In the Indian peoples' struggle against British imperialism, exploiting classes (landlords and capitalists) projected M.K. Gandhi as the national leader of this struggle. On the other hand there were many revolutionary fighters who braved worst repression, faced all sorts of difficulties and valiantly sacrificed their lives. Among them Bhagat Singh was a martyr who caught the imagination of the people throughout the country. He was born on 27 September 1907 at Banga, District Layalpur (now in Pakistan). His family had migrated to Layalpur from Khatkar Kalan, dist. Nawan Shehar, Punjab. This year the revolutionary forces and patriotic people of India are celebrating the birth centennary year of Shaheed Bhagat Singh.

When Bhagat Singh was alive and fighting against British imperialism, native exploiting classes led by Gandhi, in league with British imperialists, tried to suppress them. In his writing “Philosophy of the Bomb” written as a rejoinder to Gandhi's article “Cult of the Bomb”, Bhagat Singh wrote “What Congress has been doing during that period? It has changed its goal from ‘Dominion Status’ to the complete independence. As a result, it was hoped that Congress will declare a war against British govt. But quite contrary to this, it (Congress) has declared war against revolutionaries.” The same Congress which “declared war” against Bhagat Singh and his comrades, along with other ruling class parties, is now trying to hijack the legacy of these revolutionaries. By doing so they are suppressing their ideology. They are presented as enthusiastic and brave but amateur patriots. In Punjab there is a special penchant for bravery and sacrifice. Only this aspect of Bhagat Singh has caught the imagination of the people. Ideological aspect of Bhagat Singh has remained neglected.

Even the revolutionary forces have some sort of idealistic notion about Bhagat Singh. They consider him a genius who was by nature Marxist since he joined political life. They ignore the process of ideological development of Bhagat Singh. There are some fundamentalists who tried to build a notion that in his last days Bhagat Singh became a theist and a Sikh. The study of ideological development of Bhagat Singh can dispel all such notions and illusions.

Bhagat Singh a Nationalist

Bhagat Singh was born in a family, which had clear nationalist leaning. His grand father, Arjun Singh, exhibited his pro-people and anti British thinking. Plague had spread in Khatkar Kalan. To control the disease, British govt. ordered the evacuation of the village and setting fire to the whole village including to the belongings of the people. Arjun Singh led the villagers in opposing the govt. order saying that they will not allow evacuation and destruction if alternative houses are not provided. He had to face the wrath of the Govt. He was an Arya Samaji liberal. Bhagat Singh was deeply impressed by the personality of his grandfather. At the time of the “yaggopveet” ceremony of Bhagat Singh and his elder brother Jagat Singh (who died at the age of 11) Arjun Singh dedicated his two grandsons to the freedom struggle. When Bhagat Singh decided to leave his home and join the freedom struggle he wrote a letter to his father, where he refered to this:

Respected Father Ji,

                  Namaste

My life has already been dedicated to the great goal i.e. the goal of freedom of India. So I have no attraction for luxuries of life and worldly pleasures.

You must be remembering that when I was just a child, then grandpa at the time of “Yaggopveet” declared that I have been dedicated for the service of the country. So I am going to fulfil that pledge.

I hope you will excuse me.

Yours obedient

Bhagat Singh

Ajit Singh, an uncle of Bhagat Singh, was a militant nationalist. In 1907 peasants of Bars, now in Pakistan, rose in a big way against the blood-sucking revenue imposed by Britishers, against Colonisation Act and indebtedness. Ajit Singh led this peasant movement which was known as “Pagari Sambhal Jatta Movement", named after a popular song. Ajit Singh was arrested and transported to Mandley Jail in Burma. In his early childhood Bhagat was very close to his aunt, the wife of Ajit Singh. He asked his aunt why she was always so melancholic. She replied because his uncle was not there. Innocent Bhagat Singh said he will bring his uncle back by throwing Britishers out of the country. This was an initial push towards nationalism.

His father S. Kishan Singh himself was a nationalist and a member-activist of Congress. He used to take Bhagat Singh along for political public meetings. In 1924, Kishan Singh as a delegate, took Bhagat Singh to the Bejam Congress Sammelan. In 1922 some nationalists opened National College Lahore where students were taught nationalism along with formal education. Kishan Singh put Bhagat Singh in this national College. Here Bhagat Singh studied literature of national movement in various countries. This left a deep impact on his personality.

House of Kishan Singh was a ‘contact’ for underground Gaddarites including Kartar Singh Saraba. Bhagat Singh saw them at close quarters. Sarabha a legendary leader of Gaddar Party, who was hanged at the age of 19 years, was a hero and a role-model for Bhagat Singh. We see that Bhagat Singh from his early childhood grew up in an atmosphere of nationalism. This basically contributed to the development of Bhagat Singh.

When Bhagat Singh was learning the politics of nationalism, it was a period of post World War-1 upsurge. People en-mass were coming on to streets against British imperialism. Year 1919 was a year of unprecedented mass mobilisation and brutal repression in Punjab. Thousands of people were coming out on the streets in opposition to Rowllat Act. On 13 April, 1919 Michel O Dier opened fire on innocent people at Jallianwala Bagh. It was an unprecedented massacre by the British colonialists. It greatly moved Bhagat Singh. Very next day he went to Jallianwala Bagh and brought back some blood-soaked soil.

He was also deeply impressed by the Kuka (Namdhari) movement. When in 1917 Kishan Singh moved to Lahore, Namdhari leaders used to come to Lahore and stay near his house. Bhagat closely watched and studied Kuka movement. In January 1919 a meet of Kukas was held in Jalandhar district. Bhagat Singh attended that and made a short speech.

In 1921 Gurdwara reform movement started. Sikh priests controlling Gurdwaras were the touts of British government. Jathedar Aroor Singh (Maternal grandfather of Simarnjeet Singh Maan) honoured General Dier at Akal-Takht. Mahant of Nankana Sahib burnt many Sikhs alive. Mahants were backed by Britishers, so a mass-movement to liberate Gurdwaras from traitorous and corrupt Mahants started which met with severe repression. A Jatha of Sikhs was going to Nankana Sahib and govt. announced that jatha should not be given water or food. Bhagat Singh organised a langar (community kitchen) to feed the jatha.

Thus Bhagat Singh was linked to all the movements going on in Punjab. So the two aspects, a nationalist and patriotic atmosphere in the family and post world-war mass upsurge and brutal repression on them, groomed Bhagat Singh as a determined and committed nationalist. In the beginning of 1924, Bhagat Singh left his house and went to Kanpur to join the revolutionaries, secretly working to overthrow British imperialism. He got the contact from one of his teachers, working in National College, Lahore.

Radical Nationalist

In 1924, just at the age of 17 years, he completely dedicated himself for the national struggle. In November 1921, Congress under the leadership of Gandhi gave a call for noncooperation. It was an important mass-movement. On this call thousands of students left their studies. Bhagat Singh was one of them. There was great enthusiasm for this movement, especially among the youth. Similarly, in 1922 peasants of Bardoli started a mass-movement under the leadership of M.K. Gandhi and Sardar Patel. But both these struggles could not succeed. In Bardoli a compromise was reached. Commenting upon this Bhagat Singh wrote “This is nothing. As we see, this Satyagrah was not started with the aim of fight with the government. But this was for the redressal of grievances. Leaders (Gandhi-Patel) have accepted this. It is ununderstandable that instead of quarrelling on grievances one by one, why root-cause is not redressed. Actually “responsible leaders” fear to take the responsibility and readily agree for a compromise.” Similarly non-cooperation movement was withdrawn halfway, without any conclusion.

Youth which had left the educational institutions were greatly pained at these developments. Bhagat Singh was completely disillusioned with the Gandhian leadership and its method of non-violence. He thought this a great hurdle in the path of persistent and determined struggle for freedom. Thus he moved toward radical nationalism. He wrote extensively about the peoples' movement against British imperialism and about the patriotic heroes who made great sacrifices for the cause of freedom struggle. As referred earlier, Gurdwara reform movement started which was also known as Akali movement. But this was on the lines of Gandhian method of Satyagrah. In reaction to non-violence of this movement, another organisation known as “Babbar Akali” started, mainly in Doaba region of Punjab. Its main activity was to annihilate the agents and touts of Britishers. Six of its leaders were hanged. Bhagat Singh on March 15, 1926 wrote an article titled “Splashes of blood on the day of Holi” in which he explained about the aims and activities of this party and heroic sacrifice of its leaders. Similarly there was Kuka (Namdhari) movement. Though seemingly religious, it was a patriotic movement against British imperialism. Bhagat Singh published two articles on this movement. He also wrote about Gaddar party. Writing about Babbar Akali Party he said, “Leave aside, whether it was right or wrong but just imagine a situation that they decided to sacrifice everything for the country. What a beautiful, interesting and sacred scene it would be. Where is the limit of self-sacrifice.” About Kukas he wrote “They (Kukas) understood that starving is killing the soul of people. People have left the very idea of independence. Perhaps the failure of Gaddar party and untold suffering and repression, resulting from this has contributed to this situation. .................whatever may be, they completely understood the hollowness of foreign rule, chalked out a program and started struggle.” ........... “Their noncooperation was far more than Gandhi. They boycotted British courts and formed their own Panchayats, boycotted British education, boycott of railway, boycott of postal and communication system of the govt. A complete boycott of the govt. and alternative system of their own.” Bhagat Singh also wrote about the peasant movement of 1907, titled “First upsurge of Punjab in the freedom struggle.”

Not only revolutionary movements of Punjab, he wrote about the revolutionary movements in the rest of India. He extensively wrote about the ‘Kakori incident’ and activities of the revolutionaries in the Hindi heartland of the country. He did not remain confined to India, he wrote an article “Freedom struggle in Ireland”, about the revolutionary movement in Russia. He referred to the revolutionary struggles in France, Italy, Turkey and other parts of the world.

Apart from the revolutionary and freedom movements, he wrote about the life-histories of the freedom fighters with a view to imbue the ideas of sacrifice and nationalism. He wrote articles like “An introduction of Brave fighters of Kakori". He wrote life sketches of Dr. Mathura Singh, Sufi Amba Parsad, Shaheed Kartar Singh Sarabha, Madan Lal Dhingra, Bhai Bal Mukund, Martyr Khushi Ram, Master Amir Chand, Awadh Bihari, Basant Kumar Biswas etc. With his introduction he published letter of Rajinder Nath Lahiri, last message of Ram Parsad Bismil, Message of Ashfaqullah from the gallows.

All these writings were aimed at one-thing, to establish the revolutionary tradition and revolutionary stream as an alternative to non-violence trend of Gandhian leadership.

Bhagat Singh at this stage was very definitely opposed to the compromising and non-violent line and methods of Gandhian leadership. He was firmly for the use of revolutionary methods in the freedom struggle as mainly mass-struggle. But ideologically he was not very clear. He was a radical nationalist. His ideological framework was an admixture of Marxism and Anarchism.

Bhagat Singh wrote a series of three articles which were published in his pen name, Vidrohi and were published in May, June and July issues of “Kirti”, the paper of Kirti Party. Bhagat Singh wrote “These days many voices are coming against the repression and exploitation in the society and many thoughts are emerging for establishing enduring peace. We are hearing much about communism, socialism and many other thoughts. Anarchism is invariably considered to be the best idea among them." He calls Proudhon and Bakunin as fathers of Anarchism. He quotes most from Prince Kropotkin, Emma Goldman, Alexander Breckman and Johan. In defining anarchism, Bhagat Singh quotes Emma Goldman “Anarchism- The philosophy of a new social order based on liberty unrestricted by man-made law, the theory that all forms of govt. rest on violence and are therefore wrong and harmful, as well as unnecessary.” He says “Anarchist is different from communist on one or two points, otherwise they are same.” In August 1928 he wrote another article about Nihilism. He says Nihilism is destructive because it wanted a whole sale destruction but without the pleasure of building up.

Bhagat Singh and his comrades had deep impact of Anarchism along with Marxism. Their plan to throw a Bomb in Assembly was influenced by Anarchist thinking. Bhagat Singh in his article on Anarchism quotes one Anarchist, saying “Neither money, nor organisation, nor literature was need for propaganda, one human being in revolt, torch or dynamite was able to instruct the world.” He also quotes Peter Kropotkin “A single deed makes more propaganda in a few days than a thousands pamphlets.” Sukhdev, a very close comrade of Bhagat Singh, wrote “Actions have three aims- propaganda, money and special action. Propaganda actions were main. Assembly action is such.” A leaflet thrown in the Assembly after Bomb, starts with “A thunder which is needed to make the deaf ear hear; these are the words of brave Anarchist martyr who said these at a similar occasion, we authenticate our action with these words.” So it is clear that upto this time he was not yet a mature Marxist, though he had deep influence of Marxism and Russian revolution. He was yet a revolutionary, more accurately a radical nationalist.

A Communist Revolutionary

Though he was not ideologically a clear Marxist but he was very much upset with the people not co-operating with revolutionaries, specially ordinary people giving evidence against revolutionaries of Kakori. He was realising the limitation of only armed actions. This fact was pushing him more and more toward Marxism. He studied Marxism systematically from the available sources, while in jail. In a letter from jail to his friend Jaidev Kapoor, he sent a list of books he needed, which includes Materialism by Karl Libinecht, Collapse of Second International and Left Wing Communism by Lenin, Theory of Historical Materialism by Bukharin, Civil war in France by Marx, Soviets at work, revolution in Russia in fields, factories and workshop etc. He studied whatever of Marxism was available. Thus he developed and matured as a Marxist.

In this process he assessed his part critically. "By that time (1925) I was only romantic and idealist revolutionary. Till then we were only follower." (Why I am an atheist) He further writes “Outwardly I worked as a terrorist. But I am not a terrorist. I am a revolutionary, who has ideas about a concrete and long-term programme.” (Draft of a revolutionary Programme- A letter to the political activists) He continues “You should not read anything between the lines. With whole force at my command, I want to assert that except in the early days of my revolutionary life I was not and I am not a terrorist” (ibid) He realised the limitations of the ideas of Anarchists “Bakunin as book, God and state is incomplete” (Why I am an atheist.) These are just a few reflections of his evaluation of the past, which shows the process of his ideological development. His ideas on different issues reflects his mature Marxist approach. We will see some of the issues.

Bhagat Singh very correctly assessed the nature and role of native bourgeoisie. “Since the beginning of the twentieth century British bureaucracy is adopting a new approach. It is trying to win over big bourgeoise. By giving some concessions, their interests are being fused (with imperialism) with the increase of British Capital in India such degeneration will be inevitable. Very soon in the future we will see the important leader of this class aligned with foreign rulers. Through some round table conference or by some other means a compromise will be struck between them.” (Manifesto of Naujawan Bharat Sabha) Writing about the conditions of workers and peasants Bhagat Singh says “Broad masses of the workers and peasants have been pauperized by foreign oppression and economic plunder. Toiling masses of India are in a serious situation. They are facing twin danger of facing foreign capital on the one hand and danger of treacherous attack of Indian capitalism from the other side. Indian capitalism is increasingly aligning with foreign capital. Acceptance of Dominion status by some leaders reflects this.” (Manifesto of Hindustan Socialist Republican Army) He further writes “Indian capitalism wants to have share in the power as price of its treachery to Indian people. That is why all the hopes of the Indian toiling masses are on socialism. Only this can ensure complete independence and can help remove all inequalities in the society.” (ibid) This correct understanding of the situation and analysis of the coming events shows his Marxist understanding. Writing about Congress agitation he says, “Present agitation of Congress will end either in a compromise or in a total failure." (Draft of revolutionary Programme) He had clear understanding that native ruling classes have aligned with imperialism and they will compromise with share in power without any real independence. He says, “It makes no difference for the Indian people if govt is headed by Sir Purshottam Das Thakur instead of Lord Reading. How it will make any difference for the peasant if Sir Tej Bahadur Saproo replaces Lord Irwin?” (Draft of Revolutionary Programme- A letter to the political activists)

Bhagat Singh was not for independence from British rule only. He was the first person to popularise the slogan of “Long Live Revolution.” It was not an abstract slogan for him and he explained its meaning at many places. He writes “Revolution does not mean merely upheaval or bloody war. Revolution necessarily means complete destruction of present conditions (state power) and programme of construction of new and better society” (An introduction to The Dreamland). He further writes “By revolution we mean complete destruction of present social structure and establishment of socialism. Actually the government i.e. state power is an instrument for the defence and promotion of ruling classes. We want to snatch this instrument and use it for our ideals.” (Draft of Revolutionary Programme) “Our meaning of revolution is very clear. In this century there can be no other meaning of it, it is only seizure of power by people and for the people. All other revolts only change the stinking form of private property” (A Golden opportunity), he says. So we can see that he has not only a romantic notion of revolution, mechanically adopted from other countries, but he has scientific and Marxist concept of revolution. As he beautifully explains the meaning of revolution, “Social change always creates fear in the minds of privileged classes in power. Revolution is a phenomenon loved by nature without which no progress is possible, neither in nature nor in humans. Revolution is not an unthought and barbarous campaign of murders and destruction. Neither it means throwing some bombs and firing some bullets, nor it is for destroying icons of culture and principle of equality and justice. Revolution is not a philosophy born out of and a theory of only self sacrificing. Revolution can be against God but not against man. This is solid and lively force which is reflection of confrontation between life and death, between light and darkness. This not a coincidence. No rhythm, no magic is possible without revolution.” (Manifesto of H.S.R.A.)

Bhagat Singh had a clear idea about the basic classes of revolution. He says “Revolution, whether it is national or socialist, the forces which we can depend on are workers and peasants." (Draft of Revolutionary Programme) So he is not only clear about the concept of revolution but also how to make it. He writes “Name of the party should be, Communist Party. This party with solid discipline will lead the other parties. It will have to lead the other parties (organising) of workers and peasants. Party will strive to dominate the Congress of trade unions and other such mass and political organisations. Party will conduct a printing campaign disseminating not only views on national politics but also class-consciousness. A simple and easy socialist theory shall be given to the masses. ........... Apart from this, party must have a military wing. It is very important.” (ibid) Negating his earlier methods, he writes “It is not necessary that party shall work only secretly though policy of voluntarily going to jails should be abandoned. Many activists may have to head on to under ground life.” (ibid) The core of this party shall be professional revolutionaries. Stressing this Bhagat Singh wrote, “We would like to use very clear word of Lenin, “Professional Revolutionary. Those who have no other aim except revolution.” More such activists, nearer will be revolution.” (ibid)

Bhagat Singh clearly rejects the terrorist methods for revolution. He says, “Pistols and Bombs do not  bring revolution, sword of revolution is sharpened with the ideas (Statement in the Court, In Assembly Bomb Case). “Revolution does not believe in pistols and bombs only, on the other hand those become necessary for completion of some part of it. Those cannot be revolution.” (A letter to the editor of Modern Review) He analyses terrorism very beautifully, “Terrorism is a lamentation resulting from the failure of revolutionary psychology going deep in the masses. It is confessional statement of our failure..........In all countries, France, Russia, Germen, Balkan countries and Spain, terrorism's history is a history of failure...........At best terrorism can force imperialism to compromise with revolutionary party, it can squeeze out compromise and an instalment of reforms. That is what Gandhism is all about” (on Terrorism)

Where he rejects terrorism, he is clearly for a revolutionary mass-line. He says “We cannot ask young men to take up bombs and pistols. They have greater tasks to take up........Youth is to take the message of revolution to the millions of workers in slums and peasants in the rural areas. Revolution, which will bring such freedom where exploitation of man by man will not be possible." (Message to the second Congress of Punjab Students Unions, 19-20 October, 1929).

A Legend of History

Bhagat Singh joined active political life at a very early age and sacrificed his life when he was only 23 years of age. In this short period i.e. less then a decade of active political life, he became a legend of history. He was nearly 14 years, when in 1921 he left his school at the call of noncooperation given by Congress. In 1924, when he was 17 years, his warrants were issued. In May 1927, he was arrested for the first time, and released after some time and was hanged in 1931.

Actually Bhagat Singh was intellectually very sharp. He wrote not only about the matters related to day-to-day politics but also on philosophical issues. Writing on the question of violence and non-violence, he writes, “Let us discuss the question of violence and non-violence. Use of these concepts in general form does not do justice with both the sides i.e. Congress and revolutionaries, because it does not reflect the goal, but only a means for that. Violence may be a use of force for unjust goal, certainly this is not for which revolutionaries stand for. On the other hand, so-called non-violence is the theory of spiritual force which is to be used for national goals. When a revolutionary stands for a goal, he gives logic for that, tries to achieve that with full spiritual force, hears all types of sufferings and is ready to sacrifice everything but does not consider use of force a crime. So question is not of violence or non-violence, but the question is to use only spiritual force or to use physical and spiritual force, both." (Philosophy of Bomb)

In the jail he wrote an important article on atheism. To understand the philosophical depth of Bhagat Singh we can see some of his ideas on this issue. He writes “Any person who is supporter of progress will have to criticise everything of old beliefs, will have to challenge its every aspect........... Whosoever claims to be realist will have to challenge the old beliefs............ Blind faith is dangerous, it blunts the thinking.” He continues, “I firmly believe that there is no supernatural power running this nature. We believe in nature and aim of progress is to dominate the nature by man. There is no conscious conductor.” Writing about the nature of theories of God, he says, “All these theories are the inventions of owners (of means of production) and special privileged class. By these theories they justify their exploitative concentration of wealth, superiority and power.” Differing with the radicals about the origin of the concept of God, he writes “Unlike some radicals, I am of the opinion that when man realised his limitation and weaknesses then he created an imaginary existence (of God) so that he can face the difficult situations, can have courage to bravely face the danger, so that he can overpower his longings for riches and prosperity........... In the ancient periods, God was helpful for man, it helped man in difficult situation.” (Why I am an Atheist) In this article, he attacks the whole edifice of idealism and metaphysics with logic.

During those days there was a very sharp debate in Punjab, about the script of Punjabi language. Many scholars were writing on the issue. Bhagat Singh was a school student and only 14 years old when he wrote a brilliant and argumentative article on this contentious issue.

Apart from this he wrote on two very important issues of the Indian society, which are still very serious issues for the Indian revolution i.e. casteism and communalism. Writing about caste-untouchability, he said, “How shameful it is that a dog can sit in our lap, can walk in our kitchen, but if a man touches you, the whole religion is destroyed.” Addressing Dalits, he says, “These capitalist bureaucrats are the real cause of your poverty. So don’t join them. Beware of their tricks you are the real labourers. Labourers get organised. Your will lose nothing except your chains of slavery. Reforms cannot help you, so rise in revolt. Get prepared for political and social revolutions. You are the backbone of this country, you are the real force.” (On the question of Untouchability) Similarly, writing about communalism, Bhagat Singh says, “Future of this country seems very dark. These religions have doomed this country......... Followers of one religion have become the enemy of the followers of other religion. These days to be the followers of a religion by itself means the enemy of other religion.” Commenting upon the reasons of communalism, he says, “Main reason and root cause of these communal clashes seems to be economic.” He explains the solution to communalism as follows, “Class consciousness is necessary for stopping people fighting each other. They must be clearly told that their real enemies are capitalists and exploiters so you must be aware of their tricks...” “Otherwise there are many discouraging news these days but we have an encouraging news from Calcutta communal clashes, where workers have not participated in these clashes. This is the result of class consciousness.” (Communal clashes and their solution) So we can see that he expressed his views on every issue and these views express his maturity in Marxist ideology.

When the whole country is celebrating the 100th birthday of great martyr Bhagat Singh, we must disseminate his views to the masses and also explain the process through which they developed. His views, his sacrifices, will always remains a torch light for communist revolutionaries of India.