From Swaraj to Poorna Swaraj

From Swaraj to Poorna Swaraj
The indomitable courage and sacrifice of Bhagat Singh and his comrades will continue to inspire people
by Chaman Lal

EXEMPLARY ROLE MODELS: (from L to R) Bhagat Singh, Chandrasekhar Azad, Bejoy Sinha, Shiv Verma and Surendra Pandey. Illustrations: Sandeep Joshi

ON November 17, 1928, Lala Lajpat Rai, the tallest leader of the freedom movement from Punjab, died due to the blows given by D.S.P Saunders at the order given by S.P. Lahore Scott on October 30, when he was leading a massive protest march of people against the Simon Commission. Lala ji declared in his now famous speech the same evening: “Every blow on my body will prove to be the last kneel in the coffin of British rule in India.”
On November 29, 1928, in a memorial meeting held in Calcutta to mourn the death of Lala Lajpat Rai, Basanti Devi, widow of radical nationalist C.R. Dass, in anguish put a question to Indian youths: “I quake with shame and disgrace. Do the youth and manhood of the country still exist? Does it feel the shame and disgrace of it? A woman of the land demands a clear answer to it.” (Quoted in Kamlesh Mohan’s book, Militant Nationalism in India).
C.R. Dass and Basanti Devi were known for their soft corner for the revolutionaries in Bengal and the Hindustan Socialist Republican Association (HSRA) formed two months ago at Delhi’s Ferozeshah Kotla ground. Led by Bhagat Singh, the latter could not ignore the call given by Basanti Devi. Though HSRA had decided to go in for mass movements and renounce violent methods like killing of officials etc., they could not let the British colonial regime get away with killing the tallest leader with whom revolutionaries had many differences.
Consequently, on December 17, 1928, a month after Lala ji’s death, D.S.P. Saunders was lying in front of the Lahore SSP’s office in the same place, shot dead by revolutionaries. Jai Gopal gave the indication and Rajguru did not even wink in shooting him down from his motorcycle. Bhagat Singh realised in seconds that he was not the targeted man — J.A. Scott — and he promptly told this to Chandershekhar Azad overseeing the operation. But once Rajguru shot him, Bhagat Singh saw to it that he did not survive and further shot him.

Azad’s warning

The other British constables ran away, but Chanan Singh did not stop following the revolutionaries despite Chandershekhar Azad’s explicit warning to him not to do so as they were fighting for Indian freedom. Chanan Singh bore the bullet of Azad to die with the oppressive British officer.
How Bhagat Singh, Rajguru, Jai Gopal etc. escaped is a known story now. However, what is little known is the role of Bhagat Singh’s young comrades. They were Pt. Kishori Lal (born in 1909) and Prem Dutt Verma (born on September 19, 1911). Verma was not even 18 years of age when he was arrested in May 1929.
After the arrest of Bhagat Singh and B.K. Dutt on April 8, 1929 in Delhi, and of other revolutionaries like Sukhdev on April 15, the link of revolutionaries led by Bhagat Singh in the murder of Saunders came to be known to the Punjab police. Soon other arrests followed and most of them were students of various colleges. An FIR was filed against 25 people in the court of Rai Sahib Pt. Sri Kishan, Special Magistrate appointed to conduct the Lahore conspiracy case.
While the police produced 16 of the accused in the court on July 10, 1929, accused from 17th to 25th in the list were declared absconders. These include Chandershekhar Azad (never arrested and martyred on February 27, 1931 in Alfred Park, Allahabad), Bejoy Kumar Sinha (arrested later), Kailashpati Raghunath alias Rajguru (arrested later), Bhagwaticharan Vohra (never arrested and martyred on May 28, 1930 while experimenting with a bomb at Ravi bank, Lahore), Kundan Lal (arrested last), Yashpal (noted Hindi writer (arrested in 1932 and charged with different cases), Satgurudyal (not arrested). 
Under the Indian Penal Code, they were accused of, among other things, trying to establish a “Federated Republican Government”. Prem Dutt’s name figured in No. 5 of the accused list as Prem Dutt alias Master alias Amrit lal, son of Ram Dutt Khatri of Gujarat. Kishori Lal Rattan, son of Raghubar Dutt of Hoshiarpur district, was No.3 after Sukhdev and Agya Ram. The case was known as ‘Sukhdev vs Crown’.
Exhibits in four bound and typed volumes in English of the Lahore conspiracy case, were gifted to the Punjab and Haryana High Court, Chandigarh, in 2006 by Rana Bhagwan Das, the then Acting Chief Justice of Pakistan Supreme Court. Though he and his family were insulted at Wagha border by insensitive Indian officials and sent back without allowing entry, he came later. Of the 600 plus exhibits of the case, Advocate and Prof. Malwinderjit Singh Waraich had presented 63 exhibits in a large volume. Section 12 of this volume deals with Recovery from Prem Dutt, Section 29 deals with Statement of Prem Dutt and Section 51 deals with Prem Dutt Letters/other records.
Accused Jai Gopal became approver. Agya Ram, Surindernath Pandey and B.K. Dutt (already serving life imprisonment in the Delhi Bomb case) were discharged from the list on July 10, 1930. The remaining 15 accused were proceeded against. Apart from Jai Gopal named in the original FIR, Phonindernath Ghosh, Manmohan Bannerjee, Lalit Kumar Mukerji and Hansraj Vohra became approvers of the case and got pardon in reward.
An incident relating to Prem Dutt Verma during the trial proceedings is worth revisiting. It has been narrated by many authors, but the first-hand account of Bejoy Kumar Sinha, himself an accused and victim, is touching and revealing. To paraphrase him from the book, Bejoy Kumar Sinha: A Revolutionary’s Quest for Sacrifice by his widow Srirajyam Sinha, published by Bhartiya Vidya Bhavan in 1993, the book presents many unpublished memoirs of B.K. Sinha through his papers, on October 21, 1929, in the court of Pt. Sri Kishan, approver Jai Gopal while tendering his evidence from witness box, was twisting his moustache and trying to provoke the accused in the other box.
According to Sinha, “Prem Dutt, the youngest of all, got excited and upset and in the heat of a moment threw a sleeper at the approver. Immediately, the rest of the accused hastened to express regret at his conduct and dissociated themselves from the act.” (Page 44). Despite their regret, in the following days all revolutionaries were treated in a most brutal fashion. On October 22, they were all handcuffed and after lunch, when they resisted, in B.K.Sinha’s words, “the police was hell bent on teaching the accused the lesson of their life”. A special Pathan force was requisitioned and they were beaten mercilessly.
Bhagat Singh was singled out for this. Eight ferocious Pathans pounced upon him and with their regulation boots kicked him viciously and beat him with lathis ruthlessly. Mr Roberts, an European officer, pointed out at Sardar Bhagat Singh and said “this is the man, give him more beating”. They were dragged on the ground and carried like logs of wood and thrown on the benches. All this happened in the presence of the visitors of court compound.
The magistrate too was watching all this apparently thinking that he had no jurisdiction as he was not presiding over the court. Sheo Verma and Ajoy Kumar Ghosh became unconscious. Bhagat Singh then raised his voice and told the court, “I want to congratulate you on this. Sheo Verma is lying unconscious and if he dies you will be responsible for this.” (page 45). According to B.K. Sinha, that was not the end of the day, as Bhagat Singh was attacked in the jail ward the same evening again and thrashed. A.G. Noorani, in his book, The Trial of Bhagat Singh, reports on the same event with Prem Dutt speaking to the court the same day: “Yesterday fingers were thrown into our rectum and kicks were given on our testicles. Is it civilisation? You call it civilisation?
The same situation was repeated on May 12, 1930, when after disbanding of Pt Sri Kishan Special Magistrate court, a Special Tribunal of three judges was proclaimed through an ordinance by Lord Irwin on May 1, 1930. On May 12, during the court appearance, “Bhagat Singh started singing”, according to B.K. Sinha, “in his melodious voice” — Watan ki aabroo ka pas dekhen kaun kehta hai/suna hai aaj maktal mein hamara imtihan hoga (Let us see who cares for the dignity of the nation/ It is heard today we will be tried in a massacre house).
And it literally happened. Justice Coldstream, President of the Special Tribunal, ordered them to be silenced and the police in large numbers in the running court pounced upon them despite Bhagat Singh protesting that there was no occasion for that. Scuffle, beating, singing, slogan shouting all continued and Prem Dutt, Kundan Lal and Ajoy Ghosh became unconscious. Justice Agha Haider could not bear and covered his face with a newspaper and dissociated himself from the brutal order. In his book, A.G. Noorani wrote that Bhagat Singh, while addressing the Tribunal, said: “You are cowards and mercenaries.”
In May 1929, at Prem Dutt Verma’s house at Mohalla Qila Shumali, Gujrat city of Punjab was searched and on May 7, 1929, 24 books and magazines including copies of Urdu and Panjabi Kirti, books on Mahatma Gandhi, Guru Gobind Singh, Sachindernath Sanyal’s Bandi Jivan, Tolstoy’s Essays and Letters, Tales from Shakespeare, Poems and Plays of Goldsmith, etc were recovered.
Another search mentions the recovery of nearly 30 more books such as the Sedition Committee Report, popularly known as the Rowlett Report of 1918, The Seven that were Hanged, Resurrection by Tolstoy, a portrait of Kartar Singh Sarabha and a portrait of Kakori martyr Thakur Roshan Singh. Recoveries were made till May 12, 1929 and Prem Dutt was mentioned as the grandson of Mrs Vidyawati, widow of Thakur Dass, caste Vig Khatri...
In section Prem Dutt letters/Other records, his letter of May 16, 1929, is reproduced twice, which seems to be written in coded language. In this letter to a friend referred as S.S. Prem Dutt enquires about the fruit garden, contracts of wine, charas and bhang and also about fireworks (ammunition), also about license for potash, sulphur, etc. It seems to be relating to the bomb making code.
Prem Dutt’s statement exhibited as “confession” was recorded by Magistrate Mushtaq Ahmad on May 17, 1929. A 15-page printed statement, it refers to his passing the entrance examination. In 1927, at the age of 16, he joined the DAV College in Lahore. Prem Dutt refers to reading of revolutionary literature along with Kishori Lal and Pran Nath, like the Sedition Committee Report, Dan Brien’s My Fight for Irish Freedom, Anand Math (Bankim Chatterji), proscribed books like Chingarian and America Ne Swadhinta Kaise Prapat Ki (How America won its freedom).

Saunders’ murder

He refers to Kishori Lal having a library of such books. He further refers to Bertrand Russell’s book, Roads to Freedom. Prem Dutt refers to his meeting with Bhagat Singh, who was known as Ranjit in the group (his other fictitious name was Balwant). This was after the murder of Saunders. An interesting part of this meeting was that according to Prem Dutt, Bhagat Singh and Kishori Lal went to see Tolstoy’s novel-based film of the same title, Resurrection in Lahore’s Excelsior theatre. Prem Dutt mentions about his handing over Bhagat Singh’s shoes to the police.
Prem Dutt Verma or Vig was sentenced to five years imprisonment in the case. After his release, he probably resumed his studies and went up to become Professor of History in Panjab University, Chandigarh. But the strange part of his story is that despite being in academics, not much of his writings on the subject or memoirs are known. After retirement he went to the US where he hopefully lives. No information could be gathered from the Department of History, Panjab University.
Hope some of his family members or friends will bring Prem Dutt’s life to focus. Many co-students/co-workers of Bhagat Singh like Durga Das Khanna, A.C. Bali etc. joined The Tribune or other media organisations and some of them have their memoirs of those days published. The saga of Bhagat Singh continues to fascinate and is impregnated with many more stories.n
The writer is Editor, Bhagat Singh’s Documents, (in Hindi published by the Publications Division, Government of India) and of Jail Notebook and Other Writings of Bhagat Singh (in English). A Professor of Centre of Indian Languages, JNU, New Delhi, he is currently Visiting Professor, University of West Indies, Trinidad & Tobago

ਟ੍ਰਿਨੀਡਾਡ ਯੂਨੀਵਰਸਿਟੀ ’ਚ ਸ਼ਹੀਦ ਭਗਤ ਸਿੰਘ ਨੂੰ ਸਮਰਪਿਤ ਸਮਾਗਮ

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ਸ਼ਹੀਦ-ਏ-ਆਜ਼ਮ ਭਗਤ ਸਿੰਘ ਦੇ 80ਵੇਂ ਸ਼ਹੀਦੀ ਦਿਹਾੜੇ ਨੂੰ ਸਮਰਪਿਤ ਯੂਨੀਵਰਸਿਟੀ ਆਫ ਵੈਸਟ ਇੰਡੀਜ਼, ਟ੍ਰਿਨੀਡਾਡ ਕੈਂਪਸ ’ਚ ਸਮਾਗਮ ਕਰਵਾਇਆ ਗਿਆ। ਇਸ ਮੌਕੇ ਵਿਸ਼ੇਸ਼ ਭਾਸ਼ਣ ਦੌਰਾਨ ਜਵਾਹਰ ਲਾਲ ਨਹਿਰੂ ਯੂਨੀਵਰਸਿਟੀ, ਦਿੱਲੀ ਦੇ ਪ੍ਰੋਫੈਸਰ ਚਮਨ ਲਾਲ ਨੇ ਸ਼ਹੀਦ ਭਗਤ ਸਿੰਘ ਨੂੰ ਪੂਰਬ ਦਾ ਚੀ ਗੁਵੇਰਾ ਕਿਹਾ।
ਯੂਨੀਵਰਸਿਟੀ ਆਫ ਵੈਸਟ ਇੰਡੀਜ਼ ਦੇ ਇਤਿਹਾਸ ’ਚ ਪਹਿਲੀ ਵਾਰ ਸ਼ਹੀਦ ਭਗਤ ਸਿੰਘ ਦੀ ਯਾਦ ’ਚ ਸਮਾਗਮ ਕਰਵਾਇਆ ਗਿਆ ਹੈ। ਇਸ ਮੌਕੇ ਟ੍ਰਿਨੀਡਾਡ ’ਚ ਭਾਰਤੀ ਭਾਈਚਾਰੇ ਦੇ ਉੱਘੇ ਇਤਿਹਾਸਕਾਰ ਪ੍ਰੋ. ਬ੍ਰਿੰਸਲੇ ਸਮਾਰੂ ਨੇ ਭਾਰਤ ਦੇ ਆਜ਼ਾਦੀ ਸੰਗਰਾਮ ’ਚ ਭਗਤ ਸਿੰਘ ਤੇ ਗਾਂਧੀ ਦੇ ਵੱਖ-ਵੱਖ ਨਜ਼ਰੀਏ ਬਾਰੇ ਵਿਸਥਾਰ ਨਾਲ ਦੱਸਿਆ। ਹਿੰਦੂ ਕਾਲਜ, ਦਿੱਲੀ ’ਚ ਪ੍ਰਸਿੱਧ ਇਤਿਹਾਸਕਾਰ ਪ੍ਰੋ. ਬਿਪਨ ਚੰਦਰ ਦੇ ਵਿਦਿਆਰਥੀ ਰਹੇ ਪ੍ਰੋ. ਸਮਾਰੂ ਨੇ ਕਿਹਾ ਕਿ ਭਾਰਤ ਦੇ ਆਜ਼ਾਦੀ ਸੰਗਰਾਮ ਦੀ ਦੋ ਵਿਚਾਰਧਾਰਾਵਾਂ ਨੇ ਅਗਵਾਈ ਕੀਤੀ।
ਇਸ ਮੌਕੇ ਪ੍ਰੋ. ਚਮਨ ਲਾਲ ਨੇ ਤਸਵੀਰਾਂ ਤੇ ਲਿਖਤੀ ਸਮੱਗਰੀ ਨਾਲ ਸ਼ਹੀਦ ਭਗਤ ਸਿੰਘ ਦੀ ਸ਼ਖ਼ਸੀਅਤ ’ਤੇ ਚਾਨਣਾ ਪਾਉਂਦਿਆਂ ਉਨ੍ਹਾਂ ਦੀ ਤੁਲਨਾ ਚੀ ਗੁਵੇਰਾ ਨਾਲ ਕੀਤੀ। ਉਨ੍ਹਾਂ ਦੱਸਿਆ ਕਿ ਇਹ ਦੋਵੇਂ ਸ਼ਖ਼ਸੀਅਤਾਂ ਦੇ ਕਈ ਪੱਖਾਂ ਦਾ ਆਪਸ ’ਚ ਗੂੜ੍ਹਾ ਮੇਲ ਹੈ। ਪ੍ਰੋ. ਚਮਨ ਲਾਲ ਨੇ ਇਸ ਗੱਲ ’ਤੇ ਹੈਰਾਨੀ ਪ੍ਰਗਟਾਈ ਕਿ ਟ੍ਰਿਨੀਦਾਦ ਤੇ ਟੋਬਾਗੋ ’ਚ ਭਾਰਤੀਆਂ ਦੀ ਕਾਫੀ ਆਬਾਦੀ ਹੈ, ਪਰ ਇਨ੍ਹਾਂ ’ਚੋਂ ਬਹੁਤ ਘੱਟ ਲੋਕਾਂ ਨੂੰ ´ਾਂਤੀਕਾਰੀ ਲਹਿਰ ਤੇ ਸ਼ਹੀਦ ਭਗਤ ਸਿੰਘ ਦੀ ਭੂਮਿਕਾ ਬਾਰੇ ਪਤਾ ਹੈ।
ਉਨ੍ਹਾਂ ਦੱਸਿਆ ਕਿ ਭਗਤ ਸਿੰਘ ਦੇ ਚਾਚਾ ਅਜੀਤ ਸਿੰਘ ਨੇ 1909 ਤੋਂ 1947 ਤੱਕ 38 ਵਰ੍ਹੇ ਦੱਖਣੀ ਅਮਰੀਕੀ ਦੇਸ਼ਾਂ ’ਚ ਜਲਾਵਤਨੀ ਕੱਟੀ ਤੇ ਉਹ ਖ਼ਾਸਕਰ ਅਰਜਨਟੀਨਾ ਤੇ ਬ੍ਰਾਜ਼ੀਲ ’ਚ ਰਹੇ, ਪਰ ਇਸ ਖੇਤਰ ਦੇ ਲੋਕ ਵੀ ਇਸ ਤੱਥ ਤੋਂ ਵਾਕਫ਼ ਨਹੀਂ ਹਨ। ਇਸ ਮੌਕੇ ਟ੍ਰਿਨੀਦਾਦ ’ਚ ਵੈਂਜ਼ੂਏਲਾ ਦੀ ਰਾਜਦੂਤ ਮਾਰੀਆ ਬੁਗੇਨੀਆ ਮਾਰਕੈਨੋ ਕੇਸੈਡੋ ਵਿਸ਼ੇਸ਼ ਤੌਰ ’ਤੇ ਪੁੱਜੇ। ਇਸ ਮੌਕੇ ਰਾਜਕੁਮਾਰ ਸੰਤੋਸ਼ੀ ਵੱਲੋਂ ਬਣਾਈ ਫ਼ਿਲਮ ‘ਦਿ ਲੈਜੰਡ ਆਫ਼ ਭਗਤ ਸਿੰਘ’ ਵਿਖਾਈ ਗਈ।     -ਪੀ.ਟੀ.ਆਈ.

Che Guevara and Bhagat Singh

Che Guevara and Bhagat Singh

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ਭਗਤ ਸਿੰਘ ਦੀ #ਸਿਆਸੀ ਕੈਦੀ# ਦੀ ਪਰਿਭਾਸ਼ਾ

ਭਗਤ ਸਿੰਘ ਦੀ #ਸਿਆਸੀ ਕੈਦੀ# ਦੀ ਪਰਿਭਾਸ਼ਾ
                          ਡਾ॰  ਚਮਨ ਲਾਲ
           ਭਗਤ ਸਿੰਘ ਦੇ ਕੁਝ ਹੋਰ ਅਹਮ ਖ਼ਤ ਸਾਹਮਣੇ ਆਏ ਹਨ,ਜਿਨਾਂ ਤੋਂ ਇੱਕ ਖ਼ਤ ਵਿੱਚ ਉਨਾਂ ਸਿਆਸੀ ਕੈਦੀ ਦੀ ਸਪਸ਼ਟ ਪਰਿਭਾਸ਼ਾ ਦਿੱਤੀ ਹੈ। 12 ਜੂਨ 1929 ਨੂੰ ਉਨਾਂ ਨੂੰ ਤੇ ਬਟੁਕੇਸ਼ਵਰ ਦੱਤ ਨੂੰ  ਦਿੱਲੀ ਅਸੈਂਬਲੀ ਬੰਬ ਕੇਸ ਵਿੱਚ ਉਮਰ ਕੈਦ ਦੀ ਸਜ਼ਾ ਦੇਣ ਤੋਂ ਬਾਦ ਮੀਆਂਵਾਲੀ ਤੇ ਲਾਹੌਰ ਜੇਲ਼ ਭੇਜਿਆ ਗਿਆ। ਦਿੱਲੀ ਵਿੱਚ ਦੋਵਾਂ ਨੂੰ ਵਿਸ਼ੇਸ਼ ਕੈਦੀ ਦਾ ਦਰਜਾ ਹਾਸਿਲ ਸੀ,ਪਰ ਪੰਜਾਬ ਵਿੱਚ  ਉਨਾਂ ਨੂੰ ਸਧਾਰਨ ਕੈਦੀ ਸਮਝਿਆ ਗਿਆ, ਜਿਸਦੇ ਖਿਲਾਫ ਦੋਵਾਂ ਨੇ 15 ਜੂਨ ਤੋਂ ਭੁੱਖ ਹੜਤਾਲ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤੀ।ਇਸ ਸੰਬੰਧ ਵਿੱਚ ਭਗਤ ਸਿੰਘ ਨੇ ਆਈ॰ ਜੀ॰ਪੰਜਾਬ ਜੇਲ ਨੂੰ 17 ਜੂਨ ਨੂੰ ਖ਼ਤ ਲਿਖਿਆ,ਜਿਸਦੇ ਪ੍ਰਤੀਕਰਮ ਵਜੋਂ ਸੁਪਰਡੈਂਟ ਮੀਆਂਵਾਲੀ ਜੇਲ ਨੇ ਭਗਤ ਸਿੰਘ ਤੋਂ 18 ਜੂਨ ਨੂੰ ਕੁਝ ਸਪਸ਼ਟੀਕਰਨ ਮੰਗੇ, ਜਿਨਾਂ ਵਿੱਚ ਇੱਕ ਉਨਾਂ ਵਲੋਂ ਖੁਦ ਨੂੰ #ਸਿਆਸੀ ਕੈਦੀ# ਸਮਝੇ ਜਾਣ ਬਾਰੇ ਸੀ। ਭਗਤ ਸਿੰਘ ਨੇ 19 ਜੂਨ ਨੂੰ ਇਸ ਖ਼ਤ ਦੇ ਜਵਾਬ ਵਿੱਚ  ਜੋ ਖ਼ਤ ਸੁਪਰਡੈਂਟ ਜੇਲ ਨੂੰ ਲਿਖਿਆ, ਉਹ ਉਨਾਂ ਦੀ #ਸਿਆਸੀ ਕੈਦੀ# ਦੀ ਪਰਿਭਾਸ਼ਾ ਨੂੰ ਸਪਸ਼ਟ ਕਰਨ ਵਾਲਾ ਹੈ। ਮੂਲ ਖ਼ਤ ਅੰਗਰੇਜ਼ੀ ਵਿੱਚ ਮਲਵਿੰਦਰਜੀਤ ਸਿੰਘ ਵੜੈਚ ਹੁਰਾਂ ਆਪਣੀ ਕਿਤਾਬ-#ਭਗਤ ਸਿੰਘ ਦੀ ਫਾਂਸੀ# ਵਿੱਚ ਛਾਪ ਦਿਤਾ ਹੈ, ਇਥੇ ਉਸਦਾ ਪੰਜਾਬੀ ਤਰਜਮਾ ਪੇਸ਼ ਹੈ।ਭਗਤ ਸਿੰਘ ਦੇ ਸਿਆਸੀ ਵਿਚਾਰਾਂ ਨੂੰ ਸਮਝਣ ਲਈ ਏਹ ਖ਼ਤ ਬੜਾ ਜ਼ਰੂਰੀ ਹੈ।–ਚਮਨ ਲਾਲ
ਸੇਵਾ ਵਿਖੇ
ਸੁਪਰਡੈਂਟ
ਜ਼ਿਲਾ ਜੇਲ ਮੀਆਂਵਾਲੀ
ਪਿਆਰੇ ਸ਼੍ਰੀਮਾਨ ਜੀ,
ਮੇਰੀ ਅਰਜ਼ੀ ਬਾਰੇ ਤੁਹਾਡੇ ਸਵਾਲਾਂ ਦੇ ਜਵਾਬ ਵਿੱਚ ਮੈਂ  ਕਹਣਾ  ਚਾਹੁੰਦਾ ਹਾਂ:
1॰ ਮੈਂ ਇੱਕ ਸਿਆਸੀ ਕੈਦੀ ਹਾਂ।ਮੈਨੂੰ ਨਹੀਂ ਪਤਾ ਕਿ ਵਿਸ਼ੇਸ਼ ਦਰਜੇ ਦੇ ਕੈਦੀਆਂ ਨੂੰ ਕੀ ਸਹੂਲਤਾਂ ਹਾਸਲ ਹਨ।ਇੱਕ ਹੱਕ ਦੇ ਤੌਰ ਤੇ ਮੈਂ ਕਹਣਾ ਚਾਹੁੰਦਾ ਹਾਂ ਕਿ ਸਾਨੂੰ #ਸਿਆਸੀ ਕੈਦੀ# ਤਸਲੀਮ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ। ਪਰ #ਰਾਜ ਕੈਦੀ# ਆਪਣੇ ਆਪ ਵਿੱਚ ਬੜਾ ਅਜੀਬ ਹੈ।*ਇਸ ਲਈ ਮੈਂ ਕਹੰਦਾ ਹਾਂ ਕਿ ਮੇਰੇ ਨਾਲ ਵਿਸ਼ੇਸ਼ ਸਲੂਕ ਕੀਤਾ ਜਾਵੇ ,ਮਤਲਬ ਮੈਨੂੰ ਉਹੋ ਵਿਸ਼ੇਸ਼ ਖ਼ੁਰਾਕ ਦਿੱਤੀ ਜਾਵੇ, ਜੋ ਮੈਨੂੰ ਦਿੱਲੀ ਜੇਲ ਵਿੱਚ ਦਿੱਤੀ ਜਾਂਦੀ ਸੀ-ਮੁਲਜ਼ਮ ਤੇ ਸਜ਼ਾ ਮਿਲਣ ਬਾਅਦ ਦੋ ਦਿਨ- ਦੋਵਾਂ ਰੂਪਾਂ ਵਿੱਚ। ਇਸਦੇ ਨਾਲ ਹੀ ਮੈਨੂੰ ਸਾਹਿਤ ਪੜ੍ਹਨ ਦੀ ਆਜ਼ਾਦੀ ਹੋਣੀ ਚਾਹੀਦੀ ਹੈ ,ਕਿਉਂਕਿ ਸਾਨੂੰ ਸਾਡੇ ਵਿਚਾਰਾਂ ਲਈ ਸਜ਼ਾ ਦਿੱਤੀ ਗਈ ਹੈ ਅਤੇ ਅਕਸਰ ਸਾਨੂੰ #ਭਟਕੇ# ਜਾ ਅਜਿਹਾ ਕੁਝ ਹੀ ਕਿਹਾ ਗਿਆ ਹੈ। ਇਸਲਈ ਸਾਨੂੰ ਪੜ੍ਹਨ ਅਤੇ #ਨਰਮ ਖਿਆਲ ਅਤੇ ਵਿਚਾਰ# ਬਣਾਉਣ ਦਾ ਮੌਕਾ ਮਿਲਣਾ ਚਾਹੀਦਾ ਹੈ, ਜੋ ਵੀ ਹੋਵੇ, ਇਤਿਹਾਸ, ਅਰਥਸ਼ਾਸ਼ਤਰ ਵਰਗੇ ਵਿਸ਼ਿਆਂ ਦੀਆਂ ਕਿਤਾਬਾਂ ਸਾਨੂੰ ਬਿਨਾ ਰੁਕਾਵਟ ਮਿਲਣੀਆਂ ਚਾਹੀਦੀਆਂ ਹਨ,ਜਿਵੇ ਵਿਸ਼ੇਸ਼ ਦਰਜੇ ਦੇ ਕੈਦੀਆਂ ਨੂੰ ਮਿਲਦੀਆਂ ਹਨ।
2. ਦਿੱਲੀ ਜੇਲ ਵਿੱਚ ਮੁਕਦਮੇ ਅਧੀਨ ਅਤੇ ਸਜਾਯਾਫਤਾ ਦੋਵਾਂ ਰੂਪਾਂ ਵਿੱਚ ਵਿਸ਼ੇਸ਼ ਖ਼ੁਰਾਕ ਅਤੇ ਸਾਹਿਤ ਮਿਲਦਾ ਸੀ।
3॰ #ਜ਼ਬਰਦਸਤੀ ਮਸ਼ੱਕਤ# ਤੋਂ ਮਤਲਬ ਏਹ ਕਿ ਅਸੀਂ ਸਿਆਸੀ ਕੈਦੀਆਂ ਤੇ ਸਜ਼ਾ ਦੇ ਹਿੱਸੇ ਦੇ ਤੌਰ ਤੇ ਮਸ਼ੱਕਤ ਕਰਨ ਦੀ ਜ਼ਬਰਦਸਤੀ ਨਹੀਂ ਹੋਣੀ ਚਾਹੀਦੀ। ਅਸੀਂ ਆਪਣੀ ਇਛਾ ਨਾਲ ਮਸ਼ੱਕਤ ਕਰ ਸਕਦੇ ਹਾਂ।
4.ਮੈਨੂੰ ਜੱਜ ਤੋਂ ਵਿਸ਼ੇਸ਼ ਸਹੂਲਤਾਂ ਬਾਰੇ ਪੁਛਣ ਦੀ ਲੋੜ ਮਹਿਸੂਸ ਨਹੀਂ ਹੋਈ, ਕਿਉਂਕਿ ਏਹ ਸਾਨੂੰ ਪਹਲਾਂ ਤੋਂ ਮਿਲ ਰਹੀਆਂ ਸਨ।
5. ਹੁਣ ਤੁਹਾਡੇ ਪੰਜਵੇ ਸਵਾਲ ਬਾਰੇ। ਮੈਂ ਸਾਫ ਲਫਜ਼ਾਂ ਵਿਸ਼ ਉਨਾ ਹੱਕਾਂ ਦੀ ਬੇਨਤੀ ਕਰਦਾ ਹਾਂ, ਜਿਨਾਂ ਦਾ ਸਾਨੂੰ ਸਿਆਸੀ ਹੋਣ ਕਰ ਕੇ ਹੱਕ ਹੈ। ਅਜੇਹਾ ਕੋਈ ਵੀ ਕਾਨੂਨ ਜੋ ਸਾਡੇ ਹੱਕਾਂ ਦਾ ਉਲੰਘਣ ਕਰਦਾ ਹੋਵੇ, ਦੀ ਇੱਜ਼ਤ ਦੀ ਉਮੀਦ ਸਾਥੋਂ ਨਹੀਂ ਕੀਤੀ ਜਾਂ ਸਕਦੀ। ਮੈਂ ਬਿਨਾ ਵਜਾਹ ਕੋਈ ਝਗੜਾ ਨਹੀਂ ਕਰਨਾ ਚਾਹੁੰਦਾ। ਮੇਰੇ ਖਿਆਲ ਵਿੱਚ ਮੈਂ ਬੇਹਦ ਬਾਦਲੀਲ ਮੰਗਾਂ ਰਖੀਆਂ ਹਨ ਅਤੇ ਮੇਰਾ ਵਿਵਹਾਰ, ਜੋ ਹੁਣ ਤੱਕ  ਮੇਰੇ ਖਿਆਲ ਵਿੱਚ ਬੇਹੱਦ ਵਾਜਿਬ ਰਿਹਾ ਹੈ, ਇਸ ਵੱਲ ਇਸ਼ਾਰਾ ਕਰਦਾ ਹੈ ਕਿ ਮੈਂ ਕਿਸੇ ਕਾਨੂਨ ਦਾ ਉਲੰਘਣ ਨਹੀਂ ਕੀਤਾ । ਮੈਂ ਬੜੇ ਅਫਸੋਸ ਨਾਲ ਕਹ ਰਿਹਾ ਹਨ ਕਿ ਮੈਂ ਹੋਰ ਕੁੱਝ ਨਹੀਂ ਕਰ ਸਕਦਾ ਅਤੇ ਇਸਲਈ ਜੋ ਵੀ ਤਕਲੀਫਾਂ ਹੋਣਗੀਆਂ , ਮੈਂ ਝਲਣ ਲਈ ਤਿਆਰ ਹਾਂ।
  ਮੈਂ ਤੁਹਾਨੂੰ ਗੁਜ਼ਾਰਿਸ਼ ਕਰਦਾ ਹਾਂ ਕਿ ਮੈਂ ਜੋ ਕਿਹਾ ਹੈ,ਉਸਤੇ  ਬਿਨਾਂ ਕਿਸੇ ਤਾਸਬ ਦੇ ਗੌਰ ਫ਼ਰਮਾਓ ਅਤੇ ਜ਼ਰੂਰੀ ਕਾਰਵਾਈ ਕਰੋ।
ਲਾਹੌਰ,ਜ਼ਰੀਏ ਸੁਪਰਡੈਂਟ                                                ਦਸਖ਼ਤ- ਭਗਤ ਸਿੰਘ
19-6-1929                                                 ਕੈਦੀ ਨੰ॰ 1119

•  ਜੇਲ ਸੁਪ੍ਰਡੈਂਟ ਨੇ ਪੁਛਿਆ ਸੀ ਕਿ ਕਿਉਂਕਿ ਜੇਲ ਨਿਯਮਾਂ ਵਿੱਚ #ਸਿਆਸੀ ਕੈਦੀ# ਲਫਜ਼ ਹੀ ਨਹੀਂ ਹੈ,ਉਨਾਂ ਨੂੰ #ਵਿਸ਼ੇਸ਼ ਦਰਜਾ ਹਾਸਲ # ਜਾਂ#ਰਾਜ ਕੈਦੀ# ਦਰਜੇ ਵਿੱਚ  ਰਖਣ ਤੇ ਵਿਚਾਰ ਹੋ ਸਕਦਾ ਹੈ , ਏਹ ਜਵਾਬ ਉਸ ਹਵਾਲੇ ਨਾਲ ਹੈ ।
• ਪੰਜਾਬੀ ਅਨੁਵਾਦ ਅਤੇ ਟਿੱਪਣੀ—ਚਮਨ ਲਾਲ , ਪ੍ਰੋਫੈਸਰ, JNU,ਦਿੱਲੀ

ਭਗਤ ਸਿੰਘ ਦੀ ਲਹਿਰ ਨਾਲ ਪਟਿਆਲਾ ਦਾ ਸੰਬੰਧ

    This article was probably published in 'Punjabi Tribune' Chandigarh on Sunday 20th March 2011, but I could not get it on internet edition, so posting here now in original for the benefit of those who don't read Punjabi Tribune,but can read Punjabi in Gurmukhi script.Someone knowing to convert it into Shahmukhi may do it so.              

                         ਭਗਤ ਸਿੰਘ ਦੀ ਲਹਿਰ ਨਾਲ ਪਟਿਆਲਾ ਦਾ ਸੰਬੰਧ  
                                                                  ਡਾ॰ ਚਮਨ ਲਾਲ

     ਗਦਰ ਪਾਰਟੀ ਦਾ ਅਸਰ ਪੰਜਾਬ ਦੇ ਮਾਲਵੇ ਖਿਤੇ ਤੇ ਕਾਫੀ ਸੀ, ਬਹੁਤ ਸਾਰੇ ਸ਼ਹੀਦ ਗਦਰ ਪਾਰਟੀ ਨਾਲ ਜੁੜ ਕੇ ਮਾਲਵੇ ਇਲਾਕੇ ਤੋਂ ਹੋਏ। ਪਰ ਇਹੋ ਗਲ ਭਗਤ ਸਿੰਘ ਦੀ ਲਹਿਰ ਬਾਰੇ ਕਹਨੀ ਔਖੀ ਹੈ, ਜਿਸ ਦਾ ਅਧਾਰ ਜਿਆਦਾ ਲਾਹੌਰ-ਲਾਇਲਪੁਰ ਇਲਾਕੇ ਤੇ ਹਿੰਦੀ ਭਾਸ਼ੀ ਇਲਾਕੇ ਵਿੱਚ ਸੀ,ਪਰ ਭਗਤ ਸਿੰਘ ਦੀ ਮਕਬੂਲੀਅਤ ਮਾਲਵੇ  ਵਿੱਚ ਵਧੇਰੇ ਹੈ । ਹੁਣ ਲਾਹੌਰ ਸਾਜ਼ਿਸ਼ ਕੇਸ ਦੇ ਦਸਤਾਵੇਜ਼ ਰਾਣਾ ਭਗਵਾਨ ਦਾਸ, ਸਾਬਕਾ ਚੀਫ ਜਸਟਿਸ ਪਾਕਿਸਤਾਨ ਸੁਪ੍ਰੀਮ ਕੋਰਟ ਵਲੋਂ ਹਿੰਦੁਸਤਾਨ ਨੂੰ ਸੌਂਪਣ ਬਾਅਦ ਤੇ ਇਨਾਂ ਦਾ ਕੁਝ ਹਿੱਸਾ ਮਾਲਵਿੰਦਰਜੀਤ ਸਿੰਘ ਵੜੈਚ ਹੁਰਾਂ ਵਲੋਂ ਸੰਪਾਦਤ  ਕਰਕੇ ਛਾਪਣ ਮਗਰੋਂ ਆਖਿਰ ਪਟਿਆਲਾ ਵਿਖੇ ਉਸ ਵੇਲੇ ਭਗਤ ਸਿੰਘ ਦੇ ਸ਼ਰਧਾਲੂ ਹੋਣ ਤੇ ਉਸ ਦੇ ਬੁਲਾਵੇ ਤੋਂ ਕੁਝ ਵੀ ਕਰਨ ਵਾਲੇ ਸੱਜਣ ਦਾ ਪਰਸੰਗ ਲਭ ਪਿਆ ਹੈ। ਏਹ ਸੱਜਣ ਸੀ –ਤਾਰਾ ਸਿੰਘ ਨਿਰਮਲ , ਜਿਸ ਦੇ ਖ਼ਤ ਲਾਹੌਰ ਸਾਜ਼ਿਸ਼ ਕੇਸ ਦੇ 600 ਤੋਂ ਵੱਧ ਪੇਸ਼ ਦਸਤਾਵੇਜ਼ਾਂ ਵਿੱਚ ਸ਼ਾਮਲ ਹਨ। ਏਹ ਖ਼ਤ #ਭਗਤ ਸਿੰਘ ਨੂੰ ਫਾਂਸੀ# ਸੀਰੀਅਲ ਦੀਆਂ ਕਿਤਾਬਾਂ ਦੀ ਤੀਸਰੀ ਜਿਲਦ ਵਿੱਚ ਭਾਗ- 53-ਸਫਾ 326-30 - ਤੇ ਛਪੇ ਹਨ। ਇਸ ਹਿੱਸੇ ਦਾ ਸਿਰਲੇਖ ਹੈ-#ਬਾਬੂ ਸਿੰਘ ਦੇ ਖ਼ਤ ਅਤੇ  ਹੋਰ ਰਿਕਾਰਡ#-30 ਜਨਵਰੀ 1929 ਨੂੰ ਹੋਈ ਇਸ ਤਲਾਸ਼ੀ ਬਾਰੇ ਪੁਲਸ ਵਲੋਂ ਦਰਜ ਹੈ—#ਵਸੂਲੀ ਸੂਚੀ# –
      ਬਾਬੂ ਸਿੰਘ ਪੁਤਰ ਨਥਾ ਸਿੰਘ, ਜਾਤ ਆਹਲੂਵਾਲੀਆ ਪਟਿਆਲਾ ਰਾਜ ਦੇ ਥਾਣਾ ਪਿੱਪਲ ਦੇ ਵਾਸੀ ਦੇ  ਘਰ ਦੀ ਤਲਾਸ਼ੀ  ਹੇਠ ਲਿਖੇ ਆਦਮੀਆਂ ਦੀ ਹਾਜ਼ਰੀ (ਨਾਂ ਦਰਜ ਨਹੀਂ ਹਨ)ਵਿੱਚ ਲਈ ਗਈ ਅਤੇ ਹੇਠ ਲਿਖੀਆਂ ਵਸਤਾਂ ਉਥੋਂ ਬਰਾਮਦ ਹੋਣ ਤੇ ਪੁਲਸ ਨੇ ਆਪਣੇ ਕਬਜ਼ੇ ਵਿੱਚ ਲਈਆਂ:-
ਤਾਰੀਖ਼, 30 ਜਨਵਰੀ 1929.
1.1928 ਦੀ ਬੰਦ ਪਾਲ ਸਿੰਘ ਦੀ ਗੁਰਮੁਖੀ ਵਿੱਚ ਇੱਕ ਡਾਇਰੀ
2.ਨਥਾ ਸਿੰਘ ਵਲੋਂ ਭੇਜੇ ਉਰਦੂ ਵਿਚ ਦੋ ਪੋਸਟ ਕਾਰਡ
3.ਪੂਰਨ ਚੰਦ ਵਲੋਂ ਭੇਜਿਆ ਉਰਦੂ ਵਿੱਚ ਇੱਕ ਕਾਰਡ
4.ਤਾਰਾ ਸਿੰਘ ਵਲੋਂ ਗੁਰਮੁਖੀ ਵਿੱਚ ਭੇਜੇ ਤਿੰਨ  ਪੋਸਟ ਕਾਰਡ
5.ਤਾਰਾ ਸਿੰਘ ਵਲੋਂ ਗੁਰਮੁਖੀ ਵਿੱਚ ਭੇਜਿਆ ਇੱਕ ਲਿਫਾਫਾ
     ਤਾਰਾ ਸਿੰਘ ਵਲੋਂ ਭੇਜੇ ਏਹ ਖ਼ਤ ਬੜੇ ਦਿਲਚਸਪ ਤੇ ਜਾਣਕਾਰੀ ਭਰਪੂਰ ਹਨ। ਪਰ ਵੜੈਚ ਸਾਹਿਬ ਅਨੁਸਾਰ ਪਾਕਿਸਤਾਨ ਤੋਂ ਜੋ ਰਿਕਾਰਡ ਆਇਆ,ਉਹ ਅੰਗਰੇਜ਼ੀ ਵਿੱਚ ਟਾਇਪ ਕੀਤਾ ਆਇਆ ਤੇ ਉਸ ਵਿੱਚ ਮੂਲ ਭਾਸ਼ਾ ਵਿੱਚ ਕੁਝ ਵੀ ਨਹੀਂ ਆਇਆ।ਅਦਾਲਤ ਵਿੱਚ ਬਰਤਾਨਵੀ ਅਫਸਰਾਂ ਵਲੋਂ ਜੋ ਅੰਗਰੇਜ਼ੀ ਤਰਜਮਾ ਪੇਸ਼ ਕੀਤਾ ਗਿਆ,ਉਹੋ ਰਿਕਾਰਡ ਆਇਆ ਹੈ। ਸੋ ਇਥੇ ਉਲਟਾ ਤਰਜਮਾ ਹੈ, ਮੂਲ ਪੰਜਾਬੀ ਦੇ ਅੰਗਰੇਜ਼ੀ ਤਰਜਮੇ ਤੋਂ ਮੁੜ ਪੰਜਾਬੀ ਵਿੱਚ ਕੀਤਾ ਤਰਜਮਾ, ਪਰ ਇਤਿਹਾਸਿਕ ਪਖੋਂ ਏਹ ਜ਼ਰੂਰੀ ਹੈ ਕਿ ਉਨਾ ਦਿਨਾਂ ਦੇ ਪਟਿਆਲੇ ਦੇ ਯੋਗਦਾਨ ਨੂੰ ਇਸ ਅਣਚਾਹੇ  ਤਰਜਮੇ ਰਾਹੀਂ ਹੀ ਪਛਾਣਿਆ ਜਾਵੇ ।
     ਤਾਰਾ ਸਿੰਘ ਨੇ ਬਾਬੂ ਸਿੰਘ ਨੂੰ ਲਾਹੌਰ ਦੇ ਪਤੇ ਤੇ ਖ਼ਤ ਲਿਖਿਆ, ਜੋ ਉਥੇ ਆਜ਼ਾਦੀ ਲਹਿਰ ਦੇ ਕਾਂਗਰਸ ਦੇ ਕਾਰਕੁਨ ਸਨ। ਖ਼ਤ ਇਸ ਤਰਾਂ ਹੈ—
  ਮੇਰੇ ਪਿਆਰੇ ਸਰਦਾਰ ਬਾਬੂ ਸਿੰਘ,
       ਸਤਕਾਰ ,ਮੈਂ ਇਥੇ ਠੀਕ ਹਾਂ ਅਤੇ ਉਮੀਦ ਹੈ ਤੁਸੀਂ ਵੀ ਉਥੇ ਠੀਕ ਹੋ। ਹੁਣ ਮੇਰਾ ਬੁਖਾਰ ਉਤਰ ਗਿਆ ਹ। ਤੁਸੀਂ ਇਸ ਬਾਰੇ ਫਿਕਰ ਨਾ ਕਰੋ। ਮੈਂ ਬੜੇ ਪਿਆਰ ਨਾਲ ਤੁਹਾਡਾ ਖ਼ਤ ਪੜ੍ਹਿਆ ਹੈ। ਮੈਂ ਤੁਹਾਨੂੰ ਉਥੇ ਮੈਨੇਜਰ ਹੋਣ ਨੂੰ ਦਿਖਾਓਨ ਲਈ ਵਧਾਈ ਦਿੰਦਾ ਹਾਂ।    ਮੈਂ ਤੁਹਾਨੂੰ ਆਪਣਾ ਮਦਦਗਾਰ ਸਮਝਦਾ ਹਾਂ ਕਿਉਂਕਿ ਤੁਸੀਂ ਮੇਰੀ ਹਰ ਮੌਕੇ ਮਦਦ ਕਰਦੇ ਹੋ। ਮੈਨੂੰ ਤੁਹਾਨੂੰ ਏਹ ਲਿਖਣਾ ਤਾਂ ਨਹੀਂ ਚਾਹੀਦਾ ਸੀ, ਪਰ ਲਿਖ ਰਿਹਾ ਹਾਂ ਕਿ ਮੇਰੇ ਕੋਲ ਨਾ ਪੰਜ ਪੈਸੇ ਹਨ ਨਾ ਜੁੱਤੀ। ਮੈਂ ਤਾਂ ਵਾਹੇਗੁਰੁ ਤੇ ਨਿਰਭਰ ਹਾਂ। ਮੈਂ ਸੰਸਕ੍ਰਿਤ ਪੜ੍ਹਨੀ ਸ਼ੁਰੂ ਕਰ ਦਿਤੀ ਹੈ। ਮੇਹਰਬਾਨੀ ਕਰਕੇ ਦੱਸੋ ਕਿ ਤੁਸੀਂ ਕੀ ਚਾਹੁੰਦੇ ਹੋ। ਏਥੇ ਮੈਨੂੰ ਕੋਈ ਅਖ਼ਬਾਰ ਨਹੀਂ ਮਿਲਦਾ, ਜਿਸਨੂੰ ਪੜ੍ਹ ਕੇ ਮੈਨੂੰ ਮੁਲਕ ਦੇ ਹਾਲਾਤ ਦਾ ਪਤਾ ਚਲ ਜਾਵੇ। ਇਥੇ ਰਹ ਰਹੇ ਵਿਦਿਆਰਥੀਆਂ ਦੇ ਮਨ ਤੇ ਅਸਰ ਅੰਦਾਜ਼ ਹੋਣਾ ਜ਼ਰੂਰੀ ਹੈ। ਇਥੇ ਕਾਫੀ ਲੋਕ ਰਹਿੰਦੇ ਹਾਂ। ਮੈਂ ਪਹਲਾਂ ਵੀ ਤੁਹਾਨੂੰ ਦਰਖਾਸਤ ਕੀਤੀ ਸੀ ਕਿ ਮੈਨੂੰ ਇਥੇ ਹਿੰਦੀ ਅਤੇ ਉਰਦੂ ਵਿੱਚ ਕਿਰਤੀ ਅਖ਼ਬਾਰ ਦੀਆਂ ਕਾਪੀਆਂ ਭੇਜੋ, ਕਿਉਂਕਿ ਇਥੇ ਪਰਚਾਰ ਬੜਾ ਘੱਟ ਹੈ।ਜੋ ਕੋਸ਼ਿਸ਼ਾਂ ਤੁਸੀਂ ਪੰਜਾਬ ਵਿੱਚ ਕਰ ਰਹੇ ਹੋ, ਇਥੇ ਕਰਨੀਆਂ ਚਾਹੀਦੀਆਂ ਹਾਂ। ਸਾਨੂੰ ਆਪਣਾ ਸਾਰਾ ਜ਼ੋਰ ਇਸ ਜਗਾਹ ਤੇ ਲਾਉਣਾ ਚਾਹੀਦਾ ਹੈ। ਤੁਸੀਂ ਜੋ ਠੀਕ ਸਮਝੋ ਕਰੋ।
ਤੁਹਾਡਾ ਹਿਤੂ,
ਤਾਰਾ ਸਿੰਘ , ਸੰਸਕ੍ਰਿਤ ਪਾਠਸ਼ਾਲਾ
ਪੋਸਟ ਕਾਰਡ ਤੇ ਲਿਖਿਆ ਪਤਾ-  ਸਰਦਾਰ ਬਾਬੂ ਸਿੰਘ, ਮੈਨੇਜਰ ਕੌਮੀ ਬੀ॰ਏ॰   , ਗੁਰਦੁਆਰਾ ਬਾਵਲੀ ਸਾਹਿਬ ਡੱਬੀ ਬਾਜ਼ਾਰ, ਲਾਹੌਰ
     27-12-1928 ਨੂੰ ਪਟਿਆਲੇ ਤੋਂ ਲਿਖਿਆ ਇੱਕ ਛੋਟਾ ਖ਼ਤ ਹੈ-
ਮੇਰੇ ਪਿਆਰੇ ਬਾਬੂ ਸਿੰਘ,
 ਸਤਕਾਰ । ਮੈਂ ਇਥੇ  ਬਿਲਕੁਲ ਠੀਕ ਹਾਂ ਅਤੇ ਤੁਹਾਨੂੰ ਵੀ ਉਥੇ ਇਵੇਂ ਹੀ ਲੋਚਦਾ ਹਾਂ। ਮੈਂ ਇਥੇ ਪਟਿਆਲੇ ਕਿਸੇ ਖ਼ਾਸ ਕੰਮ ਲਈ ਆਇਆ ਹਾਂ ਇਸ ਕਰਕੇ ਮੈਨੂੰ ਹੇਠ ਲਿਖੇ ਪਤੇ ਤੇ ਖ਼ਤ ਭੇਜਣਾ। ਸਰਦਾਰ ਸਾਹਿਬ(ਭਗਤ ਸਿੰਘ) ਨੂੰ ਮੇਰਾ ਸਤਕਾਰ।
ਤੁਹਾਡਾ ਹਿਤੂ,
ਤਾਰਾ ਸਿੰਘ – ਪਤਾ-ਤਾਰਾ  ਸਿੰਘ, ਧਰਮ ਧਜਾਂ , ਨਿਰਲ ਖਾਰਾ , ਤੋਪਖ਼ਾਨਾ ਗੇਟ , ਪਟਿਆਲਾ
ਪੋਸਟ ਕਾਰਡ ਤੇ ਪਤਾ—ਸਰਦਾਰ ਬਾਬੂ ਸਿੰਘ, ਸੂਬਾ ਕਾਂਗਰਸ ਕਮੇਟੀ  ਦਫਤਰ, ਬਰੇਡਲੇ ਹਾਲ, ਲਾਹੌਰ

ਤੀਸਰਾ ਬਿਨਾਂ ਤਾਰੀਖ਼ ਦਾ ਕੁਝ ਲੰਬਾ ਖ਼ਤ ਜਿਆਦਾ ਮਹਤਵਪੂਰਨ ਹੈ
ਮੇਰੇ ਪਿਆਰੇ ਬਾਬੂ ਸਿੰਘ,
ਸਤਕਾਰ। ਮੈਂ ਇਥੇ ਬਿਲਕੁਲ ਠੀਕ ਹਾਂ ਤੇ ਉਥੇ ਤੁਹਾਡੇ ਵੀ ਇੰਜ ਹੋਣ ਦੀ ਉਮੀਦ ਕਰਦਾ ਹਾਂ।ਮੈਂ ਬੁਖਾਰ ਕਰਕੇ ਕਾਫੀ ਕਮਜ਼ੋਰ  ਹੋ ਗਿਆ ਹਾਂ, ਮੈਨੂੰ ਤਿੰਨ ਵਾਰੀ ਟੀਕੇ ਲੱਗੇ। ਇਸਲਈ ਮੇਰੇ ਕੋਲ ਜੋ ਵੀ ਪੈਸੇ ਸਨ ਸਾਰੇ ਖ਼ਰਚ ਹੋ ਗਏ। ਜਦੋਂ ਹੀ ਮੈਨੂੰ ਪੈਸੇ ਮਿਲਣਗੇ, ਮੈਂ ਤੁਹਾਨੂੰ ਭੇਜ ਦਿਆਂਗਾ ।ਮੇਹਰਬਾਨੀ ਕਰਕੇ ਭਗਤ ਸਿੰਘ ਨੂੰ ਮਿਲਣਾ ਤੇ ਮੇਰੇ ਨਾਂ ਕਿਰਤੀ ਅਖ਼ਬਾਰ ਜਾਰੀ ਕਰਵਾ ਦੇਣਾ। ਏਹ ਨਾ ਸੋਚਣਾ ਕਿ ਮੈਂ ਪੈਸੇ ਨਹੀਂ ਭੇਜਾਂਗਾ । ਮੈਂ ਤੁਹਾਡਾ ਬੜਾ ਸ਼ੁਕਰਗੁਜ਼ਾਰ ਹੋਵਾਂਗਾ । ਮੇਰੇ ਪਿਆਰੇ ਦੋਸਤ, ਮੈਂ ਸੁਣਿਆ ਹੈ ਕਿ ਲਾਲਾ ਲਾਜਪਤ ਰਾਏ ਗੁਜ਼ਰ ਗਏ ਹਨ। ਮੈਂ ਉਨਾ ਦੇ ਚਲਾਣੇ ਤੇ ਦਿਲੀ ਦੁਖ ਦਾ ਇਜ਼ਹਾਰ ਕਰਦਾ ਹਾਂ। ਇਸ ਨਾਲ ਹਿੰਦੁਸਤਾਨ ਦਾ ਬੜਾ ਭਾਰੀ ਨੁਕਸਾਨ ਹੋਇਆ ਹੈ। ਅਜੇਹੇ ਆਦਮੀ ਮਿਲਣੇ ਬੜੇ ਮੁਸ਼ਕਲ ਹਨ। ਹਿੰਦੁਸਤਾਨ ਪਹਿਲਾਂ ਹੀ ਹਨੇਰੇ ਵਿੱਚ ਹੈ। ਹੁਣ ਅਜੇਹੇ ਲੀਡਰ ਦੀ ਮੌਤ ਨਾਲ ਕੀ ਹਨੇਰਾ ਘਟ ਸਕਦਾ ਹੈ? ਹਿੰਦੁਸਤਾਨ ਬੜਾ ਬਦਕਿਸਮਤ ਹੈ। ਅਜੇਹੇ ਲੀਡਰ ਦੀ ਮੌਤ ਤੋਂ ਬਾਦ ਕੌਣ ਮੁਲਕ ਦੀ ਅਗਵਾਈ ਕਰੇਗਾ ਤੁਸੀਂ ਮੈਨੂੰ ਲਿਖਿਆ ਸੀ ਕਿ ਮੈਂ ਆਪਣਾ ਪਤਾ ਪ੍ਰਿੰਸੀਪਲ ਨੂੰ ਭੇਜ ਦੇਵਾਂ। ਏਹ ਕਰਨ ਦਾ ਕੀ ਫਾਇਦਾ?ਮੇਹਰਬਾਨੀ ਕਰਕੇ ਆਪਣਾ ਪੂਰਾ ਪਤਾ ਤੇ ਮਾਹਵਾਰੀ ਵਜ਼ੀਫੇ ਦੀ ਰਕਮ ਲਿਖਣਾ।ਮੈਂ ਹੇਠਾਂ ਤੁਹਾਡਾ ਨਾਂ ਲਿਖ ਕੇ ਕਾਲਜ ਨੂੰ ਭੇਜ ਦਿਆਂਗਾ । ਏਹ ਕੰਮ ਜ਼ਰੂਰ ਕਰ ਦੇਣਾ।  ਸਰਦਾਰਜੀ(ਭਗਤ ਸਿੰਘ) ਨੂੰ ਮੇਰਾ ਸਤਕਾਰ ਕਹਿਣਾ ।  ਮੇਹਰਬਾਨੀ ਕਰਕੇ ਉਹ ਮੈਥੋਂ ਜੋ ਵੀ ਕੰਮ ਚਾਹੁਣ,ਜ਼ਰੂਰ ਦਸਣਾ। ਮੈਂ ਉਸੇ ਵੇਲੇ ਤੁਹਾਡੇ ਕੋਲ ਆ ਜਾਵਾਂਗਾ। ਮੈਂ ਅਖ਼ਬਾਰ ਬਾਰੇ ਜੋ ਤੁਹਾਨੂੰ ਕਿਹਾ ਹੈ, ਉਹ ਨਾ ਭੁਲਣਾ। ਏਹ ਜ਼ਰੂਰ ਦੇਖਣਾ ਕਿ ਮੈਥੋਂ ਰਿਆਯਤੀ ਚੰਦਾ ਲੈ ਲੈਣ। ਮੈਂ ਤੁਹਾਨੂੰ ਜਿਨੇ ਪੈਸੇ ਉਹ(ਭਗਤ ਸਿੰਘ) ਕਹਿਣ, ਭੇਜ ਦਿਆਂਗਾ। ਮੇਹਰਬਾਨੀ ਕਰਕੇ ਕੁਝ ਖ਼ਾਸ ਗਲ ਹੋਵੇ ਤਾਂ ਮੈਨੂੰ ਲਿਖਦੇ ਰਹਿਣਾ। ਮੇਰਾ ਖਿਆਲ ਹੈ ਕਿ ਤੁਹਾਨੂੰ ਇਥੇ ਪਰਚਾਰ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ। ਜੇ ਮੇਰੇ ਕੋਲੋਂ ਕੋਈ ਗਲਤੀ ਹੋ ਗਈ ਹੋਵੇ ਤਾਂ ਮਾਫ ਕਰਨਾ।
ਤੁਹਾਡਾ ਹਿਤੁ,
ਤਾਰਾ  ਸਿੰਘ

            ਤਾਰਾ ਸਿੰਘ ਦੇ ਇਨਾਂ ਖ਼ਤਾਂ ਤੋਂ ਜੋ ਖ਼ਾਸ ਗਲਾਂ ਸਾਮਣੇ ਆਓਂਦੀਆਂ ਹਨ, ਉਹ ਕਿ, ਭਗਤ ਸਿੰਘ ਦੀ ਸ਼ਖਸ਼ੀਅਤ ਦਾ ਦੂਰ ਦੂਰ ਤੱਕ ਨੌਜਵਾਨਾਂ ਤੇ ਕਿਵੇਂ ਅਸਰ ਹੁੰਦਾ ਸੀ। ਕਿਰਤੀ ਮੈਗਜ਼ੀਨ ਦਾ ਅਸਰ ਵੀ ਪਤਾ ਲਗਦਾ ਹੈ ਤੇ ਭਗਤ ਸਿੰਘ ਦੇ ਉਸ ਨਾਲ ਡੂੰਘੇ ਤੌਰ ਤੇ ਜੁੜੇ ਹੋਣ ਦਾ ਵੀ, ਜਿਸ ਵਿੱਚ ਉਨਾ ਕਈ ਲੇਖ ਉਰਦੂ ਤੇ ਪੰਜਾਬੀ ਵਿੱਚ ਲਿਖੇ।
     ਚੰਗਾ ਹੋਵੇ ਸੰਸਕ੍ਰਿਤ ਪਾਠਸ਼ਾਲਾ ਪਟਿਆਲਾ  ਤੇ ਤਾਰਾ ਸਿੰਘ ਨਿਰਮਲ ਦੇ  ਆਜ਼ਾਦੀ ਸੰਗਰਾਮ  ਦੌਰਾਨ ਰੋਲ ਬਾਰੇ ਹੋਰ ਤਥ ਸਾਮਣੇ ਲਿਆਂਦੇ ਜਾਣ। ਬਾਬੂ ਸਿੰਘ ਦੇ ਕਾਂਗਰਸ ਨਾਲ ਜੁੜੇ ਹੋਣ ਤੇ ਕਾਂਗਰਸ ਅੰਦਰ ਵੀ ਭਗਤ ਸਿੰਘ ਦੇ ਅਸਰ ਦਾ ਪਤਾ ਇਨਾਂ ਖ਼ਤਾਂ ਤੋਂ ਲਗਦਾ ਹੈ। ਭਗਤ ਸਿੰਘ ਦੇ ਪਿਤਾ ਕਿਸ਼ਨ ਸਿੰਘ ਖੁਦ ਕਾਂਗਰਸ ਦੇ ਸਿਰਕਢ ਕਾਰਕੁਨ ਸਨ ਤੇ ਭਗਤ ਸਿੰਘ ਦੇ ਜੇਲ ਤੋਂ ਬਹੁਤੇ ਖ਼ਤ ਬ੍ਰੈਡਲੇ ਹਾਲ ਲਾਹੌਰ ਦੇ ਪਤੇ ਤੇ ਹੀ ਭੇਜੇ ਗਏ ਹਨ, ਜੋ ਉਨੀ ਦਿਨੀਂ  ਪੰਜਾਬ ਕਾਂਗਰਸ ਦਾ ਮੁੱਖ ਦਫਤਰ ਸੀ।
ਡਾ॰ ਚਮਨ ਲਾਲ
Visiting Professor, The University of the West Indies, Trinidad & Tobago
Email-prof.chaman@gmail.com  Mob. 1868-3692687

Shaheed Bhagat Singh Chowk Lahore

Jose Marti-Great revolutionary and National Hero of Cuba

    According to Juan Marinello, Jose Marti happened to be one of the most high ranking, authentic, great and profound historical figures of Latin America.Along with Simon Bolivar( Venezula), San Martin(Argentina),Miguel Hidalgo(Mexico), Moroles, Sucre and Toussain, he is considered as father of independence struggles of their people and untiring warrior against colonial domination. Marti is held in such high esteem by the people of Cuba that he is considered the embodiment of an exemplary son of the country. References to some of these heroes can be found in Gabriel Garcia Marquez's novel, based on Bolivar's life-'The General in his Labryinth'
   Marti was son of a modest official of Spanish Govt. in Cuba, his home was typical of a poor child's dwelling in colonial factory. In one of his poem-'Yoke and Star', he depicts his house as 'When I was born without light....' Inspired by his teacher and poet Mendive, Marti became non-conformist even before he attained adolescence. He published his play 'Abdala', full of patriotic zeal and yearning for liberty.He was condemned to forced labour by Spanish colonialists at the age of 16 years and at breaking down of his health, was exiled to Spain in 1871, at the age of 18 years. In Spain, Marti joined Madrid University for studies and produced polemical speech-'The Spanish Republic in the face of the Cuban Revolution', which was published in 1873 at the age of just 20 years.His second literary work 'Adultera' was published while he studied law at the University
      From Spain , Marti moves to Mexico, where he becomes a dedicated lecturer and journalist,he wrote for stage and became a drama critic. He left Mexico, when oppressive regime of Diaz took over, but the last letter before he took fatal Spanish bullet, was addressed to 'The friend of Mexico'-Manuel Marcado.
                         In 1877, Marti visited Cuba and Guatemala. In Guatemala, Marti wrote his autobiographical novel-'Amistad Funesta'(Unfortunate Friendship), though not considered his best literary writing by critics, but this novel depicts intimate personality of Marti and gives vivid account of Guatemala's life, he also warns Central American people about dangers being faced by them. In 1878, Marti returned to Cuba,when the 'Peace of Zanjon' was signed, but he clearly opined that Cuba can only be liberated through armed struggle. He is again subjected to oppression and is exiled again. He leaves Cuba, passes through Paris on way to Spain and then moves to New York in 1880. Same year he visited Venezuela and stayed there for six months, before leaving for New York, he wrote--'Venezuela, give me the opportunity to serve you.. I am your child..'
   During the last fourteen years of his life, Marti lived in New York, he made the clear resolution to dedicate himself wholeheartedly to the task of freeing Cuba. Gradually he won over the devotion of fellow countrymen and became the unquestionable leader of the emancipatory struggle of the country. Marti founded Cuban Revolutionary party in 1891 after gaining the confidence of Cuban people, which became fundamental instrument for his armed struggle .
        In days ahead, Marti took a nerve wrecking pilgrimage , a continuous restless journey through United States and Latin American countries.He mopped up valuable consent and contributions from people of Costa Rica and Dominican republic for the cause of 'unavoidable war'. He visited Mexico for last time in 1894.Marti landed in Cuba on 11th April 1895 and joined the insurgent troops as one of the many other soldiers.He became an example of self sacrifice and discipline. While mounted on horse or during camp nights, he wrote hurried notes, which are work of great depth and beauty showing the virtues of a great writer.On 19th May, 1895, a Spanish bullet ended his life at a place called Dos Rios, in Oriente de Cuba.
                                      Marti's Works
            In his New York office, Marti left extensive and varied work so wide that it took its editor to compile these in 27 big volumes, an unimaginable task for anyone is short life span of just 42 years, only a genius could do it.Marti's austere revolutionary duty never stood in the way of his work as writer.His qualities as journalist during New York stay show the qualities of highly sensitive and supreme artistic manifestations. He sent his articles to 'The Nation' of Buenos Aires(Argentina), 'La America' and 'El Economist Americano' of New York, 'Universal Magazine' and 'Partido Liberal' of Mexico,'Revista Venezuela' of Carcas and 'Republic' of Honduras and so many other journals of the Caribbean and Latin America.
   Apart from political and journalistic writings, Marti devoted lot of time to literary and art criticism. His literary writings filled many volumes and his analysis of world literary figures like-Darwin, Carlyle, Wilde, Flaubert, Spencer and Pushkin are considered masterpieces.Marti has great attachment with France and appreciated its enlightened writers like Victor Hugo, Luis Blance, Balzac, Emile Zola, Rousseau, Baudlaire,, Gautier and many more.
  Litrary writins of Marti include poetry, plays, essays, fiction and literary criticism.His first poetic play 'Abdala' was published, when he was just 16 years old.His second play 'Adultera' was written in exile.In Guatemala, Marti wrote an Indian drama called 'Patriaa Y libertad'.Marti's anthologies include 'The Little Ismael', Simple Verses' and 'Free Verses'. There are many references to India in Marti's literary writings.There are references to Gautam Buddha as 'outstanding liberator of humanity'. He wrote about India's cultural influence on the wise men of Egypt, he refers to Tajmahal as 'pure as milk'. He refers to Ramayna, and describes The Jatakas as loveable philosophy..
         In India, Peoples Publishing House , New Delhi published 'Remembering Marti', a commemorative volume in 1995, at the occasion of Marti's hundredth martyrdom anniversary. In this small volume Olga Chamario Trias and Victor Ramirez, Cuban diplomats in Delhi paid glowing tributes to the memory fo Jose Marti by describing him as ' The "Author" still at the Front'.First declaration of Havana in 1960, after the revolution led by Fidel Castro and Che Guevara begins with reference to Marti and 1976, when the first constitution of socialist Cuba was passed in National Assembly reads 'We declare our will that the law of laws of the Republic be guided by the strong desire of Jose Marti.At long last achieved:'I want the fundamental of our republic to be the tribute of Cubans to the full dignity of Man'.Fidel Castro is referred to be having the qualities of Marti in his personality.

                   'Our America' is considered to be the most significant writing of Marti.Marti refers to 'weapons of mind' in this essay as conquuers of all others and describes 'Barricades of ideas worse than barricades of stone'!Marti emphasises on self criticism in this seminal essay--'Nations should live in continual self criticism, because criticism is healthy, but always with one heart and one mind. Go down to the unfortunates and take them in your arms!' Marti attacks racist and reactionary rightwing fundamentalists by his scathing words--'The soul emantes, equal and eternal, from bodies distinct in shape and color. Whosoever foments and propagates antagonism and hate between races, sins against Humanity'.Yes this is the America of Martis, Bolivars, Martins, which counters the America of Bushes and Reagans...The present generation of latin America is living up to the ideals of its progressive heroes in Cuba, Venezuela, Bolivia, equador, Brazil and spreading to all other lands of Marti's 'Our America'. 21st century belongs to this America and not to washington ruled America!Amen!

The Hindu article on my new book on Bhagat Singh in Urdu

M. TAHIR


M. Tahir speaks to seasoned author Chaman Lal who has just penned another book on Bhagat Singh

‘The sword of revolution is sharpened at the whetstone of thoughts.' You mention ‘Bhagat Singh' and see the spark in his eyes. He is Chaman Lal, author and educationist who teaches Hindi but breathes Punjabi and Urdu. For long Lal has been relentlessly trying to paint the ‘true picture' of the revolutionary through his writings. His latest book, “Bhagat Singh Key Rajneetik Dastavez”, published by National Book Trust and translated into Urdu by Hasan Musanna, titled, “Bhagat Singh Ke Siyasi Dastavez” has just hit the stands. Timely too considering Bhagat Singh's anniversary has just been observed across the country. This 233-page paperback is priced at Rs.85.
Lal, former Chairperson, Centre for Indian Languages, JNU, is a man on a mission. Delivering lectures, writing articles and books on Bhagat Singh has made Lal an authority on him. It all started four decades ago in his native place, Rampura Phul, Bhatinda. Then Hind Pocket Books brought out a series on the freedom fighters which was serialised in “Desh Bhakt Yadan” in Punjabi. This got Lal interested in Bhagat Singh. He has not looked back since.
This book is important as the documents throw enough light on Bhagat Singh's beliefs. They prove beyond doubt his deep thoughts and clear political vision, based on Marxism. In fact, Bhagat Singh, keenly aligned with Lenin's views, was studying Lenin till just before the hanging.
Why another book?
If you ask Lal, ‘why another one' as he has already penned half a dozen books on the revolutionary in different languages, he says, “See, people don't think of Bhagat Singh beyond a freedom fighter who threw a bomb in Delhi Assembly and was hanged by the British. I want to change this mindset and bring out the real Bhagat Singh, the intellectual who could have been a hero of the masses, at par with Gandhi if not better, due to his deep political views and a clear roadmap to freedom!”
According to him the British Empire was seeing in him an ideological hero and a leader like Lenin and the history has neglected this revolutionary and reformer. He aims to right this wrong with the new venture in a country that is at times guilty of selective memory.
The documents collected in this book show Bhagat Singh in a new perspective who by his own admission was an atheist who refused to say ‘Wahe Guru' before hanging. His dislike for Naram Dal, old stalwarts of freedom struggle, the Non-cooperation Movement and a policy of wait and watch is more than evident. He was the man of action rather, truly following the French revolutionary, Vaillant, who had said, “It takes a loud voice to make the deaf hear.”
He was also influenced by communist reformers and was impressed by the popular unrest during the 19th Century around Europe, America and Russia, specially the Tsar period. According to Lal, Bhagat Singh was the first freedom fighter who brought ‘Inquilab Zindabad' slogan into political arena while throwing the bomb in Delhi Assembly.
Why this translation in Urdu? Lal shuffles in his seat looking into the collection on his desktop to inform that Zahida Hina of Pakistan has called Bhagat Singh a ‘Pakistani Shaheed' and this Urdu book would support a Pakistani democratic movement or more aptly a Left democratic movement.
He is also striving to set up an archive on the lines of Gandhi and Nehru.
Beyond literature, even cinema has focussed on Bhagat Singh. Just a few years ago we had a spate of films on the revolutionary. Lal is clear about the portrayal of Bhagat Singh in films.
According to him the character of Bhagat Singh was more objective in Rajkumar Santoshi directed flick, The Legend of Bhagat Singh. He didn't like Ramanand Sagar's Bhagat Singh but found Guddu Dhanoa's Shaheed touching for its songs. He, however, has serious reservations about the much talked about Rang De Basanti. For the moment though, he would have us all reading Bhagat Singh. The language can be of our choice, the subject remains the same.

Urdu book-'Bhagat Singh ke Siyasi Dastavez' can be ordered at Ahmad Ali Sheikh, Sheikh Mubark Ali Publisher,62,Muzang Road Safanwala Chowk Lahore-Phone-6361306,mob.-03334266930 Or Imran Haque,Deputy Director(Sales),National Book Trust,Nehru Bhavan Vasant Kunj,New Delhi-110070.Email-nbtindia@nbtindia.org.in,phone-011...-26707700-02

Title of the book

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  Sheeba Cheema, Rauha Khalid, Saima Hayat and 21 others like this.
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    Shahid Kaiser Bajwa that is good to remember the great Bhagat singh
    

    07 October 2010 at 09:42 ·
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    Madan Rai Aap ke Bhagat ingh ke bare men lekhan par Hindu men lekh dekha.mujeh jahan tak jankari hai ,ees par pahla mahatwapoornkary aapne Heerawal men leekhe lekh se aarmbh keeya tha.Hame to aap ke aaur Merityu Bodh kelekh se hee ees mahan krantikari ko sahi paripreksh men janne ka aawsar meela.Han Hansraj Rahbar ke yogdan ko bhi nahin boolaya ja sakta hai.
    

    07 October 2010 at 12:13 ·
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    Tariq Yazdani
    

    Bhgat sing ki inqalabi jado jahad ke bare main to bachpan se hi bahut kuch pardhte aae hain aur un kai logon se mil chuke hain jo keh Bhagat sing ki underground zindgi ya Jail ke sathi rahe hain aur unse Saheed e watan Bhagat sing ke bare m...ain bahut kuch sun chuke hain.Janab hassan Sb nain professor Chaman Lal ki kitab Bhgat Sing ke Sayasi dastavezaat ka Urdu main tarjuma kar ke Bhagat Singh ke Sayasi nazriyat se hamain aur aane wali naslon ashna karwane ka fareeza ada kiya hai. Yaqeenan is se Pakistan main Bhaghat Singh ke chahne walon main beshumar Izafa ho ga Aur hamari azadi ki tehreek aur perwan chardhe gi.
    
    Yeh jang hai jang-e Azadi
    Azadi ke parcham ke taleSee more

    
    

    07 October 2010 at 23:13 · · 1 personLoading...
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    Angrez Sekha Bahut Vadhieya ji,,,,,,,,
    

    07 October 2010 at 23:19 · · 1 personRauha Khalid likes this.
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    Saima Hayat hmmm ....good work ....
    

    08 October 2010 at 14:28 ·
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    Tariq Yazdani Thanx Rauha
    

    16 October 2010 at 00:29 ·

Books and photos

My Urdu book-'Bhagat Singh ke Siyasi Dastavez' can be ordered at Ahmad Ali Sheikh, Sheikh Mubark Ali Publisher,62,Muzang Road Safanwala Chowk Lahore-Phone-6361306,mob.-03334266930 Or
Imran Haque,Deputy Director(Sales),National Book Trust,Nehru Bhavan Vasant Kunj,New Delhi-110070.Email-nbtindia@nbtindia.org.in,phone-011...-26707700-02

Vicharvan Inqlabi Bhagat Singh-online

Bradlaugh Hall-Haroon Khalid

Bradlaugh Hall: A symbol of a revolution

Posted on September 19, 2010 by Haroon Khalid| 10 Comments

by Haroon Khalid
From 1900 till 1947, for almost half a century the famous Bradlaugh Hall of Lahore situated on the Rettigan road, remained a symbol of Revolution for the entire British India. Charles Bradlaugh, Lala Lajpat Rai, Maulana Zafar Ali Khan, Ajeet Singh, Bhagat Singh, and Jawaharlal Nehru all towering figures of their times have been associated with this hall. What should have been preserved as the museum of political revolution in Lahore lies in shambles near the University of Veterinary and Animal Sciences today. There is a huge lock on the entrance of the hall placed there by The Evacuee Trust Property Board (ETPB). The gloomier aspect is that not many people of the city today are aware of the political, cultural and social significance of the Bradlaugh Hall. There are a few people who are actually aware of its existence.
Rettigan road in the late 19^th century was occupied by massive British bungalows. This was the elite section of the town. Charles Bradlaugh, an English Parliamentarian, advocate of Indian freedom from the British yoke, bought a piece of land here. Bradlaugh unlike his fellow British conservatives belonged to a different school of thought. He was one of the most famous atheists of his time who refused to take the oath on Bible when elected in the Parliament. He was also one of those Parliamentarians who advocated that the Indian people should be allowed to choose their own fate; in the Parliament. His resolution was accepted.
In Lahore, he had earlier purchased this vast tract of land; however no hall had been constructed so far. The British Government could not appreciate his sympathy for the Indians so they initially took the contract of laying down railway tracks from him and then ordered him to leave Indian land immediately. He bought a boat, stocked food and anchored the boat on the bank of Ravi. His contestation was that since he was not on Indian ‘land’ therefore he was not disobeying the State. He was later forced to leave. In England he gathered together members of the civil society and the labor class to advocate for the cause of Indian freedom.
Surinder Nath Banarjee in 1900 after the departure of Charles Bradlaugh inaugurated this hall. He was a member of the Indian National Association which was incorporated into Congress later. From 1898-1905 he remained the President of the Indian National Congress.
Perhaps the greatest contribution to this hall came from Lala Lajpat Rai. He was born on the 28^th of January 1865 in Ferozpur to Ghulab Devi. Ghulab Devi Hospital on the Ferozpur road is named after her. He joined the Government College Lahore in 1880 from where he got a degree in Law. As part of Gandhi’s non-cooperation movement he founded the National College inside this Hall to impart quality education to Indians, who did not want to join British institutions. In 1928 when the Nationalists boycotted the Simon Commission there were speeches organized here against it hosted by Lala Lajpat Rai, Maulana Zafar Ali Khan, and Syed Atta ullah Shah Bukhari. The National College takes us directly to Bhagat Singh and his comrades. In 1922 he joined this college where he met Sukhdev and Yashpal his future compatriots. He remained here till 1926 and his political bearings were marked by his stay here. During that juncture and even after that many plays and other cultural activists were organized here with the focus on freedom of India. Another comrade of the Naujawan Bharat Swabha Bhagat Singh’s party Shareef Mateen, an inhabitant of Lahore remained in refuge here during the case against Bhagat Singh. He was present here with party members, the parents and brother of Bhagat Singh. During the trial his parents used to sit outside the hall on a charpoy and people passing by used to acknowledge them. The British Government established a Police check-post nearby to monitor the activities of the refuge.
Bhagat Singh was brought to this college by his Uncle Ajeet Singh a prominent figure of the Gaddar Movement. In the first half of the 20^th Century political activists from the Gaddar Movement, Kissan Tehrikh and Pagadi Sambhal Jutta found refuge here. In the 1920 the famous Mohan Roy founder of the All India Communist Party and member of the International Communist Manifesto gave a memorable speech here, exhorting people to stand up for their rights and fight the British Imperialism. Inder Kumar Gujral a freedom fighter and former Prime Minister of India mentions of this hall in the most reminiscing tone. He says that this is where his political journey began from, where they formed their first Student Union. They heard the revolutionary speeches of Jawaharlal Nehru and poetry of Josh Miliabadi here for the first time. They also heard here Haran Mukherjee, Dr. Muhammad Ashraf, Mian Ifthikharuddin and Dr. Saifuddin Kachlo.
When the first film studio in Lahore was setup in 1933 it was organized in fields next to the Bradlaugh Hall property of the Hall.
It is a pity that a Hall, which remained so close to the Independence of British India and a center of cultural activity for half a century, saw a complete turn of fate after the creation of Pakistan. For a little time after 1947 it was used to store food stuff after which till 1980s, it served as a steel mill. It reopened as a technical education centre, the Milli Technical Education Institute however because of a dispute between the Directors; one of them took possession of the Hall and rented it out to private academies. Finally the Evacuee Trust Property Board (ETPB) took possession of the Hall claiming to be the legal owners of the property and since 2009 it has been closed. Now it is a sanctuary for criminal activities.
It is high time that the government realizes the political and cultural significance of the Bradlaugh Hall and conserves it as a museum of Revolution. Portraits or sculptors of the various important personalities who have been related to the Hall can be put up and a short history of the movements that have sprang up from here or that have remained in focus here can be put on the walls with pictures from the movement. The Hall can be open to general public. If steps are taken in this direction the significance of this Hall would be reestablished and the waning interest of our people in the history and culture of our land can be revived.

Ai watan ai watan

Kuldip Nayar on Bhagat Singh memorials

Lahore Central jail, where the three revolutionaries were hanged on the day in 1931, has been practically demolished. Their cells have been razed to the ground as if the establishment does not want any sign of their hanging to remain. It is a pity because Bhagat Singh’s sacrifice, long before partition, could have been a link of sorts between the two countries.

Three years ago, some of us located at Lahore the place where Bhagat Singh and his two comrades were hanged. Ironically, the locality where the scaffold for hanging was put up, has been named Shadman (abode of happiness). I asked residents of the colony if they knew who Bhagat Singh was. Many of them had heard the name. Some had a vague idea of his confinement and hanging.

“When we came here, there were only police quarters, which were pulled down as the colony expanded,” said a man in his fifties. The then Lahore Deputy Commissioner had not even heard of Bhagat Singh’s name.

Fortunately, the place of hanging is a bit removed from the main road. There is a pond which gives serenity to the site. We paid homage to the martyrdom of the three on March 24 to avoid the Pakistan National Day celebrations. The following year, we could not hold even a meeting because the authorities had clamped Section 144. The recurrent blasts at Lahore this year kept us away.

The busy roundabout, near which the scaffold for hanging was put up, has a story which is told and retold. This is the place where Nawaz Mohammad Ahmed Khan, father of Ahmed Raza Kasuri, then a member of Pakistan’s National Assembly, was shot at.

Former Prime Minister Zulfikar Ali Bhutto had reportedly “instructed someone” to kill Kasuri, a staunch opponent. When the bullets were fired through automatic weapons, Kasuri was negotiating the roundabout. His father, sitting next to him, received fatal injuries near the scaffold.

Kasuri’s grandfather was one of the officials who had identified the bodies of the three revolutionaries. Old timers believe that nemesis caught up with the Kasuri family when Mohammad Ahmed Khan was wounded at the roundabout. Ironically, Bhutto himself was hanged some 25 years ago.

Bhagat Singh was a staunch secular who knew no borders of prejudice or bias. For him the world was divided between the haves and the have-nots. Religion or caste did not figure anywhere. In an essay on “Why am I an atheist?” he argues: “Any man who stands for progress has to criticise, disbelieve and challenge every item of the old faith. If after considerable reasoning one is led to believe in any theory or philosophy, his faith is welcomed. His reasoning can be mistaken, wrong, misled, and sometimes fallacious. But he is liable to correction because reason is the guiding star of his life. But mere faith and blind faith is dangerous; it dulls the brain, and makes a man reactionary.”

Bhagat Singh maintained a notebook throughout his internment. A voracious reader as he was he would write down in his notebook the sentences he liked. Dwelling on his lack of faith in any religion, Bhagat Singh quoted from the notebook Upton Sinclair, an American socialist. The latter wrote: “Just make a man a believer in immortality and then rob him of all his riches and possessions. He shall help you even in that ungrudgingly. The coalition among the religious preachers and possessors of power brought forth jails, gallows, knots and these theories.”

The saddest day was March 23. It began like any other day when the political prisoners were let out of their cells in the morning. They normally remained out during the day and returned after sunset. But on March 23 when warden Charat Singh showed up at 4 p.m. and asked them to get back in, they were surprised.

It was too early for them to be locked up. They had often stayed long after sunset despite the warden’s rebukes. But this time he was not only strict, he was also adamant. He would not say why. All that he muttered incoherently was “orders from above.” They guessed that it was the hanging of Bhagat Singh and his two comrades.

The scaffold was old, but the hefty hangmen were not. All the three men sentenced to death stood on separate wooden planks, with a deep ditch of water running below them. Bhagat Sigh was in the middle. The noose was tightened around each one’s necks. They kissed the rope. Their hands and feet were tied. The hangmen pulled the rope and removed the rafters from under their feet. It was a crude mechanism. The bodies, limp and drooping, remained hanging from the scaffold for a long time. They were brought down and examined by a doctor who pronounced them dead.

I have not been able to understand why the government is reluctant to put a copper plaque at the place in the Central hall of Parliament where Bhagat Singh threw a bomb, purposely of low intensity, to draw the attention of authorities to the two proposed Bills relating to public safety and trade disputes before the House.

He said: “It takes a loud voice to make the deaf hear.” These are immortal words uttered on a similar occasion by Valliant, a French anarchist martyr, who said: “We strongly justify this action of ours” to open the ears.

During my six-year-long membership of the Rajya Sabha, I requested all Lok Sabha Speakers of different political parties to put the plaque at the bench in the public gallery from where Bhagat Singh threw the bomb and the place on the floor where it landed. My efforts bore no fruit. This is the least homage we can pay to the memory of Bhagat Singh.

Revolutionaries statues

These are photographs from Gorakhpur,which I visited in June 2010,Faizabad, which I visited in June 2008 and Shahjahanpur,which I visited in 1989.Shahjahanpur photos I have scanned and then loaded on computer.

Najam Hussain Syed on Bhagat Singh

Najm Hosain Syed arguably is the best Punjabi writer of the twentieth century poet , critic , playwright teacher, scholar, historian and leader of Punjabi Language Movement. His writings about Punjabi heroes Dullah Bhatti ,Ahmed Khan Kharal (two plays) and about our classic poets , all of whom were revolutionaries Nanak , Shah Hussain , Bulleh ... See moreShah Waris Shah , Sachal Sarmast et al , are a legion . He is a writer who is also a teacher , songwriter and composer par excellence . He is leader of thought in the Leftist and Punjabi Language Movements in Pakistan . Sir, you as language teacher would understand that the class struggle of the people is very closely linked to people,s languages in South Asia . People as varied in life as late Prof Kishen Singh and Punjabi leftist poet Paash Shaheed acknowledged Najm,s contribution .This is a short introduction about Najm Hosain Syed .Those who do not know about him do not know much about the Punjabi language today . Though my father , a leftist/ Congressman taught me about Bhagat Singh as a child , as any Punjabi father should ,it was Najm who introduced me to the historical /real Baghat Singh . Our magazines, best ever in the language , Maan Boli / Pancham , published all the writings of Bhaghat Singh ; that is where I learned about your Historical contribution to Bhagat Singh, life and history writings . Najm Is actively engaged with project Bhagat Singh,s life. And hopefully when we bring the repertoire theater of Najm,s to East Punjab a play about Bhagat Singh will be among them. Here are two of his short poems , first about class consciousness of Bhaghat Singh and one about his dream of India,s future , then . The poems are in Punjabi . The first with Bhangra taal is purpotedly a letter in reply to an upper class friends expression of sympathy :-O, hun tay aa gaey haan ! :Laambay keekan rahiay !Hun tay aa gaey haan :Yaari taeree saadee koi nahin ;Aevaen taenu jhooth paey kahiay : Hun tay aa giay haan , lambay keekan rahiay ;Tera saada jut vaer da ay ; Eha rah milan da ay toray ;Saanun khabray ajay saar nahin ; Koee jit puri jit nahin ; Haar koee puri haar nahin ; Hun tay aa gaey haan , laambay keekan rahiay ;Hun tay aa gaey haan !Jee marnun mar jewnu koee bahar nahin , hun tay aa gaey haan ; Lambay keekan rahiay , hun tay aa gaey haan ! The second poem is more complex . It is imagining the thoughts of the Hero at the time of his death , his all seeing eye that made him what he was ! "Asaan vaekh laey aj raat bhalak jo avny hae !Hae hirkkh jeha toray na vekhan !Jinhan bhet nah bhalia kal tay aj di ghaat ander ; Oha bujhian battian baal suttay ! Asan vekh lia aj raat bhalak jo avna hae !

Bange Museum about Bhagat Singh

Visit to Bhagat Singh birth place by Harron Khalid

ahore……Searching For Its Lost Soul!

A visit to Bhagat Singh’s village by Haroon Khalid

Posted on December 19, 2010 by Haroon Khalid| Leave a comment

Amongst the numerous Punjabi patriots that have been borne over centuries, arguably, Sardar Bhagat Singh’s personality stands as the tallest in stature, fame, and sacrifice. However, a strange event occurred after the death of this son of Punjab. The land that he called his mother got divided into two parts. This partition not only divided land but also mentalities, families and heroes. A strong sense of ‘us’ and ‘them’ were forged, to invoke patriotism, justifying the partition, or the betrayal, fueling nationalism. What is Indian is anti-Pakistani and vice-versa.

In this division of history, where does Bhagat Singh stand? He was an Indian when he died, but can he become a Pakistani after Pakistan, based on his ancestral village. Logic has it that he should become an Indian like Allama Iqbal became a Pakistani. We know that Bhagat Singh was an atheist. Can Pakistanis even dare to own atheist heroes? Now that is a path I am frightened to tread on.

Atheist or not, Muslim or Sikh, these distinctions cannot undermine the intellect, the passion and the sacrifice of Bhagat Singh. Irrespective of which country owns Bhagat Singh, the fact of the matter is that he was born in a small village on the Jaranwala-Faislabad road, called Banga, now part of Pakistan. He spent most of his adult life in Lahore. His political struggle was launched from this city; he murdered J.P Saunders in this city. His trial took place here and he was finally hanged in Lahore, on the 23^rd of March 1931.

The struggle of Bhagat Singh was not for the Muslims, or the Sikhs of India, as, ironically, the Khalsa movement, later, tried to portray. He fought for the repressed, irrespective of the religion. His best friends were Muslims; at least they were, before they became atheists. Like Che Guevara, Malcolm X, and Nelson Mandela, he is a symbol of empowerment, to the oppressed, yet I don’t understand why, whereas, a lot of people in Pak-land appreciate the efforts of the former turn red when Bhagat Singh is mentioned.

From 20^th to 25^th of November 2008, the fifth Punjabi Lokh Mela was organized and celebrated at the Government College of Jaranwala. This is an annual affair, and each year a Punjabi hero is celebrated. This year was the 100^th birthday of Bhagat Singh, because of which the Mela was arranged at Jaranwala, close to the birth village of Bhagat Singh. My mother and I along with some of our friends went to the see the Mela, on the 23^rd of November 2008. Our expectations were high; imaginations shaped by a large amount of Indian movies and dramas we have seen. But we were disappointed. The previous night three token blasts had occurred at the Alhamra Cultural complex, during the Rafi Peer Festival. There were just a few hundred local attendees. After trying our best to fully enjoy ourselves, we left in vain, to our next, much more exciting, stop, the residence of Bhagat Singh.

At a few kilometers from this place, on the right side of the road, if one is going from Jaranwala, a broken road leads to the forgotten village of Banga, where once songs about the bravery of Bhagat Singh were sung.

After suffering tremendously on the road, we reached Banga in one piece. The road, made of mud, was perpetually uneven. At the residence of Bhagat Singh we were greeted by Advocate Sanaullah, as if he was already expecting us. His family settled here after the partition. I could not help but appreciate his efforts to preserve the original architecture of the legend. He has not changed the intricate doors that were in vogue during that juncture. He has kept the strong safe that belonged to the family of Bhagat Singh. Perhaps his greatest contribution was the nourishment of the berry tree, whose seeds were laid by Bhagat Singh, himself, according to Sanaullah. Next to the tree was one of the original doors from that time. He told us that on the frame of the door Vande Matram was written, in blue ink, now no longer present.

The original house was an area of 2 canals, now divided into five houses, according to Sanaullah. Most of the original structures of those times have been eliminated. Just one room, within the property of the advocate, in a depredated state is still extant. It was reported to be the drawing room of the family. It was now below the present surface of the house.

Following this we headed towards the school where Bhagat Singh studied.  Facing the school was an open ground, where, once, children from the school used to play. Now it is a playing field for bacteria found in the stagnant water. Behind the pond was a tall tower of a mosque, which was once a Gurduwara, according to Iqbal Qaiser. This was, primarily, a Sikh village, with just a few Muslim houses.

The school is in shambles, yet still functional. The primary classroom where Bhagat Singh used to study now exists without walls and roofs. Advocate Sanaullah reported that he is writing desperately to the government to revamp this classroom, but to no avail. He informed that the previous Governor had accepted to preserve the school and the house, and also uplift the village, but then the regime changed. The papers are still with the Governor.

Before the partition, the villagers had put up a statue of Bhagat Singh in one corner of the ground, next to which they used to commemorate the memory of Bhagat Singh, by arranging an annual festival. All changed after the partition.

Just as we were leaving the village, I asked a young boy, with no shirt, around 6 years of age, if he knew who Bhagat Singh was, he retorted, with pride, it seemed, Bhagat was the greatest Punjabi warrior.

Remembering Chandershekhar Azad

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Chandershekhar Azad was born on 23rd July 1906 in Bhavra village of Jhabua district in present day Madhya Pradesh. He was born to mother Jagrani Devi and father Sita Ram Tiwari in a hut. His father Sita Ram Tiwari had migrated from Badraka village in Unnao district near Kanpur. His elder son Shukdev was born in Badraka. Parents had five children but only Chandershekhar Azad survived.

Azad had some elementary education in village,before going to Bombay at the age of 12-13 years, where he did some menial jobs. He went to Benaras and got enrolled in Sanskrit school. Here under the influence of non cooperation movement launched by Mahatma Gandhi in 1921, he took part in the movement and got 15 lashes on his back,shouting every time 'Mahatma Gandhi ki Jai'. He was badly bleeding after the punishment,but did not accept medication in jail and prefered being taken care of by some freedom fighter. After Gandhi withdrew the non cooperation movement as a fall out of Chauri Chaura incident on 4th February 1922,Azad got disillusioned by Gandhi and Congress movement. As Shachindernath Sanyal was trying to regroup revolutionary movement,Azad joined Hindustan Republican Army(HRA) along with many other young men like Ram Prasad Bismil,Ashfaquallah,Roshan Singh,Rajender Lahiri,Bhagat Singh etc. In Kakori rail dacoity on 9th August 1925, Azad and Kundan lal could not be arrested,whereas Bismil-Ashfaq-Roshan-Rajinder were hanged on 17th and 19th December in different jails of U.P.

In 1928,Bhagat Singh,Azad and many others regrouped in Ferozeshah Kotla grounds of Delhi on 8&9th September and rechristened their organisation as Hindustan Socialist Republican Army(HSRA) and it political wing as HRS Association.Chandershekhar Azad with the name of Balraj was appointed commander-in-chief of the armed wing and Bhagat Singh became the ideologue of political wing. They wanted to make mass organisations of students,youth and workers,but Lala Lajpat Rai's death at the hands of cruel British police lathi charge, made HSRA pledge to take revenge for this 'national insult'. Accordingly Bhagat Singh and Sukhdev killed police officer Saundres on 17th december 1928 at Lahore in front of SSP office. Azad supervised the whole operation and killed sub inspector Chanan Singh after repeated warnings, as he tried to follow and catch Bhagat Singh and Rajguru.

Later when organisation decided to send Bhagat Singh to throw bomb in Central Assembly Delhi on 8th April 1929, against the wishes of Azad, he saw to take care of all aspects of this act as well. Later HSRA planned to rescue Bhagat Singh from jail,but the plan was abandoned due to death of Bhagwati Charn Vohra on 28th May 1930 at Ravi Banks Lahore during bomb experiment.

Chandershekhar Azad remained active in the organisation,but on 27th February 1931 at Alfred Park Allahabad ,he was encircled by British police allegedly at the deception of someone in the group, named later as Vir Bhadar Tiwari. Sukhdev Raj with him at that time.Encounter took place around 9.a.m.Azad made Sukhdev Raj flee and faced the police with his mouser till the end,wounding many British officers. Even after firing stopped,British police was scared to go near his body. News spread in Allahabad and people gathered in large numbers. Police tried to cremate the body in hurry,but people foiled their attempt. Senior leaders like Kamla Nehru, wife of Pandit Jawaharlal Nehru, Padamkant Malviya, nephew of Madan Mohan Malviya and editor of 'Abhyudue', joined the funeral procession. Shachindernath Sanyal's wife made a passionate speech exhortin people to take with them the ashes of Azad's cremated body as people in Calcutta did at Khudi Ram Bose's cremation in 1908. People followed her advice and nothing survived of the ashes.

Azad used to go to Pt. Nehru's house in Allahabad and Pt. Moti Lal Nehru, father of Jawaharlal was more sympathetic to them.Moti lal nehru died on 6th February 1931. Jawaharlal nehru had given money to Azad for sending Yashpal and Surender Pandey to Moscow for the study of Socialist thought,which did not materialise after his martyrdom.Though Azad was not intellectual like Bhagat Singh,but he was convinced wit the ideas of Socialis. He has listened 'Communist Manifesto' from Shiv Verma in its Hindi rendering and was impressed with it.

Azad was very close to Bhagat Singh and both were like Ho Chi Minh and Gen. Giap combination of Vietnam or Castro-Che Guvera combination of Cuba or even Mao-Chu Teh combination in China. Had their revolutionary movement grown and succeeded in India, another combinatio would have been created. My salute to the memory of one of the finest, most honest,brave and sincere revolutionaries of India!

Azad's widowed mother lived in her village,without believing that Azad has been martyred. Jagrani Devi was brought to Jhansi by two of Azad's best disciples-Bhagwan Das Mahour and Sadashiv Malapurkar in 1948, only then she came to terms with Azad's martyrdom. She died in March 1951 and was shown fire by Sadashiv Malapurkar, revolutionary comrade of Azad. Bhagwan Das Mahour was married to Master Rudra Narayan's daughter, at whose house Azad used to spend long time in Jhansi.

Location: wall-Admirers of Bhagat singh