Bhagat Singh (born September 27, 1907, Lyallpur, western Punjab, India [now in Pakistan]—died March 23, 1931, Lahore [now in Pakistan]) revolutionary hero of the Indian independence movement.
Bhagat Singh attended Dayanand Anglo Vedic High School, which was operated by Arya Samaj (a reform sect of modern Hinduism), and then National College, both located in Lahore. He began to protest British rule in India while still a youth and soon fought for national independence. He also worked as a writer and editor in Amritsar for Punjabi- and Urdu-language newspapers espousing Marxist theories. He is credited with popularizing the catchphrase “Inquilab zindabad” (“Long live the revolution”).
In 1928 Bhagat Singh plotted with others to kill the police chief responsible for the death of Indian writer and politician Lala Lajpat Rai, one of the founders of National College, during a silent march opposing the Simon Commission. Instead, in a case of mistaken identity, junior officer J.P. Saunders was killed, and Bhagat Singh had to flee Lahore to escape the death penalty. In 1929 he and an associate lobbed a bomb at the Central Legislative Assembly in Delhi to protest the implementation of the Defence of India Act and then surrendered. He was hanged at the age of 23 for the murder of Saunders.

The Problem of Punjab’s Language and Script[1]

February 28, 1933

“An acquaintance of the literature of a society or a country is of prime importance for the understanding of that society or country, because the consciousness of the soul of a society or country, because the consciousness of the soul of a society gets reflected in its literature also.” History is witness to the authenticity of the above statement. Countries have followed the direction determined by the flow of their literature. Every nation needs literature of high quality for its own uplift. As literature of a country attains new heights, the country also develops. Patriots – be they merely social reformers or political leaders – pay highest attention to the literature of their country. If they do not create new literature to meet the requirements of the contemporary issues and situations, all of their efforts will fail and their work will prove unstable.

Perhaps Garibaldi could not have succeeded in mobilising the army with such ease if Mazzini had not invested his thirty years in his mission of cultural and literary renaissance. The revival of Irish language was attempted with the same enthusiasm along with the renaissance in Ireland. The rulers so much wanted to suppress their language for the ultimate suppression of the Irish people that even kids were punished for the crime of keeping a few verses in Gaelic. The French revolution would have been impossible without the literature of Rousseau and Voltaire. Had Tolstoy, Karl Marx and Maxim Gorky not invested years of their lives in the creation of a new literature, the Russian Revolution would not have taken place, leave alone the propagation and practice of communism.

The same applies to the social and religious reformers. Kabir’s ideas have a stable impact because of his literature. Till date, the sweetness and sensitivity of his poems prove captivating to the people.

Exactly the same can be said about Guru Nanak Devji, When the Sikh Gurus started establishing their new order along with the preaching of their beliefs, they felt the need of a new literature and this inspired Guru Angad Devji to evolve the Gurumukhi script. Centuries of continuous warfare and Muslim invasions had dried up the literature of Punjab. The Hindi language was at the verge of extinction. He adopted the Kashmiri script in his search for an Indian language. Later the Adi Granth was compiled by Guru Arjun Devji and Bhai Gurudasji. They took a far-reaching and useful step in this act of creating their own script and literature to perpetuate their beliefs.

Afterwards, as situations changed, the flow of literature also changed. The ceaseless sacrifices and sufferings of the Gurus changed the situation. Whereas we find devotion and self-oblivion in the preaching of the first Guru, and experience a sense of self-effacement in the following couplet:

Nanak nanhe ho rahe, jaisi nanhi doob.
Aur ghas jari jaat hai, doob khoob ki khoob
(Nanak asks all to be as humble and insignificant as the doob grass. While all other grasses are burnt down, doob continues to flourish.)

We find a sense of fellow-feeling and helpfulness for the oppressed in the preaching of Guru Shri Teg Bahadurji:

Baanhi jinhan di pakadiye, sir dijiye baanhi na chhodye,
Guru Teg Bahadur bolya, dharati pai dharam na chodye.
(Whomsoever you provide protection, you should be prepared to sacrifice yourself but not that protection. Guru Teg Bahadur asks you not to forsake your religion on this earth.)

After his sacrifice, suddenly, we sense a warrior spirit in the preaching of Guru Gobind Singhji. When he realised that a mere spiritual devotion could not do anything, he started Chandi worship and turned Sikh community into a community of worshippers and warriors by synthesising spiritualism and fighting. We find in his poems (literature) a new spirit. He writes:

Je tohi prem khelan da chav, sir dhar tali gali mori aav,
Je it maarag pair dharijai, sir dijai kaan no dijai.
(If you are interested in playing the game of love, put your head on your palm and then only enter my lane. In case you put your feet on this path don’t fall back, even if you have to lose your life.) And then:

Soora so pahchaniye, je lade deen ke het,
Purja-purja kat mare, kabhu na chhade khet.
(Only he is brave who fights for the cause of the poor. He may be cut into pieces and may be killed, but he should not leave the field.)

And then suddenly, the sword-worship starts.

Carrying the same spirit Baba Banda and others fought Muslim ruler ceaselessly. We find later that when Sikhs are reduced to mere groups of anarchists, declared outlaws, and were continuously compelled to be confined to the forests, no new literature could be created. They had a warrior spirit, a sense of courage and sacrifice and a spirit to continue their war against Muslim rulers, but they could not chalk out their future beyond this. This explains why these warrior groups fought among themselves. It is here that their lack of contemporary spirit worries us. If a warrior and shrewd ruler like Ranjit Singh had not emerged afterwards, Sikhs would have gone down bereft of any high ideal or spirit to have mobilised them.

Along with all this, one more point deserves attention. All the Sanskrit literature, put together, failed to revive the Hindu society; new literature had to be written in a contemporary modern language. Till date, we feel only the effect which was created by that literature of contemporary spirit. Even for a person of proper education and comprehension, the hymns of unintelligible Sanskrit and ayat (verses) of classical Arabic cannot be as enthusing as is possible by the simple statements in a simple language.

A short history of Punjabi language and literature is sketched out above. Now we turn to our times. Swami Vivekananda in Bengal and Swami Ramtirtha in Punjab were born approximately at the same time. Both were ‘great’ in the same sense. Both got fame for establishing Indian metaphysics abroad. Swami Vivekanand’s mission became a permanent institution in Bengal while Punjab misses a memorial to Swami Ramtirtha. In spite of having significant differences in their thinking, we find strong similarities at the roots. Whereas Swami Vivekananda was preaching Karma Yoga, Swami Ramtirtha was singing in blissfulness:

Ham rukhe tukade khayenge,
Bharat par ware jayenge,
Hum sukhe chane chabayenge,
Bharat ki baat banyenge,
Ham nange umar bitayenge,
Bharat par jaan mitayenge.
(We shall subsist on crumbs but sacrifice ourselves for Bharat. We shall eat the most ordinary food, but work for our country. We shall go naked the whole life, but offer our lives for Bharat.)

Several times, he wept while seeing the setting sun in America, and said:” Now you are rising in my beloved country. Drop my tears like dew-drops over beautiful water-fed fields of India.” Such a great devotee of the country and God was born in our province and, if we do not have even a single memorial to him, what else could explain that, except our literary backwardness?

This we feel at every step. Many great men born in Punjab, who are comparable to Shri Devendra Thakur and Keshav Chandra Sen of Bengal, but we did not respect them and easily forgot them after their deaths – for example, guru Gyan Singhji, etc. We find only one reason on bottom, and that is the total lack of literacy interest and awakening, The truth is that no country or community can progress without its literature. But language is the primary need of literature and this is absent in Punjab. In spite of releasing this handicap for long, the question of language has still remained unresolved. The main reason behind this is the unfortunate communalisation of language in our province, in other provinces, we find that Muslims have fully adopted their provincial languages. In the literary world of Bengal. Poet Nazrul-Islam is a shining star. Latif Hussain ‘Natwar’ is prominent among the Hindi poets. The same is true of Gujrat also. But Punjab is unfortunate. Here, even Hindus and Sikhs are not united, leave the Muslims alone.

Punjab should have been the language of Punjab, like other provinces, but since this has not happened, as this question is a spontaneous question, Muslims have adopted Urdu. Muslims totally lack Indianness, therefore they want to propagate Arabic script and Persian language. While failing to understand the importance of Indianness in the whole of India, they fail to understand the importance of one language, which could only be Hindi. That is why they keep repeating the demand for Urdu like a parrot and take an isolated position.

Then comes the turn of the Sikhs. Their whole literature is in the Gurumukhi script. Hindi is very much there as a component, but Punjabi constitutes the main component. Therefore, the Sikhs adopted Punjabi written in Gurmukhi as their language. They could not leave that at any cost. They embraced that by making it a communal language.

The Arya Samaj emerged on the other side. Swami Dayanand propagated the feeling for the spread of Hindi throughout Bharatvarsha. Hindi became a religious component of the Arya Samaj movement. These religious attachments benefited the language in one way. That is, while Sikh staunchness secured Punjabi, the insistence of Arya Samajists helped Hindi secure a place of its own.

In the early days of Arya Samaj movement, the Sikhs and Arya Samajists used to have religious gathering at the same place. At that time they had no feelings of being different, but afterwards, a few sentences of Satyartha Prakash caused malice and mutual hatred. The Sikhs, swept in the same stream, started hating even Hindi as well. Other did not take even notice of it.

Afterwards, it is said, a Samaji leader, Mahatma Hansraj Ji held consultations with many leaders and proposed that if they accept the Hindi script, he would get the Punjabi language in Hindi script, and he would get the Punjabi language in Hindi script recognised in the University. But they could not understand the importance of this proposal because of their narrow-mindedness and absence of literary awareness. At this moment, three views prevail in Punjab. Firstly, there is strong attachment for urdu among the Muslims; secondly, for Hindi among Arya Samajis and certain other Hindus; and thirdly, for Punjabi.

It will not be important here to deal with all the languages one by one. First of all, we shall consider the Muslims view. They are staunch supporters of Urdu. At the present time, this language is dominant in Punjab. This is also the language of the court. Then some Muslims say that Urdu scripts saves space. This may be quite right, but the most important question before us at this juncture is to make India a unified nation, but this cannot be done all at once. For this we have to move step by step. If we cannot adopt one language for the whole of India at the moment, we should at least adopt one script. The urdu script cannot be called a perfect one and the most important point is that it is based on the Persian language. The flights of imagination of urdu poets – even if they are Hindi (Indian) – reach the saaqis (bar-maids) of Persia and date palms of the Arbs countries. Kazi Nazrul-Islam’s poems refer to Dhurjate, Vishwamitra and Durvasa quite frequently, but our Punjabi Hindi-Urdu poets could not even think of them. Is it not a matter which makes one sad? Their ignorance of Indianness and Indian literature is the main reason of this. When they cannot imbibe Indianness, how can their literature make us Indian? Students confined to the study of urdu cannot attain the knowledge of the classical literature of India. It is not that these texts cannot be translated into a literary language like urdu, but it will be useful only to a Persian in his pursuit concerning Indian literature.

It will Suffice to say in support of the above statement that when simple words like Arya and Swarajya are written as ‘Ariya’ and ‘Swarajia’, what will happen to the deep metaphysical topics? Only a few days back, a government translator, using the urdu script, mistook sage Nachiketa as ‘Neechi Kutia’ which can be translated as a ‘bitch of low origin’, while translating an Urdu book Qaumen kis Tarah Zinda Rah Sakti Hain (How nationalities can survive) by Lala Hardayalji, M.A. It was neither Lalaji’s fault nor the translator. It was only a shortcoming of the Urdu script and the dissimilarity between Urdu and Hindi languages and literature.

Indian languages and script prevail in the rest of India. In such a situation, should we get absolutely isolated from India point is that, among Muslim writers, the staunch supporters of Urdu write highly Persianised Urdu. The Muslim newspapers like Zamindar and Siyasat have strong Arabic influence which is quite incomprehensible to common people. How can this be propagated in such a situation? We wish our Muslim brothers, while sticking to their religion, think of Indianising themselves like Kamal the Turk. India’s salvation is possible only that way. Instead of making language a communal question, we should adopt a wide perspective.

We will now return to the problem of Hindi and Punjabi. Many idealists entertain a vision of the world turned into one single nation, one global nation. This ideal is beautiful and one should keep it before oneself. But this cannot be achieved today; all of our steps, all of our efforts should be directed towards enhancement of happiness by uniting all nationalities, countries and nations into one strong bond. Before that, we have to realise that ideal in our own country. We have to adopt one language, one script, one literature, one ideal and one nation, but the adoption of a single language precedes all the other unities, so they we can communicate with and comprehend each other. A Punjabi and a Madrasi must not sit together mute at a gathering, but try to communicate their ideas and emotions, and this should be done in our own language, Hindi, rather than in an alien language like English. Even this ideal will take years to be realised. First of all, we should create literary awareness in this endeavor, not among a few but in the masses. The people’s own language is essential for creating literary awareness among the people. On the basis of this logic, we say that you can succeed in Punjab only in Punjabi language.

Till now, Punjabi has not been able to become a literary language of the central Punjab. It is written in the Gurmukhi script and is now Known as Punjabi. It is neither widely prevalent nor has any literature or scientific significance. It was left unattended earlier, but even now the deficiency of its script disturbs those who are now attending to it. All the words, cannot end without the sound ‘a’ and its inability to write compound letter; even the word ‘Poorna’ (complete) cannot be written. This script is thus even more incomplete than Urdu, but when we already have a scientific and perfect Hindi script, what is there to feel hesitant about adopting it? The Gurmukhi script is only distorted form of the Hindi script. Right from the start all the rules are same, then, how much will we be benefited by our immediate switch over to this. The Punjabi language will start developing immediately by adopting this perfect script. And there is no problem in the propagation of it. Hindu women of Punjab already know this script. The DAV school and Sanatan Dharma schools teach only in Hindi, what could be the problem in such a situation? We shall plead with the supporters of Hindi that, ultimately and certainly, only Hindi will be the language of the whole Bharat, but it will be more convenient to propagate it from now on. Punjabi will become like Hindi by adopting the script and then all the differences will disappear; and it is desirable, too that common people could be educated which is possible only through our own language in our own script. See this Punjabi poem:

O rahiya rahe jandya, sun ja gall meri
Sir to pag tere balait di, ihnun fuk muatara la.
(O passerby, listen to me. Burn that foreign turban which thou art wearing on thy head, And take to ‘Muatara’.)

Even beautiful Hindi poems cannot cast an impression comparable to this, as they have not yet made a place right in the hearts of the people. They still seem somewhat alien. It is so because Hindi is based on Sanskrit. And the Punjab has gone farther away from that. Persian has maintained its dominance in Punjab to a large extent. For example, a collection of things become ‘cheezan’ here instead of ‘cheezain’. This principle prevails throughout. What is being emphasised here is that Hindi is still far from Punjabi heart in spite of being close to Punjabi; of course, Punjabi will come closer to Hindi when it will adopt the Hindi script attempt creating its literature.

By now almost every major issue has been discussed here. Only one thing now remains to be said. Many people argue that the Punjabi language lacks sweetness, beauty and emotions. This is absolutely baseless. Only recently the sweetness, beauty and emotions. This is absolutely baseless. Only recently the sweetness, beauty and emotions of this song hypnotised Kavindra Ravindra:

Lachhiye, jitthe tu pani doliya,
Utthe ug paye sandal de boote.
(O Lachhi, where you split water at that place sandlewood trees have sprouted.)

Many more examples could be cited. Is the following couplet even the least inferior to the poems of any other language?

Pipal de pattya ve kehi khadkhad layee ae,
Patte jhade purane hun rut navayan di aayee ae.
(Pipal leaves, why are you making noise? The old leaves have fallen and the season for new leaves has come.)

And when Punjab is sitting alone or in the group, will any other language move them to the extent these lines of Gauhar can:

Lam lakkhan to karoran de shah vekhe
Na musafiran koi udhar dende,
Dine raatin de kuch dere,
Na unhan gulan di vasana te
Bhauren bahande gulan di vasana te
Na sappan de muhan te koi pyar denda,
Gauhar same salook han jyuadya de
Moyan giyan un tar koi visar denda.
(I have seen armies of lakhs of millionaires. No one gives loan to the passers-by who never stay, never reside at one place. No one trusts them. Black beetles sit on flowers because of their smell. No one gives love at the hoods of the snakes. O Gauhar, good behavior and welcome is for those who are alive, but everyone says good-bye at the time of death.)

Jeev jyudiyan nu kyon marna ae
Jekar nahintu moyan nn jiaun joga,
Ghar aaye sawali nu kyon ghurna ae
Jekar nahin tu hatthin khair joga;
Mile dilan naun kayaker todna ae
Mile dilan tu bichhadyan nu milaun joga,
Gauhar barhiya rakh band khaane
Jekar nahin tu nekiyan kumaun joga.
(Why kill living beings when you are not able to bring the dead back to life? Why do you stare at the beggar who has come to your door when you are not able to give him something? Why break the union of hearts if you are not able to reunite hearts that are separated? O Gauhar, if you cannot do go to others, then keep your good food and room closed.)

And nowadays brilliant poets like Dard, Mastana, Dewana are enriching the Punjabi’s poetry.

It is a pity that such a sweet, such a captivating language has not been adopted even by the Punjabis themselves. They still refuse; and this is the crux of the problem. Everyone backs his arguments on the basis of religious convictions. The only problem concerning the language and script of Punjab is to remove this obstruction, but the hope lies in the increasing literary awareness among the sikhs. Hindu also have it. Why not at all well-meaning people decide by mutual deliberations? This is the only way to arrive at a solution. The question can be attended to by renouncing religious considerations. It should be attempted accordingly and the recognition of Punjabi language of a journal like Prem of Amritsar. This way the problem is resolved. After the elimination of this irritant, Punjab will have such beautiful and ‘quality’ literature that it will also be counted among the good language of India.

Blood Sprinkled on the Day of Holi Babbar Akalis on the Crucifix

March 15, 1925

[In 1925-26 Bhagat Singh was at Kanpur, working under Ganesh Shankar Vidharthi in the Hindi weekly Partap. While at Kanpur he wrote this article, signing it “Ek Punjabi Yuvak” (a Punjabi youth), about the martyrs of Banbbar Akali movement. It was published in Pratap on March 15, 1926.]

On the day of Holi, February 27, 1926, when we were getting high on our enjoyment, a terrible thing was happening in a corner of this great province. When you will hear it, you will shudder! You will tremble! On that day, six brave Babbar Akalis were hanged in the Lahore Central Jail. Shri kishan Singhji Gadagajja, Shri Santa Singhji, Shri Dilip Sinhghji, Shri Nand Singhji, Shri Karam Singhji and Shri Dharam Singhji, had been showing a great indifference to the trial for the last two years, which speaks of their fond waiting for this day. After months, the judge gave his verdict. Five to be hanged, many for life imprisonment or exile, and sentences of very long imprisonments. The accused heroes thundered. Even the skies echoed with their triumphant slogans. Then an appeal was prefered. Instead of five, now six were sent to the noose. The same day the news came that a mercy petition was sent. The Punjab Secretary declared that the hanging would be put off. We were waiting but, all of a sudden, on the very day of Holi, we saw a small contingent of mourners carrying the dead bodies of the heroes towards the cremation site. Then last rites were completed quietly.

The city was still celebrating. Colour was still being thrown on the passers-by. What a terrible indifference. If they were misguided, if they were frenzied, let them be so. They were fearless patriots, in any case. Whatever they did, they did it for this wretched country. They could not bear injustice. They could not countenance the fallen nation. The oppression on the poor people became insufferable for them. They could not tolerate exploitation of the masses, they challenged and jumped into action. They were full of life. Oh! the terrible toll of their dedicated deeds! You are blessed! After the death, friends and foes are all alike-this is the ideal of men. Even if they might have done something hateful, their lives at the altar of our nation, is something to the opposite side, could highly and uninhibitedly appreciate the courage, patriotism and commitment of the brave revolutionary of Bengal, Jatin Mukherjee, while mourning his death. But we the cowards and human wretches lack the courage of even sighing and putting off our celebrations even for a moment. What a disheartening deed! The poor! they were given the “adequate” punishment even by the standard of the brutal bureaucrats. An act of a terrible tragedy thus ended, but the curtain is not down as yet. The drama will have some more terrible scenes. The story is quite lengthy, we have to turn back a little to know about it.

The Non-Cooperation Movement was at its peak. The Punjab did not lag behind. The Sikhs also rose from their deep slumber and it was quite an awakening. The Akali Movement was started. Sacrifices were made in abundance. Master Mota Singh, ex-teacher of Khalsa Middle School, Mahalpur (district Hoshiarpur), delivered a speech. A warrant was issued against him, but the idea of availing of the hospitality of the crown did not find his favour. He was against offering arrest to fill the jails. His speeches still continued. In Kot-Phatuhi village, a big ‘Deevan’ was called. Police cordoned the area off from all sides; even then Master Mota Singh delivered his speech. The whole audience stood up and dispersed on the orders of the persident of the meeting. The Master escaped mysteriously. This hide-and-seek continued for long. The government was in a frenzy. At last, a friend turned traitor, and Master Saheb was arrested after a year and a half. This was the first scene of that horrible drama.

The “Guru ka bagh” movement was started. The hired hoodlums were there to attack the unarmed heroes and to beat them half-dead. Could anyone who looked at or listened to this, help being mover? It was a case of arrests and arrests everywhere. A warrant was also issued against Sardar Kishan Singhji Gadagajja, but he also belonged to the same category and did not offer arrest. The police strained all its nerves but he always escaped. He had an organisation of his own. He could not bear the violence against unarmed agitators. He felt the need of using arms along with this peaceful movement.

On the one hand, the dogs, the hunting dogs of the government, were searching for the clues, to get his scent; on the other, it was decided to “reform” the sycophants (Jholi Chukkas). Sardar Kishan Singhji used to say that we must keep ourselves armed for our own security, but we should not take any precipitate action for the time being. The majority was against this. At last, it was decided that three of them should give their names, take all the blame on themselves and start reforming these sycophants. Sardar Karam Singhji, Sardar Dhanna Singhji and Sardar Uday Singhji stepped forward. Just keep aside the question of its propriety for a moment and imagine the scene when they took the oath:

We will sacrifice our all in the service of the country. We swear to die fighting but not to go to the prison.

What a beautiful, sanctified scene it must have been, when these people who had given up all of their family affections, were taking such an oath! Where is the end of sacrifice? Where is the limit to courage and fearlessness? Where does the extremity of idealism reside?

Near a station on Shyam Churasi-Hoshiarpur railway branch line, a Subedar became the first victim. After that, all these three declared their names. The government tried its best to arrest them, but failed. Sardar Kishan Singh Gadagajja was once almost trapped by the police near Roorki Kalan. A young man who accompanied him, fell down after getting injured, and was captured. But even there, Kishan Singhji escaped with the help of his arms. He met a Sadhu on the way who told him about a herb in his possession which could materialise all his plans and work miracles. Sardarji believed him and visited this Sadhu unarmed. The Sadhu gave him some herbs to prepare and brought the police in the meanwhile. Sardar Saheb was arrested. That Sadhu was an inspector of the CID department. The Babbar Akalis stepped up their activities. Many pro-government men were killed. The doab land lying in between Beas and Sutlej, that is, the districts of Jullundur and Hoshiarpur, had been there on the political map of the country, even before this. The majority of martyrs of 1915 belonged to these districts. Now again, there was the upheaval. The police department used all its power at its command, which proved quite useless. There is a small river near Jullundur; “Chaunta Sahib” Gurudwara is located there in a village on the banks of the river. There Shri Karam Singhji, Shri Dhanna Singhji, Shri Uday Singhji and Shri Anoop Singhji were sitting with a few others, preparing tea. All of a sudden, Shri Dhanna Singhji said: “Baba Karam Singhji! We should at once leave this place. I sense something very inauspicious happening.” The 75-year old Sardar Karam Singh showed total indifference, but Shri Dhanna Singhji left the place, along with his 18-year old follower Dilip Singh. Quite suddenly Baba Karam Singh stared at Anoop Singh and said: “Anoop Singh, you are not a good person”, but after this, he himself became unmindful of his own premonition. They were still talking when police made a declaration: Send out the rebels, otherwise the village will be burnt down. But the villagers did not yield.

Seeing all this, they themselves came out. Anoop Singh ran with all the bombs and surrendered. The remaining four people were standing, surrounded from all sides. The British police captain said: “Karam Singh! drop the weapons and you will be pardoned.” The hero responded challengingly: “We will die a martyr’s death while fighting, as a real revolutionary, for the sake of our motherland, but we shall not surrender our weapons.” He inspiringly called his comrades. They also roared like lions. A fight ensued. Bullets flew in all directions. After their ammunition exhausted, these brave people jumped into the river and bravely died after hours of ceaseless fighting.

Sardar Karam Singh was 75 years old. He had been in Canada. His character was pure and behaviour ideal. The government concluded that the Babbar Akalis were finished, but actually they grew in strength. The 18-year old Dilip Singh was a very handsome and strong, well-built, though illiterate, young man. He had joined some dacoit gang. His association with Shri Dhanna Singhji turned him from a dacoit into a real revolutionary. Many notorious dacoits like Banta Singh and Variyam Singh, too, gave up dacoity and joined them.

There were not afraid of death. They were eager to wash their old sins. They were increasing in number day-by-day. One day when Dhanna Singh was sitting in a village named. Mauhana, the police was called. Dhanna Singh was down with drinks and caught without resistance. His revolver was snatched, he was handcuffed and brought out. Twelve policemen and two British officers had surrounded him. Exactly at that moment there was a thunderous noise of explosion. It was the bomb exploded by Dhanna Singhji. He died on the spot along with one British officer and ten policemen. All the rest were badly wounded.

In the same fashion, Banta Singh, Jwala Singh and some others were surrounded in a village named Munder. They all were gathered on the roof of a house. Short were fired, a cross-fire ensued for some time, but then the police sprinkled kerosene oil by a pump and put the house on fire. Banta Singh was killed there, but Variyam Singh escaped even from there.

It will not be improper here to describe a few more similar incidents. Banta Singh was a very courageous man. Once he snatched a horse and a rifle from the guard of the armoury in the Jullundur Cantonment. Those days several police squads were desperately looking for him; one such squad confronted him somewhere in the forest. Sardar Saheb challenged them immediately: “If you have courage, come and confront me.” On that side, there were slaves of money; on this side, the willing sacrifice of life. There was no comparison of motives. The police squad beat a retreat.

This was the condition of the special police squads deputed to arrest them. Anyway, arrests had become a routine. Police checkposts were erected in almost every village. Gradually, the Babbar Akalis were weakened. Till now it had seemed as if they were the virtual rulers. Wherever they happened to be visiting, they were warmly hosted, by some with fear and terror. The supporters of the regime were defeatist. They lacked the courage to move out of their residences between the sunset and the sunrise. They were the ‘heroes’ of the time. They were brave and their worship was believed to be a kind of hero-worship, but gradually they lost their strength. Hundreds among them were imprisoned, and cases were instituted against them.

Variyam Singh was the lone survivor. He was moving towards Layallpur, as the pressure of police had increased in Jullundur and Hoshiarpur. One day he was hopelessly surrounded there, but he came out fighting valiantly. He was very much exhausted. He was alone. It was a strange situation. One day he visited his maternal uncle in the village named Dhesian. Arms were kept outside. After taking his meals, he was moving towards his weaponry when the police arrived. He was surrounded. The British officer caught him from the backside. He wounded him badly with his kripan (sward), and he fell down. All the efforts to handcuff him failed. After two years of suppression, the Akali Jatha came to an end. Then the cases started, one of which has been discussed above. Quite recently too, they had wished to be hanged soon. Their wish has been fulfilled; they are now quiet.