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E-Seminar on “Philosophy of Shaheed Bhagat Singh” 23rd March, 2012

1 | P a g e C P P I S : h t t p : / / p o s i t i v e p h i l o s o p h y . w e b s . c o m

Philosophy of Shaheed Bhagat Singh (E-Seminar)

23rd March, 2012

Centre for Positive Philosophy and Interdisciplinary

Studies (CPPIS)

Milestone Education Society (Regd), Pehowa,

(Kurukshetra)-136128 (HARYANA)

http://positivephilosophy.webs.com

http://positivephilosophy.webs.com/



First Edition: 23rd March, 2012 © Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra)

No part of this work may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical photocopying, recording or otherwise, without the prior written permission of the publisher.

Editor: Dr. Desh Raj Sirswal, Assistant Professor (Philosophy), P. G. Govt. College for Girls, Sector-11, Chandigarh (Proceedings of the E-Seminar on Philosophy of Shaheed Bhagat Singh) Publisher: Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Milestone Education Society (Regd.), Balmiki Dharmashala, Ward No.06, Pehowa (Kurukshetra)-136128 (Haryana) Emails: [email protected], [email protected]

mailto:[email protected]




Preface to the E-Seminar by

Desh Raj Sirswal

“I am a man and all that affects mankind concerns me” a beautiful thought of Shaheed

Bhagat Singh which reflects the real nature of this great personality. Generally which is

propagated and learned students in school, college, university text-books is a

misinterpretation of his ideas and philosophy. His whole personality is devaluated by

his following quote, which is only a matter of particular thinking:

“If the deaf are to hear, the sound has to be very loud. When we dropped the bomb, it was

not our intension to kill anybody. We have bombed the British Government. The British

must quite India make her free.”

His whole thinking misinterpreted only by this types of quotations mislead us from his

revolutionary socialist democratic philosophy. His ideas are also propagated as a

nationalistic character yet it is injustice with his ideology. We can find the real character

of his philosophy when we compare it with available universal socialist thinking. Social

democracy is officially a reformist democratic socialist political ideology. Contemporary

social democracy advocates freedom from discrimination based on differences of

ability/ disability, age, class, ethnicity, gender, language, race, religion, and sexual

orientation. Philosophy of Bhagat Singh reflects upon all social problems which have a

universal character. Here we have collected three articles written by a professional

thinker, a student and a teacher respectively. Present initiative becomes an online

anthology related to Bhagat Singh. We need those ideas which contribute to man’s

individual and social life. Two annexure are included here. First introduces his main

writing available online and second annexure is our advt., reflecting various topics to do

future work on his philosophy.

The Centre for Positive Philosophy and Interdisciplinary Srudies (CPPIS) always

ready to do some creative work in this regard and have some future plan to produce

some publication related to Philosophy of Shaheed Bhagat Singh. Hope this programme

will be considered heartily by our members and fellow beings.

Dr Desh Raj Sirswal

23rd March, 2012

Event Link:

http://milestone02.wordpress.com/2012/03/23/preface-to-the-e-seminar-by-desh-raj-sirswal/




Content

Preface to the E-Seminar by Desh Raj Sirswal

Bhagat Singh (1907-1931) by Mike Bessler

BHAGAT SINGH: A Man of Revolution by Puneet Sharma

Bhagat Singh as a Surefooted Revolutionary and His Verdure: a Foster-

son of Colonialism by Sheena Krishnan Ulamparambath

Annexure-I: Important Documents (Online)

Annexure-II: Call for Papers for an E-Seminar on “Philosophy of Shaheed

Bhagat Singh”


http://milestone02.wordpress.com/2012/03/23/bhagat-singh-1907-1931-by-mike-bessler/

http://milestone02.wordpress.com/2012/03/23/bhagat-singh-a-man-of-revolution-by-ms-puneet-sharma/

http://milestone02.wordpress.com/2012/03/23/bhagat-singh-as-a-surefooted-revolutionary-and-his-verdure-a-foster-son-of-colonialism/


http://milestone02.wordpress.com/2012/03/23/annexure-i-important-documents-online/

http://milestone02.wordpress.com/2011/09/23/call-for-papers-for-an-e-seminar-on-philosophy-of-shaheed-bhagat-singh/




Bhagat Singh (1907-1931) by

Mike Bessler

Bhagat Singh was born on 27 September 1907.

Indian revolutionary and a major figure in the Indian independence movement of the

early Twentieth Century. Singh was active in revolutionary struggle from an early age

and he was briefly affiliated with the Mohandas Ghandi’s “Non-Cooperation” movement,

although Singh would break with Ghandi’s philosophy of non-violent resistance later in

life.

Singh embraced atheism and Marxism-Leninism and integrated these key components

into his philosophy of revolutionary struggle. Under his leadership, the Kirti Kissan

Party was renamed the Hindustan Socialist Republican Organization. As Singh and his

organization rose to new prominence in the Indian independence movement, they

became the focus of public criticism from Ghandi himself, who disagreed with their

belief that violence was a necessary and vital component of revolutionary struggle.

Singh’s secularism was perhaps his most important contribution to the socialist and

independence struggles. During those turbulent times, British Imperialism used every

tactic to create antagonism among the different religions of India, especially between

Hindus and Muslims. The Sanghatan and Shuddi Movements among Hindus; and

tableegh and many sectarian movements in Muslims bear witness to the effects of this

tactic. Bhagat Singh removed his beard which was a violation of Sikh religion, because

he did not want to create before the public the image of a ‘Sikh’ freedom fighter. Nor did

he want to be held up as a hero by the followers of this religion. He wanted to teach the

people that British Imperialism was their common enemy and they must be united

against it to win freedom.

On April 8, 1924, Baghat Singh and his compatriot B. K. Dutt hurled two bombs on to the

floor of the Central Delhi Hall in New Delhi. The bombs were tossed away from

individuals so as not to harm anyone and, in fact, no one was harmed in the ensuing

explosions. Following the explosions, Singh and Dutt showered the hall with copies of a

leaflet that later was to be known as “The Red Pamphlet.” The pamphlet began with a

passage which was to become legendary in the Indian revolutionary struggle:

“It takes a loud voice to make the deaf hear, with these immortal words uttered on a

similar occasion by Vaillant, a French anarchist martyr, do we strongly justify this action

of ours.”

Singh and Dutt concluded the pamphlet with the phrase “Long Live the Revolution!”

This phrase (translated from “Inquilab Zindabad!” became one of the most enduring

slogans of the Indian Independence Movement.

http://www.marxists.org/archive/bhagat-singh/1929/04/08.htm

http://www.marxists.org/reference/archive/goldman/works/1917/political-violence.htm#vaillant



Singh and Dutt turned themselves in following the bombing incident. Following the trial,

they were sentenced to “transportation for life” and while imprisoned, Singh and Dutt

became outspoken critics of the Indian penal system, embarking on hunger strikes and

engaging in agitation and propaganda from within the confines of the prison. Shortly

after the commencement of his prison sentence, Singh was implicated in the 1928 death

of a Deputy Police Superintendent. Singh acknowledged involvement in the death and

he was executed by hanging on 23 March 1931.

Bhagat Singh is widely hailed as a martyr as a result of his execution at the hands of

oppressors and, as such, he is often referred to as “Shaheed (Martyr) Bhagat Singh.”

Source:

Mike Bessler (2006) “Singh, Bhagat (1907-1931)” in MIA: Encyclopedia of Marxism,

23-03-2012 http://www.marxists.org/glossary/people/b/h.htm#bhagat-singh

Event Link:


http://www.marxists.org/glossary/people/b/h.htm#bhagat-singh




BHAGAT SINGH: A Man of Revolution by

Ms. Puneet Sharma

BHAGAT SINGH was born in the village of Bang in the District of Lyallpur on Saturday,

the 27thof September, 1907 (13thAsuj, 1964 Bik) at 0900 hours. He was the second child

in the family of Kishan Singh. It is commonly believed that Bhagat Singh was the

eldest son of Kishan Singh ,but this is not correct .Kishan Singh’s first son was Jagat

Singh ,Who died at the age of 11,when he was studying in the 5thclass. Because of the

early death of his brother, Bhagat Singh came to be regarded was the first child of

Kishan Singh. Bhagat Singh is survived by four brothers and three sisters, namely Kulbir

Singh, Kultar Singh, Rajinder Singh, Ranbir Singh, Bibi Amar Kaur, Bibi Parkash Kaur

and Bibi Shakuntla.

His birth took place at the time when the political situation in the country, particularly

in the Punjab ,was very tense due to the agitation the Colonization Act , launched by

his uncle, Ajit Singh a well–known revolutionary, and Lala Lajpat Rai ,some of the

leaders even “looked to driving the British out of the country either by force or

through passive resistance by the people as a whole.’’(1)

The prevailing political situation the country can also be judged from the following

extract from the judgement in the first Lahore Conspiracy Case, 1915. ‘In 1907, awake of

sedition passed over India, including the Punjab, We Know, too, that the wave of

sedition has kept ebbing and flowing since then.’’(2) Natural as it was, the prevailing

political trends in the country, and in Bhagat Singh’s house particularly went on

fertilizing the soil in which the seeds of patriotism had been sown. They showed their

full impact on the child at a later stage.

At the time of Bhagat Singh’s birth, his father was in the Lahore central jail in

connection with the agitation launched by him against the Colonization bill. His uncle,

Ajit Singh, was interned in the Mandalay Jail. Kishan Singh, an under–trial at that time,

had put in a bail application, which was granted. Consequently, he was released on a

bail of Rs, 50000 and similarly his brother, Swarn Singh was released on a bail. Both

brothers reached home 1or2days (3) after the birth of Bhagat Singh. At about the same

time, a telegram regarding the release of his uncle Ajit Singh was also received from the

Mandalay Jail. Because of that happy coincidence, the birth of the child fortunate.

Accordingly the grandmother named the child Bhaganwala which came to be used as

his nick name. It was born was from his original name Bhaganwala that the child was

later named Bhagat Singh.



Education

Bhagat Singh joined the District Board Primary School in the village Banga in the year

1911-12. At school, he was a very lovable child, so lovable and sociable was he, that

even children of the senior classes were very friendly and affectionate towards him. He

was very quick in making friends. Early in life Bhagat Singh came into contact with well-

known political leaders of India such as Lala Lajpat Rai Lala Pindi Dass, & Sufi Amba

Prashad. The Ghadar movement of 1914-15 launched, by the Punjab peasants, who had

returned from the U.S.A and Canada, brought Bhagat Singh into touch with such Ghadar

heroes as Kartar Singh Sarabha, Rash Bihari Bose and others. They used to visit at

Kishan Singh place at Banga for consultation and financial assistance, and the child

would hear their talks and plans. Of these Ghadar heroes, Kartar Singh Sarabha about

the trial court in the First Lahore Conspiracy Case had remarked, “He is a young man, no

doubt but he is certainly one of the worst of these conspirators and is a thoroughly

callous scoundrel, proud of his exploits, to whom no mercy whatever can or should be

shown”, (4) influenced Bhagat Singh the most. Kartar Singh Sarabha’s ascending the

gallows as a result of the judgement in the Lahore Conspiracy Case I in 1916-a supreme

sacrifice for India’s freedom by a lad of about 19 years-left yet another deep impression

on Bhagat Singh mind. He was only 9 years old, and that impression changed his way of

thinking and outlook towards life.

Bhagat Singh also left the D.A.V.School, Lahore, in 1921 when he was a student of the 9th

class. Then he joined the National College, Lahore, started by Parmanand and Lala

Lajpat Rai, and affiliated to the Quami Vidyapith, Lahore. Most of the students who

joined that National College were those who took part in the non-cooperation

movement. Here, a doubt arises how Bhagat Singh could join the college, when he was a

9th class student only. According to the statement of Jai Dev Gupta, the students were

given two months to prepare themselves and to appear for a test. Bhagat Singh and Jai

Dev Gupta brunt midnight oils for the months and sat for the entrance test in the

National College. In that test, they were successful, and they were admitted directly to

the 1st year class in the National College.

While at national college, Bhagat Singh came into contact with Bhagwati Charan,

Sukhdev, Ram Krishan and Tirath Ram. In that college, in addition to the normal

subjects, special lectures on patriotism, nationalism, etc. Were delivered by national

leaders, such as Bhai Parmanand, Lala Lajpat Rai and others. Prof.Jai Chandra

Vidyalankar very much impressed by Bhagat Singh. He started giving him talks on the

history of revolutions, and socialism, thus further adding to his revolutionary zeal.

Vidyalankar had contacts with revolutionary groups in Uttar Pradesh.



Bhagat Singh did not pass his B.A. when the incident about his marriage took place a

result; he had to leave his studies. Bhagat Singh did not pass his B.A. and had to leave

the National College in1924 on account of his proposed marriage.

The Marriage Episode

Bhagat Singh grandmother loved him very much. She wanted that Bhagat Singh should

be married so that she could have a grand-daughter-in-law. His father said that his

grandmother wanted that Bhagat Singh should be married at all costs. After a great deal

of thought, Kishan Singh wrote to Bhagat Singh as follows:

“Dear Bhagat Singh,

We have settled your marriage. We have seen the bride. We approve of her and her

parents. I myself and yourself must honour the desire of your old grandmother.

Therefore, it is my order that you should not create any difficulty in the celebration of

the marriage and be prepared for it happily.”

The Bhagat Singh replied, “If you, who are staunch patriot and brave personality, can be

influenced by such trifles, then what will happen to an ordinary man? You are only

caring for Dadi, (my grandmother), but in how much trouble is our mother of 33 crores,

the Bharat Mata? We will have to sacrifice everything for the sake of her troubles.” Thus

Bhagat Singh decided finally rather took a vow, not to marry. Hence that proposed

marriage brought an end to the formal education of Bhagat Singh. He left his studies and

went to Kanpur early in1924. Before leaving with his friends, he said:

“Friends I tell you today that if my marriage takes place in the slave-India, my bride

shall be only death. The Barat will take the form of a funeral procession and take the

Baraties will be the martyrs of the country.”

The Akali Jatha Incident

At Lahore, Bhagat Singh collected his friends and others, having identical political views,

and discussed the starting of an organization to proceed with their mission. After deep

discussions, it was decided that the organization be started. In pursuance of that

decision in March1926, they founded an association known as Naujawan Bharat Sabha

with Ram Krishan, B.A. (National), as its President, and Bhagat Singh as its secretary.

Bhagat Singh was the real founder of that Sabha. Soon, that Sabha adopted political

aims, and the “social objects”. The political aims adopted by the Sabha were:

(a) “To establish a completely Independent Republic of the labourers and peasants of

the whole of India;

(b) To infuse a spirit of patriotism into the hearts of the youth of the country;



(c)To express sympathy with and to assist the economic, industrial and social

movements.”(5)

Under the leadership of Bhagat Singh, the Naujawan Bharat Sabha celebrated the

“Martyrs’ Day” in Brad- laugh Hall, Lahore in the memory of revolutionaries. Bhagat

Singh held a meeting of the Naujawan Bharat Sabha in October1928 and prepared the

workers of the Sabha for a demonstration against the “John Bulls’’ on their arrival at

Lahore. The Commission arrived there on the 30thof October, 1928. An all-parties

procession, headed by Lala Lajpat Rai, marched towards the Railway Station, Lahore to

demonstrate their protest against the arrival of the Commission. Bhagat Singh and his

co-workers were in the forefront of the huge procession. The processionists carried

black flags and shouted slogans “Simon Commission go back”, “Inquilab Zindabad.” Full

of love for the people moved on singing songs like the one given below:

‘Hindustani hain ham, Hindustan hamara

Mur Jao Simon jahan keh hai tumhara’

(We are Indians and India is ours

Go back to the country that is yours)

Assembly Bomb Case

“BHAGAT SINGH AND B.K. DUTT threw bombs in the Imperial Assembly.” “Raised

slogans of Inquilab Zindabad.” “The two men arrested are Bhagat Singh of Lahore,

believed to be an absconder wanted by police and B.K. Dutt the two bombs are said to

have been thrown by Bhagat Singh. The first landed near the front Government benches,

the second among the back Government benches. After throwing the bombs, Bhagat

Singh fired two shots from an automatic pistol which then jammed. According to the

report of the Chief Commissioner, Delhi, dated the 8thof April1929, sent to secretary,

Home department. Those hurt as a result of the explosion of bombs were:

1. Hon’ble Sir George Schuster

2. Sir Bomanji Dalal, MLA

3. Mr.S.N. Roy

4. Mr.P.R. Rau, Financial Commissioner of Railways

These persons were injured not because of bomb fragments, but by the broken chips.

After that Bhagat Singh was kept in the Kotwali Chandni Chowk.Then on about the 16thof

April, he was shifted to the Civil Lines Police station, Delhi near the old Secretariat.

Bhagat Singh’s morale in the Jail was very high and he was taking the whole thing as a

drama. He did not allow his father to engage lawyer for him.

Motive Explained



“The bomb was necessary to awaken England form her dreams. We drop the bomb on

the floor of the assembly chamber to register our protest on behalf of those who had no

other means left to give expression to their heart-rending pain. Our sole purpose was to

make the deaf hear and give the careless a timely warning. The hearing of the case

ended on 10thJune, 1929, and the judgement, was announced on the 12th.

Epic Hunger Strike For Jail Reforms

Later he was shifted to the Lahore Central Jail for his trial in Saunders Murder Case

which came to be known as the Lahore Conspiracy Case. In that notorious Mianwali Jail,

Bhagat Singh soon came into contact with political prisoners. In consultation with, he

decided to start a hunger strike for the achievement of better facilities in the jail. He

managed to collect all the prisoners and his under trial comrades and addressed them

as follows:

“Friends, if we had been outside the jail, we would have continued our fight for freedom

and died now we are in jail. This jail has also been established by the British

imperialism and its object is to weaken the will and physique of the patriots. Man is not

treated as man. Let us put up a fight.”

On being asked by them as to what they had to do, Bhagat Singh replied, “Hunger–

Strike. Shout; raise hands who are ready to sacrifice themselves for this national cause

and welfare of humanity?” All present there volunteered and agreed. Bhagat Singh’s

comrades-other under trials in the Lahore Conspiracy Case-namely, Sukhdev, Ajoy

Ghosh and B.K. Sinha-were lodged in the Lahore Borstal Jail. On coming to know about

the hunger strike of Bhagat Singh, they also followed suit in July 1929. After his hunger

strike of Bhagat Singh on 15thJune 1929. Similarly, the load of his comrades began

falling, but they kept up their fight. Their hunger strike aroused wide public sympathy.

Under the joint support of the city Congress and the Naujawan Bharat Sabha a meeting

was held at Amritsar on 30th June, 1929in the Jallianwala Bagh at 8p.m.under the

chairmanship of Dr Saif-ud-din Kitclew to celebrate Bhagat Singh Day.(6)It was the same

Jallianwala Bagh which had sparked off the spirit of sacrifice in Bhagat Singh.

A Symbol of Sacrifice

Bhagat Singh is a living symbol of self-sacrifice, B.K.Sinha, one of the close associates of

Bhagat Singh who was convicted with him in the Lahore Conspiracy Case (1929), wrote,

“As for the spirit of self – sacrifice, the revolutionary movement. When he was going to

throw the bomb in the assembly, there was a suggestion that he should escape. But he

stoutly opposed the idea. He insisted that he should get himself arrested. So that he

could speak his socialist ideas more effectively and with a greater appeal. At the time of

the Saunders’s murder, the party did not want him to participate, but he was so keen to

take the risk that he could not be finally dissuaded.”*Pandit Jawahar Lal Nehru writes,



“the lesson which they (people) should from Bhagat Singh is to die in a manly and bold

manner so that India might live.”(7) “Both Azad and Bhagat Singh are names which are

likely to live in popular memory-whatever reluctant consideration lingers, Bhagat Singh

regarded today as a hero, a martyr and a most famous son of India.”(8)

The Ghadarite Society and Bhagat Singh

The militant movement to end British rule in India was first started in Maharashtra and

Bengal. In the Punjab, the extremist movement was launched in 1907 by Ajit Singh and

Lajpat Rai. The movement got a set back with the arrests and deportation of Ajit Singh

and Lajpat Rai under the provisions of regulation III of 1818. This was commonly

known as the Ghadr Movement. It was launched in the year 1914-15 in the Punjab by

Ghadr party members, most of whom were Punjabi peasants, who had migrated to

Canada and America for earning a living. The activities of the ghadrites, their trials

convictions and hanging left a deep imprint on the minds of young elements. It was their

example of sacrifice which was followed by Bhagat Singh and his comrades through the

Naujawan Bharat Sabha and the Hindustan Republican Association.

Sardar Kishan Singh’s sympathies with Ghadar movement brought Bhagat Singh ‘when

he was only seven in contact with the Ghadar heroes like Kartar Singh Sarabha, Bhai

Parmanand and others. These Ghadar leaders used to visit Kishan Singh’s place at Banga

for consultation and financial assistance, as mentioned above, and the child (Bhagat

Singh) would hear their talks and plans. These ideas influenced the most. Kartar Singh

Sarabha’s ascending the gallows as a result of the judgement in the Lahore Conspiracy

CaseI in 1916 reinforced the impression on Bhagat Singh’s mind. Though he was only

nine years old, it must have influenced his way of thinking and outlook on life.

The Impact of Kartar Singh Sarabha

The impact of Shaheed Kartar Singh Sarabha’s heroism and sacrifice on Bhagat Singh

can also be judged from the fact that when Bhagat Singh was arrested, a photograph of

Kartar Singh was recovered from him. He always carried Sarabha’s picture in n his

pocket and derived inspiration from it. Moreover he used to show that photograph to

his mother and say, “Dear mother, this is my hero, friend companion.” While at home

Bhagat Singh used to sing the following couplet-a favourite with Kartar Singh Sarabha.

“Seva Desh di jindriya badi aukhi

Galan karnian dher sukhalian ne

Jinhan desh seva vich pair paya

Unhan lakh musibtan jhaliane” (9)



The Ghadrites, Jallianwala Bagh Tragedy and Bhagat Singh

Bhagat Singh, who was 12 at that time when he came to Jallianwala Bagh at Amritsar

from Lahore where thousands of persons were died by firing under the orders of

General Dyer’s. Bhagat Singh could not have remained unmoved. The earth, where the

blood was spilt, had a religious purity for him. He visited the place and bowed in

respect. There were tears in his eyes but they were never shed. The red earth echoed

and re-echoed the need for sacrifice within the mind and soul of Bhagat Singh. He

picked a handful of that red soil and vowed to himself ‘A sacrifice.’ He brought it and

kept it in a bottle. He received inspiration from the contents of the bottle, which thought

helped him to purify his mind and soul and so strengthen him to make the ‘sacrifice’ and

thereby to punish that national insult.

Bhagat Singh used to explain his heroic deeds and supreme sacrifice for the nation and

encourage the audience to follow his example. On Bhagat Singh’s request Baba Chuhar

Singh arranged a meeting between Bhagat Singh and Sant Randhir Singh Narangwal,

who was also undergoing life imprisonment in Lahore Central Jail in connection with

the Ghadr movement. During the conversation Sant Randhir Singh blessed Bhagat Singh

in these words:

“The Almighty is the Saviour,

Don’t lose heart

God will help you

Don’t fear death.

God may turn the cards,

Then come out of the jail smiling.”

Assuring the Sant, Bhagat Singh replied, “Santji, the soul will come out smiling, through

the body be dead. The spirit will soar high.”Bhagat Singh, Raj Guru and Sukhdev were

secretly hanged on the evening of 23rd March, 1931 in order to avoid repercussions in

the jail; Baba Chuhar Singh realized that Doomsday for his young comrades had arrived.

So it was he who first went to the cell of Bhagat Singh before noon and informed him

that he and his comrades would be kissing the hangman’s noose that day.

References:

1. The Indian sedition Committee Report, 1918, p.142

2. Lahore Conspiracy Case I. Judgement,13 September, 1915, Part IIIA (I), p.1

3. As per statement of S. Kultar Singh younger brother of Bhagat Singh (interview

with him by the writer on December 22, 1966 at Saharanpur).

4. Lahore Conspiracy Case I Judgement, dated the13th September, 1915 the

individual case of Kartar Singh Sarabha, p.7



5. Home Department (Political), Government of India 1930, File No.130, and

K.W.p.1

6. Home Department (Political), Government of India 1930, File No.130, and

K.W.p.13 (of the file)

7. Nehru J.L. An Autobiography, New Delhi (1962) p.193.

8. Home Department (Pol.), Govt. of India, 1931 File no. 18-111. Weekly Report

dated 25 March, 1931, No.12.p, 1 and 2.

9. Quoted from a poster ‘Message to Indian Youth’ issued by the late Shrimati

Vidyawati, mother of Sardar Bhagat Singh.

Ms. Puneet Sharma

Student, B.A. IInd Year,Roll No. 5854 , B.A. IInd Year.

P.G.Govt. College for Girls, Sector-11, Chandigarh

[email protected]

Event Link:

http://milestone02.wordpress.com/2012/03/23/bhagat-singh-a-man-of-revolution-by-ms-

puneet-sharma/





Bhagat Singh as a Surefooted Revolutionary and His Verdure:

a Foster- son of Colonialism by

Sheena Krishnan Ulamparambath

Abstract

What would be better to call Bhagat Singh a poet, historian, writer, philosopher, artist,

poet, communist, socialist, Marxist or at the most a family man? A close study of Singh’s

character and nature along with his letters throws light on his various shades. Yet, still,

always confusion arises. What would be better to call him? Politician, states man,

nationalist, national builder, patriot, freedom fighter, terrorist, revolutionary,

administrator; list may be long. However, question here is which role was dominant in

his life? Hence, in this paper an attempt is made to trace him as a man of multiple

personalities. Another attempt is made to trace the favorable factors that nourished his

growth as freedom fighter. When delving through the letters written by him to different

personalities, it is learnt that in the midst of various political issues and nationalist

movements, he was struggling to take care of his family. It is learnt that he had a special

affection towards Harnam Kaur, the wife of his exiled uncle Ajit Singh. This attempt

enables us to grapple with the existing shroud of mystery and confusion regarding the

role of Singh as a family man. Therefore, the basic thrust is to explore his approach

towards the nation and the British, through which it is possible to study how, a patriot,

struggled between his family and the nation. The present study entails a detailed

exploration of the Singh’s constructive and political activities in the Punjab. To

understand him as a historian and a writer, an attempt is being made to separate fact

from the mass of legend, which is interwoven with the slender matrix of history. It is

hoped that the present exercise would fill the gaps in our knowledge of Singh’s multiple

personalities under study. Thus, a humble attempt is made to move away from the

conventional reconstructions of the past towards a more realistic and complex

representation. It is hoped that the present study would help the readers to assume that

how different he was from others.

*******

“My life has already been committed to a noble case – the case of the freedom of India.

For that, reason comforts and worldly desires have no attraction in my life. You must be

remembering that…. when I was quite young, Bapuji (grandfather) had declared that I

was being pledged for the service of the country. I am, therefore, honouring the pledge

of that time. I hope you will excuse me.1

A letter written by Bhagat Singh to his father, when his father had arranged his

marriage, is quoted above. Bhagat Singh objected to the arrangement and left his home

1 Gupta D. N. & Chandra Bipan, 2007, Bhagat Singh Select Speeches & Writings, National Book Trust India,

New Delhi, Introduction, p. ix.



by leaving this letter for his father, which clearly validates his ardent patriotism and

deep love for the nation. Bhagat Singh was gripped by patriotic fervour. He was also

very sensitive to the plight of the two women in the house who lived without their

husbands, the dead Swarn Singh’s widow, and the exiled Ajit Singh’s wife, and, hence,

determined not to let same happen to any girl, who, might marry him.2 Hence, in this

paper, an attempt is made to explore various causes that nourished Bhagat Singh’s

growth as a patriot. Among various factors, his family background stands at the top.

Bhagat Singh’s ancestors were actually the adventurous migrants, who, originally came

from the village of Khatkar Kalan in the Jullundur district 27 K.M. from Phagwara and it

was from there, they migrated to and settled in the village of Banga in the Lyllapur

District, now in West Pakistan.3 He came from a patriotic Jat Sikh family, some of whom

had participated in movements supporting the independence of India and others, who,

had served in Maharaja Ranjit Singh's army. His grandfather, Arjun Singh was not only a

scholar and doctor but also an ardent follower of Swami Dayananda Saraswati's Arya

Samaj. Being a nationalist, religious reformer and social worker, he actively participated

in the social and religious movements in the nineteenth century, which would carry a

heavy influence on Singh. Unlike many Sikhs, Bhagat Singh did not attend Khalsa High

School in Lahore, because his grandfather did not approve of the school officials' loyalty

to the British authorities. Instead, his father enrolled him in Dayanand Anglo Vedic High

School, an Arya Samajist school. In 1893, Arjun Singh became one of the delegates to

the Congress Session held at Lahore. He was man of conviction, who always opposed

dogmatism and rigid traditionalism. His father, Kishan Singh too was a social worker,

who had organized extensive relief works in different parts of the country. Bhagat

Singh’s father as well as father’s brothers, Ajit Singh and Swaran Singh founded a party

namely Bharat Mata Society in the year 1906. Later they became the members of the

Ghadar Party, led by Kartar Singh Sarabha Grewal and Har Dayal. Kishan Singh joined

Arya Samaj as well as the Indian National Congress and consequently; he had faced 42

political trials, remained in jail for two years and was an internee for another too. Ajit

Singh with the blessings of Lala Lajpat Rai, launched extremist movement in the Punjab.

The government reports regarding the activities of Ajit Singh reads, “Ajit Singh during

the last two months has held a constant series of meetings and has openly advocated

sedition. He clearly ought to be stopped at once.”4 Report continues, “Agitator Ajit Singh

and others have urged the people to rise, attack the English and be free.”5 His seditious

speeches led to the outbreak of violent riots at Lahore and Rawalpindi in 1907, which

2 Bhupender Hooja, 2007, Bhagat Singh the Jail Notebook and Other Writings, Compiled with an Introduction

by Chaman Lal, Left Word Books, New Delhi, p.13.

3 Singh Deol Gurdev & Singh Karan, 1969, Shaheed Bhagat Singh: A Bibliography, Punjabi University,

Patiala, p. 4.

4 Home Department (Political), Government of India, Proceedings of August 1907, numbers 148-235, p. 3, as

quoted in Deol Gurdev Singh & Singh Karan, 1969, Shaheed Bhagat Singh: A Bibliography, Punjabi University,

Patiala, p. 7.

5 Ibid.

http://en.wikipedia.org/wiki/Jat_people

http://en.wikipedia.org/wiki/Sikh

http://en.wikipedia.org/wiki/Maharaja_Ranjit_Singh_%28Punjab%29

http://en.wikipedia.org/wiki/Swami_Dayananda_Saraswati

http://en.wikipedia.org/wiki/Arya_Samaj



http://en.wikipedia.org/wiki/Dayanand_Anglo-Vedic_Schools_System

http://en.wikipedia.org/wiki/Dayanand_Anglo-Vedic_Schools_System

http://en.wikipedia.org/wiki/Ghadar_Party

http://en.wikipedia.org/wiki/Kartar_Singh_Sarabha_Grewal

http://en.wikipedia.org/wiki/Har_Dayal



the then Lieutenant Governor described “as exceedingly serious and exceedingly

dangerous and as urgently demanding a remedy.”6 Lala Lajpat Rai also was amazed to

see the overwhelmed agitatating attitude of the people that was created due to the

frequent political meetings called by Ajit Singh in which, he urged the people to resist

the government actively. On the Radio, Ajit Singh usually began with the famous couplet

of Bahadur Shah, the Mughal Emperor:

Gazion mein boo rahgi jab talak Imman ki.

Tabto London Tak Chelegi teg Hindustani ki.

Maja Ayega jab hamara raj dekhenge

Ke apni hi zamin horgi apna asaman hoga

Shahidon ki chitaon per language her baras Meley

Wattan par marane walon ka yahi

Baqi nishan hoga.

The translation of the above lines is given:

So long as our soldiers of freedom

Have faith and confidence in themselves

The sword of Hindustan will continue

To penetrate the heart of London itself.

There will be sheer joy when we attain swaraj

And when the land and the sky of India will be ours

Annual fairs will be held at the cremation grounds of martyrs.7

We can say that the influence of Ajit Singh on Bhagat Singh was the greatest because he

did all such seditious adventurous activities at a time when raising even a finger against

the British was considered as a passage to death. The influence of Swaran Singh, a

nationalist, on Bhagat Singh could not be underestimated. He published anti British

literature and organized agitation against the colonization Bill. He too was arrested on a

charge of sedition and was tried and imprisoned. Ajith Singh was forced to flee to Persia

because of pending cases against him while, Swaran Singh died when he was only 23 in

1910 at his home after releasing from Borstle Jail, Lahore. It is from the above

discussions it is assumed that his family background occupied with many fearless

patriots and freedom fighters might have converted Bhagat Singh a revolutionary

terrorist.

The impact of Kartar Singh Sarabha’s heroism and sacrifice, one of the heroes of Ghadar

movement, on Bhagat Singh can be clearly understood from the fact that when Bhagat

6 Home Department (Political), Government of India, Proceedings of August, 1907, numbers 148-235, p. 40,

Ibid., p. 8. 7 Parm Bakhshish Singh and Devinder Kumar Verma, Ed., 1998, Punjab and the Freedom Struggle,

Publication Bureau, Punjabi University, Patiala, p. 179.

http://en.wikipedia.org/wiki/Persia






Singh was arrested; a photograph of Kartar Singh Sarabh was recovered from him. It is

learnt that he always carried Sarabha’s photo in his pocket, might be to derive

motivation from it. Moreover, he used to show the photo to his mother and say that

Sarabh is his hero, friend and companion and at home, he used to recite the couple, a

favorite with Kartar Singh Sarabha.8

Seva desh di jindariye bari aukhi

Gallan karnian dher sukhalian ne

Jinhan desh sevawich pair paya

Unhan lakh musibtan jhallian ne.

The translation in English is given below:

Serve one’s motherland in the real sense is extremely very tuff,

It is very easy to talk about it,

O! My little soul!

Those, who, wishes to take the task of patriotism

Had to undergo countless torments and agonies.9

An important factor in his intellectual and political growth was his access of the Dwarka

Dass Library, Lahore, from where, he had started acquiring Marxist literature in the

mid-1920s. He was clearly groping for a comprehensive philosophy of human liberation.

This led him to Marxism and the Ghadar revolutionaries of the Punjab. Bhagat Singh

wrote regularly in their organ, Kirti (Punjabi), on subjects as varied as ‘Communalism

and its Solution’, ‘Problem of Untouchability’, ‘Religion and Our Freedom Struggle’ etc.10

The trials, convictions and arrests of the Ghadrites left a deep imprint on the minds of

young elements in northern India, especially on Punjabis. “It was their example of

sacrifice which was followed by Bhagat Singh and his comrades through the Naujawan

Bharat Sabha and the Hindustan Republican Association. Among the major influences

on Bhagat Singh, the greatest was that of the Ghadar movement.”11

8 Singh Deol Gurdev 1978, Shaheed- e-Azam Sardar Bhagat Singh: The Man and his Ideology, Deep

Prakashan, Nabha, pp. 108-109. 9 Ibid., p.12.

10 Bhupender Hooja, op. cit., p. 14.

11

Singh Deol Gurdev 1978, , op. cit., p.108.



The revolutionary terrorists were severely suppressed during the First World War and

most of its leaders were put in jail or absconding. When non-cooperation movement

was launched on the urging Gandhi, C.R. Das and other leaders and most of the

revolutionary terrorists either joined the movement or suspended their own activities

in order to give the Gandhian mass movement a golden chance. However, sudden

suspension of the non-cooperation movement shattered the high hopes and inspiration

and many youngsters and they questioned the very basic strategy of the national

leadership and its emphasis on non-violence and demanded for alternatives. They were

not happy with the ideas of the swarajists. They believed that only violent methods

would bring freedom to India. Thus, revolutionary terrorism again became attractive

and active under the activities of Jogesh Chandra Chatterjee, Surya Sen, Jatin Das,

Chandrasekhar Azad, Bhagat Singh, Sukhdev, Shiv Varma, Bhagwati Charan Vohra and

Jaidev Kapur. They enthusiastically participated in the non-cooperation movement.

Thus, two separate strands of revolutionary terrorism developed one in Punjab, U.P.

and Bihar and other in Bihar.12

In April 1919, as a boy of 12, he visited the Jallianwala Bagh, where, the British police

had massacred hundreds of unarmed Indians, and came back with blood soaked earth.

In 1921, at the age of 14, he told his grandfather about the preparations being made by

the railway men to go on strike. At age of 13, Singh began to follow Mahatma Gandhi's

non-cooperation movement. At this point, he had openly defied the British and had

followed Gandhi's wishes by burning his government-school books and any British-

imported clothing. Following Gandhi's withdrawal of the movement after the violent

murders of the police officers by villagers from Chauri Chaura, Uttar Pradesh, Singh,

disgruntled with Gandhi's nonviolence action, joined the Young Revolutionary

Movement and began advocating a violent movement against the British. Already at 15,

Bhagat Singh even debated with his father regarding Gandhi’s decision to withdraw the

non-cooperation movement. The same year, on February 4, Mahant Narain Dass had

killed more than 140 devout Sikhs in collaboration with the British at Gurudwara

Nankana Sahib. When Akali workers protested this massacre, Bhagat Singh was at the

forefront of welcoming the protestors in his village. Bhagat Singh joined National

College Lahore at the age of 15. Around this time, he learned Punjabi language and the

Gurumukhi script. This may seem strange today, given that he was born a Sikh.

However, his grandfather, Arjun Singh, was a staunch Arya Samajist, who, emphasized

learning Sanskrit. Therefore, young Bhagat Singh learnt Sanskrit, in addition to Urdu,

English and Hindi.13 He proved to be good reader and writer in both Hindi and Punjabi.

In 1923, Bhagat famously won an essay competition set by the Punjab Hindi Sahitya

Sammelan. This grabbed the attention of members of the Punjab Hindi Sahitya

Sammelan, including its General Secretary Professor Bhim Sen Vidyalankar. At this age,

12

Bipan Chandra, 1989, India’s Struggle for Independence 1857-1947, Penguin Books India, New Delhi, p.

247.

13

Bhupender Hooja, op. cit., pp. 12-13.

http://en.wikipedia.org/wiki/Mohandas_Karamchand_Gandhi

http://en.wikipedia.org/wiki/Non-Cooperation_Movement

http://en.wikipedia.org/wiki/British_Raj

http://en.wikipedia.org/wiki/Chauri_Chaura

http://en.wikipedia.org/wiki/Uttar_Pradesh



he quoted famous Punjabi literature and discussed the Problems of the Punjab. He read

a lot of poetry and literature, which was written by Punjabi writers and his favourite

poet, was Allama Iqbal from Sialkot.

The frustrated young leaders, like Ramprasad Bismil, Jogesh Chatterjea and

Sachindranath Sanyal, whose, Bandi Jiwan served as a textbook to the revolutionary

movement, met at Kanpur in October 1924 and founded the Hindustan Republican

Association (or Army). It aimed to organize armed revolution to overthrow the colonial

rule and establish in its place a Federal Republic of the United States of India, whose,

basic principle would be adult franchise.14 Bhagat Singh came to Kanpur in 1923, after

writing to his father that he would not marry, joined the paper as well as Hindustan

Republican Association. Bhagat Singh started writing in the Pratap under the pen name

Balwant. He worked during flood relief, and did duty as headmaster in a school. He

wrote, in Hindi, an essay on the Language Problem in Punjab, and won a prize for this

essay competition. In 1924-25, he wrote two essays in Matwala: one on ‘Loving the

World’ (Vishwa Prem) and another on the youth (Yuvak). When six Babbar Akali

revolutionaries were executed in 1926, his article, ‘Blood Drops on Holi Day’ (Holi ke

Din Rakt ke Chhinte) was published with the byline, ‘A Punjabi Youth.’ In his celebrated

essay, ‘Why I am an Atheist’, written in 1930, Bhagat Singh says that this was the time

he was being radicalized, and the end of 1926, still short of 19, he was already an

atheist.

Before armed struggle cold to be waged, propaganda had to be organized on a large

scale, men had to be recruited and trained and arms had to be produced, Bhagat Singh

thought. All these required money. The most important action of HRA was the Kakori

Robbbery, on 9 August 1925, ten men held up the 8-Down train at Kakori, an obscure

village near Lucknow, and looted its official railway cash. The Government reaction was

quick and hard. It arrested a large number of young men and tried them in the Kakori

Conspiracy Case.15

In his teenage years, Bhagat Singh started studying at the National College in Lahore,

but ran away from home to avoid early marriage, and became a member of the

organization, Naujawan Bharat Sabha (Youth Society of India). Bhagat Singh was already

something of a veteran in running organizations. He had been central to the Naujawan

Bharat Sabha, formed in 1926 on the pattern of youth organizations in Italy, inspired by

Mazzini and Garibaldi. In the Naujawan Bharat Sabha, Singh and his fellow

revolutionaries grew popular amongst the youth. He also joined the Hindustan

Republican Association through introduction by his history teacher, Professor

Vidyalankar, which had prominent leaders like Ram Prasad Bismil, Chandrashekhar

14

Bipan Chandra, 1989, op. cit., p. 248.

15

Ibid ., p. 248.

http://en.wikipedia.org/wiki/Allama_Iqbal

http://en.wikipedia.org/wiki/Sialkot

http://en.wikipedia.org/wiki/Hindustan_Republican_Association



http://en.wikipedia.org/wiki/Ram_Prasad_Bismil

http://en.wikipedia.org/wiki/Chandrashekhar_Azad

http://en.wikipedia.org/wiki/Chandrashekhar_Azad



Azad and Ashfaqulla Khan. It is believed that he went to Kanpur with the aim of freeing

Kakori train robbery prisoners from the jail, but returned to Lahore for unknown

reasons. On the day of Dassera in October 1926, a bomb was blasted in Lahore, and

Bhagat Singh was arrested for his alleged involvement in this Dassera Bomb Case in 29

May 1927, and was released on a bail of Rs.60, 000 after about five weeks of his arrest.

He kept on writing for the edited Urdu and Punjabi newspapers published from

Amritsar. In September 1928, a meeting of various revolutionaries from across India

was called at Delhi under the banner of the Kirti Kissan Party. Bhagat Singh was the

secretary of the meet. His later revolutionary activities were carried out as a leader of

this association.

A number of factors contributed to the shaping of Bhagat Singh’s socio-political thought.

First of all, his family environment, then, Gandhi’s decision to suddenly suspend the

non-cooperation movement, disappointed many a youth of India. Most of the future

revolutionaries, Jogesh Chandra Chatterjee, Surya Sen, Jatin Das, Chandra Sehkar Azad,

Bhagat Singh, Sukhdev Singh, Siv Verma, Bhagwati Charan Vohra, Jasidev Kapur and a

host of others had actively participated in the non-cooperation movement. Gandhi’s

slogan ‘Swaraj in one year’ had inspired them with the spirit of nationalism. Their high

hopes that Gandhi’s first all – India movement had risen, however, got temporarily

frustrated.

The period of his revolutionary activities began from the time he left Lahore and went

to Kanpur. Bhagat Singh got busy in building his contacts with other like-mined

revolutionaries. At Kanpur he stayed with Ganesh Shankar Vidyarthi and came to know

Batukeshwar Dutt16 We can say that both the strands developed under the influences of

varied social forces. The main was the upsurge of working class trade unionism after the

war. They identified revolutionary potential of the new class and wished to harness it to

the nationalist revolution. The revolutionaries in northern India were the first to

emerge out of the mood of frustration and reorganized under the leadership of the old

veterans. A real breakthrough in terms of revolutionary struggle, goals, aims and

objectives, targets, future plan, methodology and ideology of revolution etc. was

inaugurated by Bhagat Singh and his comrades. Bhagat Singh himself declared once that

the “the real revolutionary armies are in the villages and in factories.”17

References:

Bipan Chandra, 1989, India’s Struggle for Independence 1857-1947, Penguin Books India,

New Delhi.

16

Gupta. D.N & Chandra Bipan, Introduction, p. xii.

17

Shiv Varma, Ed., 1986, Selected Writings of Shaheed Bhagat Singh, Appendix I, New Delhi, p.130.

http://en.wikipedia.org/wiki/Shahid_Ashfaqallah_Khan

http://en.wikipedia.org/wiki/Kakori_train_robbery

http://en.wikipedia.org/wiki/Navrati

http://en.wikipedia.org/wiki/Urdu

http://en.wikipedia.org/wiki/Punjabi_language

http://en.wikipedia.org/wiki/Newspapers

http://en.wikipedia.org/wiki/Amritsar

http://en.wikipedia.org/wiki/Delhi

http://en.wikipedia.org/wiki/Revolutionary



Bir Sohinder, 2008, Inklab da Baani: Shaheed Bhagat Singh (Punjabi, Kastoori Lal& Sons,

Amritsar.

Bhupender Hooja, 2007, Bhagat Singh the Jail Notebook and Other Writings, Compiled

with an Introduction by Chaman Lal, Left Word Books, New Delhi.

Chanan Lal, 2007, Bhagat Singh the Jail Notebook and Other Writings, Left World books

New Delhi.

Fauja Singh, 1972, Eminent Freedom Fighters of Punjab, Punjabi University, Patialia.

Gupta D.N. and Chandra Bipan, 2007, Bhagat Singh Select Speeches and Writings,

National Book Trust, India, New Delhi.

Gurdev Singh Deol, 1969, Shaheed Bhagat Singh a Biography, Punjabi University Patialia.

Gurdev Singh Deol, 1978, Sardar Bhagat Singh the Man and his Ideology, Deep

Prakkasham, Kamala Nagar, Nabha.

Gurdev Singh Deol, 1971, Shaheed Bhagat Singh- Ek Jiwani (Hindi), Sterling Publishers

Pvt.Ltd., New Delhi.

Shiv Varma, Ed., 1986, Selected Writings of Shaheed Bhagat Singh, New Delhi.

Virendra Sindhu, 1968, Yugdrashta Bhagat Singh Aur Unke Mrityuanjay Purkhe,

Bharatiya Jnanpith Publication, Calcutta.

Dr. Sheena Krishnan Ulamparambath

Assistant Professor

Department of History

P.G.Govt. College for Girls, Sector-11, Chandigarh

[email protected]

Event-Link:

http://milestone02.wordpress.com/2012/03/23/bhagat-singh-as-a-surefooted-revolutionary-

and-his-verdure-a-foster-son-of-colonialism/





Annexure-I: Important Documents (Online)

Marxists Internet Archive

The Problem of Punjab’s Language and Script (1923)

Blood Sprinkled on the Day of Holi Babbar Akalis on the Crucifix (March 15,

1925)

Beware, Ye Bureaucracy (December 18, 1928)

Letter to Shaheed Sukhdev (April 5, 1929)

“The Red Pamphlet” (April 8, 1929)

Joint Statement with B.K. Dutt (June 6, 1929)

Hunger-strikers' Demands (June 24, 1929)

Letter to I.G. (Prisons), Punjab Mianwali Jail (June 17, 1929)

Message to Punjab Students' Conference (October 19, 1929)

Statement Before the Lahore High Court Bench (1930)

Regarding Suicide (1930)

Reasons for Refusing to Attend the Court (January, 1930)

Telegram on Lenin's Death Anniversary (January 21, 1930)

Hunger-Strikers' Demands Reiterated (January 28, 1930)

Regarding the LCC Ordinance (May 2, 1930)

Statement of the Undefended Accused with J.N. Sanyal, B.K. Dutt, Dr. Gayal

Prasad, and Kundan Lal (May 5, 1930)

Letter to Jaidev Gupta (July 24, 1930)

Justice Hilton Must Also Go (June 25, 1930)

Letter to Father (October 4, 1930)

Why I am an Atheist (October 5, 1930)

http://www.google.co.in/url?sa=t&rct=j&q=marxist%20internet%20archive&source=web&cd=1&sqi=2&ved=0CCAQFjAA&url=http%3A%2F%2Fwww.marxists.org%2F&ei=JxxsT4OXCsfUrQeKlMS3Ag&usg=AFQjCNFldJn_XSG5eB4Dsn2FES2fL6oS0A

http://www.marxists.org/archive/bhagat-singh/1923/x01/x01.htm











http://www.marxists.org/archive/bhagat-singh/1930/01/x01.htm











Letter to B. K. Dutt (November, 1930)

To Young Political Workers (February 2, 1931)

Regarding Line of Defence In Hari Kishan's Case (June, 1931)

Last Petition (1931)

Introduction to Dreamland (Unknown)

Source:

“Bhagat Singh (1907-1931)” in MIA: Encyclopedia of Marxism, 23-03-2012,

http://www.marxists.org/archive/bhagat-singh/index.htm

Event Link:

http://milestone02.wordpress.com/2012/03/23/annexure-i-important-documents-

online/





http://www.marxists.org/archive/bhagat-singh/x01/x01/x01.htm

http://www.marxists.org/archive/bhagat-singh/index.htm





Annexure-II: Call for Papers for an E-Seminar on

“Philosophy of Shaheed Bhagat Singh”

Reference: CPPIS/11/066

Dated 25/09/2011

The Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS) is going to

organise an E-Seminar on “Philosophy of Shaheed Bhagat Singh on 23rdMarch,

2012. Research papers from faculty members, research scholars and academicians are

invited in English/Hindi language consisting about 2500-3000 words with an abstract

of 200 words. All the electronic papers will be published on net and selected papers will

be included in the following issues of “Lokāyata: Journal of Positive Philosophy”.

Sub-themes:

The following subthemes are selected for wide listening of the seminar:

Social Philosophy of Bhagat Singh

Bhagat Singh’s Philosophy of Education

Bhagat Singh’s Analysis of Indian Culture

Bhagat Singh’s Message for Youth of India

Bhagat Singh’s Ideas on Caste-Discrimination

Bhagat Singh Vision of India’s Freedom

Bhagat Singh’s Ideas on Religion and Spirituality

Bhagat Singh and Karl Marx

Bhagat Singh and Dr B.R.Ambedkar

Effect of Socialism and Reformism on Bhagat Singh’s Philosophy

Bhagat Singh’s Ideas on Socialist Democracy

Bhagat Singh and Indian Freedom Movement

Relevance of Bhagat Singh Ideas in 21st Century

History of Revolutionary Movement in India

Format for Submission:

Please submit the electronic copy of your paper as well as a hard copy with a certificate

of originality of paper by/before the 15th March 2012 in the following format by post

on below mentioned address. You can also email us paper with scan copy of certificate

at [email protected].

Notes and references should appear at the end of the articles as Notes. Please

visit http://lokayatajournal.webs.com/apps/documents/ for our Manual for Writer

of Research papers.









http://lokayatajournal.webs.com/apps/documents/



For further inquiry contact:

Dr. Desh Raj Sirswal, Programme Co-ordinator,

Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS),

Milestone Education Society (Regd), Balmiki Basti, Ward No. 06,

Pehowa, (Kurukshetra)-136128 (HARYANA)

Mobile No.09896848775

E-mail: [email protected], [email protected]

Event-Link:

http://milestone02.wordpress.com/2011/09/23/call-for-papers-for-an-e-seminar-on-

philosophy-of-shaheed-bhagat-singh/

E-Seminar Link:

http://niyamakphilosophy.blogspot.in/

Proceedings download (PDF):

http://cppisevents.webs.com






















http://niyamakphilosophy.blogspot.in/

http://cppisevents.webs.com/