Life and Ideas of Revolutionary Bhagat Singh

Mirza galib sahib Ka Ek aur ashrar Jo Shaheed Bhagat Singh ko itna pasand tha kai jail kothri main bhee pass rakhe the

2011-10-04T13:38:00.002-04:00

Mirza galib sahib Ek aur ashrar Jo Shaheed Bhagat Singh ko itna pasand tha kai jail kothri main bhee pass rakhe the

ya rab wo na samjhe hain na samajhenge meri bat

de aur dil un ko jo na de mujhko zuban aur

by Jagmohan Singh on Tuesday, 04 October 2011 at 23:03

या रब वो न समझे हैं न समझेंगे मेरी बात

दे और दिल उनको जो न दे मुझको ज़ुबाँ और

The complete Gazal by

hai bas k har ik un k ishare mein nishan aur

karte hain muhabbat to guzarta hai guman aur

ya rab wo na samjhe hain na samajhenge meri bat

de aur dil un ko jo na de mujhko zuban aur

abaru se hai kya us nigah -e-naz ko paiband

hai tir muqarrar magar us ki hai kaman aur

tum shahar mein ho to hamein kya gam jab uthenge

le ayenge bazar se jakar dil-o-jan aur

har chand subukdast hue butshikni mein

ham hain to abhi rah mein hai sang-e-giran aur

hai khun-e-jigar josh mein dil khol k rota

hote kai jo dida-e-khunnabafishan aur

marta hun is awaz pe har chand sar ur jaye

jalad ko lekin wo kahe jaye k han aur

logon ko hai khurshid-e-jahan tab ka dhoka

har roz dikhata hun main ik dag-e-nihan aur

leta na agar dil tumhen deta koi dam chain

karta jo na marta koi din ah-o-fugan aur

pate nahi jab rah to char jate hain nale

rukti hai meri taba to hoti hai rawan aur

hain aur bhi duniya mein sukhanawar bahut ache

kahte hain ki 'Ghalib' ka hai andaz-e-bayan aur

है बस कि हर इक उनके इशारे में निशाँ और

करते हैं मुहब्बत तो गुज़रता है गुमाँ और

या रब वो न समझे हैं न समझेंगे मेरी बात

दे और दिल उनको जो न दे मुझको ज़ुबाँ और

आबरू से है क्या उस निगाह -ए-नाज़ को पैबंद

है तीर मुक़र्रर मगर उसकी है कमाँ और

तुम शहर में हो तो हमें क्या ग़म जब उठेंगे ले आयेंगे

बाज़ार से जाकर दिल-ओ-जाँ और

हरचंद सुबुकदस्त हुए बुतशिकनी में हम हैं

तो अभी राह में है संग-ए-गिराँ और

है ख़ून-ए-जिगर जोश में दिल खोल के रोता

होते कई जो दीदा-ए-ख़ूँनाबफ़िशाँ और

मरता हूँ इस आवाज़ पे हरचंद सर उड़ जाये

जल्लाद को लेकिन वो कहे जाये कि हाँ और

लोगों को है ख़ुर्शीद-ए-जहाँ-ताब का धोका हर

रोज़ दिखाता हूँ मैं इक दाग़-ए-निहाँ और

लेता न अगर दिल तुम्हें देता कोई दम चैन करता

जो न मरता कोई दिन आह-ओ-फ़ुग़ाँ और

पाते नहीं जब राह तो चढ़ जाते हैं नाले

रुकती है मेरी तब'अ तो होती है रवाँ और

हैं और भी दुनिया में सुख़नवर बहुत अच्छे

कहते हैं कि 'ग़ालिब' का है अंदाज़-ए-बयाँ और

Hindi version with meaning

है बस के हर इक उनके इशारे में निशाँ औ

रकरते हैं मोहब्बत तो गुज़रता है गुमाँ और

उनकी जानिब से इशारे तो ज़रूर होते हैं, लेकिन उन इशारों का मतलब समझना बहुत मुश्किल है। इसलिए जब वो मोहब्बत करते हैं तो भी हमें यक़ीन नहीं होता के क्या ये वाक़ई हमसे मोहब्बत कर रहे हैं या सिर्फ़ मज़ाक़ किया जा रहा है।

यारब न वो समझे हैं न समझेंगे मेरी बात

दे और दिल उनको जो न दें मुझको ज़ुबाँ और

ऎ ख़ुदा, वो मेरी बात न अब तक समझे हैं और न आगे समझेंगे, ऎसी मुझे पूरी उम्मीद है। इसलिए अगर तू मुझे ऎसी ज़ुबान नही देता जिस में इतना असर हो के उन्हें अपनी बात समझा सके तो फिर उनको ही ऎसा दिल देदे जो मेरी बात समझ सके।

अबरू से है क्या उस निगहा-ए-नाज़ को पेवन्द

है तीर मुक़रर्र, मगर उसकी है कमाँ और

उनकी आँखों को तीर बरसाना तो ख़ूब आता है। लेकिन इन तीरों की कमान अबरू (भवें) नहीं हैं। निगा-ए-नाज़ के तीर तो चलते हैं लेकिन इन तीरों की कमान कोई और ही है।

तुम शहर में हो तो हमें क्या ग़म जब उठेंगे ले आएँगे

बाज़ार से जाकर दिल-ओ-जाँ और

तुम्हारे शहर में होने की वजह से दिल-ओ-जान ख़ूब बिक रहे हैं। क्योंके लोग इनसे बेज़ार हो गए हैं और इन्हें फ़रोख़्त करना चाहते हैं। इसलिए हमें कोई ग़म नहीं है अगर हमारे दिल-ओ-जान चले गए हैं तो हम दूसरे ख़रीद लाएँगे।

लोगों को है ख़ुरशीद-ए-जहाँताब का धोकाहर

रोज़ दिखाता हूँ मैं इक दाग़-ए-निहाँ और

मेरे सीने में बेशुमार दाग़ छुपे हुए हैं। सूरज जो रोज़ चमकता हुआ दिखाई देता है, दरअसल वो मेरे दिल का एक दाग़ होता है। लोग धोका खाते हैं और इसे चमकता हुआ सूरज समझ लेते हैं।

पाते नहीं जब राह तो चढ़ जाते हैं नाले

रुकती है मेरी तबआ तो होती है रवाँ और

पानी बहता रहता है तो बहता रहता है, लेकिन अगर वो रुक जाए या रोक दिया जाए तो वो चढ़ जाता है। इसी तरह जब मेरी तबीयत रुकती या रोकी जाती है तो उसमें और ज़्यादा रवानी पैदा हो जाती है।

हैं और भी दुनिया में सुख़नवर बहुत अच्छे

कहते हैं के ग़ालिब का है अन्दाज़-ए-बयाँ और

दुनिया में तो कई अच्छे अच्छे शायर हैं। लेकिन लोग कहते हैं के ग़ालिब की बात ही कुछ और है। किसी बात को बयान करने का ग़ालिब का अन्दाज़ सबसे जुदा, सबसे अलग है। मतलब कई अच्छे अच्छे शायर हैं लेकिन सबसे अच्छा शायर अगर कोई है तो वो ग़ालिब है।

Selected poetic couplet which was with Shaheed Bhagat Singh in Condemned Cell (Phansi Kothri) It is from Mirza Galib

2011-10-01T13:52:00.002-04:00

दिखाऊंगा तमाशा दी अगर फ़ुरसत ज़माने ने
मेरा हर दाग़-ए-दिल इक तुख्म है सर्व -ए-चिराग़ां का

Dikhaonga tamasha, di agar fursat zamane ne

Mera her dage dil ek tukhm hai sarwe chiragan ka

Now the whole Gazal by Mirza Galib

Sataish gar hai zahid is qadar bage rizwan ka
Who ek guldastah hai hum bakhudon ke taqe nisiyan ka

Bayan kya kijeye baidad kawishhaye masgan ka
Ni her ek qatrai khoon danah hai tasbeeh marjan ka

Na aaye satwate qatil bhi mane, mere nalon ko
Liya danton mein jo tinka, hua reesha neestan ka

Dikhaonga tamasha, di agar fursat zamane ne
Mera her dage dil ek tukhm hai sarwe chiragan ka

Kiya aiena khane ka woh naksha tere jalwe ne
Kare jo partawe khursheed alam shabnamistan ka

Meri tamer mein, muzmir hai ek soorat kharabi ki
Huola barq-e-khirman ka, hai khoone garm dahkan ka

Uga hai ghar mein her so sabzai, werani tama shakir
Madar, ab khodne par ghass ke hai mere darban ka

Khamoshi mein nihan, khoon gashtah lakhon arzoain hain
Chirage murda hon, main be zuban gore gareeban ka

Hnooz ek partawe nakshe khayale yar baqi hai
Dide afsurda goya hujrai hai usuf ke zindan ka

Bagal mein gair ki aaj aap sote hain warnah
Sabab kaya, khuaab mein aakar tabassum haai pinhan ka

Nahin maloom, kis kis ka laho pani hua hoga
Qyamat hai shrik alodah hona teire masgan ka

Nazar mein hai hamari jadai rahe fana, ghalib!
Ki yeh shirazah hai aalam ke ajzaie parishan ka

Hindi rendering with meaning

सताइश[1]-गर है ज़ाहिद[2]इस क़दर जिस बाग़े-रिज़वां[3]का

वह इक गुलदस्ता है हम बेख़ुदों के ताक़े-निसियां[4]का

बयां क्या कीजिये बेदादे-काविश-हाए-मिज़गां[5] का

कि हर इक क़तरा-ए-ख़ूं दाना है तस्बीहे-मरजां[6] का

न आई सतवते-क़ातिल[7] भी मानअ़[8] मेरे नालों[9]को

लिया दांतों में जो तिनका, हुआ रेशा[10]नैस्तां[11]का

दिखाऊंगा तमाशा, दी अगर फ़ुरसत ज़माने ने

मेरा हर दाग़-ए-दिल इक तुख्म[12]है सर्व[13]-ए-चिराग़ां का

किया आईनाख़ाने का वो नक़्शा तेरे जल्वे ने

करे जो परतव[14]-ए-ख़ुरशीद-आलम[15]शबनमिस्तां[16]का

मेरी तामीर[17]में मुज़्मिर[18]है इक सूरत ख़राबी की

हयूला[19]बरक़-ए-ख़िरमन[20]का है ख़ून-ए-गरम दहक़ां[21]का

उगा है घर में हर-सू[22] सब्ज़ा[23], वीरानी, तमाशा

करमदार[24]अब खोदने पर घास के, है मेरे दरबां का

ख़मोशी में निहां [25]ख़ूंगश्ता[26] लाखों आरज़ूएं हैं

चिराग़-ए-मुरदा[27] हूं मैं बेज़ुबां गोर-ए-ग़रीबां[28] का

हनूज़[29] इक परतव-ए-नक़्श-ए-ख़याल-ए-यार[30] बाक़ी है

दिल-ए-अफ़सुर्दा[31] गोया हुजरा[32] है यूसुफ़ के ज़िन्दां[33]का

बग़ल में ग़ैर की आप आज सोते हैं कहीं, वरना

सबब[34] क्या है ख़्वाब में आकर तबस्सुम-हाए-पिनहां[35] का

नहीं मालूम किस-किसका लहू पानी हुआ होगा!

क़यामत है सरश्क-आलूदा होना[36] तेरी मिज़गां[37] का

नज़र में है हमारी जादा-ए-राह-ए-फ़ना[38] ग़ालिब

कि ये शीराज़ा[39] है आ़लम के अज्जाए-परीशां[40] का

शब्दार्थ:

↑प्रशंसक
↑तपस्वी
↑स्वर्ग का बाग
↑भुलककड़ों का आला
↑पलकों की चुभन की बे-इंसाफी
↑मूंगे की माला
↑हत्यारे का आंतक
↑रोकने वाला
↑रुदन
↑जड़
↑बांस का जंगल
↑बीज
↑पेड़
↑हाल
↑सूरज की किरण पड़ना
↑ओस की दुनिया
↑निर्माण
↑निहित, छुपी हुई
↑छवि
↑फसल पर गिरने वाली बिजली
↑किसान
↑हर तरफ़
↑घास-फूस
↑नींव
↑छुपा हुआ
↑ख़ून की हुई
↑बुझा हुआ चिराग
↑ग़रीब की कब्र
↑अभी
↑प्रेयसी के विचार-चिन्ह का प्रतिबिम्ब
↑उदास-ठंडा दिल
↑कोठरी
↑कैदखाना
↑मतलब
↑हल्की-सी मुस्कराहट
↑आंसुओं में भीगना
↑पलकों
↑मृत्यु का मार्ग
↑बांधने की डोरी
↑बिखरे हुए कण

Resolutions passed in First National Conference of Naujawan Bharat Sabha parallel to Lahore Congress

2011-09-01T12:02:00.002-04:00

This is an important document which shows the deeper commitment to Complete Independence and what it will stand for . This was chaired by Com Suhashani Nambiar.

Complete Interview of Stephan Hawking ''There is no heaven; it's a fairy story" by Gaurdian Uk

2011-05-17T01:04:00.002-04:00

Stephen Hawking: 'There is no heaven; it's a fairy story
'In an exclusive interview with the Guardian, the cosmologist shares his thoughts on death, M-theory, human purpose and our chance existence
By Ian Sample Scientific Correspondance
Link \
http://www.guardian.co.uk/science/2011/may/15/stephen-hawking-interview-there-is-no-heaven

A belief that heaven or an afterlife awaits us is a "fairy story" for people afraid of death, Stephen Hawking has said.

In a dismissal that underlines his firm rejection of religious comforts, Britain's most eminent scientist said there was nothing beyond the moment when the brain flickers for the final time.

Hawking, who was diagnosed with motor neurone disease at the age of 21, shares his thoughts on death, human purpose and our chance existence in an exclusive interview with the Guardian today.

The incurable illness was expected to kill Hawking within a few years of its symptoms arising, an outlook that turned the young scientist to Wagner, but ultimately led him to enjoy life more, he has said, despite the cloud hanging over his future.

"I have lived with the prospect of an early death for the last 49 years. I'm not afraid of death, but I'm in no hurry to die. I have so much I want to do first," he said.

"I regard the brain as a computer which will stop working when its components fail. There is no heaven or afterlife for broken down computers; that is a fairy story for people afraid of the dark," he added.

Hawking's latest comments go beyond those laid out in his 2010 book, The Grand Design, in which he asserted that there is no need for a creator to explain the existence of the universe. The book provoked a backlash from some religious leaders, including the chief rabbi, Lord Sacks, who accused Hawking of committing an "elementary fallacy" of logic.

The 69-year-old physicist fell seriously ill after a lecture tour in the US in 2009 and was taken to Addenbrookes hospital in an episode that sparked grave concerns for his health. He has since returned to his Cambridge department as director of research.

The physicist's remarks draw a stark line between the use of God as a metaphor and the belief in an omniscient creator whose hands guide the workings of the cosmos.

In his bestselling 1988 book, A Brief History of Time, Hawking drew on the device so beloved of Einstein, when he described what it would mean for scientists to develop a "theory of everything" – a set of equations that described every particle and force in the entire universe. "It would be the ultimate triumph of human reason – for then we should know the mind of God," he wrote.

The book sold a reported 9 million copies and propelled the physicist to instant stardom. His fame has led to guest roles in The Simpsons, Star Trek: The Next Generation and Red Dwarf. One of his greatest achievements in physics is a theory that describes how black holes emit radiation.

In the interview, Hawking rejected the notion of life beyond death and emphasised the need to fulfil our potential on Earth by making good use of our lives. In answer to a question on how we should live, he said, simply: "We should seek the greatest value of our action."

In answering another, he wrote of the beauty of science, such as the exquisite double helix of DNA in biology, or the fundamental equations of physics.

Hawking responded to questions posed by the Guardian and a reader in advance of a lecture tomorrow at the Google Zeitgeist meeting in London, in which he will address the question: "Why are we here?"

In the talk, he will argue that tiny quantum fluctuations in the very early universe became the seeds from which galaxies, stars, and ultimately human life emerged. "Science predicts that many different kinds of universe will be spontaneously created out of nothing. It is a matter of chance which we are in," he said.

Hawking suggests that with modern space-based instruments, such as the European Space Agency's Planck mission, it may be possible to spot ancient fingerprints in the light left over from the earliest moments of the universe and work out how our own place in space came to be.

His talk will focus on M-theory, a broad mathematical framework that encompasses string theory, which is regarded by many physicists as the best hope yet of developing a theory of everything.

M-theory demands a universe with 11 dimensions, including a dimension of time and the three familiar spatial dimensions. The rest are curled up too small for us to see.

Evidence in support of M-theory might also come from the Large Hadron Collider (LHC) at Cern, the European particle physics laboratory near Geneva.

One possibility predicted by M-theory is supersymmetry, an idea that says fundamental particles have heavy – and as yet undiscovered – twins, with curious names such as selectrons and squarks.

Confirmation of supersymmetry would be a shot in the arm for M-theory and help physicists explain how each force at work in the universe arose from one super-force at the dawn of time.

Another potential discovery at the LHC, that of the elusive Higgs boson, which is thought to give mass to elementary particles, might be less welcome to Hawking, who has a long-standing bet that the long-sought entity will never be found at the laboratory.

Hawking will join other speakers at the London event, including the chancellor, George Osborne, and the Nobel prize-winning economist Joseph Stiglitz.

Science, truth and beauty: Hawking's answers

What is the value in knowing "Why are we here?"

The universe is governed by science. But science tells us that we can't solve the equations, directly in the abstract. We need to use the effective theory of Darwinian natural selection of those societies most likely to survive. We assign them higher value.

You've said there is no reason to invoke God to light the blue touchpaper. Is our existence all down to luck?

Science predicts that many different kinds of universe will be spontaneously created out of nothing. It is a matter of chance which we are in.

So here we are. What should we do?

We should seek the greatest value of our action.

You had a health scare and spent time in hospital in 2009. What, if anything, do you fear about death?

I have lived with the prospect of an early death for the last 49 years. I'm not afraid of death, but I'm in no hurry to die. I have so much I want to do first. I regard the brain as a computer which will stop working when its components fail. There is no heaven or afterlife for broken down computers; that is a fairy story for people afraid of the dark.

What are the things you find most beautiful in science?

Science is beautiful when it makes simple explanations of phenomena or connections between different observations. Examples include the double helix in biology, and the fundamental equations of physics."

Stephan Hawking reiterate the scientific view held by Bhagat Singh about "life"

2011-05-16T23:36:00.004-04:00

Remember the words by Shaheed Bhagat Singh
" ' Belief' softens the hardships ,even can make them pleasant. In God man can find a very strong consolation and support. Without Him man has to depend upon himself.
To stand upon one's own legs amid storms and hurricanes is not a child's play. At such testing moments , vanity - if any - evaporates ,and man cannot dare to defy the general beliefs . If he does ,then we must conclude that he has got some other strength than mere vanity. "
Bhagat Singh reiterate the scientific truth as stated by Stefan Hawking too, " I know the moment the rope is fitted round my neck and rafter removed from under my feet ,that will be the final moment - that will be the last moment."

So what this life view want us to do . Stefan Hawking has very rightly emphasized , "The need is to fulfill our potential on Earth by making good use of our lives. "

http://epaper.hindustantimes.com/PUBLICATIONS/HT/HC/2011/05/17/ArticleHtmls/There-is-no-heaven-its-a-fairy-story-17052011014004.shtml?Mode=1

A Contemporary poster widely circulated ,showing how high was placed Sh B K Dutta among his compatriot martyrs.

2010-11-18T04:05:00.004-05:00

The poster captioned as AZAD Mandir built around Shaheed Chader Shekhar Azad , along with four Martys of Kakori, Raj Guru and Sukhdev ,along Bhagat Singh and at top is Martyr Jatindernath Das, who sacrificed after 63days of hunger strike. (This is being scientifically preserved by Our friend M Bugi sahib from Pakistan.)

What were these young revolutionary boys were mentally made up off? PART2

2010-11-18T03:47:00.003-05:00

This article will make us understand how they prepared them selves psychologically for such a big chain of events.

Special on Birth Centenary of B K Dutta ( What was their psychology ,read the article by Sh B K Dutta : PART1

2010-11-18T03:27:00.004-05:00

What were these revolutionaries boys made up of ?, who at the age of 18 and 21 could dare the most powerful British Empire with its unlimited "Satanic" power. Bhagat Singh said the biggest challenge is of Ideas ,put on the anvil with all the force and youthfulness ready to sacrifice all for these.
Here is an article by Sh B K Dutta written around 1960, about the life philosophy of Revolutionary young men. It is a quite concidence that B K Dutta started his revolutionary journey from Delhi on 8th April 1929 with big bang in the central assembally ( Current Parliament house) along with Bhagat Singh, and finally had his last day on 19th July 1965 in All India Medical & research Institute and finally meeting his compatriots at Hussainiwala in cremation.
Here is the article read it must : Here are first three pages . Next three pages follows in the next post

18 Nov 2010 mark Birth Centenary of Sh B K Dutta arch revolutionary companion of Shaheed Bhagat Singh in biggest challange to British Imperialism

2010-11-17T07:58:00.003-05:00

The biggest challenge to British Imperialism was produced by these two young boys starting on 8th April 1929 till their parting on 12 July 1930. This is how Bhagat Singh recorded this parting on his Jail Note Book

18 November 2010 Birth Centenary of Sh B K Dutta Arch revolutionar companion of Shaheed Bhagat Singh , both together challenged British Imperialism

2010-11-17T07:38:00.003-05:00

18 Year boy who along with 21 Year Bhagat Singh Challenged British Empire - Celebrate Birth Centenary of B K Dutta
18 Nov this year mark Birth centenary of Revolutionary Batukeshvar Dutta – the 18and a half year old boy who along with 21and a half year old Bhagat Singh , appeared in Central Assembly New Delhi on 8^th April 1929 with big bang to shake the British Empire to its foundation. The event marked the beginning of awakening the Indian masses for achieving freedom from not only British Rule but built a society of equal opportunity for every one irrespective of caste, creed ,region and religion. In their words " A Swaraj for 90 percent and by 90 percent".
He represents the dormant youth power of India. He was so determined that all repression of "Satanic Power of British Empire " could not make him yield , so determined they were that nothing could stop the revolutionary challenge they threw on British Imperialism , So argumentative they were that it exposed the falseness of British Empire's arguments. Three institutions crumbled before these tiny feet. The legislative, the jail system and justice system.
These young boys loved the Indian masses so much that they put themselves on the alter of sacrifice not out of romance but out of revolutionary understanding and jeal.
The arguments were started with a leaflet thrown on the floor of Central Assembly followed by well argued statement in the sessions court, which was further strengthened in High Court.
They jointly launched the longest hunger strike for elimination of discrimination in jail between political prisoners and European prisoners, and to break the suffocating environment to a creative one . The hunger strike which went for 123 days . In the mean time Martyrdom of Jatinder Nath Dass awakened the whole India so that they marched with him .This lightened the whole environment in such a way that reluctant leaders could not stop the determined resolution of " SAMPURAN SWARAJ " i.e complete Independence and establishing 26 January 1930 on ward as Sampuran Swaraj Diwas. .
The third institution of Justice too crumbled. The best argumentative documents of Indian Freedom struggle came out under joint signatures of Bhagat Singh and Dutt, At that time the Punjabi house hold name was Bhagat singh-Dutta. The folk lore is witness to it.
I call upon Chief Minister of Punjab to announce this year of 2010 -2011 as year of Youth power dedicated to BK Dutta who was the Royal Prisoner of Punjab
I also call upon the Prime Minister Dr Manmohan singh to take initiative on behalf of the Indian nation to announce the birth centenary year of B K Dutta as the year of harnessing the Youth Power for advancing Indian vision of Freedom struggle. This must come from them as a part of duty towards history of freedom struggle
But above all I call upon the youth of India not to wait for any initiative from governments leaders but to celebrate the BK Dutta Birth Centenary to harness their dormant power ,which is represented by 18 year boy Kartar Singh Sarabha to 18 year old B K Dutta further strengthened by Bhagat Singh and other youth freedom fighters. The year dedicated to self discipline , maturity to understand the underlying argument of the prevalent system and dedicate and participate in helping people in distress .

Shaheed Bhagat Singh on finer human sentiments such as love and meaning of Sacrifice

2010-10-26T03:46:00.004-04:00

In a letter to Shaheed Sukhdev, Bhagat Singh expressed his understanding about finer human sentiments such as love and explained what sacrifice means. This was written just before going for Assembly action , dated 5th April,1929

By the way, I am say that I cannot help arguing once again my case in the matter under discussion. Again do I emphasize that I am full of ambition and hope and of full charm of life. But I can renounce all at the time of need, and that is the real sacrifice.
These things can never be hindrance in the way of man, provided he be a man. You will have the practical proof in the near future. While discussing anybody's character, you asked me one thing, whether love ever proved helpful to any man. Yes, I answer that question today.
To Mazzini it was. You must have read that after the utter failure and crushing defeat of his first rising he could no bear the misery and haunting ideas of his dead comrades. He would have gone mad or committed suicide but for one letter of a girl he loved. He would as strong as any one, nay stronger than all.
As regards the moral status of love I may say that it in itself is nothing BUT PASSION, not an animal passion but a human one, and very sweet too. Love in itself can never be an animal passion. Love always elevates the character of man. It never lowers him, provided love be love.
You can't call these girls - mad people, as we generally see in films - lovers. They always play in the hands of animals passions. The true love cannot be created. It comes of its own accord, nobody can say when. It is but natural. And I may tell you that a young man and a young girl can love each other, and with the aid of their love they can overcome the passions themselves and can maintain their purity.
I may clear one thing here; when I said that love has human weakness, I did not say it for an ordinary human being at this stage, where the people generally are. But that is most idealistic stage when man would overcome all these sentiments, the love, the hatred, and so on. When man will take reason as the sole basis of his activity. But at present it is not bad, rather good and useful to man. And moreover while rebuking the love. I rebuked the love of one individual for one, and that too in idealistic stage. And even then, man must have the strongest feelings of love which he may not confine to one individual and may make it universal. Now I think I have cleared my position. One thing I may tell you to mark; we in-spite of all radical ideas that we cherish, have not been able to do away with the over idealistic Arya Samajist conception of morality. We may talk glibly about all the radical things that can possible be conceived, but in practical life we begin to tremble at the very outset. This I will request you do away with. And may I, Without fear at all the misapprehension in my mind, request you do kindly lower the standard of your over-idealism a bit, not to be harsh to those who will live behind and will be the victims of a disease as myself ? Don't rebuke them and thus add to their woes and miseries. They need your sympathy. May I repeat that you, without bearing any sort of grudge against any particular individual, will sympathise with those who needed the most ? But you cannot realise these things unless and until you yourself fall a victim to this. But, why I am writing all this? I wanted to be frank. I have cleared my heart.
Wish you all success and happy life.

AIM OF LIFE -a page from Jail Note book

2010-09-26T20:02:00.003-04:00

AIM OF LIFE

Aim of life is no more to control mind, but to develop it harmoniously , not to achieve salvation hereafter, but to make the best use of the here below,and not to realise truth,beauty and good only in contemplation ,but also in the actual experience of daily life; social progress depends not upon the ennoblement of the few but on the enrichment of many; and spiritual democracy or universal brotherhood can be achieved only when there is an equality of opportunity in the social, political and individual life

Jail Notes By Shaheed Bhagat Singh in his own hand writting

2010-09-21T01:15:00.002-04:00

This new series on the blog is being started to make available hand written jail notes page by page
Pag1 Signatures and initials
Page 3

Page 3 of Notes taken by Shaheed Bhagat Singh ,READS
"Lover , lunatic and poets are made of the same stuff "
* * *
Inductive from particular to general
Deductive from general to particular
* * *
Centrifugal -tending from the centre
Centripetul - tending to the center
******
"My strength is the strength of oppressed , my courage is the courage of desperation"

****** Urdu couplet
"Kuri Khak hai gardash main tapash se meri,
Majn vo majnu huan jo Jindan main bhi azad raha "

******
" Money is the honey of mankind'
Dostrovesky

Spirituality a Tranquilizer for Rich

2010-08-17T01:00:00.002-04:00

Shahid Bhagat Singh wrote , " That was the turning point in my revolutionary career. " Study" was the cry that reverberated in the corridor of my mind. Study to enable yourself to face the arguments advanced by opposition.Study to arm yourself with arguments in favour of your cult. I began to study. My previous faith and convictions underwent a remarkable modification, The romance of the violent methods alone which was so prominent amongst our predecessors , was replaced by serious ideas. No more mysticism , no more blind faith. Realism became our cult . Use of force justifiable when resorted to as a matter of terrible necessity: non-violence as policy indispensable for all mass movements "

Why I am Athiest , 5 Oct, 1930

Here is a speech by Javed Akhtar need careful reading and pondering

Speech: Javed Akhtar:

India Today conclave session on

Spirituality – Halo or Hoax.

INDIA TODAY CONCLAVE
DAY 2, Saturday, February 26, 2005
Session: Spirituality – Halo or Hoax.

SPEECH: JAVED AKHTAR

I am quite sure ladies and gentlemen, that in this august assembly nobody would envy my position at this moment. Speaking after such a charismatic and formidable personality like Sri Sri Ravi Shankar is like coming out of the pavilion to play after Tendulkar has made a sparkling century. But in some weak moment I had committed myself.

There are certain things that I would like to make very clear at the very outset. Don't get carried away by my name – Javed Akhtar. I am not revealing a secret, I am saying something that I have said many times, in writing or on TV, in public…I am an atheist, I have no religious beliefs. And obviously I don't believe in spirituality of some kind. Some kind.

Another thing. I am not standing here to criticize, analyze, or attack this gentleman who is sitting here. We have a very pleasant, civilized relation. I have always found him to be an extremely courteous person.

One is talking about an idea, an attitude, a mindset. Not any individual.

I must tell you that when Rajeev opened this session, for a moment I felt that I have come to the wrong place. Because, if we are discussing the philosophy of Krishan and Gautam and Kabir, Vivekanand, then I have nothing to say. I can sit down right now. I am not here to discuss a glorious past of which I suppose every Indian is proud, and rightly so. I am here to discuss a dubious present.

India Today has invited me and I have come here to talk of spirituality today. Let's not be confused by this word spirituality, you can find two people with the same name and they can be totally different people. Ram Charit Manas was written by Tulsidas. And the television film has been made by Ramanand Sagar. Ramayan is common but I don't think it would be very wise to club Tulsidas with Ramanand Sagar. I remember, when he had written Ramcharit Manas, he had faced a kind of a social boycott. How could he write a holy book in such a language like Avadhi? Sometimes I wonder fundamentalists of all hues and all colors, religions and communities…how similar they are. In 1798, a gentleman called Shah Abdul Qadir, in this very city, for the first time translated Quran in Urdu, and all the ulemas of that time gave fatwa against him that how could he translate this holy book in such a heathen language.

When Tulsi wrote Ramcharit Manas and he was boycotted, I remember a chowpai that he had written.

"Dhut kaho abdhut kaho rajput kaho ki julawa kohu

Kohu ki beti se beta na biahab, kohu ki jaat bigaar na chahu

Mang ke khaibo, mehjid ma raihbo, lebe ka ek na debe ka dohu"

Ramanand Sagar, when he made his television serial, he made millions. I am not undermining him, but obviously he is much lower in the rung.

I will give you another example. Perhaps it would be more direct and more appropriate. Gautam came out of a palace and went into wilderness to find the truth. But nowadays we see, the modern age gurus, come out of the wilderness and wind up in the palaces. They are moving in the opposite direction. We can't talk of them in the same breath. So let us not hide behind names which are dear and respectable for every Indian.

When I was invited to give this talk, I felt that yes, I am an atheist, try to be a rationalist in any given situation, Maybe that's why I have been called. But suddenly I have realized that there is another quality that I share with Modern Age gurus. I work in films. We have lot in common. Both of us, sell dreams, both of us create illusions, both of us create icons, but with a difference. After three hours we put a placard – the end. Go back to reality. They don't.

So ladies and gentlemen, let me make it very clear that I have come to talk of this spirituality that has a supermarket in the world. Arms, drugs and spirituality – these are the three big businesses in the world. But in arms and drugs you really have to do something, give something. That's the difference. Here you don't have to give anything.

In this supermarket you get instant Nirvana, Moksha by mail, a crash course in self realization, cosmic consciousness in four easy lessons. This supermarket has its chain all over the world, where the restless elite buy spiritual fast food. I am talking about this spirituality.

Plato in his dialogues has said many a wise thing, and one of them is – before starting any discussion decide on the meanings of words. Let us try to decide on the meaning of this word spirituality. Does it mean love for mankind that transcends all religion, caste, creed, race? Is that so? Then I have no problem. Except that I call it humanity. Does it mean love of plants, trees, mountains, oceans, rivers, animals? The non-human world? If that is so, again I have no problem at all. Except that I call it environmental consciousness. Does spirituality mean heartfelt regard for social institutions like marriage, parenthood, fine arts, judiciary, freedom of expression. I have no problem again sir, how can I disagree here? I call it civil responsibility. Does spirituality mean going into your own world trying to understand the meaning of your own life? Who can object on that? I call it self-introspection, self assessment. Does spirituality mean Yoga? Thanks to Patanjali, who has given us the details of Yoga, Yam, Yatam, aasan, pranayam…We may do it under any name, but if we are doing pranayam, wonderful. I call it healthcare. Physical fitness.

Now is it a matter of only semantics. If all this is spirituality, then what is the discussion. All these words that I have used are extremely respectable and totally acceptable words. There is nothing abstract or intangible about them. So why stick to this word spirituality? What is there in spirituality that has not been covered by all these words? Is there something? If that is so then what is that?

Somebody in return can ask me what is my problem with this word. I am asking to change it, leave it, drop it, make it obsolete but why so? I will tell you what is my reservation. If spirituality means all this then there is no discussion. But there is something else which makes me uneasy. In a dictionary, the meaning of spirituality is rooted in a word called "spirit". When mankind didn't know whether this earth is round or flat, he had decided that human beings are actually the combination of two things. Body and spirit. Body is temporary, it dies. But the spirit is, shall I say, non-biodegradable. In your body you have a liver and heart and intestines and the brain, but since the brain is a part of the body, and mind lies within the brain, it is inferior because ultimately the brain too shall die with the body, but don't worry, you are not going to die, because you are your spirit, and the spirit has the supreme consciousness that will remain, and whatever problem you have is because you listen to your mind. Stop listening to your mind. Listen to your spirit – the supreme consciousness that knows the cosmic truth. All right. It's not surprising that in Pune there is an ashram and I used to go there. I loved the oratory. On the gate of the lecture hall there was a placard. Leave your shoes and minds here. There are other gurus who don't mind if you carry your shoes. But minds?…sorry.

Now, if you leave your mind what do you do? You need the Guru to find the next station of consciousness. That hides somewhere in the spirit. He has reached the supreme consciousness, he knows the supreme truth. But can he tell you. No sir, he cannot tell you. So can you find out on your own? No sir, you need the guru for that. You need him but he cannot guarantee that you will know the ultimate truth… and what is that ultimate truth? What is the cosmic truth? Relating to cosmos? I have really not been able to understand that. The moment we step out of the solar system the first star is Alpha.Centueri It is just four light years away. How do I relate to that!! What do I do!!

So the emperor is wearing robes that only the wise can see. And the emperor is becoming bigger and bigger. And there are more and more wise people who are appreciating the robe.

I used to think that actually spirituality is the second line of defence for the religious people. When they get embarrassed about traditional religion, when it starts looking too down-market, they hide behind this smokescreen of cosmos and super consciousness. But that is not the complete truth. Because the clientele of traditional religion and spirituality is different. You take the map of the world, you start marking places which are extremely religious, within India or outside India, Asia, Latin America, Europe…wherever. You will find that wherever there is lot of religion there is lack of human rights. There is repression. Anywhere. Our Marxist friends used to say that religion is the opium of poor masses, the sigh of the oppressed. I don't want to get into that discussion. But spirituality nowadays is definitely the tranquilizer of the rich.

You see that the clientele is well heeled, it is the affluent class. Alright, so the guru gets power, high self esteem, status, wealth…(which is not that important), power…and lot of wealth too. What does the disciple get? When I looked at them carefully I realized that there are categories and categories of these disciples. It's not a monolith. There are different kinds of followers. Different kinds of disciples. One, who is rich, successful, doing extremely well in his life, making money, gaining property. Now, since he has everything he wants absolution too. So guru tells him – whatever you are doing, is "niskaam karma" – you are playing a role, this is all "Maya", the money that you are making everyday and the property that you are acquiring, you are not emotionally involved with it. You are just playing a role. You come to me because you are in search of eternal truth. Maybe your hands are dirty, but your spirit and soul are pure. And this man, he starts feeling wonderful about himself. For seven days he is exploiting the world, and at the end of the seven days when he goes and sits at the feet of the guru, he feels – I am a sensitive person.

There is another category. That too comes from the affluent class. But he is not the winner like the first one. You know winning or losing that is also relative. A rickshaw-wallah if he is gambling on the pavement and wins hundred rupees will feel victorious, and if a corporate man makes only 300 million dollars, while his brother is a billionaire, he will feel like a failure. Now, what does this rich failure do? He needs a guru to tell him – who says that you have failed? You have other worlds, you have another vision, you have other sensibility that your brother doesn't have. He thinks that he is successful…wrong. The world is very cruel, you know. The world tells you honestly, no sir, you have got three out of ten. The other person has seven out of ten. Fair. They will treat you that way and they will meet you that way. There he gets compassion. There he plays another game.

Another category. And I will talk about this category not with contempt or with any sense of superiority, not any bitterness, but all the compassion available one that is a very big client of this modern day guru and today's spirituality, is the unhappy rich wife.

Here is a person who put all her individuality, aspirations and dreams, and her being at the altar of marriage and in return she got an indifferent husband. Who at the most gave her a couple of children. Who is rather busy with his work, or busy with other women. This woman needs a shoulder. She knows that she is an existential failure. There is nothing to look forward to. She has a vacuous, empty, comfortable yet purposeless life. It's sad, but it is true.

Then there are other people. Who are suddenly traumatized. They lose a child. The wife dies. The husband dies. Or they lose the property, they lose their business. Something happens that shocks them and they ask – why me? So who do they ask? They go to the Guru. And the guru tells him that this is Karma. But there is another world if you follow me. Where there is no pain. Where there is no death. Where there is immortality. Where there is only bliss. He tells all these unhappy souls – follow me and I will take you to the heaven, to the paradise, where there is no pain. I am sorry sir, it is disappointing but true that there is no such paradise. Life will always have a certain quota of pain, of hurts, a possibility of defeats. But they do get some satisfaction.

Somebody may ask me if they are feeling better, if they are getting peace then what is your problem. It reminds me of a story that I have read. It's an old Indian story told by a sage, that a hungry dog finds a dry bone and tries to eat it and in the process bites its own tongue. And the tongue is bleeding and the dog feels that he is getting nourishment from the bone.

I feel sad. I don't want them, these adults, to behave like this because I respect them. Drugs and alcohol are also supposed to give mental peace and serenity, but is that kind of piece or serenity desirable or advisable? The answer is no. Any mental peace that is not anchored in rational thoughts is nothing but self-deception. Any serenity that takes you away from truth is just an illusion – a mirage. I know that there is a kind of a security in this which is like the security of a tri-cycle. If you are riding a tri-cycle you can't fall. But adults do not ride tricycles. They ride bi-cycles. They can even fall. It is a part of life.

There is one more kind. Like everybody who is the member of the golf club is not fond of golf. In the same way everybody who is seen in an ashram is not a spiritual person. A film producer who is an ardent follower of a guru, whose ashram is about two hours from Delhi once told me that you must go to my Guru. You will see the who's who of Delhi there. Let me tell you my Guruji is another Chandraswami in the making. Now this is a contact point for networking.

I have great respect for people who are spiritual, or religious, and in spite of this they are good people. And I have a reason. I believe that like every emotion or feeling, you have a limitation.

I am feeling slightly pressurized about time, can I get another five six minutes please…may I sir… Rajiv Mehrotra "yes you can"

You can see upto a point. And you can't see further. You can hear upto a point, but beyond that you won't be able to register sounds. You can mourn upto a point and then you will get over your mourning. You will feel happy upto a point and then you will be through with your happiness. Same way, I am sure that you have a certain capacity for nobility also. You can be as noble and no more. Now suppose if we count this capacity for nobility in the average man as ten units, now anybody who goes to pray in a mosque five times is consuming his five units, there anybody who goes to the temple or sits in the feet of the Guru, he is consuming his quota of nobility there. And in a totally non-productive manner. I don't go to pray. I don't pray. If I don't go to any guru, or mosque or temple or church, what do I do with my quota of nobility. I will have to help somebody, feed somebody, give shelter to somebody. People who use their quota in worshipping, praying, adoring religious figures and spiritual figures, in spite of that, if they are left with some nobility, hats off to them.

You may ask me, that if I have this kind of ideas about religious people, why should I show such reverence for Krishan and Kabir and Gautam? You can ask me. I'll tell you why I respect them. These were the great contributors in the human civilization. They were born in different points of time in history, in different situations. But one thing is common in them. They stood up against injustice. They fought for the downtrodden. Whether it was Ravana, or Kansha or the pharaoh or the high priests or the British Samrajya in front of Gandhi – or the communal empire of Firoze Tughlaq in the times of Kabir, they stood against that.

And what surprises me, and confirms my worst feelings, that today, the enlightened people who know the cosmic truth, none of them stand up against the powers that be. None of them raises his voice against the ruling classes and the privileged classes. Charity, yes, when it is approved and cleared by the establishment and the powers that be. But I want to know which was that guru which took the dalits to those temples which are still closed to them. I want to know which was that guru who stood for the rights of the Adivasis against the thekedaars and contractors. I want to know which was that guru who spoke about the victims of Gujarat and went to their relief camps. They are human beings.

Sir…It is not enough to teach the rich how to breathe. It is the rich mans recreation. It is the hypocrites' pretension. It is a mischievous deception. And you know that in the oxford dictionary, mischievous deception is a term that is used for a word, and that word is…HOAX.

Thank you.

Source: http://www.javedakhtar.com/itc.htm

Remembering Rabindera Nath Tagore on 150th Birth Anniverssary: Bhagat Singh picks up the following basic concept

2010-05-09T02:43:00.004-04:00

Bhagat Singh Jail Note Book page 38

"Capitalism and Commercialism"

Rabindra Nath's address to an assembly of Japanese students:
You had your own industry in Japan; how scrupu|ously honest and true it was, you can see by its products - by their grace and strength, their
conscientiousness in details where they can hardly be observed. But the tidal wave of falsehood has swept over your land from that part of the world where business is business and honesty is followed merely as the best policy. Have you never felt shame when you see the trade
advertisements, not only plastering the whole town with lies and
exaggerations, but invadlng the green fields, where the peasants do their honest labour, and to hilltops which greet the first pure light of the mornlng?
. . . This commercia|ism wlth its barbarity of ugly decoratlons is a terrible menace to all humanity, because it is setting up the ideal of power over the perfection. It is making the cult of self-seeking exult in lts naked shamelessness. Its movements are violent, its noise is discordantly loud. It is carrying its own damnation because it is trampllng lnto distortton . . . the humanity upon whlch it stands. It is strenuously turning out money at the cost of happiness . . . The vital ambition of the present clvllisatlon of Europe ls to have the excluslve possession of the devil.

Lahore conspiracy case record concerning Martyrdom of Shahid Bhagat Singh ,Rajguru and Sukhdev handed over by Pakistan High Court

2010-04-23T20:46:00.002-04:00

Gurukul Kangri Vishav Vadyala Hardwar Vice Chancellor gets copy of proceedings of Lahore Consipiracy Case 1930 from Pakistan. This is reported by Shalini Joshi BBC Correspondent

लाहौर केस के दस्तावेज़ भारत में

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शालिनी जोशी

देहरादून से, बीबीसी हिंदी डॉट कॉम के लिए

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लाहौर षडयंत्र केस के मूल दस्तावेज़ लाहौर हाईकोर्ट में रखे हुए हैं

भारतीय स्वतंत्रता आंदोलन का सबसे विवादास्पद और चर्चित मुक़दमे 'लाहौर षडयंत्र केस' के कोर्ट ट्रायल के दस्तावेज़ पहली बार भारत लाए गए हैं.

इस मुकद्दमे के दस्तावेज़ की प्रति लाहौर हाईकोर्ट ने हरिद्वार स्थित गुरूकुल कांगड़ी विश्वविद्यालय को सौंपी हैं.

क़रीब 2000 पन्ने के इस दुर्लभ दस्तावेज़ को विश्वविद्यालय के अतिविशिष्ट श्रद्धानंद संग्रहालय में रखा गया है.

उल्लेखनीय है कि आठ अप्रैल 1929 को भगत सिंह और बटुकेश्वर दत्त ने विधानसभा में बम फेंकने के बाद खुद ही गिरफ्तारी दे दी थी. उनका मक़सद था अदालत को मंच बनाकर अपने क्रांतिकारी विचारों का प्रसार करना.

बाद में जब ये पाया गया कि भगत सिंह ब्रिटिश पुलिस अधीक्षक जेपी साण्डर्स की हत्या में भी शामिल थे तो उन पर और उनके दो साथियों राजगुरू और सुखदेव पर देशद्रोह के साथ-साथ हत्या का भी मुक़द्दमा चला जो लाहौर षडयंत्र केस या भगत सिंह ट्रायल के नाम से इतिहास में विख्यात है.

अहम दस्तावेज़

इन दस्तावेज़ों में यह शामिल है कि मुक़दमों के दौरान भगत सिंह और उनके साथियों ने क्या कहा था.

इसके अनुसार भगत सिंह ने असेंबली में बम फेंकने के बाद जो पर्चे फेंके थे उसमें लिखा था, "किसी आदमी को मारा जा सकता है लेकिन विचार को नहीं."

भगत सिंह ने 'बड़े साम्राज्यों का पतन हो जाता है लेकिन.विचार हमेशा जीवित रहते हैं' और 'बहरे हो चुके लोगों को सुनाने के लिये ऊंची आवाज जरूरी है' जैसी बातें भी पर्चों में लिखी थीं.

हमारे लिये ये गर्व की बात है. विश्वविद्यालय की स्थापना गुजरांवला में ही हुई थी जो अब पाकिस्तान में है. मैं पाकिस्तान के मुख्य न्यायाधीश के निमंत्रण पर लाहौर गया हुआ था. वहां उन्होंने वो कक्ष और रिकॉर्ड दिखाए जो इस मुकद्दमे से जुड़े हुए थे. मैंने इसकी एक प्रति के लिये अनुरोध किया और मुझे खुशी है कि पाकिस्तान हाईकोर्ट ने इसे स्वीकार कर लिया

प्रोफ़ेसर स्वतंत्र कुमार, कुलपति, कांगड़ी विश्वविद्यालय

इतिहासकार कहते हैं कि इसी घटना के बाद उन पर देशद्रोह का मुकद्दमा चला जिसने एकबारगी पूरे ब्रिटिश राज को थर्रा दिया था और देश भर में जन-आक्रोश उमड़ पड़ा था.

विश्वविद्यालय के कुलपति प्रोफेसर स्वतंत्र कुमार इन दस्तावेज़ों को भारत लाए जाने को बड़ी उपलब्धि मानते हैं.

वे कहते हैं, "हमारे लिये ये गर्व की बात है. विश्वविद्यालय की स्थापना गुजरांवला में ही हुई थी जो अब पाकिस्तान में है. मैं पाकिस्तान के मुख्य न्यायाधीश के निमंत्रण पर लाहौर गया हुआ था. वहां उन्होंने वो कक्ष और रिकॉर्ड दिखाए जो इस मुकद्दमे से जुड़े हुए थे. मैंने इसकी एक प्रति के लिये अनुरोध किया और मुझे खुशी है कि पाकिस्तान हाईकोर्ट ने इसे स्वीकार कर लिया."

वो कहते हैं, "कई बार आदमी काम करता है और उसे अंजाम पता नहीं होता लेकिन इन तीन युवकों का जज़्बा देखकर लगता है कि उन्होंने अंजाम ही सबसे आगे रखा और फाँसी के लिये ही तैयारी की."

पाँच मई 1930 को शुरू हुआ ये मुक़द्दमा 11 सितंबर 1930 तक चला था.

इतिहासकार कहते हैं कि ये मुकद्दमा इसलिये भी अभूतपर्व था क्योंकि इसमें क़ानूनी न्याय तो दूर की बात न्याय के प्राकृतिक सिद्धांत को भी तिलांजलि दे दी गई थी जिसके तहत हर अभियुक्त को अपना पक्ष रखने का अवसर दिया जाता है.

भगत सिंह" height="170" width="226">

संग्रहालय के निदेशक कहते हैं कि इससे भगत सिंह पर शोध करने वालों को मदद मिलेगी

वे बताते हैं कि सरकार ने एक अध्यादेश निकालकर ऐसे अधिकार हासिल कर लिये जिसकी मदद से वो गवाही के सामान्य नियमों और अपील के अधिकार के बिना भगतसिंह और उनके साथियों पर मुकद्दमा चला सकती थी.

तमाम विरोधी स्वरों और गांधीजी के आग्रह के बावजूद 23 मार्च 1931 को तीनों को फांसी पर लटका दिया गया.

इन दस्तावेज़ों में पुलिस अधिकारियों का पक्ष और जजों की टिप्पणियों के साथ अदालत की हर कार्यवाही का विस्तार से वर्णन है.

जजों का फ़ैसला सहित पूरी कार्यवाही फारसी में लिखी गई है हालांकि नाम अंग्रेजी में लिखे हुए हैं.

संग्रहालय के निदेशक डॉ. प्रभात कहते हैं, "भगत सिंह की विचारधारा को लेकर कई धारणाएँ और मान्यताएँ है और उनके अध्ययन में ये दस्तावेज़ काफ़ी उपयोगी होगा."

26th January - Oath of complete Independence

2010-01-21T20:10:00.002-05:00

Teesra Sawtantrta Abhiyan (Third Freedom Movement )
The oath of Complete independence was taken and 26th Jan was declared as Sampuran Azadi Divas.

This historical document has been missing. Why? The Study of this document will explain.

Background

As a great saying that freedom is recognition of necessity. The historical necessity can be under stood by finding cause behind the objective conditions . The objective conditions under the British rule were the devastating effect of great famines which killed tens of lacs followed by killing of same size by plague and other disease epidemics . The poverty into which crores of hard working masses were pushed in and peasantry was drowning under debt and suffering under coheresion in spite of sufficient food availability they were dying in famines.

The conditions of masses were deteriorating after all the assurances of 1833 , declaration of Victoria of 1858 and number of following declarations of assurance of good government capable of addressing problem of masses, The farmer was under debt and lost his purchasing power so were the artisan class whose handicraft was destroyed by unfavorable policies. The pathetic conditions produced by British Rule were no longer a puzzle as the inner government documents were accessed by Dada Bhai Narojee and R C Dutt an ICS turned professor into London University.

In 1901 Dada Bhai Naroojee after failure of all efforts to tell British Government of Indian masses conditions , he published a book " Poverty and UnBritish Like Government" .He emphasized that poverty in India has been caused by drainage of resources from India and managing it to fulfill the greed of British ruling class.

Then in 1906 he proposed that the poverty can only be removed by " Swaraj" , when the government is run to distribute wealth to give purchasing power to the masses.

On the other hand R C Dutt came forward with "Economic History of India Under Victorian Era ". This was also published in 1901. Poverty and low wages were among the indirect products of colonial rule. Romesh Dutt traced a decline in standards of living to the nineteenth-century deindustrialization of the subcontinent and the narrowing of sources of wealth which followed:

India in the eighteenth century was a great manufacturing as well as great agricultural country, and the products of the Indian loom supplied the markets of Asia and of Europe. It is, unfortunately, true that the East Indian Company and the British Parliament ... discouraged Indian manufactures in the early years of British rule in order to encourage the rising manufactures of England . . . millions of Indian artisans lost their earnings; the population of India lost one great source of their wealth.

He also forced his analysis of famines which were recurring every other year and killing tens of lacs. 1905 he purposed in Banaras Congress that Swedeshi is the only solution to this problem.

Thus the basic cause underlying Poverty and Depleted condition of Peasantry and masses who suffered due to great famines was tarced into the evils of British Imperialism .

The Swadeshi was made more potent by adding the boycott of imported goods to make it . This idea of boycott was contributed by Bal Gangadhar Tilak . The victory achieved in reversing Bengal partition in 1906 and Punjab colonization rules in 1907 were the great successes of "Jan Rashterwad " the nationalism of masses which emerged strongly in the country . This was followed in 1913 by great awareness of Gadar Party on whose one call 8000 indian migrants to America and Canada returned to India with an aim of establishing the democratic rule of equality, liberty and Fraternity. The young leadership of 19 year old Kartar Singh Sarabha along with 22 year old Vishnu Ganesh Pingle not only unified the various regions but became great inspiration for the coming generations. Gadar party was grown out of a consciousness that even your hard labour and honour is not safe in foreign countries till there is a strong pro-people government at home. This can only be achieved by throwing the British out. They made great sacrifices. This was followed by Hindustan Republican association under the leadership of Ram Parshad Bismal and Ashfaq Ula khan . The group of revolutionaries pushed the idea of complete independence further by direct action against British rule and thus weakening it. In the mean time following Jallianwala Bagh , Gandhijee invited masses to join the national movement for "Swaraj in a year" . But that could not be achieved. Molana Husrat muhani a militant U P leader came up with a proposal that calls for "Complete Independence" in 1921. The debate continued for some time between the leaders who were feeling satisfied with Dominion status, which meant rule by Indian but under the Umbrella of British Imperial policies. The other group felt it strongly that nothing short of Complete Independence could be effective way to eradicate poverty and minimize damage caused by famines. Within congress Netajee Subhash and Pt. Jawahar lal Nehru purposed complete Independence in 1928 Calcutta congress. But Mahatma jee got it postponed by one year in a hope that British may grant something closer to Dominion Status. In the mean time Shahid Bhagat Singh and his colleagues interjected with a more clear ideas managing society for "permanent peace " and eradication of poverty and other factors which disable the masses. The slogan raised by Bhagat Singh which echoed in Indian masses was " Down Down with Imperialism and Long live Revolution" . They also raised the issue of how to organize the society for the benefit of the working masses. He strongly made a call for Socialistic patern of society. On 13^th September the Death of Jatin das after 63 days of hunger strike in jail so enthusitically received by masses that lacs of people paid him tribute at stations on his dead body's journey from Lahore to Calcutta. If there were three lac people at Lahore then at Calcutta there were six lac people marching with his body. This changed the political scene. Gandhijee declined presidentship of Lahore congress and projected Pt Nehru as a youth leader to be president. The one year period was also closing hence Netajee pushed his resolution of Complete Independence as in last year. It was passed on the mid night of 31^st Dec,1929. It also declared that now onward 26^th January will be celebrated as " Complete Independence day" i.e "Sampuran Azadi Diwas." So having appreciated that complete independence was adopted as a solution to the problems of masses. Gandhi jee these words on 30^th Jauary ,1930 make it ample clear.

The people are " not agitating for a shadow. Hundreds of thousands of people do not gather … in order to secure independence in mere name, they gather in the hope that the glow of freedom, when it comes, will be felt in the remotest village. The greatest evil is undoubtedly the economic pressure and the corroding feeling of inferiority which the people experience in every walk of life."

Gandhijee drafted the oath of complete independence which is reproduced here under.

Declaration for Complete Independence January 26

" We believe that it is the inalienable right of the Indian people, as of any other people, to have freedom and to enjoy the fruits of their toil and have the necessities of life so that they may have full opportunities of growth. We believe also that if any government deprives a people of these rights and oppresses them, the people have a further right to alter it or to abolish it. The British Government in India has not only deprived the Indian people of their freedom, but has based itself on the exploitation of the masses, and has ruined India economically, politically, culturally and spiritually. We believe therefore that India must sever the British connection and attain purna swaraj or complete independence.

India has been ruined economically. The revenue derived from our people is out of all proportion to our income. Our average income is 7 pice (less than two pence) per day, and of the heavy taxes we pay, 20 per cent are raised from the land revenue derived from the peasantry and 3 per cent from the salt tax, which falls most heavily on the poor.

Village industries, such as hand-spinning, have been destroyed, heaving the peasantry idle for at least four months in the year, and dulling their intellect for want of handicrafts, and nothing has been substituted, as in other countries, for the crafts thus destroyed.

Customs and currency have been so manipulated as to heap further burdens on the peasantry. The British manufactured goods constitute the bulk of our imports. Customs duties betrary clear partiality for British manufactures, and are venue from them is used not to lessen the burden on the masses but for sustaining a highly extravagant administration. Still more arbitrary has been the manipulation of the exchange ratio which has resulted in millions being drained away from the country.

Politically, India's status has never been so reduced as under the British regime. No reforms have given real political power to the people. The tallest of us have to bend before foreign authority. The rights of free expression of opinion and free association have been denied to us, and many of our countrymen are compelled to live in exile abroad and cannot return to their homes. All administrative talent is killed, and the masses have to be satisfied with petty village offices and clerkships.

Culturally, the system of education has torn us from our moorings and our training has made us hug the very chains that bind us. Spiritually, compulsory disarmament has made us unmanly, and the presence of an alien army of occupation, employed with deadly effect to crush in us the spirit of resistance, has made us think that we cannot look after ourselves or put up a defence against foreign aggression, or even defend our homes and families from the attacks of thieves, robbers and miscreants.

We hold it to be a crime against man and God to submit any longer to a rule that has caused this fourfold disaster to our country. We recognize, however, that the most effective way of gaining our freedom is not through violence. We will therefore prepare ourselves, by withdrawing, so far as we can, all voluntary association from the British Government, and will prepare for civil disobedience, including non-payment of taxes. We are convinced that if we can but withdraw our voluntary help and stop payment of taxes without doing violence, even under provocation, the end of this inhuman rule is assured. We therefore hereby solemnly resolve to carry out the Congress instructions issued from time to time for the purpose of establishing purna swaraj. "

Young India, 23-1-1930

Where are we today

Where is that complete Independence? 35 Crore are living with less that 12 ruppee per day income , then other 45 crore are living with income less than 20 rupee a day.

Let us be clear about the falseness of development or growth of 7percent. What drives it?

Agriculture which provide employment to 60 percent population and contribute 17.2 percent to GDP has stagnated growth. Industry employ 12 percent of workforce and contribute 29 percent to GDP has a growth around one or two percent. Service sector which employ 25 percent and contribute 23 percent to GDP has a growth rate of 4 to 5 % , but mining sector which employ hardly 2 to 3 % contribute 30 percent to GDP and is growing at the rate of 9 to 10%. Read with this the other factor that contribution of this sector to tax collection is hardly 5 to 7%. Hence it is not drain of our natural resources now.

The British ruled with the boot of Military bureaucracy so are we now Military Budget has been increased many fold in last few years. Current budget is 1,41,703 crore. The Military bureaucracy got the shot in arm after 1971 and thus got success in turning the monument of 90 thousand cold bloodedly murdered Indian soldiers in first world war as a centre of the 26^th January national celebrations.

The shameful act on the part of Indian nation is entirely forgetting the self sacrificing crores of patriots who contributed by life, property and relatives without any expectations to the Indian Independence movement from 1757 to 1947. They reflect unity of Indian rising above religion, cast and creed differences. Where is the monument for them? This monument of United strong India should we owe our freedom and republic. The monument which will remind us that interest of country and future is to be given preference over individual and present. Self less service is the great service.

Remembering Netajee's Advice

On Netajee Subhash Chander Bose's birthday, the best tribute is to remember and follow his declaration in the Anti Compromise conference at Ramgarh ,Bihar on 19^th March 1940. He warned that no compromise should be made with imperialism. The compromise with British imperialism will create such a problem that for decades the country will feel the pain. How true he was. To oppose imperialist designs on loot of natural resources , distortion in education system, exploitive health system and getting our agricultural system destroyed by introduction of sterile and poisonous seed technologies, is paying tribute to Neta jee.

An appreciable book on Gadrites in Canada 1913 onward

2009-08-26T03:38:00.002-04:00

A new book suggests Gadar movement and its roots in Canada

Gurpreet Singh
Senior Journalist from Vancouver

A new book on Gadarites by Sohan Singh Pooni suggests that the movement had its roots in Canada. Authored in Punjabi, Canada De Gadri Yodhay (The Gadar combatants of Canada) is the biographies of 41 freedom fighters of India, who were mostly associated with the Gadar Party, a revolutionary group that believed in armed struggle against the British occupation of India.

Though the group was formally established in America in 1913, the Gadar movement had its roots in Canada where the Indian immigrants had to endure racism. It was the discriminatory attitude of the Canadian establishment that partially made these men politically aware of the need to fight against the foreign rule back home.

Most of these men came to Canada in the beginning of the twentieth century as British subjects. Their dreams for better living were shattered as the Canadian government systematically discriminated against them by restricting their immigration, family reunions and disfranchising them. As a result a need for struggle for both social justice and freedom arose. Gadar Party was therefore a byproduct of this abusive environment that motivated about 300 people in Canada alone to become members of this militant group, according to Pooni, who took nine years to complete his work. However, he could only write about 41 participants of the freedom struggle.

His research took him to India and across the border, where he visited the archives and other places to lay hands on rare documents and pictures apart from interviewing the descendants of these men. Most biographies are accompanied by authentic pictures while some with portraits by Sheetal Anmol. Each chapter begins with verses from the revolutionary poetry written by the Gadarites. Niranjan Singh Pandori, Bhagwan Singh Preetam and Munsha Singh Dukhi were among those who had written the radical poems. The book includes their biographies.

Published by the Singh Brothers, Amritsar, India the book explains what shaped the ideology of the Gadar heroes. The common thread between these men was that they were mostly the rural Sikhs from Punjab some of whom had served in the British army. Most of them came to Canada as British subjects and were disillusioned by the fact that the British Empire was not treating all its subjects fairly. They had to pay heavily to travel to the British Canada. Initially, they tried to challenge the continuous journey law, the bar on bringing their families and the institutional racism through petitions and appeals but they realized soon that their slavery was the root of these problems and to end that an armed resistance was necessary. Subsequently, these men became the members of the Gadar Party that was officially launched in San Francisco. Most of them returned in a hope to initiate rebellion that was supposed to be the sequel of the Gadar revolt of 1857 only to face gallows or life imprisonments.

Among them were prominent ideologues like Bhag Singh, Tarak Nath Dass, Hussein Rahim, Harnam Singh Sahri, Balwant Singh Khurdpur, Karam Singh Daulatpur, Bhagwan Singh Dosanjh and Munsha Singh Dukhi. The book reveals their connection with Canada. Apart from leading the Gadar movement to set India free from the British rule these men participated in the community services in British Columbia. They not only established Sikh temples but also joint businesses of their own.

Realizing that the misery of their compatriots in India was to be blamed on lack of education, they had helped in building schools in Punjab. Despite challenges from the orthodox and conservative social environment of India they had resolved to encourage female education. Some of them later turned into Babbar Akalis or communists while others were hanged or got killed otherwise.

Bhag Singh was the first Indo Canadian martyr, who was shot at by Bela Singh, the agent of an infamous immigration officer William Hopkison in 1914. He was the leader of the Khalsa Deewan Society that governed the oldest Sikh temple of Vancouver. He was instrumental in encouraging the former Sikh soldiers to burn their medals and certificates to break loyalties with the British Empire in 1909. This wasn't an easy task as the Sikh preachers in India were pro British and prayed for the long life of their English masters back then. The book begins with his biography, which is followed by the profile of Badan Singh, who had also died with him after being hurt in the shootout. These killings were avenged by Mewa Singh, who assassinated Hopkinson and was hanged for the murder. His profile suggests that he may have done this at the instructions of the Gadar leaders.

The biography of Hari Singh Soond is also a part of the book. Soond had killed Bela Singh in India.

The book gives a detailed account of the activities of Hussein Rahim who was in the forefront of the fight for the right to vote besides the struggle to let the passengers of the Komagata Maru ship set foot on the Canadian soil. The ship was turned back on July 23, 1914 under the racist immigration law. This incident had added fuel to the fire and strengthened the foundation of the Gadar movement.

Harnam Singh Sahri was the cofounder of the Swadesh Sewak, the first Punjabi newspaper to be launched in Canada in 1910. While Pooni has done a good research on his activities, he failed to give the profile of the other   cofounder of the publication, Guran Ditta Kumar. Kumar was another important ideologue. Though the book has some passing references about Kumar, but Pooni could have written more about him.

Despite being Sikhs, some devoutly religious the Gadar heroes mentioned in the book were liberal and secular. After all, one of the objectives of the Gadar Party was to keep the politics and the religion apart and promote unity. Some of these men who had returned to India had saved the Muslims from the Hindu and Sikh fundamentalists during the partition of India and Pakistan on religious lines in 1947. Among them were Chanchal Singh Jandiala, Bhagwan Singh Dosanjh and Sher Singh Vein Poin. These men did not buckle under pressure from the religious zealots and had helped the Muslims in reaching safe destinations. These details in the book will help in understanding the secular indoctrination of the Gadarites. The book ends with the biography of Darshan Singh Canadian, a communist leader of Punjab, who was murdered by the Sikh separatists in 1986. He had spent several years in Canada before India's independence and had participated in the struggle for right to vote and different labour movements.

Very little is written about the Gadar movement and its participants by the mainstream historians, who had virtually ignored the contributions of the Gadarites. Perhaps, the perception about America being the breeding ground of the Gadar movement is also an outcome of this ignorance. Whatever little is available is based on oral history and interviews. More needs to be done to dig out credible evidence and documents. Pooni has tried to meet those challenges and his book has a potential to become an accepted document on the Gadar history.

Lala Ganpat Rai General Secretary Nau Jawan Bharat Sabha and close compatriot of Revolutionary Bhagat Singh gives us an intimate view.

2009-08-04T12:13:00.007-04:00

A Class-Fellow's Tribute

Ganpat Rai B .A. (National)

Many things crowd my memory when I reflect upon the events of 50 years back that culminated in the martyrdom of Bhagat Singh , Sukh Dev and Raj Guru on the evening of March 23 1931. No body could have ever thought that the Government of the day will stoop so low as to dispose of after executionthe bodies of these martyrs in such a shabby way it did .

Bhagat Singh represented the spirit of the resurgent youth. He wanted the Country to wake, arise and fight with a resolute heart. Personal pain and physical persecution could not deter him from the path he had chosen when he was rather raw and young. He wanted to fight the alien rulers with all the might he could muster.

He was no believer in the tricks of worldly casuistry. He felt rather stifling the atmosphere prevailing at the time. Communal riots coupled with arson and murders and their aftermath had plagued the political life of the land he love so much. With view to start a relentless battle against the reactionary forces of communalism. He along with the students and the teachers of the National High School and the National College founded at Lahore a truly secular and revolutionary organisation Which came to be known as Nau Jawan Bharat Sabha The Sabha was non-communal.Its members were forbidden to join any organisation which smacked of communalism.

(The writer was General Secretary when he was arrested on June 14,1930 and convicted under section 124 A).

With view to bringing together members of different communities that inhabit this land , Sabha used to arrange inter communal dinners which were joined by all alike. Besides this , dramatic performances were arranged to awaken the dormant feelings of people. I vividly remember the scene when a drama most probably ''Mewar Patan' (the fall of Mewar) was enacted at Gujranwala at the time of Punjab Provincial Political Conference presided over by S.Sardul Singh Caveesher. Mrs Sarojini Naidu was present at that time. She appreciated the superb acting of Bhagat Singh-as Rana Pratap-so much that when the play ended she got down from the stage and not only patted Bhagat Singh on the back , but gave him a warm , motherly embrace.

After undergoing through many prolonged hardships he had come to realise that his revolt agalnst the Government of the day was destined to get momentum because a strong and honest conscience , having courage to assert itself is a thing which cannot be suppressed . The public opinion and even the opposing forces shall have to reckon with the views he had expressed so daringly with all the courage and emphasis at the command.

The three years that he spent in the National College were a formative period in the life of Bhagat Singh. Acharya Jugal Kishore, Bhai Parmanand, Prof . A .C Mehta and other professors were instrumental in shaping his life . He was a keen student of history particularly the French Revolution and the Russian Revolution Lives of Garibaldi , Mazzini and Lenin as also the struggle for freedom launched by Irish Republican Army had their impact on him. He somehow got hold of Savarkar's War of Indian Independence which was banned at the time .

During the .annual session of the Congress at Lahore in 1929 the book was published in 2 parts . He read many times "My Fight for Irish Freedom" written by Dar. Breen . Perhaps very few people know that in 1924 or 1925 he wrote an essay on ' The Future of Hindi in Punjab · This essay was adjudged the best at the Simla session of Sahitya Sammelan and he was awarded a prize for it . Incidentally, I may add that some years back, an editor of a Hindi Daily declined to publish this essay in his paper on the round that it could not have been written by Bhagat Singh about 65 years back . So prophetic were the views< expressed therein.

With a view to avenging , Lala Lajpat Rai ' s death , the Hidustant Socialist Republican Party organised meticulously and shot dead the police officer responsible for giving lathi blows to the great leader . At that time and even some time after for the purpose of discrediting the party and its enthusiastic young workers , it was given out that Saunders was shot dead by mistake because the person who gave lathi blows was another police officer named Scott .

To remove the wrong impression, I , in December, 1930 enquired from B .K . Dutt who had been all along with Bhagat Singh and was at that time in the old Central Jail Multan, where I had been transferred , from Attock Camp jail. He told me in no uncertain words that it was Saunders who gave fatal lathi blows to Lala Lajpat Rai and we being certain shot him dead . There could be no question of our mistaking the identity of the police officer concerned ' .

In the words of a famous French Philosopher and thinker Romain Rolland,. Bhagat Singh beckoned his countrymen:

"He cannot know the delight of being free. It is worthwhile paying for it with so much danger, and suffering and even death. To be free, to feel that every mind about you-yes, even the knave's is free, is a delicious pleasure which it is impossible to express: it is as though your soul were soaring the infinite air . It could not live otherwise''. (Joan Christophe In Paris page 274 : Editor)

BRITISH INTELLIGENCE OFFICIALS ( In their report , dated the 26th of March , 1931)

"Bhagat Singh and his companions are bound to provide the test for many fiery sermons in the days to come''. :

On Martyrdom of Shaheed Mohammad Singh Azad ( Udham Singh) the last message he gave in court

2009-08-01T06:06:00.009-04:00

[ This is the copy of the note by Martyr Mohamad Singh Azad ( Udham Singh) When judge did not allowed him to read in full he tore it and threw. It was picked up by British police and rebuilt by putting the pieces together.

After publicly protesting on behalf of Indian people and punishing Sir Michel O'Dwayer ,of Jallianwala Bagh notoriety ,The name announced by the protester was Mohammad Singh Azad . British Imperialists immediately understood the message given by him through his name. British Imperialist bureaucracy noted " This particular name gives out his belief that India's freedom can only be achieved if there is communal unity." It was further noted that ," This name will arose the sympathy of Mussalams too." Hence black out this name as well as the message imbibed in it, censorship was imposed.
Are not we still part of that conspiracy against propogation of His Message which he wrote for us with his blood.
On the change of his name Our great martyr said ,"Don't try to change my name what so ever." Because the name had the message of unity and communal harmony of the time of Jallianwala Bagh Massacare.
Was not the communal harmony and unity which made the imperialists mad?
As a special tribute please find here the original note and its partial text .This is the note which MS AZAD (Udham Singh) wanted the jury and the world to know but judge did not allow him to read in full. The text of the note he last read in Court just before the passing of death Sentence.
Note on documents brought into Court by Udham Singh alias Mohammed Singh Azad
(We are thankful to Dr Navtej Singh and Mr. Avtar Singh Johal to make these documents available) editor ]
on 5.6.40.
Sheet"A"
This sheet is written entirely in English and reads as follows:
     British terrorism in India. What the Indians got from Britain going to India. If we help the British we get the same thing what they gave as after last war.    Modern guns and bombs will be used against the Innocent people of India and we know thousands will be killed merciless by the British beast Lion. India has been made a slaughterhouse, is brutality - beastly, bullying, fraudulent plunder and cunning. Many blood - thirsty English mad dogs in India. India had seen no British Kindness, only the (?) slavering, English beast, killing, mutilating, destroying. The violent and brutal English interfere in India public, cultural, economic and social life, accompanied by the most brutal and incredible, physical persecution. Our way is not war with Germany and Russia but with Britain. They will be ruthless and merciless to the Indians. These miserable, misguided youth who will see no evil in the British TYRANNY, who will close their ears to the death cries of the slaughtered Indians. The British convert our country into prison and a hell. Many political prisoners in India are beaten, tortured and humiliated. Many women had their hair violently pulled and brought into the street where they were insulted and sharp instrument inserted into their bodies. Many went mad at the sight. Many died under the torture blow of the English blood bath, many had their faces mutilated, even their eyes taken out. We must see to it that this time English history of Barbarism is ended.
    A 150 years English terrorism in India has shown it is impossible for the British to crush the Indian people. I did this to protest and uphold my country right even though I die. My greatest wish has not been fulfilled to see my country free again.
    I would rather die for the cause of my people than live in misery under the British terrorism. I nor my people was not born in this world to be ruled by the English Imperialism. India will rise again.
    We are up against a creed of the Devils. Down with British Bandits and their dirty Chamberlain govt. Give him hell. He is nothing but a mad dog. (Invited in India - a tradesman - Not to   look after us).
     I as a son of India and a tiller of the soil of my native home has looked upon British Rule as something that is cruel and detrimental to the lives of the Indian people.
      The (?) practices of the big Linowners (Landowners) and   owners of India which own and control the industry of my country is vital and distasteful to me and my countrymen in so far   as they take the products of my country for to satisfy their own just and greed at the same time depriving the workers of the right to live and enjoy the wealth of their lands.
       These same ruler of India enjoy the very highest standard of life at the expense of the people of India, not caring to help the country in any way, for example in the building 0f schools or the   raising of the education amongst my people.
      Requests and appeals by the Indian people as a whole has   been sent to the King Emperor of India and his government and   have had no effect upon them. Therefore the time has come when   the people of India must stand up and show those vultures of British Imperialism that no longest (sic) must they bleed and deprive the people of my beloved land but use and utilise the products and profits of the country for the benefit of the peoples without class or creed prejudice.
Sheet"B''
    [ This is a medley of English , Gurmukhi and Urdu . It concludes with the words used by Udham Singh when he   addressed the Court and which were interrupted by the Judge.
      The first few lines consist of a poem in Urdu, which is signed 'Bawa', this being the name by which he was commonly known   to his associates. The following words of this
poem have been deciphered.]
पंजाबी कविता बाद विच दिति जावे गी

      O God! into what hardships have the people of India fallon!
Our guests have begun to exercise oppression over us Let the enemies sland on our heads, the dagger be poised at our throats_.
     The times are all gone wrong and oppression has appeared before our sight!
      Further down appears the following in Urdu:
     Hither to God has not changed the condition of that nation   which has no idea of (impending) change.
    There follows a stanza of a Gurmukhi poem on Indian martyrs. The words 'Bhagat Singh', 'Dutt', 'Tilak' and 'Lajpat', all well known figures in Indian national struggle, appear in this poem.
     Next come a few words in English :
      I am not afraid to die. I am proud to die for such a glorious cause to help to free my native land and I hope when I am gone that in my place will come thousands of my countrymen to drive you vultures until you not only free our country but also clear to hell out of it.
      The first few words of this tirado the prisoner shouted from the dock when sentence of death was about to be Passed.
     Sheet ''B'' concludes with the following violent attack on British rule in India:
      I anticipate and hope for the downfall of Brltish imperialism by which India would automatically be freed, for Hitler and Stalin would not take India even if given to them.
     Long live Mahatma Gandhi and Subash Base. Down with the British democracies, VIVA INDIA. Down with Britain. Down with the British democracies, Indians do not have peace. What we have got is slavery. Greedy British English. For generation your so called civilization has brought forth everything (?) fifihy and degenerate known to the human race. It's not for me to point out or debate on any one particular point. All you have to do is to read your history and if you have any human decency about you – you would die with shock. The brutality and blood-thirsty way in which the so-called inteIlectuals which call themselves the rulers of civilisations. in other words the bastard blood bound class (?)which have in the past and do at present torture the unprivileged   classes is

.............. These are the so-called rulers who have...... the machine guns on the streets of India and without hesitation or the least sign of mercy mowed down thousands of poor women and children. In any part of the world wherever your rotton so called flag of democracy and Christianity files you will find only guns, blood, starvation. and filth of the lowest grade. The day has come when the murderous blood-thirsty dogs of Britain must not   Interview with Indians .......... but no pay - India Office - told me to enlist - Anglo-French Ambulance Unit and thousands of similar   tricks in India.
      At this point the following is inserted.
      Saw several men dying in Lahore .......... and men behind   them were beaten to death - a real hell - British prison (The diary   is here resumed)
      14.(i.e. 1914).......... 117 men still in prison and firing at Budge Budge.
     21.(i.e.1921) Nanakana Sahib 200 men killed.
         30. (i.e. 1930)..........
      33. (i.e. 1933) .......... women outraged and shots fired.
      Note : Budge Budge was the scene of a riot near Calcutta in which members of the Ghadr Party were involved in 1914.
      At this point the following is interpolated in Eng|ish.
      Just telling Britain to mind her own business and get out of India.
      Then in Gurmukhi:
      really protest _ Indians are being .......... thousands Of Indians    will again be killed as in

the Iast war.
........... 1938 in England a   false case was brought against me. It cost me £900. MY motor car was confiscated. I was removed from my employment, and after five months the case was stopped. Jury stop the case.
       In the left-hand bottom corner appears the following:
         1 .My name changed
        2.Books
            3.Bath
       4.Food
       5.The Old Bdiley
       Note : The above points apparently represent his grievances.
       On the back of Sheet ''C'' the diary is resumed :
       37. (' e. 1937) _.~.~ Interview .„._.~30r 4 weeks _._..
   (took me outside in the month of ..........)
        38. (i.e. 1938) Met Moola through Col. Appleby, Cheltenham    took Moola and ..... to Brighton and Bognor .... and at 90* clock..
       39. (i.e. 1939) Moola's (?) letter arrived and I met ..........     Windsor Staines and (?) Calif of England - to go to America
   .......... he and his son .......... Commissioner - San Francisco if you are keen on Government service .......... game me his address and   said that I shall go to Devon on the 13th June .......... called me
....... king's bodyguards.
      On the 5th I met .......... asked for help, and on the 5th went to a meeting but met nobody. If anybody had met me perhaps things would never have reached this pass. I did not know that he was going to the meeting, so on the 13th I did not go to the meeting specially for this purpose.
      Note : In the margin this is marked 'important'.
         Col. Appleby .......... Glasgow and Blackpool .......... and   every evening went for a walk, and Weston-Super-Marc Atlantic Hotel, Cheltenham - Queens Hotel .......... Mary Hotel - everyday used to take (me) for a walk.
      Sheet ''C'' concludes with the following words in English:
     Black Englishman .......... Indian the some for the foreign Govt. Downtrodden and the oppressed people of India (some words then crossed out) we are fighting for our Iives and our liberties and we could not allow the British vultures. Indians are tired of living under British tyranny. Death or freedom – within a year after end of the war.
Sheet ''D'' Page 502
     This sheet is headed "National Hymns". It begins as follows:
      The motherland cannot remain fore over a slave chamber: she will be free: the time has come.
     In the margin is the following:
     Dear Gandhi, star of the Nation, free the motherland; Old man, young men and infants are weeping; do you free them.
    What follows is a succession of compositions, mostly political written at various times, in Urdu and Gurmukhi. One of them appears to be a transcript of the famous poem
"Hindustan Hamara'' by the late Punjabi poet Iqbal.
                        ***

Intimate account of Personality of Bhagat Singh by his Compatriot Sh Jatinder Sanyal

2009-05-13T08:38:00.003-04:00

Here is an extract from the very first Biography published in May 1931 that too by a comrade who was co-accused with Bhagat Singh in Lahore Conspiracy Case . These paragraphs will help us understand Revolutionary Bhagat Singh much better.

"In the memorable statement in the Delhi Assembly Bomb Case, Sardar Bhagat Singh had declared, "We humbly claim to be serious students of history," and in the course of that statement revealed startling proofs of his wide study and culture. It was during the years 1925 and 1926 that Bhagat Singh built up an intellectual reservoir which supplied him material for the rest of his life. He joined the National College founded and run by Lala Lajpat Rai, and devoted himself whole-heartedly to the study of history, politics and economics. Here he had with him two other devoted followers, namely Sukhdeva and Bhagawati Charan, and the three with one or two others created a study-circle on the model of the Russian Revolutionaries like Tchaikovsky and Kropotkin. The Servants of the People Society generously helped them by indenting for the Dwarka Das Library all such books as were asked for by these ardent revolutionary students.

We have the testimony of such eminent men as Professor Chabil Das of the National College and Mr. Raja Ram, the Librarian of the Dwarka Das Library, as to the eagerness with which Bhagat Singh devoured books. At the National College Library also, under the guidance of Sardar Bhagat Singh, a unique collection grew up. As far as we are aware, we have nowhere seen such a collection of suitable literature. Most up-to-date publications on the history of the Revolutionary period in Italy, Russia and Ireland were procured and many rare books on the early history of the revolutionary movement in Russia were collected. Unfortunately, on account of the repeated searches and seizures of books, the library at the National College has now dwindled into a tiny collection ; but still what now remains is a good testimony to the genius and perseverance of Sardar Bhagat Singh who was the real guiding spirit in this collection.

Though an ardent and devoted student of politics, Bhagat Singh was not wholly submerged in the mere study of books. He often ran out to different places, attended secret meetings of the revolutionary parties, came into personal contact with the members of the secret organizations in U. P. and Bengal, and carefully watched the progress of the revolutionary party in India. During the trial in the Kakori Conspiracy Case, he several times came to Lucknow and established secret communications with the under-trials confined in the District Jail. A suggestion was thrown out by them that something should be done to rescue them from Jail, and Bhagat Singh lent himself whole-heartedly to develop a scheme for this purpose. In this work he twice narrowly escaped being arrested. When ultimately the plan failed, he shifted to Cawnpore again, where he resided for sometime.

It was during his stay at Cawnpore at this time in the beginning of the year 1926 that Bhagat Singh showed signs of his genius as an organizer."
-----------------------------------------------------------------------------------------
" Bhagat Singh's idea in organizing the NauJawan Bharat Sabha as a distinct from, and in some cases a rival organization to the Congress should be carefully studied. His study of the poverty question of the world convinced him that the emancipation of India laid not merely in political freedom but in the economic freedom of the masses. Hence the activities of the N. B. Sabha were planned on purely communistic lines. In fact, it was meant to be purely a laborers' and peasants' organization to which the youths of the country were required to render service.

We thus see a great change in the thought and outlook of Sardar Bhagat Singh. In 1926-27, he was of opinion that terrorism should be one of the weapons of the revolutionary party. The hangings in the Kakori Case, in spite of the powerful appeals of the legislators and councilors for a commutation, made him a convinced terrorist. But his deeper study of the problems of India, which were to him identical with those of the world, led him to change his opinion. During his study at the National College, Lahore, he was gradually converted to .socialism, and he began to look up to Russia as the state which came up nearest to his ideal.

-------------------------------------------------------------------------------------------------------------

" He had a heart, full of emotion and sympathy. Even in the characters of a fiction he used to take extra-ordinary interest, and used to suffer and enjoy -with them. In the Special Magistrate's Court, he began to read aloud to us the beautiful novel, "Seven that were hanged" by Leonoid Andrieve. There is one character in it who shuddered at the idea of execution. He used to utter the words, " I shall not be hanged", and began to believe in it. When Sardar Bhagat Singh was reading out the last scene in the life of this weak condemned man, who was uttering the words, " I shall not be hanged" even while being led to -the scaffold, he smiled and was full of tears. We listeners could not help being affected by the sympathetic tears of one, who had triumphed over the idea of death, for one who was succumbing before it.

Bhagat Singh was an extremely well-read man and his special sphere of study was socialism. The batch of young men that figured in the Lahore Conspiracy Case was essentially an intellectual one. But even in this group Bhagat Singh predominated for his intellectual ascendancy. Though socialism was his special subject, he had deeply studied the history of the Russian revolutionary movement from its beginning in the early 19th century to the October Revolution .of 1917. It is generally believed that very few in India could be compared to him in the knowledge of this special subject. The economic experiment in Russia under the Bolshevik regime also greatly interested him.

He read fiction also with interest. But his favorite works of fiction were of a politico-economic nature. He had no interest in novels of high society life, or those merely confined to love or other human passions. In the jail he had-begun to read the works of Charles Dickens which he liked very much. Some of his favorite works of fiction were : "Boston," "Jungle", "Oil", "Cry for Justice" ( not fiction ) by Upton Sinclair ;"Eternal City" by Hall Caine, of which. many portions of the speeches by Romily he had by heart; Reed's "Ten Day's that shook the world" ; Ropshin's "What never happened" ; "Mother" by Maxim Gorky ; "Career of a nihilist" by Stepniak whose "Birth of Russian Democracy" he regarded as the best of the early Russian revolutionary history , Oscar Wilde's "Vera or the Nihilists", and so forth.

Ever since he began to read communistic literature, Bhagat Singh tried to adapt his life to communistic principles. Kropotkin's "Memoirs" had great influence on him; but it was Michail Bakunin who really transformed his life. As all ideas of God are antagonistic to communistic principles, he tried to banish from his mind any belief in the existence of God. Outwardly he always declared. himself to be an atheist. Whether he was really so from the bottom of his heart is a question that can not be definitely settled now. Perhaps he was successful in gaining victory over the idea of God. When he was arrested in connexion with the Dussehra Bomb Outrage in 1926, and was locked up day and night in a small cell, and subjected to all sorts of refined torture, his faith in athiesm was put to a severe test. Further l studies for the next three years, only confirmed his ideas about the nonexistence of God.

Except for a short period as a reaction against the executions in the Kakori Conspiracy Case, Bhagat Singh was never a terrorist. His whole faith consisted in mass action, action for the masses and by the masses. He believed that the 'Congress, consisted as it was of land lords, capitalists and rich lawyers, could never launch that action which would lead to complete economic freedom for the masses. "Gandhiji is a kind-hearted philanthropist," he used to say, "and it is not philanthropy that is needed, but a dynamic scientific social force." According to him what was needed most was a band of selfless youngmen who would organize and work for that social revolution."

--
www.shahidbhagatsingh.org

Further list of Punjabi Transliteration of Urdu Couplets Page 1

2009-05-05T14:32:00.004-04:00

This is the second list of selected Urdu couplets . one will be welcome to suggest improvement in these.

ਭਗਤ ਸਿੰਘ ਦੇ ਕੁਛ ਹੋਰ ਪਸੰਦੀਦਾ ਸ਼ੇਅਰ (ਹਿਸਾ ਦੂਜਾ)
ਦਿਖਾ ਦੂੰਗਾ ਤਮਾਸ਼ਾ ਦੀ ਅਗਰ ਫੁਰਸਤ ਜਮਾਨੇ ਨੇ
ਮੇਰਾ ਹਰ ਦਾਗੇ ਦਿਲ ਏਕ ਤੁਖਮੇਂ ਚਿਰਾਗਾਂ ਕਾ ।
-----------------------
ਔਰੋਂ ਕਾ ਪੈਆਮ ਔਰ , ਮੇਰਾ ਪੈਆਮ ਔਰ ਹੈ
ਇਸ਼ਕ ਕੇ ਦਰਦਮੰਦੋਂ ਕਾ ਤਰਜੇ ਕਲਾਮ ਔਰ ਹੈ।
-----------------------
ਯਾਰਬ ਵੋ ਨਾ ਸਮਝੇ ਹੈਂ , ਨਾ ਸਮਝੇਂਗੇ ਮੇਰੀ ਬਾਤ
ਦੇ ਔਰ ਦਿਲ ਉਨ ਕੋ , ਨਾ ਦੇ ਮੁਝ ਕੋ ਜਬਾਨ ਔਰ।
------------------------------
ਜਾਤੇ ਹੋ ਕਿਹਤੇ ਹੋ ਕਿਆਮਤ ਕੋ ਮਿਲੇਂਗੇ
ਕਿਯਾ ਖੂਬ ਕਿਆਮਤ ਹੈ ਗੋਆ ਕੋਈ ਦਿਨ ਔਰ।
---------------------------
ਨਾ ਪੂਛ ਹਾਲ ਮੇਰਾ , ਚੋਬੇ ਖੁਸ਼ਕ ਸਹਰਾ ਹੂੰ
ਲਗਾ ਕੇ ਆਗ ਮੂਝੇ ਕਾਰਵਾਂ ਰਵਾਨਾ ਹੁਆ ।
--------------------------
ਦਿਲ ਹੀ ਤੋ ਹੈ ਨ , ਸੰਨਗੋ ਖਿਸ਼ਤ ਦਰਦ ਸੇ ਨਾ ਭਰ ਆਏ ਕਿਉਂ
ਰੋੲੈਂਗੇ ਹਮ ਹਜਾਰ ਬਾਰ , ਕੋਈ ਹਮੇਂ ਸਤਾਏ ਕਿਉਂ।
------------------------------
ਦੈਰ ਨਹੀਂ , ਦਰ ਨਹੀਂ, ਹਰਮ ਨਹੀਂ , ਆਸਤਾਂ ਨਹੀਂ
ਬੈਠੇ ਹੈਂ ਰਾਹਗੁਜਰ ਪੇ ਹਮ ਗੈਰ ਹਮੈਂ ਉਠਾਏ ਕਿਉਂ।
------------------------------
ਦਿਲ ਕੋ ਸਬ ਬਾਤੋਂ ਕੀ ਹੈ ਨਾਸਹ ਖਬਰ
ਸਮਝੇ ਸਮਝਾਏ ਕੋ ਹਮ ਸਮਝਾਏਂ ਕਯਾ।
--------------------------
ਕੂਏਂ ਕਾਤਲ ਕੋ ਚਲੇਂ ਹਮ ਤੋ ਅਦਮ ਕੋ ਪੁਹੰਚੇ
ਰਾਹ ਜਾਤੀ ਹੈ ਉਧਰ ਹੋ ਕੇ ਹਮਾਰੇ ਘਰ ਕੋ ।
--------------------------
ਆਜ ਕੁਛ ਔਰ ਭੀ ਪੀ ਲੂੰ ਕਿ ਸੁਨਾ ਹੈ ਮੈਂ ਨੇ
ਆਤੇ ਹੈਂ ਹਜਰਤ ਵਾਜ ਮੇਰੇ ਸਮਝਾਨੇ ਕੋ
------------------------
ਆਤਸ਼ੇ ਉਲਫਤ ਭੀ ਕਿਯਾ ਹੋ , ਆਤਸ਼ੇ ਖਾਮੋਸ਼ ਹੈਂ
ਉਡ ਗਏ ਦਿਲ ਕੇ ਧੂਏਂ ਲੇਕਿਨ ਧੂਆਂ ਕੋਈ ਨਹੀਂ।
-------------------
ਬਕ ਰਹਾ ਹੂੰ ਜਨੂਨ ਮੈਂ ਕਯਾ ਕਯਾ ਕੁਛ
ਕੁਛ ਨਾ ਸਮਝੇ ਖੁਦਾ ਕਰੇ ਕੋਈ।
------------------------
ਬੁਏ ਗੁਲ, ਨਾਲਾਏ ਦਿਲ ਵਵਦੇ ਚਿਰਾਗੇ ਮਹਫਲ
ਜੋ ਤੇਰੀ ਬਜਮ ਸੇ ਨਿਕਲਾ ਸੋ ਪਰੇਸ਼ਾਨ ਨਿਕਲਾ
-------------------------
ਖੁਦਾ ਬਖਸ਼ੇ ਦਿਲੇ ਮਰਹੂਮ ਕੀ ਅਬ ਕਦਰ ਜਾਤੀ ਹੈ,
ਯਹ ਦਾਗੇ ਆਰਜੂ ਇਸ ਮਰਨੇ ਵਾਲੇ ਕੀ ਨਿਸ਼ਾਨੀ ਹੈ।
--------------------------
ਵਹੀ ਬੇੈਠੇ ਰਹੋ , ਬਸ ਦੂਰ ਸੇ ਬਾਤ ਕਰਤੇ ਹੈਂ
ਜਫਾ ਕੈਸੀ , ਵਫਾ ਸੇ ਭੀ ਤੁਮਾਹਰੀ ਹਮ ਤੋਬਾ ਕਰਤੇ ਹੈਂ।
--------------------------
ਆਹ ਕਰੂੰ ਤੋ ਜਗ ਜਲੇ ਔਰ ਜੰਗਲ ਭੀ ਜਲ ਜਾਏ
ਪਾਪੀ ਜੀਵੜਾ ਨਾ ਜਲੇ ਜਿਸ ਮੇਂ ਆਹ ਸਮਾਏ।
---------------------------

Original Urdu Poetry note kept by Revolutionary Bhagat Singh in Condemned cell- page2. part of it has been trnasliterated in Punjabi and Urdu

2009-05-05T12:18:00.003-04:00

This is one page of two pages full of urdu poetry kept by Revolutionary Bhagat Singh in condemned cell. leaving the first five couplets other couplets have been transliterated in Punjabi and Hindi and published here .

In his condemned cell Bhagat Singh kept a collection of Urdu Poetry .Here is first part of it in Punjabi and Hindi

2009-05-05T11:34:00.009-04:00

Revolutionary keeps himself in great spirit in the face of death too. So in Condemned cell Revolutionary Bhagat Singh kept notes of Urdu poetry. One piece of that is being reproduced here with Hindi and Gurmukhi transliteration. A study of this gives us a look into the deep life philosophy of his and and answers the question raised by reactionary forces that under the pressure of death he may have left his ideology of self confidence and must have moved to some religious moorings. But he was a couragesious youngmen and his source of optimism was these urdu couplets .

ਫਾਂਸੀ ਦੀ ਕੋਠੜੀ ਵਿਚ ਇਹ ਸ਼ੇਅਰ ਭਗਤ ਸਿੰਘ ਨੇ ਆਪਨੇ ਪਾਸ ਰਖੇ ਹੋਏ ਸਨ । ਇਹ ਤਰੀਕਾ ਸੀ ਆਪਨੇ ਮਨੋਬਲ ਨੂੰ ਮਜਬੂਤ ਬਣਾਈ ਰਖਣ ਦਾ । ਇਹ ਇਸ ਸਵਾਲ ਦਾ ਜਵਾਬ ਵੀ ਹੇੈ ਕਿ ਉਹ ਆਪਨੇ ਆਖਰੀ ਦਿਨ ਕਿਸ ਤਰ੍ਹਾ ਗੁਜਾਰ ਰਿਹਾ ਸੀ। ਇਹਨਾ ਸ਼ੇਅਰਾਂ ਨੂੰ ਪੜ੍ਹ ਕੇ ਉਨ੍ਹਾਂ ਦੇ ਜੀਵਨ ਦਰਸ਼ਨ ਤੇ ਵੀ ਇਕ ਝਾਤ ਮਿਲਦੀ ਹੈ। -- ਜਗਮੋਹਨ
--------------------------------
ਯਹ ਨਾ ਥੀ ਹਮਾਰੀ ਕਿਸਮਤ ਜੋ ਵਿਸਾਲੇ ਯਾਰ ਹੋਤਾ
ਅਗਰ ਔਰ ਜੀਤੇ ਰਹਤੇ ਯਹੀ ਇਂਤਜਾਰ ਹੋਤਾ
ਤੇਰੇ ਵਾਦੇ ਪਰ ਜਿਏਂ ਹਮ ਤੋ ਯਹ ਜਾਨ ਛੁਟ ਜਾਨਾ
ਕਿ ਖੁਸ਼ੀ ਸੇ ਮਰ ਨ ਜਾਤੇ ਅਗਰ ਏਤਬਾਰ ਹੋਤਾ
-----------------------------
ਤੇਰੀ ਨਾਜੁਕੀ ਸੇ ਜਾਨਾ ਕਿ ਬਂਧਾ ਥਾ ਅਹਦੇ ਫਰਦਾ
ਕਭੀ ਤੂ ਨ ਤੋੜ ਸਕਤਾ ਅਗਰ ਇਸਤੇਵਾਰ ਹੋਤਾ
-----------------------------
ਯਹ ਕਹਾਂ ਕੀ ਦੋਸਤੀ ਹੈ (ਕਿ) ਬਨੇ ਹੈਂ ਦੋਸਤ ਨਾਸੇਹ
ਕੋਈ ਚਾਰਸਾਜ ਹੋਤਾ ਕੋਈ ਗਮ ਗੁਸਾਰ ਹੋਤਾ
----------------------------
ਕਹੂਂ ਕਿਸ ਸੇ ਮੈਂ ਕੇ ਕਯਾ ਹੈ ਸ਼ਬੇ ਗਮ, ਬੁਰੀ ਬਲਾ ਹੈ
ਮੁਝੇ ਕਯਾ ਬੁਰਾ ਥਾ ਮਰਨਾ ਅਗਰ ਏਕ ਬਾਰ ਹੋਤਾ
( ਗਾਲਿਬ)
-----------------------------
ਇਸ਼ਰਤੇ ਕਤਲ ਗਹੇ ਅਹਲੇ ਤਮੰਨਾ ਮਤ ਪੂਸ਼
ਇਦੇ ਨਜਾਰਾ ਹੈ ਸ਼ਮਸ਼ੀਰ ਕੀ ੳਰਿਆਂ ਹੋਨਾ
ਕੀ ਤੇਰੇ ਕਤਲ ਕੇ ਬਾਦ ਉਸ ਨੇ ਜਫਾ ਹੋਨਾ
ਕਿ ਉਸ ਜੁਦ ਪਸ਼ੇਮਾਂ ਕਾ ਪਸ਼ੇਮਾਂ ਹੋਨਾ
ਹੈਫ ਉਸ ਚਾਰਗਿਰਹ ਕਪੜੇ ਕੀ ਕਿਸਮਤ ਗਾਲਿਬ
ਜਿਸ ਕੀ ਕਿਸਮਤ ਮੈਂ ਲਿਖਾ ਹੋ ਆਸ਼ਿਕ ਕਾ ਗਰੇਬਾਂ ਹੋਨਾ
( ਗਾਲਿਬ)
-------------------------
ਮੈਂ ਸ਼ਮਾਂ ਆਖਿਰ ਸ਼ਬ ਹੂੰ ਸੁਨ ਸਰ ਗੁਜਸ਼ਤ ਮੇਰੀ
ਫਿਰ ਸੁਬਹ ਹੋਨੇ ਤਕ ਤੋ ਕਿਸਾ ਹੀ ਮੁਖਤਸਰ ਹੈ
------------------------
ਅਸ਼ਾ ਹੈ ਦਿਲ ਕੇ ਸਾਥ ਰਹੇ ਪਾਸਬਾਨੇ ਅਕਲ
ਲੇਕਿਨ ਕਭੀ ਕਭੀ ਇਸੇ ਤੰਨਹਾ ਭੀ ਛੌੜ ਦੇ
----------------------------
ਨ ਪੂਛ ਇਕਬਾਲ ਕਾ ਠਿਕਾਨਾ ਅਭੀ ਵਹੀ ਕੈਫਿਯਤ ਹੈ ਉਸ ਕੀ
ਕਹੀਂ ਸਰੇਰਾਹ ਗੁਜਰ ਬੈਠਾ ਸਿਤਮਕਸ਼ੇ ਇੰਤਜਾਰ ਹੋਗਾ
-----------------------------
ਅਕਲ ਕਿਯਾ ਚੀਜ ਹੈ ਏਕ ਵਜਾ ਕੀ ਪਾਬੰਦੀ ਹੈ
ਦਿਲ ਕੋ ਮੁਦਤ ਹੂਈ ਇਸ ਕੈਦ ਸੇ ਆਜਾਦ ਕਿਯਾ
----------------------
ਨਸ਼ਾ ਪਿਲਾ ਕੇ ਗਿਰਾਨਾ ਤੋ ਸਭ ਕੋ ਆਤਾ ਹੈ
ਮਜਾ ਤੋ ਜਬ ਹੈ ਕਿ ਗਿਰਤੋਂ ਕੋ ਥਾਮ ਲੈ ਸਾਕੀ
( ਗਾਲਿਬ)
-------------------------
ਭਲਾ ਨਿਭੇਗੀ ਤੇਰੀ ਹਮ ਸੇ ਕਿਊਂ ਕਰ ਏ ਵਾਯਜ
ਕਿ ਹਮ ਤੋ ਰਸਮੇ ਮੋਹਬਤ ਕੋ ਆਮ ਕਰਤੇ ਹੈਂ
ਮੈਂ ਉਨਕੀ ਮਹਫਿਲ-ਏ- ਇਸ਼ਰਤੇ ਸੇ ਕਾਂਪ ਜਾਤਾ ਹੂੰ
ਜੋ ਘਰ ਕੋ ਫੂੰਕ ਕੇ ਦੁਨਿਆ ਮੈਂ ਨਾਮ ਕਰਤੇ ਹੈਂ
---------------------------
ਕੋਈ ਦਮ ਕਾ ਮੇਹਮਾਂ ਹੂੰ ਏ ਅਹਲੇ ਮਹਫਿਲ
ਚਰਾਗੇ ਸਹਰ ਹੂੰ ਬੂਝਾ ਚਾਹਤਾ ਹੂੰ।
ਆਬੋ ਹਵਾ ਮੈਂ ਰਹੇਗੀ ਖਿਆਲ ਕੀ ਬਿਜਲੀ
ਯਹ ਮੁਸ਼ਤੇ ਖਾਕ ਹੈ ਫਾਨੀ ਰਹੇ ਰਹੇ ਨਾ ਰਹੇ।
----------------------------
ਖੁਦਾ ਕੇ ਆਸ਼ਿਕ ਤੋ ਹੈਂ ਹਜਾਰੋਂ , ਬਨੋਂ ਮੈਂ ਫਿਰਤੇ ਹੈਂ ਮਾਰੇ ਮਾਰੇ
ਮੈਂ ਉਸ ਕਾ ਬੰਦਾ ਬਨੂੰਗਾ ਜਿਸਕੋ ਖੁਦਾ ਕੇ ਬੰਦੋਂ ਸੇ ਪਿਆਰ ਹੋਗਾ
------------------------------
ਮੈਂ ਵੁਹ ਚਿਰਾਗ ਹੂੰ ਜਿਸੇ ਫਰੋਗੇ ਹਸਤੀ ਮੈਂ
ਕਰੀਬ ਸੁਬਹ ਰੌਸ਼ਨ ਕਿਯਾ , ਬੁਝਾ ਭੀ ਦਿਯਾ
---------------------------
ਤੁਝੇ ਸ਼ਾਖੇ-ਏ-ਗੁਲ ਸੇ ਤੋੜੇਂ ਜਹੇਨਸੀਬ ਤੇਰੇ
ਤੜਪਤੇ ਰਹ ਗਏ ਗੁਲਜਾਰ ਮੈਂ ਰਾਕੀਬ ਤੇਰੇ।
--------------------------
ਦਹਰ ਕੋ ਦੇਤੇ ਹੈਂ ਮੁਏ ਦੀਦ-ਏ-ਗਿਰਿਯਾਂ ਹਮ
ਆਖਰ ਬਾਦਲ ਹੈਂ ਗੁਜਰੇ ਹੁਏ ਤੂਫਾਂ ਕੇ ਹਮ
------------------------
ਮੈਂ ਜੁਲਮਤੇ ਸ਼ਬ ਮੈਂ ਲੇ ਕੇ ਨਿਕਲੂੰਗਾ ਅਪਨੇ ਦਰ ਮਾਂਦਾ ਕਾਰਵਾਂ ਕੋ
ਸ਼ਰਰਫਸ਼ਾਂ ਹੋਗੀ ਆਹ ਮੇਰੀ ਨਫਸ ਮੇਰਾ ਸ਼ੋਲਾ ਬਾਰ ਹੋਗਾ
------------------------------
ਜੋ ਸ਼ਾਖ-ਏ-ਨਾਜੁਕ ਪੈ ਆਸ਼ਿਯਾਨਾ ਬਨੇਗਾ ਨਾ ਪਾਏਦਾਰ ਹੋਗਾ

Hindi Transliteration

यह न थी हमारी किस्मत जो विसाले यार होता
अगर और जीते रहते यही इन्तेज़ार होता
तेरे वादे पर जिऐं हम तो यह जान छूट जाना
कि खुशी से मर न जाते अगर ऐतबार होता
------------------------------
तेरी नाज़ुकी से जाना कि बंधा था अहदे फ़र्दा
कभी तू न तोड़ सकता अगर इस्तेवार होता
---------------------------
यह कहाँ की दोस्ती है (कि) बने हैं दोस्त नासेह
कोई चारासाज़ होता कोई ग़म गुसार होता
--------------------------
हूं किससे मैं के क्या है शबे ग़म बुरी बला है
मुझे क्या बुरा था मरना, अगर एक बार होता
(ग़ालिब)
----------------------------
इशरते कत्ल गहे अहले तमन्ना मत पूछ
इदे-नज्जारा है शमशीर की उरियाँ होना
की तेरे क़त्ल के बाद उसने ज़फा होना
कि उस ज़ुद पशेमाँ का पशेमां होना
--------------------------
हैफ उस चारगिरह कपड़े की क़िस्मत ग़ालिब
जिस की किस्मत में लिखा हो आशिक़ का गरेबां होना
(ग़ालिब)
---------------------------------
मैं शमां आखिर शब हूँ सुन सर गुज़श्त मेरी
फिर सुबह होने तक तो किस्सा ही मुख़्तसर है
-------------------------------
अच्छा है दिल के साथ रहे पासबाने अक़्ल
लेकिन कभी – कभी इसे तन्हा भी छोड़ दे
-----------------------------
न पूछ इक़बाल का ठिकाना अभी वही कैफ़ियत है उस की
कहीं सरेराह गुज़र बैठा सितमकशे इन्तेज़ार होगा
----------------------------
औरौं का पयाम और मेरा पयाम और है
इश्क के दर्दमन्दों का तरज़े कलाम और है
(इक़बाल)
-------------------------------
अक्ल क्या चीज़ है एक वज़ा की पाबन्दी है
दिल को मुद्दत हुई इस कैद से आज़ाद किया
-----------------------------
नशा पिला के गिराना तो सबको आता है
मज़ा तो जब है कि गिरतों को थाम ले साकी
(ग़ालिब)
------------------------------
भला निभेगी तेरी हमसे क्यों कर ऍ वायज़
कि हम तो रस्में मोहब्बत को आम करते हैं
मैं उनकी महफ़िल-ए-इशरत से कांप जाता हूँ
जो घर को फूंक के दुनिया में नाम करते हैं।
-----------------------------
कोई दम का मेहमां हूँ ऐ अहले महफ़िल
चरागे सहर हूँ बुझा चाहता हूँ।
आबो हवा में रहेगी ख़्याल की बिजली
यह मुश्ते ख़ाक है फ़ानी रहे न रहे
--------------------------
खुदा के आशिक़ तो हैं हजारों, बनों में फिरते हैं मारे-मारे
मै उसका बन्दा बनूंगा जिसको खुदा के बन्दों से प्यार होगा
------------------------------------
मैं वो चिराग हूँ जिसको फरोगेहस्ती में
करीब सुबह रौशन किया, बुझा भी दिया
---------------------------
तुझे, शाख-ए-गुल से तोडें जहेनसीब तेरे
तड़पते रह गए गुलज़ार में रक़ीब तेरे।
----------------------------
दहर को देते हैं मुए दीद-ए-गिरियाँ हम
आखिरी बादल हैं एक गुजरे हुए तूफां के हम
-------------------------------
मैं ज़ुल्मते शब में ले के निकलूंगा अपने दर मांदा कारवां को
शरर फ़शां होगी आह मेरी नफ़स मेरा शोला बार होगा
------------------------------------
जो शाख-ए- नाज़ुक पे आशियाना बनेगा ना पाएदार होगा।

Jail Notebook Part4 pages 273 to 288

2009-05-04T01:53:00.001-04:00

Jail Notebook Part3 pages Pages 168 to 193

2009-05-04T01:43:00.003-04:00

Jail Notebook Part2 pages 101 to 124

2009-05-04T01:18:00.001-04:00

Autobiography and Speeches of Sardar Ajit Singh Uncle of Shahid Bhagat Singh . He lead in 1907 Pagri Sambhal Jatta peasentary movement

2009-05-03T21:51:00.012-04:00

Sardar Ajit Singh Uncle of Revolutionary Bhagat Singh was one of the leader of 1907 Punjab peasantry movement .This was organised with a purpose to repeat an effort of Indian War of Independence of 1857. This had achieved an wide awareness in Military and public.This was done by a spirit so that it is fought with a unity of all casts and creeds . It came to be known as "Pagrhi Sambhal Jatta"; Peasantry of Bar area of Punjab played a vital role. The leaders included Zia ul Hak, Sufi Amba Parsad, Lal Chand Phalak, Ajit Singh, Thakur Das Dhuri and Lala Lajpat Rai. This was one of the people's struggle which succeed in pressing the British Colonial government to withdraw anti Peasantry rules and get released the arrested leaders Ajit Singh and Lala lajpatrai from Mandley (Barma). This is on record that Indian army under British was close to revolt which forced british government to reverse their orders.
Sardar Ajit Singh remained exiled for till March 1947. He played important role in stuggles against British Imperialism in many countries of Europe and Soth America. He breathed his last on 15th August, 1947 at Dalhousie ( now in Himachal Pardesh India)
I am really obliged to Mr.Safir Ramah of Academy of Punjab in North America , for making it possible to have a web publication of Punjabi edition on the Best Punjabi Literature archives of West and East Punjab maintained by APNA.

This book can be read in English at the link
http:
http://www.shahidbhagatsingh.org/index.asp?linkid=7

and in Punjabi (Gurmukhi) at the following link.

http://www.apnaorg.com/books/jagmohan-1/jagmohan.php?fldr=book

Jail Note Book of Bhagat Singh part-1 Pages 51 to 73 ( Note that page 66 and 68 were blank so not included)

2009-05-02T07:11:00.003-04:00

Revolutionary Bhagat Singh had great love of Urdu Poetry - Poetry expresses his thoughts and Ideas

2009-05-02T00:52:00.002-04:00

दिल दे तो इस मिज़ाज़ का परवरदिगार दे
जो ग़म की घड़ी को भी खुशी से गुजार दे

सजाकर मैयते उम्मीद नाकामी के फूलों से
किसी बेदर्द ने रख दी मेरे टूटे हुए दिल में

छेड़ ना ऐ फरिश्ते तू जिक्रे गमें जानांना
क्यूं याद दिलाते हो भूला हुआ अफ़साना

Read pages 1 to 73 which makes part 1 of Jail Note Book in text . This is also available on the web site www.shahidbhagatsingh.org

2009-04-29T21:18:00.007-04:00

Jail Note Book of Shahid Bhagat Singh

Publish at Scribd or explore others: Other Research History-Asian jail note book

Note Book of Revolutionary Bhagat Singh in original .These are the notes in his own handwritting. These are first fifty pages, more pages will follow

2009-04-29T20:28:00.004-04:00

A Page from the Jail Note Book maintained by Shahid Bhagat Singh from 12th Sep.1929 till 7th October, 1930

2009-04-27T08:59:00.003-04:00

This tells more about what Revolutionary Bhagat Singh had aimed at in establishing a society of equality and equal opportunity.

Justice Krishna Iyer’s plea For justice to Binayak Sen thus removal of a cause of much shame to Indian democracy.”

2009-04-19T16:04:00.004-04:00

The text of a letter written by Justice V.R. Krishna Iyer, former Supreme Court Judge, to Prime Minister Manmohan Singh, dated April 17, 2009:

I would like to bring to your attention a case of grave injustice which is a cause of much shame to Indian democracy: that of Dr. Binayak Sen, the well known paediatrician and defender of human rights.

This good doctor has been incarcerated in a Raipur jail for nearly two years now under the Chhattisgarh State Public Security Act, 2005. Among the charges against Dr. Sen, who is renowned worldwide for his public health work among the rural poor, are "treason and waging war against the state."

Chhattisgarh State prosecutors claim that Binayak, as part of an unproven conspiracy, passed on a set of letters from Narayan Sanyal, a senior Maoist leader who is in the Raipur jail, to Piyush Guha, a local businessman with allegedly close links to the left-wing extremists. He was supposed to have done this while visiting Sanyal in prison both in his capacity as a human rights activist and as a doctor treating him for various medical ailments.

The trial of Dr. Sen, which began in a Raipur Sessions Court late April 2008, has, however, not thrown up even a shred of evidence to justify any of these charges against him. By March 2009, of the 83 witnesses listed for deposition by the prosecution as part of the original charge-sheet, 16 were dropped by the prosecutors themselves and six declared 'hostile', while 61 others have deposed without corroborating any of the accusations against Dr. Sen. Irrespective of the merits of the case against Dr. Sen, there are very disturbing aspects to the way the trial process has been carried out so far.

As if all this were not enough, Dr. Sen has also been repeatedly denied bail by the Bilaspur High Court (in September 2007 and December 2008). And the Supreme Court of India rejected his special leave petition to have the bail application heard before it (in December 2007).

Given the paucity of evidence in the trial of Dr. Sen so far, in all fairness the Raipur court should have dismissed the case against him altogether by now. Certainly the weakness of the prosecution's position should entitle him to at least grant of bail. Dr. Sen is a person of international standing and reputation, with a record of impeccable behaviour throughout his distinguished career. In May 2008, in an unprecedented move 22 Nobel Prize winners even signed a public statement calling him a 'professional colleague' and asking for his release.

Normally bail is refused only in cases where courts believe an accused can tamper with evidence, prejudice witnesses or run away. In Dr. Sen's case none of these apply, as shown by the simple fact that at the time of his arrest he chose to come to the Chhattisgarh police voluntarily and made no attempt to abscond despite knowing about his possible detention.

Today Dr. Sen, a diabetic who is also hypertensive, is himself in urgent need of medical treatment for his deteriorating heart condition. In recent weeks his health has worsened and a doctor appointed by the court to examine him recommended that he be transferred to Vellore for an angiography and perhaps, if needed, an angioplasty or coronary artery bypass graft without further delay.

Instead of recognising their social contributions, the Indian state, by wrongly branding Dr. Sen and many other human rights defenders like him as 'terrorists', is making a complete mockery of not just democratic norms and fair governance but its entire anti-terrorist strategy and operations.

The repeated denial of bail which results in 'punishment by trial' constitutes an even graver threat to Indian society. The sheer injustice involved will only breed cynicism among ordinary citizens about the credibility and efficacy of Indian democracy itself.

From http://www.hindu.com/2009/04/19/stories/2009041960891000.htm

Appeal to readers to share this broadly and register your strong concern to Prime Mimister by accessing the feedback form at

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Fiaz Ahmed Faiz , one of the great revolutionary poet of United India paid tribute to the spirit of Martyrdom of Bhagat Singh ,Rajguru and Sukhdev

2009-04-19T09:15:00.002-04:00

This poem is the tribute paid by Faiz Sahib to the revolutionary spirit of Bhagat Singh and his compatriots

फ़ैज़ अहमद फ़ैज़

कब याद में तेरा साथ नहीं कब हाथ में तेरा हाथ नहीं
सद शुक्र के अपनी रातों में अब हिज्र की कोई रात नहीं

मुश्किल हैं अगर हालात वहाँ दिल बेच आयेँ जाँ दे आयेँ
दिल वालो कूचा-ए-जानाँ में क्या ऐसे भी हालात नहीं

जिस धज से कोई मक़्तल में गया वो शान सलामत रहती है
ये जान तो आनी जानी है इस जाँ की तो कोई बात नहीं

मैदान-ए-वफ़ा दर्बार नहिओं याँ नाम-ओ-नसब की पूछ कहाँ
आशिक़ तो किसी का नाम नहीं कुछ इश्क़ किसी की ज़ात नहीं

गर बाज़ी इश्क़ की बाज़ी है जो चाहो लगा दो डर कैसा
गर जीत गए तो क्या कहना हारे भी तो बाज़ी मात नहीं

link for more poems
http://www.kavitakosh.org/

The Question of Dalits - Revolutionary Bhagat Singh's views

2009-04-15T13:34:00.000-04:00

Revolutionary Bhagat Singh was addressing all social problems from his stand point. This article is to be read with the type of debate which was going on at that time. The reader may find that the current level of politics has the same underlying debate. But is there any body serious to empower the downtroden . There is a method suggested in this . Today we have just Celebrated Dr Ambedkar's Birth day. There is lip sympathy being paid by political leaders without dedicating to his concerns. This article is a real tribute to his concerns. He supported Dr. Ambedkar's point of view with following words
         " However ultimately the problem cannot be satisfactorily solved unless and until untouchable community themselves unite and organize. We regard their recent uniting to form their distinct identity, and also demanding representation equal to Muslims in legislatures, being equal to them in numbers a move in the right direction."

         And the suggestion Bhagat Singh makes is very interesting to

        " Waste no time and unite to stand on your own feet and challenge the existing order of society. Let it then be seen as to who dares to deny your due. Do not be at mercy of others and have no illusions about them. Be on guard so as not to fall in trap of officialdom , because far from being your ally it seeks to make you dance to its own tunes. The capitalist bureaucratic combine is, truly speaking responsible for your oppression and poverty . Hence always shun it. Be on guard about its tricks. This is then the way out."     - Editor

The Untouchable

[ This article by Bhagat Singh was published in the "KIRTI " a Punjabi Magazine published from Amritsar in June,1928. : ed]

Our is in a really bad shape; here strangest questions are asked but the topmost among them concerns the Untouchables, who count 6 crore in a population of 30 crore.

For instance :

Would contact with an untouchable mean defilement of upper class?

Would the God in the temples, not get angry by entry of untouchable there?

Would the drinking water of a well not get polluted if the untouchables drew the water from the well?

These questions are being asked in the twentieth century, is a matter which makes our heads hang in shame.

We the Indians who boast of our spiritualism ,but we avoid accepting every human being as a fellow being just like ourselves. Western people on the other hand , who carry a reputation of being money-minded, had unequivocally affirmed their faith in the principle of equality. This they did during the revolutions in America and France and above all in Russia; these days Russsia is committed to the extension of this principle to all aspects of life and to ending the discriminations in any form whatsoever, there by fulfilling the ideals of May Day declaration. But we Indians on our part who never tire of boasting about our gods and godliness are, yet seriously debating whether to permit the untouchable to wear the sacred thread or the janeu and whether the untouchable be permited to read Vedas / Shastras. We often complain about our maltreatment in other countries, and particularly when we are maltreated by the whites, do we have any moral right to voice such a protest?

In 1926 , a Sindhi Muslim gentleman, Mr. Nur Mohammad , member of Bombay Legislative Council aptly remarked:-

" If the Hindu Society refuses to allow other human beings, fellow creatures at that , to attend public schools , and if …. The president of local board representing so many lakhs of people in this house, refuses to allow his fellows and brothers, the elementary human rights of having water to drink, what right have they to ask for more rights from bureaucracy? Before we accuse the people coming from other lands, we should see how we ourselves behave towards our own people.

How can we ask for greater political rights when ourselves deny elementary rights to human beings?

How true! But since this had been said by a Muslim, Hindu lost no time in alleging that Muslim's real intention was to convert the untouchables to Islam and thus assimilate them into their own brotherhood. But then, it amounted to an open admission of the harsh truth – that if you ( The Hindus) treat them worse than your cattle, they will desert you, join the fold of other religions where they hope to enjoy more rights, where they are treated as fellow being.

Would it not then be pointless to blame the Christians and Muslims that they were undermining Hinduism?

How fair and true! Yet the Hindus tremble in anger on hearing this plain truth. In any case, it has shaken Hindus from their complacency in the matter. Orthodox Brahmins too have started re-thinking about it, joined also by some self-proclaimed reformers. At Patna a gala Hindu meet was held. Lala Lajpat Rai, known for his longstanding sympathy for the untouchables, was presiding. A lot of hot arguments were exchanged as to whether the untouchables are eligible to wear sacred thread, the Janeu ? Could they read Vedas / Shastras ? A number of social reformers lost their temper but Lala ji was able to persuade them to compromise on these two matters and thereby saved the prestige of Hindu religion; otherwise what would have been the consequence?

Just imagine how shameful it is ! Even a dog can sit in our lap , it can also move freely in our kitchen but if a fellow human being touches you, your dharma is endangered. So much so, even a reputed social reformer like Pandit Malviya ji known for his soft corner for untouchables, first agree to be publicly garlanded by a sweeper , but then afterwards regards himself to be polluted till he bathes and washes those clothes . How ironical! In the temples meant for worshipping God, who lives in us all, if a poor man enters, it gets defiled and God gets annoyed. When this is the state of affairs within the Hindu fold, does it behove us to quarrel and fight in the name of the brotherhood? Above all this kind of approach to this question amounts to ingratitude of the highest degree; those who provide the comforts by doing menial jobs for us, we shun them. We could worship even animals, but would not tolerate fellow humans to sit beside us.

This is an issue of hot debate these days, the poor creatures getting special attention in this way. In the context of our advance towards national liberation, the problem of communal representation ( seats in the legislatures allotted to Hindu, Sikh and Musl;im population) may not have been beneficial in any manner but at least Hindu/Muslim/Sikhs are all striving hard to maximize their own respective quota of seats by attracting the maximum number of untouchables to their own respective folds. Accordingly Muslim started providing them equal rights after converting them to Islam.

This naturally hurt the Hindus. Bitterness mounted riots too broke out. By and by Sikhs too woke up lest they be left behind in this race. They too started administering Amrit; tension mounted between Sikhs and Hindus over the removal of Janeu or hair shaving. All in all, all the three are trying to outdo the others , resulting in widespread distrurbances. Christians sitting on the fence are quietly consolidating their hold.

Be as it may, this turmoil is certainly helping us to move towards the weakening of the hold of untouchability.

As for the untouchables, when they discovered that all this great turmoil was on their account and Hindus, Muslim and Sikhs , all were trying to profit at their cost, they also started thinking, " why should we not organize on our own?" No one is certain whether they are doing so as a result of official prompting or at their own but once this line of thinking had taken roots, certainly this trend is being fully backed up by official quarters. " Adi Dharma Mandal" and the like are end result of this trend.

Here the basic question arises, how precisely can we solve this tangle? The answer is quite obvious; above all it needs to be settled for good, that all human are equal without distinction of birth or vocation. In other words that since someone is born in poor sweeper's family, he shall continue cleaning toilets all his life and thus get deprived of all chances of progress in life, is all nonsense. Historically speaking when our Aryan ancestors nurtured these practices of discrimination towards this strata of society , shunning all human contact with them by labeling them as menials and assigning all the degrading jobs to them, they also, naturally started worrying about a revolt against this system. "All this is result of your past sins; nothing can be done about it now. Bear it silently!" and with such kind of sleeping pills, they were able to buy peace for quite some time. All the same they were guilty of a great sin on this account, since the amounted to negation of core human values like self-esteem and self-reliance, a grossly cruel conduct by all means. Yet present is the moment of atonement.

In a broader social perspective , untouchability had a pernicious side-effects; people in general got used to hating the jobs which were otherwise vital for life. We treated the weaver who provided us cloths as untouchable. In U.P water carriers were also considered untouchable. All this caused tremendous damage to our progress by undermining the dignity of labour, especially manual labour. We have thus accepted it one for all, that in order to move forward we have to give up either considering or calling them untouchables.

Everything else shall fall in place by itself.

In this regard, a strategy adopted by Naujawan Bharat Sabha and Youth conference is , most apt to seek forgiveness from those brethrens , whom we have been calling untouchables by treating them as our fellow beings, without making them go through conversion ceremonies of Sikhism, Islam or Hinduism, by accepting food/ water from their hands. On the other hand quarreling among ourselves in the race to win them over, without restoring to them their human dignity is futile.

But the moment we went to villages with our message of human equality and brotherhood mentioned above, Government agents started inciting the Jat community saying that this would embolden these menials to refuse serving them. This was sufficient to provoke the Jats , to oppose our efforts in the right direction.

But the upper casts should also realize that their own status in life cannot change for better as long as they persist in considering these people as inferior, calling them menials, and keeping them under their heels. It is argued that they are unclean. The harsh truth is that they are poor; remove their poverty and they shall be clean. Don't we find that the poor even among the upper casts are no less unclean? Besides doing unclean jobs is not bad; for example mothers perform all the unclean duties for their children. Do they become unclean?

However ultimately the problem cannot be satisfactorily solved unless and until untouchable community themselves unite and organize. We regard their recent uniting to form their distinct identity, and also demanding representation equal to Muslims in legislatures, being equal to them in numbers a move in the right direction. Either reject communal representation all together else give these people too their due shares! In principle, Councils and Assemblies are duty bound to ensure full and free access for all these communities to schools, colleges, wells and roads; that too not only on paper but by actually accompanying them to wells , schools, and get them admitted there. But can these legislatures , where a lot of hue and cry is raised even over a bill to ban child marriage, on the ground that it shall be a threat to their religion dare to bring the untouchables to their level on their own? No, never; that is why we plead that they must persist in pressing for their own distinct representation in legislatures in proportion to their numerical strength. We mince no words in proclaiming: "Arise ! So called untouchables , the real sustainers of life , awake and reflect over your past , you were the backbone of Guru Gobind Singh's army .Shivaji was able to achieve all that with your participation which made him ever shining in history. Your sacrifices are worthy of being embedded in golden letters. The way in which you sustain us and add to your comforts ought to make us feel grateful to you. It is we who fail to appreciate you." The Land Alination Act ( banning transfer of land to non agricultural communities, defined as per caste) does not permit you to buy land even if you manage the necessary amount of cost. The way you are being oppressed had prompted Miss Mayo of USA to label you "less than Man". As a matter of fact, without your own efforts, you shall not be able to move ahead.

"Those who would be free must themselves strike the first blow". It must be kept in mind that every one belonging to the privileged class, strives to enjoy his own rights, but would try his utmost to keep oppressing those below him, and keeping the underprivileged under the heel. Thus, might is held to be right. Waste no time and unite to stand on your own feet and challenge the existing order of society. Let it then be seen as to who dares to deny your due. Do not be at mercy of others and have no illusions about them. Be on guard so as not to fall in trap of officialdom , because far from being your ally it seeks to make you dance to its own tunes. The capitalist bureaucratic combine is, truly speaking responsible for your oppression and poverty . Hence always shun it. Be on guard about its tricks. This is then the way out. You are the real working class. Workers unite – you have nothing to lose but your chains. Arise and rebel against the existing order. Gradualism and reformism shall be of no avail to you. Start a revolution from a social agitation and gird up your loins for political and economic revolution. You and you alone are pillars of the nation and its core strength. Awake, O sleeping lions! Rebel , raise the banner of revolt.

Quote From Revolutionary Bhagat Singh - On Terrorsim

2009-04-12T07:08:00.001-04:00

Under this series the actual quotes along with source will be presented so that the reader knows Revolutionary Bhagat Singh's thoughts in his own words.

The tendency to quote out of mind needs to be curbed as it distorts things very badly.

Quote from the document " To Political Workers' dated 2nd Feb,1931 , reproduced in original by Police commissioner Calcutta Police in

"Notes on the Development of United Front Movement in Bengal (PAGES 45 to 57 )

CES Fairweather 8.9.1936 "

"Let me announce with all the strength at my command, that I am not a terrorist and I never was, expect perhaps in the beginning of my revolutionary career. And I am convinced that we cannot gain anything through those methods. One can easily judge it from the history of the Hindustan Socialist Republican Association. All our activities were directed towards an aim, i.e., identifying ourselves with the great movement as its military wing."

In the same document there is more detailed discussion on Terrorism

Quote :

"

TERRORISM

Let us be clear on this thorny question of terrorism. The cult of the bomb is old as 1905 and it is a sad comment on Revolutionary India that they have not yet realized its use and misuse. Terrorism is a confession that the Revolutionary mentality has not penetrated down into the masses. It is thus a confession of our failure. In the initial stages it had its use; it shook the torpor out of body politic, enkindled the imagination of young intelligentsia, fired their spirit of self-sacrifice and demonstrated before the world and before our enemies the truth and the strength of the movement. But by itself it is not enough. Its history is a history of failure in every land – France, in Russia, in Balkan countries, in Germany, in Spain every where. It bears the germ of defeat within itself. The Imperialist knows that to rule 300 millions he must sacrifice 30 of his men annually .The pleasure of ruling may be bombed out or pistolled down, but the practical gain from exploitation will make him stick to his post. Even though arms were as readily available as we hope for, and were it pushed with a thoroughness unknown any where else, terrorism can at most force the Imperialist power to come to terms with party. Such terms a little more or less, must fall short of our objective – complete independence. Terrorism thus hope to wring out what Gandhism bids fair to attain – a compromise and an installment of reforms – a replacement of a white rule at Delhi by a brown rule. It is aloof from the life of the masses and once installed on the throne runs the risk of being petrified into a tyranny. The Irish parallel, I have to warn, does not apply in our case. In Ireland it was not sporadic terroristic activities she witnessed; it was a nation wide rising, the rank and file were bound by an intimate knowledge and sympathy with the gunmen. Arms they could have very easily, and the American – Irish poured out their money. Topography favoured such a warfare, and Ireland after all had to be satisfied with an unaccomplished movement. It has lessened the bonds but not released the Irish proletariat from the shackles of the Capitalist, native and foreign. Ireland is a lesson to India and a warning – warning how nationalistic idealism devoid of Revolutionary social basis although with all other circumstances in its favor, may (be?) lost itself in the shoals of a compromise with Imperialism. Should India, if she could imitate Ireland still?

In a sense Gandhism with its counter – revolutionary creed of quietism makes a nearer approach to the revolutionary ideas. For it counts on mass action, though not for the masses alone. They have paved the way for the proletariat revolution by trying to harness them, however crudely and selfishly to its political programme . The Revolutionary must give to the angle of non- violence his due.

The devil of terrorism needs, however, no compliments. The terrorist has done much, taught us much and has his use still , provided we do not make a confusion of our aims and means , at desperate moments we can make of terrorist outrages our best publicity works but it is none the less fire works and should be reserved for a chosen few . Let not the revolutionary be lashed round and round the vicious circle of aimless outrages and individual self-immolation. The inspiring ideal for all and sundry workers should not be that of dying for the cause but of living for the cause, and living usefully and worthily

Needless to point out, that we do not repudiate terrorist activities altogether. We want to asses its proper value from the standpoint of proletariat Revolution. The youth, who is found not to fit in with the cold and silent organization work, has another role to play - he is to be released from the dry work and allowed to fulfill his destiny. But the controlling body should always forsee the possible reaction of the deed on the party, the masses and on the enemy. It may divert the attention of the first two from militant mass action to the stirring sensational action and it may supply to last with clues for striking at the root of the whole party In either case it does not advance the cause. "