Bhai Randhir Singh

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Bhai Sahib, Bhai Sahib Randhir Singh ji

BHAI SAHIB RANDHIR SINGH JI (1878-1961)
Freedom Fighter, Reformer, Theologian, and Hero of Lahore Conspiracy Case, First Prisoner of Gurduara Reform Movement

In the first two decades of this century, when the cry of freedom was a distant dream, decadance and demoralization had corroded the foundations of religious, soil and political integrity of our people, Bhai Sahib Randhir Singh emerged as the most brilliant star of a new epoch, an apostle of the faith, who did not lecture or sermonize but poured his thoughts and experiences through stirring divine songs of Gurbanni; a reformer, who did not change society by precepts but by example; a revolutionary, who threw away pride and position of an upper class family and plunged into the most daring revolt against British Imperialism at a time when even radical politicans did not dare to raise their little finger for freedom and liberty.


No one who met Bhai Sahib Randhir Singh Ji could ever forget his dynamic personality. He had a red glowing face with apostolic beard, a vast forhead, deepset burning eyes which reminded one of Buddha in trance. Nothing escaped the magic of his glance, which at times sparkled with irony or compassion, and other times lost itself in ecstasy plunging imperiously to the very depth of consciousness.

The matchless classical charm of his dress, his glittering sword, a quoit on his turban, gave him the historical appearance of the Kinght of Guru Gobind Singh Ji who lived and died for Him.

For more than than fifteen years (May 1915 to October 1930) Bhai Sahib Randhir Singh Ji was imprisoned for his involvment in the Ghaddr (Freedom Revolt) movement. After suffering a terrible and torturous prison life, and upon his release, Bhai Sahib was bestowed with the great honours in the form of HukamNamas by all (then) four Takhats.

History will bear witness to the fact the bones and the blood of these real freedom fighters fertilized the arid soil of their country's political field. It is a pity that those who have reaped the fruits of their labors and those who wear the crown of gold, unearthed from the valley of death of these heroes, have deliberately, consciously and callously forgotten those who carried the cross of freedom to the peak of liberty. But history the greatest and ultimate judge will not forget them.

  • Above adapted from Dr Trilochan Singh's Introductory Thesis in "Autobiography of Bhai Sahib Randhir Singh Ji"


Introduction

Bhai Sahib Randhir Singh Ji lost in Kirtan

Bhai Sahib, Bhai Sahib Randhir Singh Ji (1878 - 1961), whose original name before baptism and initiation into the Khalsa fold was Basant Singh, was born in the village of Narangwal in the Ludhiana District of Punjab on July 7, 1878, to a family of a very noble and devout heritage. His father, S. Natha Singh, was a learned scholar of Punjabi, Urdu, Persian and English, who initially worked as a District Inspector of Schools but later rose to the rank of a Judge in the High Court of the State of Nabha. As a Judge, he became well known for combining justice with mercy, compassion and humanity. His mother, Sardarni Punjab Kaur, was a direct seventh-generation descendant of a very devout, eminent, and saintly Gursikh, Bhai Bhagtu, a very distinguished disciple of Sahib Sri Guru Arjan Dev Ji and Sri Guru Hargobind Sahib. Thus, Bhai Sahib Randhir Singh Ji inherited scholarship and strength of mind from his paternal side and qualities of piety and devotion from his maternal side.

He had most of his early schooling in Nabha and his higher education at the prestigious Government and Foreman Christian Colleges at Lahore (in 1896-1900 A.D.), which was, at that time, the capital of the undivided Punjab State. He was not only an intelligent and diligent student with respect to his scholastic pursuits, but was also a good sportsman, having once served as a Captain for the College hockey team. He had a prodigious memory, a fact clearly revealed from the way he has reproduced details of the happenings during his prison life. In his autobiographical letters from prison, he narrated his long conversations with the jail authorities minutely and distinctly. In his various books on Sikh theology he quotes very appropriate verses from Gurbani freely and with apparent ease. He had a deep insight and scholarly expertise in Punjabi, Brij Bhasha of Sri Dasam Granth, Persian, Urdu and English. He even distinguished himself as an Urdu and Punjabi poet during his college days.

Even a cursory look at his life, as revealed from his autobiographical letters and stories related by his close prison and post-prison comrades, clearly shows that he was one of the very few Gursikhs of the century who had full and unfalterable conviction of his faith in the teachings of the Satguru, so much so that he staked his personal career, the safety and welfare of his wife and young children, his ancestral property and even his life in following the true path of Gurmat. He was one of the very few outstanding Sikhs of his time who, as one of the Panj Pyaras, blessed people of the so-called 'lowest caste' with the holy Amrit (Baptism of the Double Edged Sword). It may be recalled that those were the times when the Gurmat way of life had been almost completely overshadowed by Hindu orthodoxy or Brahminism. The Brahminic principle of untouchability regarding the low caste Hindus and Muslims had become ingrained in the minds of Sikhs to such an extent that the Sikhs would not even consider taking part in the Amrit ceremony in their company.

Joining the Khalsa

Bhai Sahib Randhir Singh Ji was one of the first few Sikhs of the 20th century who had the courage to be baptized along with a muslim, a well-known family of Maulvi Karim Baksh, whose Amrit Ceremony was arranged on a large Panthic scale on June 14, 1903. As a result, he was treated almost as an outcast by the Sikhs of his own village and even by some of his relatives; the priest of Sri Akal Takht Sahib did not even let him offer Karah Prasad and do Kirtan there. However, he remained steadfast in practicing whatever was ordained at the Baptismal ceremony, as well as what he understood from the Holy Sikh Scriptures and authentic Sikh traditions. In fact, the practice and preaching of the Sikh Code of Conduct strictly in accordance with the true Gurmat became his passion in life. Though he belonged to an aristocratic family, his simple way of life, his devotion to Gurmat, and his determination to live strictly in accordance with the Commandments of the Satguru, have very few parallels in contemporary Sikh society. Throughout his life, he stuck steadfastly to the Code of Conduct enunciated by the Tenth Guru, even at the risk of losing his health and life.

He had the firm belief that initiation into the Khalsa fold was not merely a ritual but meant a new birth into the Spirit of the Guru, provided that the ceremony is conducted strictly in accordance with the rules and procedures laid down by Guru Sahib. At the time of his own baptismal ceremony, a disturbing intrusion by an outsider caused confusion in his mind regarding the true Gurmantra. He felt that there was a Mystic Word prescribed as Gurumantra for the Sikhs which also formed the central theme of the Gurbani - a particular NAAM - and it was possible to repeat it with every breath. He firmly believed that only through constant repetition of, and meditation on, this Mystic Word could complete self realization and oneness with God be attained.

Gurmantar

Bhai Sahib Randhir Singh Ji with another Gursikh Bhai Bhagat Singh Ji

He, therefore, yearned ardently for getting the Gurmantra directly from Sri Guru Granth Sahib and was also confident that he would be blessed with it. He believed Sri Guru Granth Sahib to be the real embodiment of the Ten Gurus and, therefore, prayed only to Guru Sahib for the Bliss of the Holy Naam. With this objective in view, he made a prayerful vow to accept that holy word as the True Gurmantra that was indicated in the first hymn he read or heard in the Gurudwara on one particular morning. If there was any indication of the popularly known Divine Name of Waheguru through such words as Wah or Guru, he would accept Waheguru as the True Naam prescribed for the Sikhs as Gurmantra. How his prayer was accepted, in what a glorious way Guru Sahib blessed him with the Gurmantra, and the technique of its constant repetition, is very beautifully narrated in his autobiographical letters:


As soon as I entered the Gurdwara and bowed before Guru Granth Sahib, these words were being recited:

Ve-muhtaja Ve-parvah
Nanak Daas Kaho Gurvah. (Asa M. 5:376)
Carefree and unconcerned is the Lord,
Sayeth Nanak Speak GUR VAH.


The words Kaho Gurvah had such a magnetic effect on my mind that immediately my every nerve and pore in the body became imbued with the thrilled music of the Mystic Word Waheguru... To my great surprise I saw some unseen hand wave the chowri over Guru Granth Sahib and in between the canopy and the Guru Granth Sahib, there flashed forth a wave of light forming itself into the divine word Waheguru and moving in space throughout the inside of the temple without any visible support.


After attaining the true Gurmat Naam from Sri Guru Granth Sahib, he became determined and anxious to attain the Named One, the Lord God Himself. His desire turned into a poignant thirst, and he took to repeating the Naam continuously without any feeling of fatigue or wavering of mind. After attaining the stage of self-realization during which he saw his own soul to be quite distinct from his body, his thirst for seeing the Light of God Himself increased manifold. On the auspicious day of Sahib Sri Guru Nanak Dev Ji's Prakash Utsav, in the year 1905, God revealed himself in all His Perfect Resplendence to him in the silence of the midnight meditation which he describes in one of his autobiographical letters as follows:


God was now resplendently revealed within me... Ah! Blessed was my search today. I could see a sea of Divine Light flooding within me and outside me in shimmering resplendence... The more I was absorbed in it, the more wonderful and sublimely dazzling spiritual phenomenon were seen by my inner eyes which cannot be expressed in the language of our physical and earthly world... I could see right through the roof and walls of the room in which I was sitting. Right through the sky I could see space beyond space, all crystal clear and bathed in purity. The whole of the universe was filled with incomprehensible light which was penetrating me and enfolding me. The music of His Divine Presence filled my heart with Blissful joy. I could see all this clearly and visibly in a wide awake condition...3

Resigning his Government job

After these highly spiritual, mystical, and blissful experiences he resigned his Government job but did not become a hermit. He continued to tread the path of true Gumat which enjoins upon the Sikhs to continue to live in this world without being engrossed in it. He continued to perform his duties to his family and society. He took the initiative in clearing the malpractices in the various historical Gurdwaras. As a reformer, he was not deterred by the strength of the vested interests involved in their management. Once, at Gurdwara Fatehgarh Sahib on a holy occasion, he did not allow the recitation of Gurbani by an unholy and apostate Ragi Jatha, in spite of the danger to his own life. Again at Anandpur Sahib Gurdwara, on the occasion of Hola Mohalla Celebration, he did not tolerate the malpractices and immoral activities of the powerful management. Risking his own life, he successfully fought against the administration. It was for such deeds of Gurdwara reform that he has been referred to as the pioneer of the Gurdwara Reform Movement. A reference to his services in this respect was also made in the Hukam Namah bestowed upon him from Takht Sri Keshgarh Sahib in 1905 (Appendix A).


In 1914, when the British rulers razed the wall of the historical Gurdwara Rakab Ganj Sahib in New Delhi to beautify the surroundings of the then newly built Parliament House, it was Bhai Sahib Randhir Singh Ji who not only was the first to protest publicly against this desecration of the Holy Shrine, but also to announce his specific plans to spearhead the agitation until the razed wall was restored. He was also instrumental in organizing two large Panthic Conferences in this connection, at Patti in District Amritsar, and at Lahore, to pass the Resolutions condemning the British action, and demanding the restoration of the razed wall. These conferences were the first of their kind after the British occupation of Punjab. It may be mentioned here that the Chief Khalsa Diwan, the only major Panthic Organization at that time, had expressed its willingness to side with the British Government.4

His participant in the Ghadarite revolt

Although he never sought political office, as a true Gursikh he could not accept slavery and repression, so along with the Ghadarites from the USA and Canada he became an active participant in the armed revolt against the British Government for the country's freedom. In fact, he was the only leader of note from Punjab who, along with his companions, participated in that revolt. It is worth noting here that the top Hindu leader of the Indian National Congress, M. K. Gandhi, opposed the the Ghadarite revolt and declared his support of the British Government in World War I , saying, "Was it not the duty of the slave, seeking to be free, to make the master's need his opportunity?...it was our duty to win their help by standing them in their need."5 Earlier the so-called 'Punjab Kesri', Lala Iajpat Rai, (whose brutal beating served as a catalyst to Bhagat Singh) called the Ghadarite - fanatics who were dangerous to the national cause. [6]


The revolt was betrayed as the groups plans were turned over to the British. Bhai Sahib Randhir Singh Ji and his companions were arrested on May 9, 1915 and tried in what is commonly known as the Second Lahore Conspiracy case. However, it was as a true Gursikh deeply meshed in Sikh Dharma more than being merely a political freedom fighter that saw his participation in this fight for his country's liberation from the yoke of foreign control. Only 38 years old, with a wife and three young children to provide for, he was sentenced to life imprisonment (in 1916) and his property was confiscated. His eldest daughter (ten at the time), who could not bear being separation from her dear father, died within a month of his imprisonment. His son Balbir Singh was only six years old and his daughter Daler Kaur was just two. [7]


During his prison term, of over 15 years, he faced unprecedented sufferings, not for any political or personal reasons, but only because of his determination to live strictly in accordance with the Khalsa Code of Conduct made known to him at the time of his initiation into the Khalsa fold. In Multan jail, one of the hottest places in India, (now in W. Pakistan) with temperatures going up to 122°F in May and June, he remained without food and water continuously for 40 days. This was because he was not allowed to prepare his food himself according to the Gurmat principles and he would not take food prepared by non-Amritdharis. He was chained to iron gates in the open for many days to face the scorching heat of the sun and bear the brunt of hot winds.

At night he was put into a 6' x 4' cell without ventilation. This is only one instance of the many tortures inflicted upon him. He had to bear such terrible sufferings in prison that twice he was given up for dead even by members of his own family. Even after suffering such inhuman tortures, he remained steadfast in his beliefs and never once wavered from following strictly the Khalsa Code of Conduct. When the Khalsa Panth came to know of his tortuous sufferings, the whole Panth observed February 1, 1923 as a special day of prayer for him in particular and for other suffering Sikh prisoners in general.


Prior to his release from prison in Lahore, the well-known Shaheed Bhagat Singh, who was waiting execution in the same prison, expressed a desire to have Bhai Sahib's darshan before his death. On being approached, Bhai Sahib refused to see him saying "...he has violated the basic tenets of Sikhism by shaving off his hair and hence I do not want to see him." Bhagat Singh was quick to express his repentance and also confessed that he, in fact, was an atheist at heart. He further told Bhai Sahib that even then, perhaps, he would have kept the Sikh appearance, but if he had done that he would have lost the friendship and sympathy of his Hindu comrades and would not have received so much publicity in the press. After a two hour meeting with Bhai Sahib, he became a true Sikh at heart and later went to the gallows as a true believer in Sikhism.

Meeting with Bhagat Singh

Bhagat Singh With Bhai Randhir Singh ji

Here are the Views of Bhagat Singh from his Auto-Biography:Why I am an Atheist and Bhai Randhir Singh from AUTOBIOGRAPHY OF BHAI SAHIB RANDHIR SINGH Translated with Introductory Thesis By DR. TRILOCHAN SINGH. Based on the Bhagat Singh's and Bhai Sahib Randhir Singh Ji's view one can see the Similarities.


Bhagat Singh's Perspective

Proof that growing up Bhagat Singh's Sikh family was influenced by Arya Samaji.

"Later on I began to live with my father. He is a liberal in- as much as the orthodoxy of religions is concerned It was through his teachings that I aspired to devote my life to the cause of freedom.[1]"

Proof that Bhagat Singh didn't Believe in Mythologies which was in Abundance in Hinduism and He was taught Hinduism Influenced Sikhi which the Mainstream Sikhs didn't believe in Themselves

"I had begun to preserve the unshorn and unclipped long hair but I could never believe in the mythology and doctrines of Sikhism or any other religion. But I had a firm faith in God's existence.[2]"

Bhagat Singh against the Caste System in Hinduism

"What about the punishment of those people who were deliberately kept ignorant by the haughty and egotist Brahmans and who had to pay the penalty by bearing the stream of being led in their ears for having heard a few sentences of your Sacred Books of learning the Vedas?"[3]"

"How many men have met you who say that they were born as a donkey in previous birth for having committed any sin? None. Don't quote your Puranas. I have no scope to touch your mythologies."[4]"

Here he goes into detail explaining his reasoning for why he believes Islam, Christianity and Hinduism are false, but strangely he never once criticizes or explains why he believes Sikhi is false he just simply states that he dosen't believe in Sikhi.

"You Mohammadens and Christians! Hindu Philosophy shall still linger on to offer another argumen. I ask you what is your answer to the above mentioned question? You don't believe in previous birth. Like Hindus you cannot advance the argument of previous misdoings of the apparently quite innocent sufferers? I ask you why did the omnipotent labour for six days to create the world through word and each day to sav -that all was well. Call him to-day. Show him the past history. Make him study the present situation. Let us see if he dares to say, "All is well"."[5]"


Bhai Randhir Singh Ji's Side of Story

CHAPTER 25 ‐ MEETING WITH BHAGAT SINGH, THE GREAT PATRIOT

Source:-AUTOBIOGRAPHY OF BHAI SAHIB RANDHIR SINGH Translated with Introductory Thesis By DR.TRILOCHAN SINGH[1] AT LAST THE day came. It was 6 P.M. on 4th October, 1930. The news of my release was announced and everyone was very happy about it. I was sitting in a blissful solitude within my cell. All the patriots rushed towards my cell to break the news to me and congratulate me. The first to come and congratulate me was Bhai Gajjan Singh (Master). In a matter of minutes other patriots gathered around me and read joyfully the orders of release. I was overwhelmed not so much by the joy of release as by the separation I would have to bear from devoted friends like Bhai Kartar Singh (of Canada). I was overwhelmed by these dual emotions of joy and sorrow when friends came to bid good‐bye with loving embraces. The prison officials stood there ready to carry out the order of my release but my feet were reluctant to move away from such dear companions. I embraced everyone of them and after a few affectionate words with each one of them, I left them all with tears in their eyes. The stream separated from the river at last. When I went out of these prison‐wards I met Mohammed Akbar near the central dome. He was smiling and coming towards me. On seeing me he congratulated me for my release. Inattentive to his felicitations, I told him that it was time that he should fulfil his promise. He should not miss the chance. He smiled and said that he had already made arrangement for the meeting with Bhagat Singh. You could now meet him for full two hours. I asked him if he had taken permission from the Superintendent. Daroga: Before I found it necessary to ask him, the Superintendent was already worried and puzzled and was seeking a way out of a difficult situation. His worry is that you should be quietly released without giving any chance to outsiders to make much noise about your release. He asked me to find a way out of this difficulty. He said, there are regular pickets of people outside, who are waiting for the news of the release of political prisoners. As soon as a political prisoner is released the news spreads like fire and there is a great noise and hubbub of long processions, which are very disturbing to the Government. The Government has issued strict instructions, that the release should be secret and quiet. You see people sitting near the prison gates in regular pickets till sunset, so you must make some arrangement to send Randhir Singh out secretly and quietly so that we may not be blamed for anything later on. At that very moment I asked the Superintendent not to worry, and suggested to him the plan, saying, "You remember sir, the day Randhir Singh came to this prison, Bhagat Singh who has been sentenced to death submitted an application for permission to meet him, but you rejected it. I believe that if we now allow him to meet Randhir Singh, the meeting may take about two hours. It will be quite dark by then and by 8 P.M. we will send Randhir Singh out. Thus strict secrecy about the release will be maintained." The Superintendent was impressed by this suggestion and gladly issued orders to allow this meeting and you can talk freely as long as you like. I will now give you a warder, who will guide you to Bhagat Singh. So saying, he sent a prison‐warder with me and ordered him to permit us to have an unrestricted meeting. Bhagat Singh was taking his daily stroll in the prison compound. He had been told about the permission granted for this meeting. On seeing me he came running towards me. I was standing outside the fence of the courtyard. He came close to the fence and greeted me with great love and affection, bowing low out of reverence. I also folded my hands and greeted him warmly. The warder moved away when we were together. Even the policemen on duty in the compound kept away from us. We were all alone facing each other.

Bhagat Singh was so overwhelmed by the joy of meeting after months of anxious moments that tears rolled down his eyes. I had hardly met anyone in life who had developed so deep affection and love even before coming into contact with me. It appeared we had known each other for long time. In a rapturous tone he said, "O I can hardly say how happy I am today on having met you at last. Day and night I was restlessly longing for just a short meeting with you. At last the blessed moment has come and my wishes have been fulfilled. After knowing all your great sacrifices and suffering in prison, I had become your keen admirer and passionate devotee. It was the heroism of the great freedom fighters of 1914‐15 like you, which inspired insignificant patriot like me. All our revolutionary exploits are nothing compared to the astounding heroic deeds performed by you and your companions. Your own life and struggle for freedom and rights especially impressed me.   Munshi Manna Singh perhaps told you with what passionate longing I was thirsting to meet you and talk to you. I should say that my inner attachment and admiration for you brought you back to Lahore prison after sixteen years. When I first sent a message to you within this prison, that I was anxious to meet you I received your divine command to keep the Sikh symbols (beard and hair). I am prepared to abide by your wishes. I am really ashamed and am prepared to tell you frankly that I removed my hair and beard under pressing circumstances. It was for the service of the country that my companions compelled me to give up the Sikh appearance and disguise myself as a sannyasin. So it is in association with the irreligious people that I was compelled to show disrespect to my religious symbols, but now I will certainly do whatever you wish me to do. I was glad to see Bhagat Singh repentant and humble in his present attitude towards religious symbols. I was deeply impressed by his frank statement of facts, but I could not hesitate in expressing my inner feelings and I said: "Brother Bhagat Singh ji, I am deeply touched by your love for me. I am also impressed by your spirit of service and patriotic zeal, but I must tell you dear brother, that your companions did not give you good advice. You seem to be seeking something very petty and you became a prey to the evil and mischievous suggestions of your companions. Compared to our times the period in which you participated in the freedom struggle, is a period of great awakening. You could fearlessly take part in the freedom struggle and serve your country and humanity as you wished. But you must be knowing that in our times (1914‐15) few and rare souls felt inspired to dedicate their lives to the cause of freedom. In the Punjab only a few Sikhs who could be counted on finger‐tips were politically awake, felt the patriotic fervour to fight for freedom. There was a great feeling and political opposition to the heroic Ghadar Leaders and patriots who had come from Canada and America. Every child in the Punjab was opposed to them. I will give you only one example of the moral courage of the great patriot of those days. Bhai Nidhan Singh of Chugga village was a great patriot and fighter for freedom, who inspired hundreds of Indians living in foreign countries to come to India and dedicate their lives to freedom struggle. He spent thousands of rupees from his own pocket for freedom struggle. And yet he did not disguise himself. He came openly by sea but the Government atonce made elaborate arrangements to arrest him. He reached India along with his companions without being detected. He could not be arrested. He came to the Punjab and threw himself heart and soul in the freedom struggle. His heroic deeds for the cause of freedom must be known to you. Warrants for his arrest had been issued, his photograph was widely publicised and a price was set on his head. There was an all out attempt to arrest him. He moved swiftly from one place to another organizing the freedom struggle. There was no sympathy and support for these freedom fighters in the public. The patriots depended mostly on Bhai Nidhan Singh for organization and inspiration. Of course in fearlessness there was none so daring as Kartar Singh Sarabha. One day Kartar Singh Sarabha feared that Bhai Nidhan Singh may be arrested. He was the key figure among the freedom fighters and it was necessary that he should not be arrested soon. Keeping only the political interest in view he suggested to Bhai Nidhan Singh that he should dye his beard and thus change his publicised appearance to some extent. Bhai Nidhan Singh boldly answered that he would never do such a thing and tarnish and disgrace his heroism in the freedom fight. "You can use me as best as you like with this appearance only and do not make any suggestions which would make me a coward" he said. His companions wanted him to fall a prey to their evil suggestions but his determination remained unshaken. For organizing the freedom struggle, he travelled twenty to thirty miles a day and sometimes fearlessly passed close by police posts. He performed such heroic deeds compared to which your plans were insignificant. He did not even agree to change the colour of his beard, while you went to the extent of removing your hair and beard (Bhai Nidhan Singh of village Chugga, Ferozepur district was sentenced to death in the Lahore Conspiracy case on 13th Dec. 1915, but the death sentence was changed to life imprisonment. He was released and died on 6th December 1936 at Moga). Bhagat Singh: Actually, I did not murder Saunders. I was of course accused of having murdered him. I considered it a great heroic deed and so took the credit for it. I confessed that I killed Saunders. Whether there was any benefit in it or not, I nevertheless got the credit for the whole deed. Even otherwise there was no escape for me. I: The ideal of a true patriot is never to seek such petty joys of empty credits. For the joy of getting worldly praise you did not hesitate to fall from a higher spiritual ideal of becoming an apostate from Sikhism, nor did you ever repent over this fall from a much higher ideal. All that you have achieved by this wrong step is some trumpeting of your name and heroism by some papers. You gave up the Guru's personality for false glory and empty ambition. If you felt that you made a mistake you should have repented and come back to the Khalsa ideal by maintaining a Sikh‐like appearance again. Why did you not do it? Bhagat Singh: I might have kept the Sikh like appearance again, but then I would have lost the friendship and sympathy of my comrade B.K. Dutt. Secondly; I would not have got so much publicity as I am getting now. It is true that my sacrifices are insignificant compared to the sacrifices of the freedom fighters of 1914‐15. But after such astounding sacrifices they did not get any publicity or praise in the papers. The Sikh papers had very limited circulation. Even they did not reveal all facts of the heroic deeds of patriots like you, because their timid policy prevented them from writing anything frankly. It is the non‐Sikh papers which publicised my name widely and it is through them I have acquired all the glory associated with my name. It is a fact that if I had maintained the Sikh appearance and if I had professed myself to be an orthodox Sikh and kept hair and beard the non‐Sikh papers would not have written a word about me, just as they did not write a word about you and your companions. Even out of Sikh papers "The Khalsa Akhbar", Lahore, an Urdu paper, dared to write something about you. I know it for certain that Hindu papers are always reluctant to write even a word in praise of Sikh patriots and freedom fighters. They do not like Sikhs being praised for anything. If I had kept hair and beard again and become a Sikh, they would have started belittling me instead of praising me. So I hesitated to keep hair and beard again. I: On judging what you have said, my dear Bhagat Singh, your ideal of patriotism is very low and frippery. To make such a show of patriotism and service to the country for personal glory is cheap chauvinism and vain jingoism. The patriots of 1914‐15 movement suffered and served the country keeping only the selfless service of the motherland in view. They did not have the slightest thought of such cheap publicity and never even in a dream had any ambition of personal glory. It is only in the company of petty minded and evil‐motivated people that your mind was misled into such vain thoughts of personal glory. The seeking of eminence through newspapers, and honour and glory through propaganda are all superficial things about which it is rightly said in the Guru‐Granth Sahib: Mad are those who trumpet a man's glory, Shameless is he, who accepts such fame, He is like a rat who has tied a winnowing basket to his waist, He now finds it impossible even to get into his hole: On hearing this Bhagat Singh was deeply moved and said "The ideal of Sikhism is no doubt very high. The world in general hankers after empty glory only. I also drifted in the same passion for personal glory. But today I have realized that all these things are idle exhibition of vanity, conceit and self‐glorification. I would have been fortunate if I had got the opportunity of living in close association with you for at least three or four months. If I had got this opportunity to live in your company for three or four months, I would have gained much and all my shortcomings would have disappeared. Now I will do whatever you ask me to do. You now want me to become a kesha‐dhari Sikh. I now admit that I made a great mistake. Even contrary to this healthy family tradition, I went against the Guru's instructions and showed irreverence to the Sikh symbols. But there is one more fact, and I would be committing a sin if I conceal it from you. I kept hair and beard merely because there was a long standing tradition in our family to do so. I am very proud to be called a Sikh. But the hard fact is that I was never religious at heart. You will excuse me if I tell you in quite plain terms that at heart I am an atheist. I still do not believe in God. All my companions know it. With all that I am willing to do anything you ask me to do. If you command me, I will keep hair and beard. Alas! If only I had got the opportunity to stay near you a little longer, you could have changed my atheistic views. I: I am very happy that you have revealed the truth of your inner state of mind and have not concealed what is really in your heart. It is absolutely useless to keep religious symbols like hair and beard while you are an atheist at heart, nor would I be proud of making you do such a thing. I am no more anxious about your coming back to Sikh forms, nor am I sorry that you do not have hair and beard. My only anxiety and wish now is that you should die with faith in God. You will definitely die on the scaffold. It would have been better if your atheism had disappeared before you faced death sentence. Even though you are an atheist remember one thing that you will not die, keep it engraved in your heart that you will not die. You will be born again. Your soul is immortal and ageless‐ It will never be destroyed. It will be born again and again. Know this for dead certain that you will not die. You will take human birth again. Look within and see what you are? Are you a soul, a spirit (Atma) or just a lump of flesh and blood? Do you think that this self within you which speaks, understands, thinks, reflects on serving humanity and expires after doing great deeds, is nothing beyond bones, blood and flesh and do you think it will end with the end of the body? No, never. Your real self will not be destroyed and you will never die". On hearing these words which were uttered in an inspired mood (by the Grace of God), Bhagat Singh stood there mute and inwardly moved. For a moment he lost his physical consciousness and his mind soared high. Speechless, he bowed low, as if some unknown power had taken possession of him. For quite sometime he remained absorbed in deep silence. I shook him with my hands and helped him to stand. On his face there was a strange glow. He came nearer me and stretching his hands through the fence he tried to touch my feet. I held his hands in mine and said that only the Guru's feet are worth worship and not human feet. I helped him to stand up and when he had regained control over himself he said "Your words have pierced my heart like an arrow, my disbelief and faithlessness have been terribly shaken, a magnetic influence has changed my inner being. Deep down in my heart now I believe that I will not die and this belief will remain unshaken in my mind, speech and actions. I am that Spirit that death will not destroy. I will not die. After I give up my body I will be born again. Until my new birth my Atma will remain in everlasting glory. When I die on the scaffold I will die with a great spiritual joy. I was brave through sheer will power and asserted that I did not care for death. Within my heart was the deep hidden sorrow of complete extinction after death. Whenever this thought came to mind there was darkness before my mind. The thought of being reduced to nothingness after death created a painful void within my heart. Your words have brought a miraculous change in me. I can now see my future clearly in the light of new consciousness you have given me. The void created by the thoughts of extinction have disappeared. All doubts and delusions have been dispelled. "I have gained much more strength. I will now die with great moral and spiritual courage. Your exalted life has imparted to me the elixir of spirituality and I feel its ennobling influence. I knew one thing about your life that you always say what you have experienced and your words and actions are always in unison. Not only am I convinced that I will not die, and that I am immortal Atma but I am convinced that there is God and you have had a glimpse of Him. So now you will be extremely pleased to learn that your dear Bhagat Singh is a believer in God and he will die with complete spiritual faith in Sikhism, and according to the Sikh terminology, I will face not death but ascension. The word ascension is a beautiful word and reveals that the soul will rise above the body and go beyond death (At his death Sikh rites were performed by a Sikh patriot. He had kept the promise of keeping hair and beard. Blitz, Bombay published a photograph on 26th March, 1949 which was taken a few hours before his death). After leaving my body my spirit will ascend heavenwards and will never die. It will be born again and will work for the ideal service of the Motherland and the nation. How fruitful has been this meeting with you. After this significant end of our meeting we greeted each other and parted in blissful silence. It was quite dark now. I was taken to the office from where I was given unconditional release and sent out of the prison under cover of darkness. I boarded the train from Lahore railway station and came to Amritsar. From Amritsar railway station I walked to the Golden Temple. A Government servant had been given to me to help me in my journey. He carried my bag and bedding and attended to all my needs. Near the clock tower the servant waited with my luggage while I went inside and had a dip in the holy tank. It was 1 A.M. There I sat in peaceful solitude meditating on His Name. I enjoyed this solitude very much. After meditation, I had a mind to meet some friends. But on second thought I wanted to keep this pilgrimage to the Golden Temple, a secret. I knew that if I met some friends there will be unnecessary noise of jubilation about the release and a good deal of trumpeting through processions. I was tempted many times to go and meet Gyani Nahar Singh and Gyani Harbhajan Singh in the Malwai Bunga, but I overcame the temptation. Until day break I enjoyed the divine Kirtan of the Golden Temple. Then quietly I slipped out of Amritsar and resumed my journey to Ludhiana. Reaching Home At Ludhiana I tried to avoid being detected by anyone but some friends recognised me and brought a car to take me to my village home Narangwal. The news spread faster than I expected. At the village Dehlon there were people waiting to welcome me. At Kila Raipur there was a large gathering. Bhai Asa Singh of my village had seen me as soon as I got into the car at Ludhiana and he went on his bicycle a little ahead of the car and spread the news of my release in all the villages. When he reached Narangwal he saw a group of people sitting on a raised platform in the village gateway. My brother Atma Singh was amongst them. He asked them to give a loud cheer of the Khalsa greeting, and then he would give them happy news. Everyone wanted him to release the news first but when Bhai Asa Singh insisted on having loud victory cry first, they gave a loud Khalsa victory cry and Bhai Asa Singh gave the news of my arrival. On hearing this happy news, there was a wave of joy throughout the village. In the zeal of giving a welcome, people ran to the canal road and others waited on the main highway to Gujjarwal. Some people made preparations for an elaborate welcome at home. Everyone tried to express his love and affection in his own way. Bhai Atma Singh on hearing the news jumped from the top of the raised platform and ran home to give the news. The joy of my family on hearing the news knew no bounds. When we reached Kila Raipur, there was a large crowd waiting for us near the railway station close to Bhai Narain Singh's shop. The people expressed their love and affection in so many ways that it is difficult to narrate them. From here we went to Narangwal. The car moved fast raising dust all around. As the village neared, I felt quite a different world around me. Everything in the surrounding appeared to be strange. Even the speech of the people appeared to be strange. Sixteen years is a long period. I could not even recognise the surroundings of my own village. Many people were waiting opposite village Mehma Singh Wala. At the Lohgarh well, when the car turned towards our village, I realized that Narangwal was close by. The car moved on blowing its horn. I could see the walls of the village but everything was changed. Many new houses had been built this side of our house.   When the car reached the village pond I could see the sangat coming nearer. Soon my brother Atma Singh stepped on the slowly moving car and held my arms in warm embrace. In front the village people came singing the hymns. I got down from the car and with folded hands stood face to face with the sangat and humbly greeted them. I joined the sangat in their divine song and we moved on towards our house. All the persons around me were new faces. I could recognise only Bhai Surjan Singh Defedar who was an old companion of our jatha. We were overjoyed to see each other. Slowly we moved on towards the house performing the kirtan. The whole village had gathered and all round I could see men and women eagerly coming closer. Tears of joy rolled down the eyes of many who had seen me after such a long separation. A union after a long separation brings a strange and tearful joy sometimes. It was a strange experience. On meeting after such a long time people could not control their tears. I myself could not control my tears which flowed incessantly. At the three way open space the congregation sat for divine kirtan. Those playing on the musical instruments were new faces. They sang the divine songs (shabads) with great enthusiasm. The roofs of the houses were covered with people as far as the eye could see. During the short journey I was not feeling well and now I was feeling a little feverish. The kirtan ended and after the distribution of the sacrament (prasad) I was taken home which was close by. At home a good many ladies had gathered together. A lady remarked "Today your mother should have been living to see you back home." "She is here by me side" I replied. I saw my mother in her astral body, blessing me in love and joy. It is difficult to express all the wonderful things that happened that day.

The joy of my wife Kartar Kaur and the rest of the family knew no bounds. She had seen these happy days after years of terrible suffering and sorrow. For sixteen years she had been patiently waiting every moment for my return. There was something in her which was constantly telling her that we would meet again. A day before my arrival she had seen me back home in a dream and she knew that this dream would come true. She was telling this dream to some one when my brother Atma Singh ran home and gave the news of my arrival. If she had not seen me in a dream, she might not have believed this news and my sudden arrival might have given her an astounding surprise which might have had a strange effect on her. Well it was that I saw him in a dream The dream assured me he was coming. Otherwise I would have become mad with joy On hearing the felicitations of his arrival. So now she received felicitations from all sides. There was the same happy atmosphere of people gathering and visitors coming, which existed sixteen years ago. Now there was greater joy and rush than ever before. There were times when she experienced smiting loneliness in the house. Now the house and courtyard were ten times more blessed than ever before. Her sufferings of many years now ended. "Sorrow and suffering are dispelled. There is joy and happiness at home by His Grace". Thus ends the briefly narrated story of my sixteen years of life in prison.

Vahe Guru ji ka Khalsa Vahe Guru ji ki Fateh.

More in:- Atheism and Coming 'Back to Sikhi'

Released from Jail

Soon after his release in 1930, Bhai Sahib was honored by Sri Akal Takht Sahib with a Hukumnamah and a robe of honor, recognizing his steadfastness in faith and selfless sacrifices (Appendix A). He is the second person to have been honored by Sri Akal Takht Sahib during this century, the other person being Baba Kharak Singh, the renowned Panthic leader of the late twenties. Afterwards, the other three Takhts also honored him in the same way, thus making him the only single person to have been honored from all the original four Takhts in the last hundred years of Sikh history. (Damdama Sahib was declared the fifth Takhat later). Robes of honor and a gold medallion were also sent to him by the Sikhs of U.S.A. and Canada. He was selected as one of the Panj Pyaras to inaugurate the Kar Seva of the sarover of Gurdwara Tarn Taran Sahib, and to lay the foundation stones of the new buildings of the Gurdwaras at Panja Sahib and Shahidganj Nankana Sahib, besides those of the Bungas at Patna Sahib and Kavi Darbar Asthan at Paonta Sahib.


After his release from prison, he lived for over thirty years during which time he travelled throughout the country and propagated the true Gursikh way of life through Gurbani Kirtan and Paath. A large number of ardent seekers of the true path of Sikhism were drawn to him magnetically, and he directed them to and brought them in direct touch with the infinite wealth of Gurbani. In this way, the Akhand Kirtani Jatha came to be formed. According to him, the principles of life pointed out in Gurbani and prescribed in the Khalsa Code of Conduct are not merely ideals but downright practical. He himself conformed to and lived in accordance with these principles in letter and spirit, even in the midst of the most unfavorable and tortuous circumstances of jail life. It is now a fact of history that his bold stand and endurance of untold sufferings for retaining the Sikh symbols in jail resulted in the amendment of the Jail Manual, which permits all the Sikh prisoners to wear Turban, Kachhehra and Karra in jail. Prior to that time, they were forced to wear caps and Longoties and were deprived of the Karra.

Writing Books

He wrote about two dozen books on Sikh theology, philosophy and the true Sikh way of life (Appendix B). Of these, the most well-known is his AUTOBIOGRAPHY, a collection of his letters written from prison during his sixteen years of imprisonment. This book reveals his personal spiritual experiences of the highest state of divine illumination. According to Bhai Sahib Vir Singh, these experiences "...will give convincing testimony of the fact that our faith, the contemplation and remembrance of the divine Name has now been tested by an experiment in the crucible of his own self by a scholar educated and trained in Western lore."8 It also reveals that his whole life has been a saga of suffering in which he never for a moment left his deep faith and devotion to God and His Word.


With regard to his other books, it may safely be said that during the current century, he is perhaps the only writer on Sikh theology who has written comprehensively, and with the confidence arising out of first-hand personal experiences of the highest state of Divine illumination, on such subjects as Anhad Shabad (Unstruck Limitless Music), Gurmat Karam Philosophy (Law of Karma), Sach Khand Darshan (Vision of the Realm of the Truth), Jyot-Vigas (The Revelation of Light), Andithi Dunya (The Unseen World), etc. Dr. Tarlochan Singh rightly says that "...In his writings we find the glow of his mystic experiences, his intellectual certainty and the metaphysical clarity of his theology."


The steadfastness of his character, conviction of his faith, and firmness in his allegiance to the high Sikh traditions are revealed from another remarkable incident in his life. Before his imprisonment, he was an intimate friend of Babu Teja Singh of Bhasaur and was also instrumental in establishing Panch Khalsa Diwan at Bhasaur in association with him. Babu Teja Singh was then quite a dynamic personality amongst the Sikhs and was a leading figure in the Singh Sabha resurgence. The Panthic Conference, where Bhai Sahib had taken Amrit along with Maulvi Karim Baksh and his family, was also organized by Babu Teja Singh. Hence both of them had become close friends. However, as Babu Teja Singh became a British Government loyalist, Bhai Sahib stopped working in association with him. During the period of Bhai Sahib's internment, Babu Teja Singh had been excommunicated from the Panth.

Meeting with Babu Teja Singh

After Bhai Sahib's release, Babu Teja Singh tried to meet his old friend after twenty years and came to his house to resurrect their old friendship. Bhai Sahib was not there at that moment. When he came to know later of Babu Ji's visit, Bhai Sahib wrote him a letter politely declining to meet him. The contents of the letter are very moving and reveal the true personality of Bhai Sahib and his unshakable and abiding faith in the Sikh tenets, values and traditions. It is therefore considered worthwhile to reproduce the English translation of the same below:

"Babu Teja Singh ji, Waheguru ji ki Fateh. You, dear Sir, have come to see this humble servant of the Panth after one fifth of a century, i.e., 20 years. I was no less eager to have the chance of meeting with you and talking together. But I was deeply pained when I learnt that you have been excommunicated from the Panth by a congregation at Sri Akal Takht.

What is even more distressing, you continue to disregard the authority of the Panth. It is now my request that you should be obedient to the Command of the Guru Panth and return to its shelter. Then we shall meet like brothers. It is my hope that you will accede to my request and thereby please the hearts of all of us. I am confident that you will not defy the Guru Panth and will abide by the tradition coming down through generations. Your sincere well wisher (s) Randhir Singh"9


Thus, no personal relationship would deflect Bhai Sahib from obeying in letter and spirit the edicts of the Guru Panth issued from Sri Akal Takht Sahib.

Conclusion

This very brief sketch of his life given above brings out clearly that he lived the life of the highest concept of man evolved in about two and a half centuries by Sahib Sri Guru Nanak Dev Ji in his ten manifestations. In spite of all these high spiritual achievements, he always remained humble and full of humility. He made stupendous sacrifices but never publicized them. He never felt hatred against even his adversaries who inflicted on him all types of tortures as he took all this as the Will of the Guru. He had a sizable group of associates attending and performing Kirtan at the Akhand Kirtan Samagams, but he did not organize them into a separate sect nor establish a separate Dera or Ashram as done by many other saints. He even refused to nominate anyone to head the Jatha as his successor and instructed that all the matters of importance and urgency be decided by the Panj Pyaras selected by the Sangat for that purpose.


He never even requested the Government of the Independent India to release his land, which had been confiscated by the British Government at the time of his arrest, and held in possesion by the Indian Government until 1950. No pension or benefit as a freedom fighter was given to him or his family. This was because he would not personally seek any favour from anyone, not even the Government of free India, as a reward for his sacrifices in the freedom struggle.


Right from 1900 A.D., Bhai Sahib Randhir Singh ji had been a very well-known personality among the luminaries of the Sikh Panth. During the days of Baba Kharak Singh's leadership, he was always at the center of all religious and political activities of the Sikhs. However, after 1947, Akali Dal leaders started sidetracking him as well as Baba Kharak Singh, treating both as un-persons. This was mainly because, in their company, the Akali and other leaders could not afford to fulfill their own selfish ends. Bhal Sahib, noting decadence in the Panthic leadership, had himself remarked a few years before his death:


"...This is the beginning of the end of all these decadent parties and religious organizations. New blood and newly inspired political organizations alone will deliver goods in the future..."10


His life story thus explicitly brings out that, as Dr. Tarlochan Singh puts it:


"...He was a God-intoxicated man, consumed with religious enthusiasm in the literal sense of the word and 'holding God within' as one would say; yet he was a practical leader capable of dedicated service to humanity and his country. His faith and virtues were near allied and mutually indispensable...With astounding faith and stoicism he suffered all his life for the ideals which form the cornerstone of Sikhism such as Freedom, Justice, Equality and Truth."11


Throughout his life, everything he did reveals his integrity of character and faith, absolute lack of ego, and extremely disciplined and spiritually enlightened life based on the Code of Conduct enunciated by the Satguru.


See also


External Links

Bibliography

  • Copyright © Narinder Singh Sall "Brief Biological Sketch of Bhai Sahib Randhir Singh Ji"
  1. ^ Why I am an Atheist by Bhagat SinghPg-196
  2. ^ Why I am an Atheist by Bhagat SinghPg-196
  3. ^ Why I am an Atheist by Bhagat SinghPg-200
  4. ^ Why I am an Atheist by Bhagat SinghPg-199
  5. ^ Why I am an Atheist by Bhagat SinghPg-199