led detachments in Central India that fought against the British during the Indian Popular Uprising of 1857-1859, and died in one of the battles.

The author of this article had the good fortune to meet Aruna Asaf Ali many times and discuss various issues related to the status of women in India and Russia. She willingly shared her experience and knowledge, and was always an attentive and kind friend. The last time we met was in February 1990 in Delhi. At that time, Aru nu Asaf Ali was interested in the events taking place in our country. But I especially remember the strength of spirit of this modest, fragile woman, her inner energy, dedication to the cause of social justice, which she served all her life.

HOW THE STEEL WAS TEMPERED

Aruna Asaf Ali (nee Aruna Ganguli) was born on July 16, 1909 in Kalka (present-day Haryana) to a Bengali Brahmin family from East Bengal (Barisal city). Her parents were members of the Hindu Brahmo Samaj Reform Society. Aruna grew up and grew up in an atmosphere of respect for all religions, first studying at the Christian Convention in Lahore, where she studied English and Urdu, then at the Protestant mission school in Nainital. She grew up during the period associated with Mahatma Gandhi's nonviolent movements of non-cooperation with the British authorities.

A notable factor in Aruna's life was her marriage, against the wishes of her parents, in 1928 to the forty-year-old lawyer Asaf Ali, a prominent figure in the Indian National Congress (Congress)¹. Aruna was greatly influenced by her husband, especially during the initial period of their marriage. But at the same time, she retained independence in her judgments and actions.

Aruna's marriage led to her rapid political involvement. Along with Asaf Ali, she often met with Congress leaders such as Gandhi, Motilal and Jawaharlal Nehru, Abul Kalam Azad, S. V. Patel and many others.

She especially remembered her first meeting with Rameshwari Nehru (1886-1966), who paid great attention to Aruna, who was young and inexperienced in public and political affairs. Rameshwari Nehru, who has made Indian history as a women's rights activist, invited her to participate in the newly formed Women's League in Delhi. Aruna responded enthusiastically to this proposal, which, according to her, was her first experience in the field of fighting for women's equality.²

Aruna soon became an active member of the Congress. Already in December 1929, she and her husband attended the annual session of the Congress in Lahore. One of the events that influenced the formation of her views was her participation in the meeting of the Central Legislative Assembly in Delhi in April 1929. At this meeting, members of the Hindu Socialist Republican Army attended-

tana-Bhagat Singh and Batukeswar Dutt detonated a bomb in the assembly, which did no harm to anyone, and scattered leaflets with revolutionary content. Earlier, members of this organization killed an English sergeant Sanders, mistaken for Officer Scott. The latter beat to death a prominent Congress figure, Lal Lajpat Rai, during a protest against the British Commission of Simon. The leaflets distributed by Bhagat Singh and a friend said: "Let the government know what to protest against... After the brutal murder of Lal Lajpat Rai, we want to remind you of a lesson that history often teaches: it is easy to kill individuals, but impossible to kill ideas. We highly value human life. But the sacrifice of individuals on the altar of the great revolution, which will bring freedom to all and make the exploitation of man by man impossible, is unavoidable. " ³

After the bomb attack in Delhi, all the leaders of the Hindustan Socialist Republican Army were arrested. They were tried in Lahore for conspiracy against the Government. On October 7, 1930, a court sentenced Bhagat Singh and two of his associates to death, and seven others were sentenced to eternal exile.

At the time, Aruna was in jail on charges of anti-government activities during the Gandhian salt campaign. Together with other political prisoners, she used every opportunity to publicly chant: "Long live Bhagat Singh!" In turn, Asaf Ali, along with Motilal Nehru and other Congress leaders, set up a committee to protect Bhagat Singh and his associates. However, on 23 March 1931, Bhagat Singh, Sukhdev and Rajguru were executed.⁴

After her release from prison, Aruna met with Gandhi. He asked her if she had called on the people to abandon nonviolent resistance. To this, Aruna replied that she had indeed made a demand for the violent overthrow of the British government.⁵

Bhagat Singh's work, his calls to fight imperialism and exploitation, and his tragic death caused a huge response in society. Even conservative political figures such as P. Sitaramaya, who later became the official Congress historian, wrote in 1931:"It is not an exaggeration to say that at that time the name of Bhagat Singh was as widely known and popular in India as the name of Gandhi." ⁶

Much later, on March 24, 1946, at a rally of congressists, Congress Socialists and students dedicated to the memory of Bhagat Singh, the already experienced politician Aruna Asaf Ali praised his contribution to the struggle for the liberation of India. "It was Bhagat Singh who breathed the revolutionary spirit into our people," she said. "He was one of the most fearless men India has ever produced. He refused to escape execution, saying he did not believe in violence... The work that Bhagat Singh started in the name of Indian freedom is not over yet. The goal for which he sacrificed his life has not yet been achieved... It is everyone's duty to exert all the strength of their soul to achieve the desired goal. A goal that means the liberation of the oppressed masses ... " ⁷

Aruna's marked traits in Bhagat Singh were inherent in her own character: her temperament, her perseverance, her courage and determination, her will and ability to defy fate in the name of the lofty goal of Indian freedom.

In 1932 and 1941. Aruna Assaf Ali was again imprisoned for speaking out against the colonial authorities. In the following years, she withdrew somewhat from active political activity, criticizing Gandhi's policy of nonviolent resistance.⁸ At the same time, Aruna, according to her, "left the home world-the prison to which all Indian women are condemned", and began to communicate with socialists and people of close views to them.⁹

The radicalization of Aruna Asaf Ali's ideas was expressed in her activities during the anti-British movement, which began on August 9, 1942, after the All India Congress Committee (WICC) put forward the slogan "Get out of India!". To it, Gandhi added the mantra: "Do or die!".

"GET OUT OF INDIA!"

Starting in May 1942, Gandhi constantly warned the British-

the Russian authorities said that "they must leave India. And if lawlessness arises as a result of their departure, then he will take this risk as well. " ¹⁰

The resolution "Get out of India!" was proposed by Nehru, who had previously doubted the need for such a step. It was supported by all members of the WICC, except the Communists, who, after Hitler's attack on the USSR, put forward the thesis of a "people's war" - uniting the efforts of all countries, including Great Britain, in the fight against fascism. The resolution called for " mass nonviolent struggle on the broadest possible scale." But it added that if the Congress leadership was arrested, "every Indian who aspires to freedom should consider himself a free man." Explaining the slogan" Do or die!", Gandhi stated: "If a general strike becomes an emergency, I will not stop there." ¹¹

Resolution " Get out of India!" it did not contain any clear plans or practical actions to expel the British. She did not reject the possibility of negotiations with the British authorities, as Gandhi had hoped. But the authorities were preparing to defeat the Congress by arresting its governing core. The latter was implemented on August 9. When the authorities resorted to mass arrests, the popular movement transcended the boundaries of nonviolent, peaceful struggle. In a telegram to Prime Minister Churchill on 31 August 1942, Viceroy Linlithgow described the movement as "undoubtedly the most serious insurrection since 1857, the depth and scope of which we have hitherto concealed from the world for reasons of military security"^.12

After his arrest, Gandhi corresponded with the Minister of Indian and Burmese Affairs Emery and the Viceroy Linlithgow, explaining the objectives of the "Get out of India!" movement and its nonviolent nature.

Emery replied that the UK government did not intend to negotiate on the issue until those involved in the movement gave up"illegal and revolutionary methods". And Prime Minister Winston Churchill said: "Gandhism and all that it stands for must be fought and ultimately crushed." ¹³

On August 9, 1942, the arrested leaders of the Congress were taken to the Bombay railway station for further transportation to prisons. Among them was Asaf Ali. This is how Congress President Abul Kalam Azad describes these moments. As the train carrying the prisoners pulled away, he noticed Aruna standing on the platform. She came to see her husband off, saw Azad, and called out: "Don't worry, I won't sit idly by!"¹⁴.

On the same day, Aruna went to a rally in Bombay's Govalia Tank Square, called in advance for the launch of the "Get Out of India!" campaign. There, she delivered a fiery speech in which she declared: "I swear that I will end British rule in India!" and raised the national flag ¹⁵.

After the arrests of the leading Congress leaders, the leadership of the movement passed to younger, more energetic and determined members of the Congress-Socialist Party (which was part of the Congress), including Aruna Assaf Ali. In September 1942, the authorities declared her a State criminal and confiscated her property, including her house and car. For her, many years of activity in the underground began. Aruna traveled all over the country, organizing resistance to the British everywhere. In doing so, she made no particular distinction between violence and nonviolence, using whatever method she found useful. The authorities tried to arrest her, but without success. Many Indians, including officials of the Indian Civil Service, officers of the Indian Army and individual representatives of the business community of Bombay and Calcutta, helped her in this. Aruna Asaf Ali has managed to raise the necessary funds to continue its activities for almost four years.¹⁶ She helped patriots from the underground resistance, spoke out in support of strikers in different regions of the country, criticized the cooperation of Indian capitalists with the colonial authorities.

The government announced a reward of 5 thousand rupees for her extradition to the authorities, but no one gave her away. The long, stressful life in the underground took a toll on Aruna's health. In 1944, she became seriously ill. Upon learning of this, Gandhi wrote to her: "You don't have to die underground. You've turned into a skeleton. You should log out

go underground, turn yourself in to the authorities, and receive the reward due for your arrest... If you surrender yourself, you will exalt yourself and the country along with you. This will not be a sign of your weakness, but rather of your strength."¹⁷. But Aruna Asaf Ali did not heed Gandhi's advice.

Aruna Asaf Ali's underground activities became so well known in India that the Viceroy expressed doubts about the" integrity " of the Congress regarding its declared nonviolence. On February 5, 1943, he wrote to Gandhi that there was an underground Congress organization in which, among others, " a prominent role is played by the wife of a member of the Congress Working Committee, who is actively involved in the preparation of bomb attacks and other acts of terrorism...¹⁸ .( It was, of course, about Arun Asaf Ali.)

To this Gandhi replied: "If the wife of a member of the Congressional Working Committee is actively involved in" planning bomb attacks and terrorist attacks, " she should be brought to trial and punished if found guilty. The lady you refer to could only have committed what is attributed to her after the mass arrests on August 9, which I dare to call monstrous violence. " ¹⁹

"THE AUGUST REVOLUTION"

The first stage of the "Get Out of India!" movement, also called the "August Revolution", was the most massive and most violent. It took place mainly in cities where strikes, clashes with the police and the army began. Bombay became the center of the movement, then the unrest spread to Calcutta, Delhi, Patna, Lucknow, Kanpur, Ahmedabad, and other cities.

Since mid-August, events have shifted to the countryside. The peasantry under the leadership of the Kisan Sabha (All India Peasants ' Union) began to take part in the uprising. On the territory of the present-day states of Bihar, Uttar Pradesh, parts of Bengal, Orissa, Maharashtra, Karnataka, centers of resistance to the colonial authorities began to arise. In some of them, so-called parallel secret national governments were created.

The colonial authorities launched a brutal crackdown on the participants of the movement. Several thousand congressists went underground to continue the struggle. By the end of 1942, more than 60,000 Indians had been arrested. In many cases, detainees were publicly flogged. From August to December 1942, according to official figures, more than 900 civilians were killed and even more wounded. Police and military personnel opened fire on unarmed crowds more than 500 times. People were shot with machine guns, including from airplanes. After two months of resistance, the "Get out of India!" movement continued only in some places. "The unrest," Churchill declared, " was suppressed with all the might of the government... Large formations arrived in India, and the number of white (emphasis added) soldiers was a record during the British stay in India." He later said: "I did not become the king's first minister to preside over the dissolution of the British Empire. For this purpose, if it is ever set, let them look for someone else. " ²⁰

BEFORE AND AFTER INDEPENDENCE

At the beginning of 1946, Aruna Asaf Ali came out of the underground and again plunged headlong into politics.

This time it was about the uprising of Indian sailors in the Royal Indian Navy in Bombay, which began on February 18, 1946. It was joined by sailors from 74 ships and 20 coastal services. The sailors of the signal ship "Talvar" ("Sword") refused to eat and demanded to improve it. Their initial demand for "No food , no work" was soon replaced by political slogans.: "Down with British rule!", " Tyrants, your days are numbered!", "We will live as a free nation!". Later, many Indians compared this performance to the uprising on the battleship Potemkin on June 14-25, 1905.

The uprising was followed by a workers ' solidarity strike in Bombay and spread to Calcutta, Madras, Karachi, Delhi. The colonial authorities brutally cracked down on the rebels, using the police and military. According to official figures, 250 people were killed ²¹. The sailors demanded Aruna's intervention

Asaf Ali, who enjoyed their trust. She tried in vain to win the support of the rebels from leading Congress leaders, including Nehru and Azad. One of the leading leaders of the Congress, S. V. Patel, who was in Bombay, said:: "In the current situation, Congress advises the rebel sailors to lay down their weapons and surrender to the authorities." A similar statement was made by the leader of the Muslim League, M. A. Jinnah22.

Aruna Asaf Ali's appeal to Gandhi for support for the rebels also provoked a negative reaction. He expressed disapproval of the lack of military discipline among the rebels, however, noting that if the sailors find the conditions of their service humiliating, they should resign. In addition, for Gandhi, the unification of Hindus and Muslims (as discussed in the speeches of the rebels) on the basis of violence was unacceptable.

In response to all these statements by Congress leaders, Aruna Assaf Ali said that she would prefer to unite Hindus and Muslims on the barricades, rather than through constitutional means, as such unity would be much stronger than what is based on political negotiations and discussions. In her opinion, if Gandhi's advice to retire the sailors was followed, hundreds of others, unemployed, would take their places and be subjected to the same exploitation.²³

In the years leading up to independence, Aruna Assaf Ali was involved in trade union activities. She managed to get the recognition of the textile workers ' union in Delhi (about 15 thousand people), of which she was the president. This was facilitated by a massive two-week textile workers ' strike in ^{July 1946,24}

In 1947, Aruna Asaf Ali became President of the Provincial Congress Committee in Delhi. A year later, she joined the Socialist Party, because she believed that building a just society was possible only on a socialist basis, taking into account Indian traditions and culture, combined with revolutionary ideas. During these years, the victory of the Soviet Union over Nazi Germany gave a great ideological and political impetus to its activities. Together with her friends and colleagues, she founded a left-wing socialist group. In 1950. she first visited the USSR and together with the famous doctor A. V. Baliga founded the Indian-Soviet Cultural Society.

Soon, Aruna, along with Narayanan, Baliga, V. K. Krishna Menon and K. D. Malavia, began publishing the weekly Link with the aim of bringing together the progressive and democratic political forces of India. And in 1963, the Patriot daily newspaper was published, and the Patriot Publishers publishing house was created.

In 1958 and 1959. Aruna Asaf Ali was elected Mayor of Delhi. She became the President of the National Federation of Indian Women and an active participant in the Asian and African Solidarity Movement. In recognition of her contribution to the struggle for peace and general disarmament, Aruna Asaf Ali was awarded the International Lenin Prize "For Strengthening Peace among Peoples"in 1965.

REFLECTIONS ON THE FATE OF INDEPENDENT INDIA

Aruna Asaf Ali's worldview was formed largely under the influence of Mahatma Gandhi, Jawaharlal Nehru and her husband Asaf Ali. But it itself sought and found its way in the conditions of the struggle for independence of the country saturated with revolutionary pathos and the tense international situation in the world in the 1930s-1940s. This determined Aruna Asaf Ali's commitment to socialist ideas in the broadest, non-dogmatic sense of the term.

To understand the situation that developed in India during the first period of independence, Aruna Asaf Ali turned to recent history - the stage of the national liberation movement. Her early years came during the struggle for independence, in which she became a national hero. But she didn't focus on the past. It became an active participant in the construction of the new India, many of whose problems remained unresolved after the partition of 1947 (for example, Kashmir).

Reflecting on the present and future of her country, Aruna Asaf Ali noted that the experience of the past years can acquire a new sound in modern India. In an independent country, when you enter the political scene-

a new generation was coming, and the story of the courage and sacrifice of millions who died in the name of freedom should become part of his thoughts about the future of the motherland. However, young people took the air of freedom for granted, not realizing what a huge effort it took to win it. As for the members of the liberation movement themselves, some of them have developed a desire for enrichment and a lavish lifestyle. Idealism has been replaced by opportunism, revolutionary phraseology, populist slogans, and a cynical rejection of basic values. ²⁵

These words reflect the life philosophy of Aruna Asaf Ali and her thoughts on the fate of India. She remained committed to these ideals until the end of her life. In 1992, Aruna Asaf Ali, 83, came to Bombay to celebrate the 50th anniversary of the start of the Get Out of India movement. once again raise the national flag of the country in Govalia Tank Square. President of India R. Venkataraman personally congratulated Aruna Asaf Ali and presented her with one of the highest awards of the country - Padma Vibhushan.

Aruna Asaf Ali has always had a keen perception of social justice issues. She noted with bitterness the "qualitative difference" between the bright vision of a free India, which was inherent in its leaders during the freedom struggle, and the real situation in an independent country, especially after the death of Nehru in 1964. Social and political development in India has preserved and strengthened the division of the people into rich and poor. The achievements of the revolution went mainly to the first ones who gained fame and fortune and did not want and could not understand the interests of ordinary workers, she wrote.²⁶

PERSONAL OR PUBLIC - THAT'S THE QUESTION

The problem of combining the personal and the public has always worried Aruna Asaf Ali. It also dealt directly with her difficult relationship with her husband, despite their shared views and love of English literature, which brought them closer together. Aruna acknowledged that Asaf Ali, with his interest in philosophy, Greek and Persian literature, and Urdu poetry, helped expand her spiritual horizons. But the subsequent radical tendencies in her activities, especially during the "August Revolution", her fascination with socialism, mainly as a result of reading the works of Nehru, as well as the books of Bernard Shaw, confused her husband a lot. As a staunch liberal and advocate of constitutional methods, he could not accept violence and was deeply concerned about his wife's involvement in the revolutionary struggle. This, in turn, was objected to by Aruna Asaf Ali. "I can conclude that individuals like Pygmalion want to shape their wives according to their own ideas," she observed.²⁷

Aruna Asaf Ali was particularly sympathetic to people who devoted their lives to serving the community. She herself put public interests above ordinary human relationships and responsibilities, constantly traveling around the country, speaking at numerous rallies and meetings. She jokingly explained her absence from home to her husband by referring to Lenin's work "The State and the Revolution":"You are the state, and I am the revolution."

Asaf Ali wrote to Patel in 1950 from the state of Orissa, where he was governor at the time: "You cannot imagine the strain of being completely alone. It's worse than solitary confinement."²⁸. Later, Aruna also bitterly admitted that after Assaf's death in 1953, "the punishment came" - the pain of regret and self-condemnation for not paying enough attention to him.²⁹

Indeed, when Assaf Ali was appointed Ambassador to the United States in late January 1947, Aruna was as busy as ever with public affairs and announced that she would join her husband in America. Mahatma Gandhi intervened in the case, who believed that she should go there with her husband. Aruna flew out of Delhi with her husband, but only flew as far as Karachi. There she spoke at a mass rally: "Why am I not going to Washington with my husband? This question is asked to me everywhere, no matter where I am. In response to this, I ask: is it possible for a mother to abandon a sick child? India is sick and going through a critical time. We still have a final battle to fight for her freedom. How can I leave my country without completing my program? " ³⁰.

Aruna Asaf Ali drew on the experiences of Gandhi and Nehru to study the problem of combining personal and public life, especially during the period of revolutionary transformation. In this regard, she wrote that Gandhi, in the interests of serving the public cause, sought to ensure that his followers did not burden themselves with family ties, and even preached the idea of celibacy among them. Thus, he tried to prevent the marriage of prominent Congress figures J. B. Kripalani and Sucheta. Such interference in personal life, according to Aruna Asaf Ali, can be explained by Gandhi's belief that one cannot be both "married" to a public cause and to a spouse. And in the event of the birth of children, not only the main business can suffer, but also the whole family.³¹ This approach to personal and public life was then shared by many of Gandhi's followers. Some did not marry at all, and those who were married gave up their children in order to devote themselves entirely to the struggle for Indian independence.

Unlike Gandhi, Nehru emphasized the importance of privacy. "Personally," he wrote, " I find this approach unnatural and shocking. And if Gandhi is right, then I am a criminal on the verge of dementia and nervous prostration." But as Aruna Assaf Ali points out, Nehru didn't really have "too much of a personal life." At his best, he was busy with besko-

For some political activities, he spent nine years in prison.

Developing the theme of public service, Aruna Assaf Ali emphasized that Nehru was a product of modern Western education, but grew up on Indian soil thanks to Mahatma Gandhi, who instilled in him, as in many others, "a sense of compassion for the hunger and tears of the villagers." Nehru nurtured the idea of a reborn India based on science, socialism and spirituality. Aruna Asaf Ali considered him a great fighter against imperialism, a humanist philosopher and a statesman of the world scale.

Aruna Asaf Ali was particularly close to Nehru's next thought. "Poverty is degradation. And first of all, you need to get rid of it. Talking about freedom in poverty is nothing more than trying to combine the incompatible... Too much wealth and abundance in an individual or society is also an evil that is becoming increasingly apparent today. The mere accumulation of material wealth can lead to the emasculation of a person's inner life. The socialist approach is primarily concerned with the economy, but it also seeks to take these factors into account. But there is a danger that socialism, which leads to prosperity and even equal distribution, may still neglect some essential features of human life. That is why the main focus should be on the individual."

Aruna Asaf Ali considered these words of Nehru prophetic. Now, she believed, many people have come to understand an important truth: tolerance of poverty is a social crime, and material wealth should be combined with tolerance and compassion. In her opinion, this idea of Nehru should remain a guiding star for future generations.

In 1992, Aruna Asaf Ali was awarded the Jawaharlal Nehru Award for International Understanding, which had previously been awarded to such public figures as Martin Luther King, Josip Broz Tito, Nelson Mandela, Olof Palme and other world leaders. Speaking at the award ceremony, Vice President of India K. R. Narayanan said that Aruna Asaf Ali showed herself as a fiery political revolutionary during the struggle for independence. After achieving independence, she became a creative and sensitive social revolutionary. It actively fought to eliminate poverty, illiteracy and disease. Her efforts to liberate women have played a role not only in India, but also in other countries. It has demonstrated a firm independence of mind, a rejection of dogma, and boundless humanism.³²

After the death of Aruna Asaf Ali on July 29, 1996, well-known public figure N. Chakravartty wrote that she was one of the beautiful children of the Indian revolution that brought freedom to India. "Her countrymen will forever honor Aruna Asaf Ali, whose patriotism was as pure as a white lily." ³³

In 1997, Aruna Asaf Ali was posthumously awarded India's highest Bharat Ratna Award for outstanding service to the motherland, which put her on a par with such famous Indian figures as Jawaharlal Nehru, Indira Gandhi, Abul Kalam Azad.

¹ For more details, see: Vasilyeva L. A. Legenda natsionalno-osvobozhitel'nogo dvizheniya Aruna Asaf Ali (1909-1996) [Legend of the National liberation movement Aruna Asaf Ali (1909-1996)].

^{Grover Verinder} 2 and Ranjana Arora, eds. Aruna Asaf AH (Great Women of Modern India - 8). New Delhi: Deep&Deep Publications. 1993, p. 30-32.

^{Pande B.N.} 3, gen. ed. A Centenary History of the Indian National Congress. Vol. II. New Delhi: AICC(I). 1985, p. 609.

^{Sinha B.K} 4. Bhagat Singh and HSRA // Challenge. A Saga of India's Struggle for Freedom. Delhi, PPH, 1984, p. 309-317.

^{Raghavan G.N.S} 5. Aruna Asaf Ali. A Compassionate Radical. New Delhi, National Book Trust. 1999, p. 36.

^{Sinha B.K} 6. Op. cit, p. 311.

^Dhan 7. Aruna Asaf Ali: A Sketch - In: Grover Verinder and Ranjana Arora. Op. cit., p. 362.

^{Pant Sudhir} 8. Asaf Ali: Patriot and Humanist. New Delhi, National Book Trust. 1984, p. 39.

⁹ Aruna Asaf Ali's Interview to Sumit Chakravartty on "Quit India" Struggle's Golden Jubelee// Mainstream. July 29-August 4, 2011.

¹⁰ Constitutional Relations between Britain and India. The Transfer of Power (1942-7). In 12 vols. London: Her Majesty's Stationery Office, 1970-1983. Vol. II, p. 96.

^{Sarkar Sumit} 11. Modern India, 1885-1947. Delhi: Macmillan. 1984, p. 389.

¹² Constitutional Relations.., p. 853.

^{Tendulkar D.G} 13. Mahatma. Life of Mohandas Karamchand Gandhi. In 8 volumes. Vol. Six. 1940-1945. New Delhi: The Publication Division. Government of India. 1953. p. 183-185.

^{Azad Abul Kalam} 14. India seeks freedom. Moscow, Foreign Literature Publishing House, 1961, p. 139, 140.

^{Grover Verinder} 15 and Ranjana Arora. Op. cit., p. 3.

^{Azad Abul Kalam} 16. Edict. op., pp. 179, 180.

¹⁷ Aruna Asaf Ali Papers. Gandhi to Aruna Asaf Ali, 09.06.1944 & 30.06.1944, Accession N 531 (LXXXV) NMML.

^{Tendulkar D.G} 18. Op. cit., p. 192.

¹⁹ Ibid., p. 194.

^{Tendulkar D.G} 20. Op. cit, p. 182-183.

^{Sen Sukomal} 21. Working Class in India. History of Emergence and Movement, 1830-1970. Calcutta, Bagchi & Co, 1977, p. 400-401.

^{Dutt B.C} 22. Revolt of the Ratings of the Royal Indian Navy, p. 591-602; Anil Roy. Royal Indian Navy and the Naval Mutiny (1946) // Challenge. A Saga of India's Struggle for Freedom, p. 603-617.

^{Raghavan G.N.S.} 23, Op. cit., p. 82, 83.

²⁴ Ibid., p. 367.

²⁵ Ibid., p. 141, 142.

²⁶ Ibid., p. 143.

^{Ali Aruna Asaf} 27. Private Face of a Public Figure. A Study of Jawaharlal Nehru. New Delhi, Radiant Publishers, 1989, p. 102-103.

^{Pant Sudhir} 28. Op. cit., p. 62.

^{Ali Aruna Asaf} 29. Op. cit., p. 20.

³⁰ Ibid, p. 371.

³¹ Ibid., p. 84.

^{Raghavan G.N.S.} 32, Op. cit., p. 183.

^{Chakravartty Nikhil} 33. A Tribute // Mainstream. 10.08.1996.

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