Prajnanananda Saraswati

Swami Prajnanananda Saraswati () (12 August 1887 – 5 February 1921), born Satish Chandra Mukhopadhyay, was an Indian freedom fighter, monk and scholar from Bengal who played a pivotal role in the Indian independence movement. Born in Galachipa, Patuakhali, undivided Bengal (now in Bangladesh), he joined the Swadeshi movement against the Partition of Bengal while teaching at Brojomohun College in Barisal. As co-secretary of the Swadesh Bandhab Samiti, he helped organizing over 150 branches of nationalist activity and built close ties with the Jugantar revolutionary group.

To evade British surveillance, he adopted a spiritual path and founded the Shankar Math in 1910, which served both as a centre of Vedantic study and a safehouse for revolutionaries. He took monastic vows in 1919 in Gaya under Shrimat Shankarananda Saraswati, becoming Swami Prajnanananda. Despite his spiritual life, he continued revolutionary engagement, influencing figures like Jatin Mukherjee, Rash Behari Bose, Sachin Sanyal, Satish Chandra Samanta and others.

He was repeatedly arrested and interned by British authorities, most notably at Mahishadal, where he gained widespread local respect. After suffering from recurrent malaria, he died on 5 February 1921. Institutions such as the Saraswati Library, Saraswati Press, and Sibpur Srimat Swami Prajnanananda Vidyalaya were later established in his memory.

Early life and education

Swami Prajnanananda Saraswati, born Satish Chandra Mukhopadhyay on 12 August 1884 in Galachipa, in the Patuakhali of Bengal Presidency (now in Bangladesh), belonged to a middle-class Brahmin family. His father, Sashti Charan Mukhopadhyay, was the officer-in-charge of the Galachipa police station at the time. He was the youngest child and second son in the family. His elder brother, Aswini Kumar Mukhopadhyay, was a distinguished scholar and a professor of history at Dacca College, a government institution.

Satish spent only a brief part of his early childhood in Galachipa. Around the age of three, he and his mother, Kshetramohini Devi, returned to their native village of Wazirpur, Barisal District. From a young age, Satish displayed a complex temperament—both unruly and devotional. Following his sacred thread ceremony, he rigorously practised reciting the Gayatri Mantra and showed an early interest in religious and devotional texts.

He began his education at a local primary school and later joined the Union Institution, an English school in the village. Although recognized as intelligent, Satish was not highly attentive to his studies. He completed the entrance examination in 1901 and enrolled in Dacca College in the First Arts (F.A.) class, residing with his brother Aswini Kumar. However, due to domestic friction, particularly with his sister-in-law, he left Dacca before completing his studies. His experience there left a lasting negative impression.

Early career and turning point

Satish returned briefly to Barisal, where he fell into bad company. A confrontation with a local youth who tried to take advantage of him led to a moment of self-realization. Following this incident, he returned to his village and took up a teaching position at the Union Institution, despite having only completed the entrance examination. At the time, such qualifications were not uncommon for schoolteachers.

He served as a teacher for about two years before the Partition of Bengal in October 1905, which became a catalyst for widespread political activism. The movement profoundly impacted Satish, who refused marriage despite family pressure, expressing his desire for a life of service rather than domesticity.

Involvement in the anti-partition movement

In late 1905, Satish moved to Barisal to actively participate in the anti-Partition agitation. He soon secured a teaching position at Brojomohun College, led by Aswini Kumar Dutta, a prominent educator and nationalist leader. Dutt's influence had a transformative effect on Satish, awakening his latent revolutionary and moral convictions.

Satish became deeply involved with the Swadesh Bandhab Samiti, an influential socio-political organization in Barisal established during the Swadeshi movement. Unlike other revolutionary groups that emphasized militant training, the Samiti focused on social reform and moral improvement. Its objectives included:
* Arbitration in place of litigation
* Promotion of Swadeshi goods and boycott of foreign products
* Advocacy of temperance
* Women's education, abolition of dowry, and support for widow remarriage
* Public health and clean drinking water
* Caste reform, including the uplift of marginalized communities
* Encouragement of physical education

Role in the Swadesh Bandhab Samiti

Satish Mukherjee rose quickly within the ranks of the organization. While Aswini Kumar Dutt served as president and Satish Chatterjee, a professor of chemistry at Brojomohun College, was secretary, Satish Mukherjee was appointed assistant secretary. He developed a close working relationship with both men and became a guiding presence at the Samiti's headquarters, where young men gathered regularly for instruction and mentorship. His influence was felt widely among the youth of Barisal.

Satish Mukherjee was deeply influenced by his sister Sarojini Devi and Indu Devi of Barisal. Sarojini supported his revolutionary ideals. Indu Devi, sister of Prof. Satish Chandra Chatterjee, was actively involved in the movement. Both women played vital roles in shaping his moral and political vision.

Suppression of the Samiti and continued political work

In November 1908, the British colonial government, invoking Regulation III of 1818, deported several prominent nationalist leaders from Bengal. Among those detained were Aswini Dutta and Professor Satish Chandra Chatterjee, both of whom had been instrumental in the activities of the Swadesh Bandhab Samiti. Seven other leaders—Shyam Sundar Chakravarty, Manoranjan Guha Thakurta, Subodh Mallik, Krishna Kumar Mitra, Sachindra Prasad Bose, Pulin Behari Das, and Bhupesh Chandra Nag—were similarly detained.

Following their deportation, Satish Mukherjee assumed full responsibility for leading the Swadesh Bandhab Samiti, which had established nearly 150 branches across the Barisal District. The organization continued to hold frequent rural meetings and propagate its socio-political mission. However, this phase of activism was short-lived. In January 1909, the Criminal Law Amendment Act was used to declare several societies illegal, including Swadesh Bandhab, Anushilan Samiti (Calcutta and Dacca branches), Sadhana, Suhrid (both of Mymensingh), and Brati Samiti of Faridpur District.

The Samiti's headquarters—a modest cottage—was searched and its contents seized by the authorities. Satish was evicted from the premises and briefly took refuge in a friend's home. He later constructed a small hut on a plot of land donated by a local milkman, where he resumed his social work. The hut evolved into an informal centre for youth education, moral instruction, and political awareness. Satish maintained a personal library of texts in English, Bengali, Sanskrit, and Hindi, which became a resource for the youth who visited him regularly.

During this period, Satish took his meals at the home of Jagadish Mukherjee, a bachelor and Headmaster of the B. M. School. Jagadish's household, which included several small cottages housing students and teachers, hosted weekly religious discourses attended by both townsfolk and British officials. The neighbourhood also included Pandit Kalish Chandra Vidyaratna, a teacher associated with the Little Brothers of the Poor, an organization founded by Aswini Dutta to promote social welfare and nursing services. However, as police scrutiny of Satish's activities intensified, both Jagadish and Kalish became reluctant to associate closely with him. Consequently, Satish made arrangements to cook his own meals alone in his hut.

Barisal Provincial Conference (1906)

The Barisal session of the Bengal Provincial Conference, held on 13–14 April 1906, marked a significant turning point in Bengal's nationalist politics. Though earlier sessions of the conference were largely ceremonial, the Barisal session was charged with revolutionary energy, set against the backdrop of the partition of Bengal and a growing Swadeshi movement. By then, Barisal had already earned a reputation as a centre of anti-colonial activity.

The colonial administration had banned the public chanting of "Vande Mataram", which had become the national cry of resistance. The conference drew numerous nationalist leaders from across Bengal, including Surendranath Banerjee, Bipin Chandra Pal, Subodh Mallik, Aurobindo Ghose, Motilal Ghose, Krishna Kumar Mitra, and Brahmabandhav Upadhyay. Delegates arrived via steamers from Calcutta and Dacca, reaching Barisal at the same time under government direction to minimize public disorder. Initially, a compromise was reached to avoid shouting "Vande Mataram" while proceeding from the steamer jetty to the venue, the Raja Bahadur's Haveli. However, this decision angered younger, more radical activists, particularly members of the Anti-Circular Society, which had been formed to defy government circulars banning political involvement by students and teachers.

Police violence and legal proceedings

On 13 April 1906, the eve of the Bengali New Year, as delegates marched in procession from the Raja Bahadur's Haveli to the conference pandal, volunteers wearing badges inscribed with "Vande Mataram" drew the ire of the police. Led by the Superintendent and Assistant Superintendent of Police, the police launched a violent lathi charge, followed by a mounted attack on the procession. This confrontation marked one of the earliest incidents of bloodshed in the Swadeshi movement. Surendranath Banerjee was arrested on the spot, tried, and fined on two counts.

The next day, amid rising tension, the police declared the conference assembly illegal. The events at Barisal galvanized nationalist sentiment in both East and West Bengal.

Role in the conference

Though relatively young at the time—22 years old—Satish Mukherjee played an active role during the conference. While distributing printed copies of the President's speech, he was confronted by the Assistant Superintendent of Police, who ordered him to stop and surrender the pamphlets. Satish refused. A brief scuffle ensued, and the pamphlets were forcibly taken.

Determined to challenge this seizure, Satish filed a legal complaint. The case was initially heard by a Deputy Magistrate, who referred it to the District Magistrate—the same official who had overseen the police actions at the conference. The case was dismissed under Section 203 of the Criminal Procedure Code, with the Magistrate describing the incident as trivial and Satish's participation in the procession as illegal.

Satish filed an appeal in the Calcutta High Court, which reversed the earlier decision and ordered a retrial. The second trial again resulted in dismissal, with the presiding magistrate acknowledging that the Assistant Superintendent's action was inappropriate but ultimately trivial under Section 95 of the Indian Penal Code. Nonetheless, the episode illustrated Satish's readiness to resist colonial authority through lawful means.

Spiritual discipline and intellectual life (1906–1912)

From 1906 to around 1912, Satish Mukherjee lived in Barisal, balancing political activism, deep study, and spiritual discipline. His cottage became a hub of youth gatherings from morning until late night, while his personal hours were often devoted to meditation and scriptural study. It was widely known that Satish would meditate at midnight in a remote ancient temple more than a mile from his hut, returning before dawn. This nocturnal spiritual practice continued for months at a time.

Although his formal education ended prematurely, Satish developed deep erudition in Hindu philosophy, Vedic texts, English literature, and European intellectual history. He read the four Vedas in the original Sanskrit, along with the Upanishads, for which he procured editions with Śaṅkara's commentaries from specialized publishers in Poona. He also studied all 18 Puranas, and the Ramayana and Mahabharata from a young age.

His library included Western texts such as Thomas Carlyle's ''French Revolution'' and ''Sartor Resartus'', which he read and discussed with the youth who came to him. Many recalled witnessing him in ecstatic prayer, performing ārati with a bell in one hand and incense in the other, immersed in Sanskrit verses before an image of Vishnu.

Formation of a revolutionary cell and connection with Jugantar

By 1906, Satish Mukherjee's cottage had become the nucleus of a secret revolutionary society in Barisal. His charismatic leadership attracted young nationalists. The Barisal group would later become affiliated with the Jugantar party, one of the major underground revolutionary organizations of Bengal.

Unlike many revolutionaries who emphasized organizational loyalty, Satish believed that revolutionary work should emerge from mass movements and remain rooted in ethical purpose rather than in rigid party structures.

When Barindra Kumar Ghosh, the younger brother of Aurobindo Ghose, came to Barisal in 1906 to expand the revolutionary network, he approached Ashwini Kumar Dutta; Dutt redirected him to Satish Mukherjee. Following discussions, Barin handed Satish a revolver, formalizing the Barisal group's integration into the Jugantar network.

Renunciation of teaching and personal austerity

With increasing political engagement and pressure from colonial surveillance, Satish eventually resigned from his post at the Brojomohun College, where he had been teaching. Although the salary, around Rs. 25 per month, was substantial for the time, he chose to leave rather than compromise his ideals or overburden the institution.

Satish strictly avoided using public or organizational funds for personal needs. For some months, he relied on small remittances from his family, which eventually stopped. His maintenance was then arranged discreetly by his admirers and followers. His lifestyle remained austere—he subsisted on a single vegetarian meal per day, followed at night by milk mixed with semolina or other grains. Despite this simplicity, the combination of constant intellectual engagement, spiritual discipline, minimal rest, and limited nutrition took a toll on his health over time.

Spiritual life and revolutionary activity in Banaras

Initial visits and establishment at Hanuman Ghat

Satish Chandra Mukherjee first visited Banaras around 1909, drawn by his deepening interest in Sanskrit and Hindu philosophy. He was initially hosted by Sarada Charan Maitra, later shifting to a rented house at Hanuman Ghat, which became his recurring residence for several months each year. During his stays, he was often accompanied by two of his close disciples—Radhika Jiban Sen (later Swami Sachchidananda Giri) and Manomohan Ghosh (later Swami Swarupananda Giri).

Intellectual circles and political influence

In Banaras, Satish developed close relations with prominent scholars and spiritual figures. Trailokya Vidyaratna, a renowned Nyaya philosopher, regularly visited his Hanuman Ghat residence and was deeply influenced by Satish's blend of political idealism and spiritual depth. He also maintained contact with Sarada Maitra, a Jugantar affiliate, and Swami Gambhirananda of the Vishuddhananda Saraswati Math, further cementing his connection with South Indian Advaitic traditions.

Satish conducted regular classes on the Upanishads and the Bhagavad Gita, attended even by senior scholars. He was known to enter states of ecstasy during meditation or teaching, occasionally offering spiritual discourses addressed to absent disciples. His devotees recalled such episodes as expressions of deep mystical absorption.

Continued revolutionary involvement

Despite his ascetic leanings, Satish Mukherjee remained engaged with the revolutionary movement. He had earlier sent Aswini Ganguly to Uttar Pradesh for famine relief and later to Banaras to coordinate revolutionary units, eventually integrating into the Jugantar network. He remained in contact with figures such as Sachin Sanyal, Hemendra Kishore Acharya Chowdhury, and Rash Behari Bose during his Banaras years. His residence was under surveillance by the U.P. Intelligence Bureau, though he maintained an open-door policy, remarking, "A sannyasi's house is open to all," even to police officers.

Spiritual initiation and sannyasa

Satish Mukherjee took Brahmacharya vows in 1911 at Banaras and in 1913 formally embraced sannyasa at Gaya, receiving the name Prajnanananda Saraswati, a Sanskrit-derived name which means "bliss of wisdom" or "joy of knowledge". His guru was Swami Shankarananda Saraswati, believed to be affiliated with the Vishuddhananda Saraswati Order. He maintained spiritual ties with Swami Gambhirananda and often visited Kailash Ashram in Rishikesh and Swami Bholananda Giri's Math in Haridwar. The latter held him in high regard for his scholarship and spiritual stature, and Pragyananda's austere and non-sectarian outlook resonated with many monastics.

Swami Bholananda, a known sympathizer of the revolutionary cause, had encouraged his disciple Bagha Jatin to continue revolutionary work as a form of spiritual duty. He remained in contact with Pragyananda and met him frequently in Banaras.

Involvement in the Indo-German conspiracy

In 1915, Swami Prajnanananda spent several months in Calcutta, residing with Professor Satish Chatterjee, who had previously worked with him in Barisal. Despite declining health, he held political meetings with leaders from the Jugantar party during this critical phase of the Indo-German conspiracy, which aimed to trigger a nationwide uprising with German support during World War I.

He offered guidance to various revolutionary groups and had confidential discussions with those involved in the proposed uprising. Before leaving Barisal in late 1914, he informed his close circle of the impending movement. He explained that the Germans would supply arms and funds, while the actual insurrection would be led by Indian revolutionaries.

Ascetic practice and public service

Returning to Banaras in mid-1915, Prajnanananda resumed residence at his Hanuman Ghat house, where he received visitors from political, spiritual, and scholarly backgrounds. He became widely known and respected in the city for his learning, simplicity, and acts of compassion. He frequently visited the Dashashwamedh Ghat and Kashi Vishwanath Temple, and was known to offer material help to wandering ascetics, even giving away his only blanket or upper garment without concern for his own needs.

His disciples recounted instances where he gave his own shawl or blanket to sadhus or devotional singers encountered on the street during cold mornings. His unassuming demeanour and disregard for social distinctions—allowing all castes and creeds into his home, barring footwear—reflected a deep commitment to egalitarian Vedantic ideals.

Internment under the Defence of India Act (1916)

As the political climate intensified during World War I, the British authorities grew increasingly wary of Prajnanananda's influence in Banaras. In March 1916, he was arrested under the Defence of India Act and directed to report to the Superintendent of Police in Barisal, despite suffering a severe attack of Asthma at the time. Upon his request, the Civil Surgeon of Banaras granted him a seven-day stay for medical recovery, having been impressed by his demeanour and spiritual insight.

Upon arrival in Barisal, Prajnanananda was ordered to reside in his ancestral home in Wazirpur. However, adhering strictly to the sannyasa dharma, which prohibits residing in one's parental home, he refused. As a result, he was temporarily interned at the Shankar Math, an institution he had earlier established outside the town.

Shankar Math and revolutionary strategy

The Shankar Math, founded by Swami Prajnanananda, was a centre for both Vedantic studies and revolutionary organization, particularly for the Barisal branch of Jugantar. The Math included a library and a kutcha residence, with its broader aim being the propagation of Shankaracharya's Advaita Vedanta alongside rural improvement through primary education and local libraries. Swamiji made it clear that in a colonised nation, religious and spiritual pursuits must yield priority to the struggle for political freedom.

During this period, prominent revolutionaries such as Jadugopal Mukherjee and Nalini Kar, both fugitives with Rs. 5,000 bounties on their heads, regularly visited the Math. These secret meetings, arranged under the passive complicity of police watchers, were held to chart the next course of revolutionary action following the collapse of the Indo-German Conspiracy and the martyrdom of Bagha Jatin.

Swamiji insisted that the revolutionaries must still undertake symbolic attacks on colonial institutions—police stations, treasuries, and armouries—to ignite mass consciousness and leave a legacy of martyrdom. Despite the dwindling hope of receiving German arms, discussions were held to assess the available weaponry—around 100 firearms of various types—and the feasibility of such direct actions.

Surendra Mohan Ghose was summoned to Barisal and took part in the deliberations. However, given the faint possibility of acquiring more arms, Jadugopal Mukherjee suggested delaying any immediate uprising by a few months. This was agreed upon, though Swamiji remained adamant that sacrificial resistance was necessary for awakening national spirit.

Respect from police and devotees

Despite his internment, Swami Prajnanananda's moral stature earned him reverence even from the police officers assigned to survey him. Three watchers rotated in shifts at Shankar Math, and one of them became a devoted follower. All of them regularly attended his daily Arati, and the cooperation of these men enabled high-risk meetings between absconding revolutionaries and Swamiji.

Mass arrests and transfer to Galachipa

In July 1916, the British government initiated a crackdown on political suspects across Bengal, arresting hundreds of revolutionaries. Arun Chandra Guha was arrested on 8 July 1916. This led to the dispersal of the Jugantar network and the collapse of the plans for an immediate revolutionary strike.

Swamiji was soon transferred from Shankar Math to Galachipa police station—coincidentally the place of his birth. Again, citing monastic rules, he refused to remain at his birthplace, and eventually, by late 1916, he was relocated to Mahishadal in the Midnapore district, where his internment continued.

Internment at Mahisadal (1917–1920)

Swami Prajnanananda was transferred to Mahishadal in Midnapore district by the end of 1916, where he remained interned until May 1920 under the Defence of India Act 1915. His life as an internee was severely restricted—he was forbidden from leaving the village, speaking to strangers, or receiving visitors after sunset. Daily visits to the local police station were mandatory, and his mail was censored. As a dandi sannyasi, he observed a strict monastic code—carrying a danda and kamandalu, refraining from touching money, and depending entirely on others for his sustenance. The government allotted him a monthly stipend of Rs. 40, which had to cover his food, servants' wages, and basic necessities.

Despite the hardships, Swamiji's charisma and spiritual aura attracted many locals. Among the first to be drawn to him was Haripada Ghosal, the headmaster of Mahisadal School. Haripada was so captivated by Swamiji's presence that he began spending his evenings in spiritual and philosophical discussions with him, abandoning his former habit of card playing. Swamiji inspired him to read deeply and write.

The Officer-in-Charge of the Mahisadal Police Station and the local postmaster also became admirers of Swamiji, moved by his erudition, gentle behaviour, and religious fervour. Although bound by official duty, they respected him deeply, and the villagers soon began visiting him for spiritual guidance and folk medical remedies. Swamiji treated people using a mix of Ayurveda, Homeopathy, and traditional household knowledge, and soon built a modest library of Sanskrit medical texts like ''Charaka'' and ''Sushruta Samhita''.

Literary output at Mahisadal

Denied the ability to travel or speak openly on public platforms, Swamiji turned inward and channelled his intellect into writing. Encouraged by Haripada Ghosal, he requested books from Shankar Math in Barisal and sourced texts from Poona and Calcutta. This period became one of intense literary productivity, resulting in the following works:

* ''Rājanīti'': A treatise on comparative politics, examining both Indian and Western political thought.
* ''History of Vedanta Philosophy'': A three-volume Bengali text spanning approximately 1,000 pages, analyzing Vedanta from its origins to contemporary interpretations.
* ''Karmatatwa'': A work on comparative ethics, blending Indian moral philosophy with Western ethical systems.
* ''Sabalata-o-Durbalata'' (''Strength and Weakness''): A concise treatise on personal and national development.

Only ''Rājanīti'' and ''Sabalata-o-Durbalata'' were published during his lifetime; the others were released posthumously. These works revealed his grasp of Indian and European philosophy, political theory, and ethics.

Influence on Satish Chandra Samanta and others

Swamiji's influence during this time reached beyond intellectuals to future national leaders. One such youth was Satish Chandra Samanta, then a 15-year-old student in the eighth standard. Deeply moved by his chance meeting with Swamiji, Satish chose to renounce a academic and professional career in order to dedicate his life to Swamiji's ideals. He later became a long-serving Lok Sabha member and a Gandhian freedom fighter, credited Swamiji for shaping his life's mission.

Another close associate was Dharani Dhar Samanta, who managed Swamiji's household, purchased his necessities, and acted as his treasurer since Swamiji refused to touch money. Dharani, who likely met Swamiji before anyone else in Mahishadal, revered him as his guru for the rest of his life.

Final years and death (1920–1921)

After his release in May 1920, Swami Prajnanananda briefly stayed at the Entally residence of Jogesh Chandra Mukherjee in Calcutta, before being advised to rest for his health. He was sent to Madhupur, a popular health resort, but found the atmosphere spiritually stifling. Displeased with the worldly and comfort-seeking lifestyle of the residents, he soon returned to Mahishadal, where Haripada Ghosal and the local Raj family arranged for his accommodation and daily necessities. However, his health continued to decline due to recurring malaria, asthma, and bronchial complications.

During this period, the non-cooperation movement led by Mahatma Gandhi was gaining national momentum. Initially sceptical due to its emphasis on non-violence, Swamiji engaged in several days of discussion with his revolutionary associates, including Manoranjan Gupta, before agreeing to observe the movement firsthand in Calcutta. In January 1921, he returned to Entally, where he witnessed the mass mobilization of students and youth defying colonial authority. Deeply moved, Swamiji reportedly told his followers: "I have decided to join this movement wholeheartedly."

However, his deteriorating health forced a change in plans. At the insistence of his admirer Hironmay Mitra, Swamiji travelled to Bilaspur, intending to recuperate at a quarry camp in Bardwar. But his condition worsened. Mitra, alarmed, sent him back to Calcutta. He arrived at Howrah station unconscious and was taken once again to Jogesh Chandra Mukherjee's residence, where he died the following day, in February 1921, at the age of 37.

Spiritual philosophy and teachings

Swamiji's spiritual teachings were rooted in Vedanta philosophy, moral discipline, and national service. He rarely gave initiation (diksha) and only to a few, including Jogesh Chandra Mukherjee and Haripada Ghosal, who were deeply sympathetic to the revolutionary cause. He accepted all spiritual seekers, irrespective of gender, caste, or background, and welcomed women devotees.

To his revolutionary disciples, he emphasized character, purity, and service over ritualistic religiosity. One of his spiritual insights was: "To do is not the main thing; ''to be'' should be the principle of your life."

He often reiterated that inner transformation was as essential as external action. In his words, "The weak cannot attain the Self" (quoting ''Nayam ātmā balahīnena labhyaḥ'').

He also instructed his disciples that even if political struggle failed, they should devote their lives to rural improvement, particularly through education and primary schools, viewing that too as a national mission.

Influence on the Freedom Movement

Swamiji's influence on the Jugantar Party was both spiritual and strategic. He inspired discipline, sacrifice, and moral integrity among revolutionaries. His endorsement of the non-cooperation movement helped resolve internal hesitations within Jugantar circles, leading to their active participation in the Congress. The Jugantar group subsequently played a vital role in organizing the Congress across Bengal's districts, thus shaping the mass character of the Indian freedom movement.

He quoted freely from Buddha, Sanskrit scriptures, and Rabindranath Tagore, reflecting a deeply integrated vision of activism and spirituality: "Salvation through the life of a recluse—that is not for me... To move along with the millions—that is my destination." His last words were: "Oh Mother, I am your unworthy son. I have not been able to do much for your salvation."

Legacy

Though Swami Prajnanananda Saraswati was not widely known as a public figure, saint, or author during his lifetime, his memory and ideals have been kept alive by devoted followers and admirers. On February 5, 1971, the fiftieth anniversary of his death, a commemorative volume written by Arun Chandra Guha was published to honour his contributions—not only as a revolutionary monk but as a source of inspiration for spiritual-nationalist awakening in Bengal.

Despite his relatively short life and limited recognition in the public sphere, multiple institutions were established in West Bengal after India's independence in 1947, commemorating his memory and continuing his legacy of education, rural uplift, and moral-spiritual idealism"

# Swami Prajnanananda Smriti Raksha Samiti, founded by Satish Chandra Samanta, M.P., at Mahishadal, includes a community hall, an area library, and a panchayat training college. The institution holds assets worth approximately ₹4 lakhs, much of which was personally contributed or raised by Samanta himself, often at great personal sacrifice.
# Sibpur Srimat Swami Prajnanananda Vidyalaya in Shalimar, Howrah, was established by Jogesh Chandra Mukherjee. With land, buildings, and endowments, the institution is valued at around ₹5 lakhs and continues to serve students in the region.
# In Calcutta, Kiran Chandra Mukherjee set up the Prajnanananda Pathagriha, a student-focused library. The Calcutta Corporation allotted a plot of land for this institution, where a dedicated library building is under construction.
# The Prajnanananda Jana Seva Sangha, initiated by Arun Chandra Guha, has grown into a substantial social service network headquartered in Calcutta, with branches in:
#* Barajaguli (Nadia district): hosting a pre-basic school, junior basic school, community hall, area library, girls' higher secondary school, and hostel.
#* Ashoknagar (24-Parganas): featuring a chest clinic, maternity unit, eye clinic, family planning centre, and nursery and junior basic schools.
#* Gaighata (24-Parganas): with a pre-basic school, junior school, and community library. The total value of the Sangha's assets—land, buildings, and programs—is estimated at over ₹12 lakhs.
# In Barajaguli, a government institution was established in his name—the Government Prajnanananda Basic Training College, dedicated to training primary school teachers. This college is fully operated under state administration.
# Lastly, the Prajnanananda Trust, originally formed in Barisal before independence and now based in Calcutta, continues to publish Swamiji's philosophical and political writings, preserving his intellectual legacy for future generations.

His ideals of rural education, moral uplift, selfless service, and national regeneration continue to inspire new generations—even fifty years after his passing.

Shree Shree Shankar Math, Barisal

Established in 1910 by Swami Prajnanananda, Shree Shree Shankar Math became both a spiritual sanctuary and a hub of revolutionary planning in southern Bengal. Located in the Natun Bazzar area on the western edge of Barisal city, the math spans and was instrumental in politically awakening the youth, many of whom were initiated with the "Vande Mataram" mantra.

The structure has three domes crowned with a metallic " Om" symbol and a trident. The complex includes:

* A black stone Shiva Linga in the main sanctum
* An idol of Shankarananda Saraswati
* The samadhi (memorial shrine) of Swami Prajnanananda Saraswati

During the Bangladesh Liberation War of 1971, the math served as a safe haven for freedom fighters.

Influence on Monoranjan Gupta

Swami Prajnanananda's influence extended to numerous revolutionaries, among whom Manoranjan Gupta, a student of Brojomohun College, was notable. Under his leadership and spiritual guidance, Monoranjan formed a clandestine group dedicated to Indian independence.https://www.cholozai.com/location/shreeshree-shangkar-moth-barisal/bn

Though Gupta later undertook daring actions—such as the 1915 assassination of Inspector Girindra Mukherjee and a political robbery at Corporation Street—his work is remembered in the broader context of the revolutionary atmosphere inspired by Swami Prajnanananda.

References

Bibliography

* ''Hemendranath Dasgupta, Bharater Biplab Kahini'', II & III, Calcutta, 1948
* Ramesh Chandra Majumdar, ''History of the Freedom Movement in India'', III, Calcutta 1963
* ''Abishmaraniya'' by Ganganarayan Chandra

{{DEFAULTSORT:Saraswati, Pragyananda
1887 births
1921 deaths
Indian independence activists from Bengal
Revolutionary movement for Indian independence
Anti-British establishment revolutionaries from East Bengal
Indian independence armed struggle activists
Bengali Hindus
Prisoners and detainees of British India
Indian nationalists
Indian revolutionaries
Indian socialists
Hindu denominations
People from Barisal