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Abstract:
Regardless the nature of activities, the survival and
success of a movement depends on its objectives and aims and
their dissemination through media and literature. Ghadar
Movement launched for the Independence of India against the
British rule relied heavily on journalism and literature,
especially poetry. The social and political movement of this
scope and nature needs mass media attention to disseminate
its message and achievements. Realizing the importance of
media and the press , Ghadar Movement published about 22
news papers in Punjabi, Urdu, Gujarati and English from
America and Canada. They established effective centers to
conduct their activities in these countries and brought out
a number of news papers and pamphlets. Among these, the
journal Ghadar played a crucial role in preaching and
nurturing the message. Its title page always carried this on
the heading, "The exposure of the British Government" and
followed with the mention of fourteen counts of injustices
meted to India by the British Government . One of them was ,
"56 years have elapsed since the last mutiny of 1857,
another one is due". The language of the paper was bitter,
pungent and vitriolic.
Whereas social and political media played a pivotal role in
focusing upon the cause, poetry was an integral part and it
played a frontal role in conveying the message of the
revolt. It was vehemently preached through popular
versification by employing images and motifs relating to the
heroes and martyrs of the movement. Its dominant theme was
to expose the exploitation of natural resources of land
under the colonial rule, and the oppression of the people’s
pent-up feelings in force of guns and the gallows.. There is
no doubt that this corpus in verse held out a great appeal
to activists of the movement and the public. Its patriotic
theme upheld a dream of democratic Indian Republic in the
future based on liberty, equality and fraternity; free from
corruption and discrimination of any caste, creed, and
religion.
This article seeks to discuss how the Ghadar movement was
supplanted by the media coverage, how it helped in framing
the issues and goals of the struggle for national freedom,
and what kind of response it received from the general
public. The structural part of the analysis will focus on
the power and reliability of the media, and the emotional
part will be presented as communicated by the Ghadar poets.
My formulation is meant to hold how the presentation of
independent struggle through the press advancing the effect
of the Ghadar movement.
Introduction
Early nineteenth century witnessed an economic downturn in
India which lead to a high level of migration to North
American. Many Punjabis as well as a few from other parts of
India landed in Canada during the first decade of 20th
century. A greater number of migrants were Sikhs who were
either retirees from the British army or farmers rendered
poor by the strict land laws of the British government. The
Sikhs being a crucial loyal force of the British Empire,
expected sympathetic treatment deriving from human rights
from the British and Commonwealth governments as extended to
the white immigrants. But the white Canadian community took
it as an invasion on their "color conscious culture". The
Canadian government decided to delimit this influx and
enacted laws primarily aimed at the entry of new Indian
immigrants and curtailed the political rights of those
already in the country. These laws lead to discontent
resulting in protests and anti-colonial sentiments within
the Indian community. Facing this unwanted discrimination,
the community started organizing political groups. Facing
the discriminatory situation in Canada, many Punjabis moved
to the United States, unaware of the fact that they might
face a similar situation in the neighboring country ruled by
white people. Initially, they experienced relatively less
discriminating in US but as the jobs became scarce, they
were labeled as unwanted "job snatcher " Hindu minority.
This led to communal hatred and, at times to scuffles and
physical harms.
When the social and political environment became harsh and
unbearable in North America, survival for Indian migrants
became a serious problem. To survive in such an environment,
three ways to: organize, politicize and publicize were
devised. They established the Ghadar party with head quarter
at San Francisco, initiated publications of newspapers,
pamphlets, and propagated their message through literature,
especially poetry. Some members of Ghadar movement were born
poets and the others cultivated quality to express their
experiences as faced in real life. They composed patriotic
poems and songs emotionally charged and embedded with the
message of winning independence of India from the British
Rule.
Media: Historical Background
The basis of Ghadar Party, was laid in 1913 in the state of
Oregon , USA. Initially called the Pacific Coast Hindustan
Association, it was formed under the leadership of Sohan
Singh Bhakna as its president and Lala Har Dayal as its
general secretary. The members of the party were largely
from Punjab and some of them were students at the University
of California, Berkeley, including Kartar Singh Sarabha,Lala
Har Dayal, Tarak Nath Das, Maulavi Barkatullah, and V.G.
Pingle. The party quickly gained support from Indian
expatriates, especially in the United States, Canada and
Asia mainly through news papers and pamphlets published from
America, Canada and some other countries (Darshan Singh
Tatla, 2003). A chronological list of the newspaper is as
under (Table 1).
Publication Script Editor Year Place
1.Circular-i-Azadi Urdu Ram Nath Puri 1907 America
2.Free Hindustan English Tarakh Nath 1908 America
3. Sudesh Sewak Punjabi Babu Harnam Singh 1909 Canada
4. Pardesi Khalsa Punjabi Hira Singh 1010 Canada
5.Khalsa Herald English Kartar Singh 1911 Canada
6.The Aryan English Sundar Singh 1911 Canada
7. Sansaar Punjabi Kartar Singh Hundal 1912 Canada
8. Gaddar Indian langs. Hardyal, Ram Chandra 1913 America
9.Hindustan Indian langs. Bhagwan S. Pritam 1914 America
Ghadar-1
10.Hindustani Indian Langs. Ram Chandar 1917 America
Ghadar-2 Pashauria
11.Yugantar Punjabi/ Ratan Singh etc. 1917 America
Urdu
12.Independant English Gadar Party 1920 America
Hindustan
13. United States English Gadar Party 1923 America
of India
14.Hindustan Punjabi Gadar Party 1925 America
Ghadar
15.Hindustan, Indian Dissident Group 1927 America
San Francisco ( Gandhian )
16.Ghadar Punjabi/ Gadar Party 1930 America/
Dhandora Chinese China
17.Sansar Punjabi/ Gadar Party 1932 America/
Sangh Urdu China
18.India and Punjabi/ Kartar S. Hundal 1930 Canada
Canada English
19.Social Punjabi Gadar Party 1942 Canada
Sudhar
20.India's Voice English Gadar Party 1943 America
21.Nawan Yug Punjabi Giani Bhagwan Singh 1950 America
22.The Gadarite English Ved Parkash Vatuk 1998 America
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Table-1: Newspapers published from America and Canada.
Sudesh Sewak: According to Kesar Singh novelist, Sudesh
Sewak was the first monthly Punjabi paper, hand written in
Gumukhi script. It was published from Canada in either in
December, 1909 or, January, 1910. This makes it the first
Punjabi paper published in North America. It started under
the editorship of Babu Harnam Singh Kahri Sahri.Supported by
Pandit Guru Dutt it was ublished from 1632, 2nd Avenue, West
Fareview, Vancouver, Canada. Its total pages were 8, price
per copy was ten cents and yearly subscription was one
dollar. On the title page the Urdu couplet was printed:
ਮਰਨ ਭਲਾ ਉਸਕਾ ਜੋ ਅਪਨੇ ਲੀਏ ਜੀਏ।
ਜੀਤਾ ਹੈ ਵੋਹ ਜੋ ਮਰ ਚੁਕਾ ਹੈ ਇਨਸਾਨ ਕੇ ਲੀਏ।
Underneath this couplet was written, ੴ ਸਤਿਗੁਰ ਸਹਾਇ.
Babu Harnam Singh used to act as bilingual interpreter for
Indian people free of charge. At that time William Hopkins
was the immigration officer, who also knew Punjabi and
Hidustani, and used to interpret for money. (According to
novelist Kesar Singh, Hopkinson was born in Punjab out of a
marriage between an English man and a Punjabi woman). This
created conflict of interest between the two He did not want
Babu Harnam Singh to render free interpreting services. Due
to this conflict, he got Harnam Singh deported from Canada.
He shifted to America. In his forced absence, the paper met
with an unnatural death.
Sansaar: Sansaar was another newspaper started from
Victoria, Canada. Its editor was Bhai Kartar Singh Hundal
who used to write poems under the surname of Akali. It was
the first paper out of India that was printed in Gurmukhi
letters. Its first issue was released in 1912, the year
historic "Khalsa Samachar" was started from Amritsar. On the
right side of its title page was written: "Sansaar Samachar,
the only national newspaper published out of India, is
issued on the 5th and 20th of every month and distributed to
United States, Argentina, Panama, Fiji and China." On the
left side, an all out request to support the paper was made.
In the middle a line from Gurbani was quoted: ਸਚ ਸਭਨਾਂ ਹੋਇ
ਦਾਰੂ ਪਾਪ ਕਢੈ ਧੋਇ। ੴ ਸਤਿ ਗੁਰ ਪ੍ਰਸਾਦ। (See picture-1).
Picture-1
Some new comers did not agree with the lenient point of view
preached by Sansaar. The only way to obtain independence was
believed to revolt against the British Rule. This created a
conflict between the lenient and hard thinkers. At the same
time, the traitor Bela Singh conspired with William
Hopkinson and got Kartar Singh deported to America under
tight control.
"Ghadar" (mutiny, rebellion, revolt, uprising) newspaper was
the first prominent paper published under the leadership of
official Ghadar Party from San Francisco. It was a weekly
newspaper initiated from the official head quarter of the
party, "Yugantar Ashram". The name "Yugantar" was adopted
from a revolutionary Bengali paper. The first issue was in
Urdu released on November 1, 1913 (See picture-2) followed
by the Punjabi issue in December, 9, 1913 (See picture) and
Gujrati version in May 10, 1914. It is stated that 2,200 and
2,500 copies of Ghadar were printed weekly in Urdu and
Punjabi languages , respectively. Former Professor, Ved
Vatuk, of Berkley, has collected all the original issues of
" Ghadar" published in Punjabi during 1913-1914, Xeroxed
them as such and compiled them together in a book form (Ved
Vatuk, 2010).
Picture-2: Urdu Newspaper Punjabi Newspaper-1
On the top of the title page of the Punjabi version of
"Ghadar", a verse from Guru Nanak's Shabad,
ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ, ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ॥(Should
thou seek to play the game of love, step into my path with thy head on thy
palm). was written. ਜਉ ਤਉ was modified to ਜੇ ਚਿਤ in the first few issues and was corrected in the 12th.
issue of the 1st. volume . Table of contents started with:
ਅੰਗਰੇਜੀ ਰਾਜ ਦਾ ਕੱਚਾ ਚਿਠਾ (A balance sheet of English Rule)
followed by a list of 11 topics on the left side of the
paper depicting the "Ills" caused the Indians. Their crux
was to underline the export of Indian wealth (Rs. 50 Crore
or 500 million) to England thereby, making Indians poor.
Average per capita daily income of Indians, including
farmers, was only 5 pais. 65 percent land revenue was sent
to England. Spending only 97.5 million rupees on 240 million
people and 290 million on military. 800,000 people died of
plague and 20 million died of famine during the previous 10
years. The English were never punished for murdering Indian
men, and insulting women. Through the policy of 'divide and
rule', the English created fear among the Indians. A total
of 79614 English officers and constables were served by
38948 Indian volunteers i.e. two white men are served by one
Indian. Many years had elapsed since the Mutiny of 1857, now
there was an urgent need for a new one.
On the left side of the editorial page, a tile reads as: "
Our Work, Our Name, " (ਸਾਡਾ ਨਾਓ ਤੇ ਸਾਡਾ ਕੰਮ) And under this
title, five challenging questions were raised and answered
therein:
• What is our name? Mutiny.
• What is our work? Mutiny
• Where will the mutiny take place? In India
• When? In a few years
Why? Because the people can no longer bear the tyranny and
oppression of the British rule and are anxious to fight and
die for freedom.
"Ghadar" newspaper from time to time carried the following
advertisement in its “wanted Columns”
• Wanted -- Heroic and enthusiastic soldiers for mutiny
• Remuneration -- Death
• Reward -- Martyrdom
• Pension -- Freedom
• Field of work -- Hindustan
The first issue of Ghadar was released in Shattuck hotel in
Berkley in the presence of a large audience which included
Punjabi farmers, students, laborers and intellectuals. Some
American politicians, economics professors, writers and
editors of several newspapers attended the meeting. Lala
Hardyal was the editor of the first issue and the Urdu
translation was done by Vishveshwar Parsad of U.P. In his
inaugural Address, Hardyal said:
'Today on November 1, 1913, a new calendar is launched in
the history of India. From now onward, a war against the
British Rule is initiated from a foreign land in our native
languages. It is an auspicious occasion that a paper in Urdu
and Gurumukhi is launched to uproot the British evils from
India.' 'In the history of today's India, a new era is set
in motion. The power of 'PEN' will explode like a ball of
cannon. This newspaper is the staunch enemy of the English
Empire, and a bugle of challenge for the Indian youth. Wake
up, take up the arms and fight for the independence of
India.'
Right from the beginning the paper was vehemently
ant-British in nature expressing views that were pungent and
revolutionary in every which way. It carried articles,
notes, news and especially poems openly expressing
discontent against the British Rule in India. Every sentence
of the articles and lines of the poems preached mutiny and
open revolt, and urged all Indians to go back with the
intention of committing violence if need be. Inciting
revolution and dislodging the British Government by any
means possible, and holding responsible every seditionist
and murderer who had attained notoriety (Isemonger and
Slattery, 1998).
Newspaper, "Ghadar" became a needle in the butt for the
British Government, therefore, it became an integral part of
judgments pronounced against the Ghadarites by the Special
Tribunal in the "Lahore Conspiracy Case" of September 13,
1915. The judgment concluded:
"We have not only pursued the portions of this newspaper
marked as exhibits but we have taken a survey of all issues
from the first one of 1st November, 1913 to that of the 15th
September, 1914. The day of its issue was changed in
December 1913 to Tuesday, the Mangal of the Hindus, the name
of Mars, the proverbial god of war, with a remark that some
of the readers know the reason why. Below the name of the
paper appears the word 'Ghadr, enemy of the British
Government-a weekly Urdu and Gurumukhi newspaper. The first
page opens with the heading ' The exposure of the British
Government' and fourteen counts of calumnies, needless to
detail, are recited, the last count being '56 years have
elapsed since the last mutiny of 1857', another one is
urgently needed."
"Its salient features are:--
1. Perversion of figures and statistics on various subjects,
e.g., settlements, railways, canals, exportations of wheat,
epidemics etc., calculations to bring into disrepute and
contempt the British Government of India.
2. Accounts of revolts, revolutions, past and present in
various countries of the world, to serve as models for
emulation by Indian subjects.
3. Translation in Urdu of Savarkar's History of the Indian
Mutiny appearing in installments in every issue.
4. Appreciative notes about Tilak, Arbindo Ghosh, Ajit Singh
&c., the so called 'martyrs'.
5. Appreciative notes of political murders and political
dacoities in India.
6. Sympathy and admiration for the Germans.
7. Incitement to Indian subjects to rebel as promptly as
possible; and exhortations to Indians in America to return
to India quickly for causing the revolution.
8. Wholesale condemnation in the foulest language of every
paper, every institution and every individual that has, or
had, the misfortune to differ from the views of the Ghadr
party.
9. The language used is either vitriolic or disgustingly
abusive, and, looking to the class of people for whose
consumption it is meant, perhaps it is designedly so.
10. Announcements of members of the Ghadr Party, and
accounts of proceedings thereof from time to time. In short,
its exclusive raison d'être is to bring about a rebellion in
India. No stone is left unturned to achieve the objective.
Its columns are the best of its power, imputing all the
basest motives to the English, even ascribing plague and
famine to them. They are described as drainers of the wealth
of India, desecrators of religious places and bent upon
extirpating Indians like aborigines in other countries."
(Isemonger and Slattery, 1998).
The judgment also referred to particular issues of the paper
which carried special appreciation of the events that
happened in India against the British Government. e.g.
political dacoities in Bengal (November 13, 1913), throwing
of bombs and looting for revolution (December, 23, 1913),
Incitement of Indian soldiers (February 17, 1914),. In the
issue of the 15th November, 1913 it is held " The Germans
have great sympathy with our movement for liberty because
they and ourselves have a common enemy (the English).
The Sedition Committee noted that Ghadr newspaper was
printed in more than one Indian languages. It was widely
distributed among Indians in America and was forwarded to
India. It was of a violent anti-British nature, urging all
Indians to go to India with the express object of committing
murders, causing revolution and expelling the British by any
and every means. (Sedition Committee Report, 1918).
Modification made in the Letters of word, "ਗ਼ਦਰ"
It is interesting and intriguing to observe the
modifications made in the designs of letters 'ਦ' and 'ਰ'. in
various issues of Ghadar or Hindustani Ghadar. Starting from
the first Punjabi Issue of Ghadar, The design of these two
letters is simple like the hand written alphabet. As the
name 'Ghadar' was changed to 'Hindustan Ghadar-1' and the
designs of letters, ਦ ਅਤੇ ਰ also underwent changes. First
(ਦ) was modified to the shape of a sword or sickle. The
verse of Guru Nanak, ਜਉ ਤਉ... was replaced by Banday Matrum
(See picture-3).
In another issue ਗ਼, ਦ, ਰ were changed into the shape of
Trishul and the line above the letters was drawn out into
swords on both sides. Banday Matrum was added on both sides
at the top of the title page.(See picture-3)
Picture-3
In the next modification ' the bow and the arrow' were added
along with Trishul in the design, and the swords were
inserted at both sides. (See picture-4)
Picture-4
The design of the letters comprising Ghadar on the issue of
23 August, 1919 is modified into flowers with the sword on
both sides. (See picture-5 )
Picturte-5
The question arises as to why the religious insignias were
added to the designs? The question can be addressed from two
points of view, one is secular in nature and the other has
religious connotation.
1. Secular : These designs suggest a common goal to achieve
independence from the British rule with or without armed
revolution. The religious aspect actually depicts the
oneness of the Indian religious tradition. Kesar Singh Kesar
(5) even suggests that the combination of flower and sword
in one of the titles signify mother Sarasvati, the symbol of
Satyam, Shivam, Sundram.
2. Religious: The Ghadar movement was basically organized
with one motto i.e. to free India from the clutches of the
British Rule. The Ghadrites were primarily Hindustanis
devoid of any religious denominations. In this movement
there were Sikhs, Hindus and Muslims who collectively took
part as Hindustanis. The Ghadar newspaper was published
primarily in Punjabi but from time to time issues in Urdu
and Gujrati were also brought out. From the inception of the
Ghadar newspaper, a line from Guru Nanak's hymn, (ਜਉ ਤਉ
ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ, ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ॥) was inserted
at the top of the title page and Banday Matrum appeared on
both sides of the hymn. This inception remained in place in
all the 27 issues of Ghadar newspaper until 1913.
Thereafter, the name was changed to Hindustan Ghadar-1 (Ed.
Bhagwan Singh Pritam) in 1914 and again to Hindustani
Ghadar-2 (Ed. Ram Chandar Pashauria) in 1917. In Hindustan
Ghadar -1, Guru Nanak's hymn was replaced by Banday Matrum.
In the later issues even the word "Ghadar" was taken out and
the shapes of the letters of word "Ghadar" were modified.
They were shaped to denote some Hindu symbols. (see Pictures
3,4.5). It seems that the changes were intentionally made so
as to give religious color to the otherwise, secular Indian
independence Movement. This damaged the secular aspect of
Ghadar movement which dissociated into minor fragments and
eventually died its own death.
Pamphlets
In addition to regular papers, many pamphlets in Punjabi and
Urdu were also published from the San Francisco office. A
list of these publications is given below.
1.. Shabash (Urdu, 1913): Written by Har Dyal, the title
means " Bravo!" . On the front page it says, " a present on
the anniversary of the Bomb". Then it has a picture of " the
tree of liberty", and below the tree is written, "price per
copy the head of an Englishman."
2. Nim Hakim Khatra Jan, Navan Zamana de Naveen Adarsha
(Punjabi, 1914): It includes five assays written by Lala Har
Dyal translated from his English articles.
3. Zulam Zulam! Gore Shahi Zulam (Punjabi, 1914): It depicts
and strongly condemns the deportation of Bhagwan Singh from
Canada and urges the Indians to bear arms to kill the 'white
people.'
4. Ailan-i-jung (Urdu/Punjabi,1915) : It contained an appeal
for the Indians to revolt against the British rule.
5. Angan di gavahi, angrezi raj vich praja de dukh di kahani
(Punjabi, 1915): This is issue 3 of Ghadar party books.
6. Rusi Ghadrian de Samachar, arthaat Rus di Ghadar Parti de
Bir te Birnian dein Kahanian ( Punjabi, 1916): It contains
the heroic deeds of Russian revolutionaries. It evaluates
the impact of the Russian revolution and narrates the
dramatic events of Bloody Sunday when men and women
overthrew the century-old Russian monarchy.
7.Gulami da zahir: Ik tavarikhi lekh (Punjabi, 1918): It is
a translation of Har Dayal's article , 'The Poison of
Slavery.'
8.Gulami da zahar: Ik tavarikhi lekh (Punjabi/Urdu, 1918):
It was originally written in English by Har Dayal and
translated in Punjabi and/Urdu. It blames religious
traditions in India that fostered habits of a feudalism for
easy acceptance of enslavement under the colonial rule.
9. Wartman Zamana ( Urdu, 1919): It gives an account of
imperialist atrocities of the Jallianwala Bagh tragedy and
strongly urges the Indians to gain freedom at any cost.
10. Hindusatan Ghadar Parti da Kansatitushan-1 ( Punjabi,
1920): This pamphlet contains a charter listing thirty three
'by-laws' and one amendment.
11. Hind Vich Ghadar (Punjabi, 1920): This is an
anti-imperialist tract which praises the Russian revolution
with an appeal to Indians for causing a similar uprising
against the foreign rule.
12. Inqilab-i-Hind: Hindustan mein Angrezi Raj ka Khaka aur
Duniya kya kar rahi hai (Urdu, 1920): It contain two essays
describing the miserable economic , social and political
conditions in India caused by the British Rule.
13. Pahli Navambar: Ghadar da Janam Din (Punjabi/Urdu,
1920): This is a commemorative pamphlet celebrating the
anniversary of the Ghadar Party and the first issue of
Ghadar magazine published on November 1, 1913.
14. Hindustan Ghadar Parti da Kansatitushan-2 ( Punjabi,
1928): A reorganized Ghadar party evolved with modified
charter of its functions. It notes that there were 1500
members out of total Indian population of 6,000 in
California. The aim of the party was reexamined and goals
set such as, (a) To encourage the establishment of a system
of government in India which shall be free from all foreign
control, and which shall have its aim in the greatest good
for the greatest number, and which shall guarantee freedom
of thought, speech, press and organization, and ensure
minimum necessities of life to all. (b) To publish a
periodical review of political, economic, social and
intellectual conditions in India with voluntary
contributions and without sale.
15. Khudgarzi Phasaad Khare Kardi Hae (Punjabi,1930): It was
written by J.K. Basi who extends his analysis to include
colonialism and war, and with irony notes that selfishness
divides the subjugated people and makes them fight among
themselves rather than against their exploiters.
16. Ghadari Ailan ( Urdu, 1930): Ghadar party announces to
prepare for impending revolution in India. It invites the
brave and fearless Ghadrites to prepare for training to fly
airplane and devise other methods of revolution.
17. Brabri da Arth (Punjabi,1931): It is translated from
English and explains the value of equality in a caste ridden
society.
18. Hamari Khana Jangi: Is ka Sabbab aur Ilaj (Urdu,?): It
brings out the state of division among Indians, based on
religion, class and caste. It calls for unity for the sake
of united struggle against the British Rule.
19. Hindustanion ke Naam Khulli Chitti: Hindustan ke mazhabi
jhagron kaa sabbab (Urdu, ?): This was an open letter to all
the Indians making a strong appeal for unity for the sake of
fight for freedom. It condemns division on the basis of
religion and asks them to rise above narrow sectarian goals.
20. Pardesi Hidustanion ki Bharat Nivasion ke Nam par Khulli
Chitti (Urdu, ?): An open letter from foreign Indians to
their Indian counterparts with the appeal to join the
struggle for freedom. It assures them that the Ghadar Party
is fully committed to the cause of freedom of India from the
foreign rule.
21. Rajsi Mantar Yad Rakhan Valian Batan (Punjabi/Urdu,?):
This pamphlet casts a critical look at the political
situation in British India. It lists 110 unacceptable
conditions and calls upon Indian patriots to remember and
recite them daily like a prayer so as to feel the agony of
the British rule.
22. Angon ki Gawahi Angrezi Raj Mein Praja ke Dukh ki
Kahani-Angrezi Rapoton ki Zabani: (Hindi, 191?): It tells
the story of the suffering of subjects under British Rule
based on figures, collected from various books and official
records.
Some reports in English published by the San Francisco
Office of Ghadar party.
1. British Rule in India by Bryan, William Jennings (1906):
Mr. Bryan was a secretary to American President, Woodrow
Wilson. He visited India in 1906 and gave a lecture, "The
British Rule in India" after his return. Based on his
observations he denounced the policy of British Rule towards
India. Its translation was published in the Ghadar
newspaper.
2. India in America (1911): This pamphlet contains Lala Har
Dyal's first article after coming to US. In this he
discusses the first meeting with the California Ghadrites.
He explores the possibility of Indian students with
nationalistic feelings of working as spies against the
British. However, he decides against it because the Indians
are too out spoken and would easily become the target of
British intelligence agency. Nevertheless, he himself became
the target of Mr. Hopkins , a Canadian agent working for the
British Government. Mr. Hopkins was eventually killed by
Sardar Mewa Singh in Vancouver.
3. Yugantar Circular (1913): The subject of this pamphlet is
the attempted murder of Lord Harding on December 23, 1912.
About the murder attempt it holds, "One may say that it is
one of the sweetest and loveliest bombs that has exploded in
India ...Who can describe the moral power of the bomb? It is
a concentrated moral dynamite. When the strong and the
cunning in the pride of their power parade their glory
before their helpless victims, when the rich and the haughty
set themselves on a pedestal and ask their slaves to fall
down before them and worship them, when the wicked ones of
the earth seem exalted to the sky and nothing appears to
withstand their might, then, in that dark hour, for the
glory of humanity, comes the bomb, which reduces the tyrant
to dust..."
4. Publication of Indian National Party. (1914): Indian
National Party was established by C. Pillai in Berlin whose
members were Har Dyal, Taraknath Das, M. Barkatulla, Chandra
Chakarborty, Heramba Lal Gupta. A similar organization was
floated by Taraknath Das in New York. The aim was to write
petitions to various governments , organizations and
officials seeking assurance for Indians who were under
threat of deportation after the conclusion of San Francisco
trial of 1917.. Agnes Smedley, an American journalist,
offered to post hundreds of these letters.
Agnes Smedley (1832-1950)
5. Manifesto of the Indian National Party. (1915): It
denounced the British imperialism and declared state of war
until freedom was achieved.
6. The method of Indian Police in the 20th Century (1915):
Fredrick Mackarness of US wrote letters in support of Indian
freedom struggle against the British Rule which were
published in 1910. They were reprinted by the office of
Ghadar party in 1915. The letters tell stories of police
brutality in India and repression let loose by the
indifferent British judiciary..
7. Why India is in revolt against British Rule? (1916): This
pamphlet predicts that Britain to lose the First World War
against Germany and hopes that Indian nationalist and
Ghadrites will inevitably gain freedom
8. Exclusion of Hindus from America due to British
influence. 1916: This booklet contains newspaper articles,
letters and other material put together by Ram Chandra, then
editor of Ghadar. The letters were mainly written by Ram
Chandra to various American newspapers against the proposed
new legislation directed against the exclusion of Hindu
immigrants. He argues that the American policies were guided
by the British government. In one letter written toThe New
York Times dated August 13, 1916 Ram Chandra wrote:
"Congress is planning to pass a new oriental exclusion law
in which the Hindus are included. The Japanese Ambassador
protested vigorously against the terms of the sect
concerning Japanese and secured important changes,
satisfactory to the Japanese Government. There is no hope
that the British Ambassador will make any protest on behalf
of the Hindus, because the British Government itself does
not want the Hindus to come here. They might become imbued
with pestiferous ideas of political freedom!"
"It is claimed that the Hindu is an undesirable immigrant, I
would like to ask what kind of immigrant American
legislators would consider to be desirable (Immigrant)? The
Hindus who have come to this country have certainly proved
themselves to be law- abiding and faithful workers. .."
"Is it on account of color? I would reply that the Hindus
have the same color as the Spaniards, Mexicans, or Southern
Italians. Their features are not inferior to those of high
-class Europeans. So far as color is concerned all
physicians who have dissected the human body agree that
under the skin all look alike."
Ram Chandra wrote many letters, some in Hindustan Ghadar
newspaper namely, "The Appeal of India to the President of
the United States (1917), The Balance Sheet of British Rule
in India, India Against the Britain. A reply to Austin
Chamberlain, Lord Harding, Lord Islington and Others 9116)."
9. An open letter to His Excellency, Woodrow Wilson. (1917):
It carries an appeal to the US President for supporting the
Indian National Movement against British Rule in India.
10. British Terror in India (1920): This pamphlet is written
by Surendra Karr and condemns the callous behavior of the
British administrator while narrating the tragic
circumstances relating to Jallianwala Bagh massacre in
April, 1919. It draws attention to the sacrifices made by
the Indians in the First World War for the British and how
the British rulers overlooked them . It alleges that the
British rulers has no regard for the feelings of Indian
people.
11. Collection of Pamphlets on India written for the
Hindustan Ghadar Party (1920): These pamphlets are put
together by Ed, Gammons and they contain a mixture of news
and comments about the plight of India under the British
Rule. It contains Gammon's commentary on Punjab events such
as imposing Martial Law in Punjab, Jallianwala Bagh massacre
and as a result renunciation of knighthood by Rabindra Nath
Tagore. Gammons also wrote the following pamphlets:
a) The Tragedy of India (1919): It discusses the aftermath
of the San Francisco trial of Ghadrites and their German
associates held in 1917. Gammons argues and appeals on
behalf of Indians against their deportation . It contains
statements of the people hostile towards the British Rule in
India.
b) India in Revolt (1920): It condemns the firing by police
in Amritsar and the findings of Hunter Commission set to
look into the tragedy of Jallianwala Bagh.
12. Resolutions of the League against Imperialism (1929):
This pamphlet condemns British imperialism, England's
Independent Labor Party and Right-wing Indian nationalist
leaders for undermining efforts to organize workers and
peasants and preventing their participation in the
international labor movement.
13. India is America's Business, A lecture by Louis Fischer
(1943): Mr. Fisher gave a speech at the Town Hall Session in
San Francisco in which he openly condemned the British
oppression in India and defended Indian's right for freedom.
14. India's voice at last: India's reply to British
propagandists and Christian missionaries (192?): This
pamphlet rebuts some misconceptions about India which are
deliberately fed to the media by the British rulers in order
to subjugate the Indians.
Literature and Ghadar Movement
Poetry written by Ghadrites, immensely contributed to the
independence movement against the British Rule in India.
Poems were mainly composed in Punjabi primarily by Sikh
poets. Each issue of the "Ghadar" and other newspapers
devoted a sizable portion to poetry. The poems were recited
at local meetings and distributed to the public through
newspapers. Later, Yugantar Ashsram produced them in
booklets or pamphlets to distribute in other countries. Some
of them were printed in Urdu and a few in Hindi as well.
Anthologies of these poems were named as Ghadar De Goonj
(Thunder of Revolution). They were also published in series
under the name, Ghadar deaN PustakaN dee Lari No. 1-3 and
4-6 (Punjabi, Urdu and Hindi). Number 5 has not been found
and number 7 was published in 1932. Poems became so
impressive that they were in great demand in Punjabi/Indian
Diaspora and in India. Desh Bhagat Yadgaar Committee,
Jullandhar, reproduced the poems under the title "Desh
BhagtaN de Bani : Ghadar dee Goonj" from Lari numbers 1-3
(see picture below).
The impact of these poems was so enormous that the Special
Tribunal at Lahore (1915), cited them in their report as
"seditious literature especially used to incite Sikh
soldiers and peasants to revolt against the British rule in
India". The tribunal used the poems against the Ghadrites as
an evidence of revolt and therefore, imposed rigorous
sentences upon them.
Ghadar Lehar dee Kavita (Poetry of Ghadar movement)
The poems of Ghadarite poets were scattered all over in
various Ghadar party newspapers and pamphlets. Kesar Singh
novelist collected them with great labor and effort from
various sources and published them in a voluminous book
called "Ghadar Lehar dee Kavita" (Poetry of Ghadar Movement:
??? ???? ?? ?????-). The collection has a long introduction
by professor Kesar Singh Kesar of Punjab University and was
published by the Punjabi University, Patiala (Kesar Singh
and Kesar Sigh,1995). The book has twelve sections and each
section represents the newspaper(s) in which the poems were
originally published. For example section-1 has poems from
monthly newspaper, Swadesh Sewak; section-II has poems from
bi-weekly newspaper, Sansar; section-III (the longest of
all) collected poems from Ghadar and Hindustan Ghadar and so
on. Most of the poems bear no names of the poets but some
names were identified with the help of Kesar Singh of Canada
and Giani Heera Singh Dard. According to them the Poems were
mostly written by Munsha Singh Dukhi, Bhai Bishan Singh,
Harnam Singh Tundilat, Wasakha Singh, Bhagwan Singh, Mula
Singh, Hari Singh Usman, Sohan Lal Pathak, Kartar Singh
Sarabha, Kartar Singh Hundal, Kesar Singh Thathgarh , Karam
Singh Daulatpur, Sant Singh Nidharak, Banta Singh Sewak etc.
Apparently, the message was important, not the names of the
poets. This shows the spirit of a unified effort by the
Ghadar poets without any consideration of person, caste ,
creed and religion.
The Spirit of Ghadar Poetry
The spirit of any genre carries the personal experiences of
the writer under various set of conditions. Poverty,
atrocities of life, ethnicity, sociopolitical atmosphere,
religious intolerance, and above all slavery are the
greatest stimuli for a creative mind. India was motherland
of Indians ruled by the British. To feel like a slave in
one’s own country is an unbearable mental and moral torture.
The Ghadar poetry portrays the themes that evolved as a
result of continuous struggle for freedom of India from the
British rule. Though a clear-cut demarcation of these themes
is not possible, however, the spirit of poetry can be
categorized into five phases, such as:
1. Ethnic hatred and nostalgia.
2.Awakening against the British Rule.
3. Divide and rule policy.
4. Sounds of mutiny.
5. Sikh ideology and Ghadar poetry.
1. Ethnic hatred and nostalgia
In a foreign land the first shock one experiences is the
feeling of alienation and ethnic hatred.. Especially when
you are unwanted, you are like a 'weed' and the indigenous
people try to weed you out with sickles of religious hatred
and ethnic slurs. This aspect is vividly expressed in many
poems. A sample is quoted here.
ਘਰ ਤੋਂ ਵਗੈਰ ਅਸੀਂ ਨਹੀਉਂ ਸੱਜਦੇ, (We have no prestige without
our motherland)
ਕੁਲੀ ਕੁਲੀ ਅਸੀਂ ਸਾਰੇ ਜੱਗ ਵੱਜਦੇ। (Over the whole world coolies we are
called)
************************
ਘਰ ਸੌਹਰਿਆਂ ਦੇ ਨਹੀਂ ਢੋਈ ਮਿਲਦੀ, (We do not feel at home in alien land)
ਨਹੀਂ ਪੇਕਿਆਂ ਦੇ ਸਾਨ ਥਾਨ ਕਿਧਰੇ। (No place for us in the mother land)
ਦੇਸੋਂ ਪੈਣ ਧੱਕੇ ਬਾਹਰ ਮਿਲੇ ਢੋਈ ਨਾ, (Driven out from motherland and shunned
in the alien land)
ਸਾਡਾ ਪਰਦੇਸੀਆਂ ਦਾ ਦੇਸ ਕੋਈ ਨਾ। (We the aliens have no place to live)
Word 'ਸੌਹਰੇ' means foreign country and the 'ਪੇਕੇ' means
motherland. Implicit in these couplets are the feelings of a rejected and
disgusted individual who has no land to live and no hut to hide. The crux
of the poems portrays not a 'cry' but a 'mutter' that has the potential to
explode into an uncontrolled anger and rage infused with patriotism.
Especially, these couplets paint the thematic tension of freedom-slavery
milieu.
In North America, the Indians became the most undesirable class of
laborers, therefore, victims of racial hatred and pungent slurs. They were
made to live under unhygienic conditions with no facility for bathing and
bashing, and for answering the 'call of nature'. The most deplorable
situation was that they had no place to cremate their dead. The overall
daily environment became so hateful and venomous that it became unbearable
for them to exist. Under such conditions, one either commits suicide or
becomes a rebel. They, who were mostly Sikhs with valiant spirit, refused
to yield to undue, unreasonable and uncalled for atrocities. A spirit of
honor sprung up to stand against the prevailing undue circumstances. A
poem depicting this spirit in an ironical manner is given below.
ਅਜ ਰਹਿ ਗਏ ਅਸੀਂ ਬੇਅਣਖ ਕਾਇਰ, ( We are taken as cowards without respect )
ਗਏ ਸੂਰਮੇਂ ਹਿੰਦ ਦੀ ਜਾਨ ਕਿੱਥੇ। (No where are to be seen men of honor)
ਕਾਲਾ ਲੋਕ ਡਰਟੀ ਅੱਜ ਕਹਿਣ ਸਾਨੂੰ, (We are labeled dirty slaves)
ਗਏ ਹਿੰਦ ਦੇ ਉਹ ਅਦਬੋ-ਸ਼ਾਨ ਕਿੱਥੇ। (Gone are glory and prestige of India)
ਆਓ ਬੀਜ ਪੈਲੀ ਝੁੱਗੀ ਪਾ ਲਈਏ, (Let's assert and claim her as our own..)
ਕਰਕੇ ਟਾਕਰੇ ਸੱਚ ਸੁਣਾ ਦੇਈਏ। (and through fight show our mettle )
The Ghadrites experienced the same fate in Canada and America. Pangs of
strenuous labor, scolds of white people, agony of ethnic hatred, taunts of
black color and disgrace of slavery are the most fertile field for a
poetic mind. Poetry provides solace for releasing mantle tension and is a
great medium of relaxation, as is depicted in the following poem.
ਪੈਸੇ ਜੁੜੇ ਨਾ ਨਾਲ ਮਜ਼ਦੂਰੀਆਂ ਦੇ, (nothing to gain through labor)
ਝਿੜਕਾਂ ਖਾਂਦਿਆਂ ਨੂੰ ਕਈ ਸਾਲ ਹੋ ਗਏ। (for years we have suffered rebukes)
ਕੀ ਕੁਝ ਖੱਟਿਆ ਜੇ ਮਿਰਕਣ ਵਿੱਚ ਆ ਕੇ, (We have earned nothing in America?)
ਦੇਸ ਛੱਡਿਆਂ ਨੂੰ ਕਈ ਸਾਲ ਹੋ ਗਏ। (Though years have passed since we left
motherland)
ਕੁਲੀ ਕੁਲੀ ਕਹਿ ਕੇ ਦੁਨੀਆਂ ਨੱਕ ਚਾਹੜੇ, (World over we are snubbed as coolies)
ਵੀਰੋ ਅਸੀਂ ਬੇਸ਼ਰਮ ਕਮਾਲ ਹੋ ਗਏ। (O brothers! shameless we have become.)
ਹੋਵੇ ਅਣਖ ਤੇ ਸਮਝੀਏ ਝੱਟ ਸੈਨਤ, (Only by taking its notice can we regain
honor.)
ਡੰਡੇ ਖਾਂਦਿਆਂ ਦੇ ਢੁੱਡਰ ਲਾਲ ਹੋ ਗਏ। ( Beatings have turned our backs read)
2. Awakening against the British Rule
When the Ghadrites saw the plundering of their motherland, a sense of
awakening sprung up against the British rule. A few couplets depicting
this sense are given below.
ਜਦ ਨੀਂਦ ਹਿੰਦ ਨੂੰ ਘੋਰਾਂ ਦੀ, ਤਦ ਫੇਰੀ ਪੈ ਗਈ ਚੋਰਾਂ ਦੀ।
(India was in deep slumber, thieves came in a large number)
ਲੁੱਟ ਦੌਲਤ ਕਈ ਕਰੋੜਾਂ ਦੀ, ਹਿੰਦ ਸਮਝੇ ਵਾਂਗਰ ਢੋਰਾਂ ਦੀ।
Looting millions from the motherland, they took us as stupid beings)
ਆ ਜ਼ਾਲਮ ਪਾੜ ਲਗਾਆ ਹੈ, ਹੁਣ ਨਵਾਂ ਜ਼ਮਾਨਾ ਆਇਆ ਹੈ।
Foreigners looted us, but the present holds a new promise)
ਜਦ ਡਿੱਠਾ ਹਿੰਦ ਨਕਾਰੀ ਹੈ, ਵੜੇ ਚੋਰ ਖੋਲ੍ਹ ਕੇ ਬਾਰੀ ਹੈ।
Finding India as helpless, thieves have broken into the house)
ਸੱਭ ਖਾਲੀ ਕਰੀ ਪਟਾਰੀ ਹੈ, ਧਨ ਵਿਚ ਵਲੈਤ ਪੋਚਾਇਆ ਹੈ।
Emptied our treasury and have taken our wealth to England)
**********************************************
ਹਿੰਦ ਦੇ ਸਪੁੱਤਰੋ ਕਰੋ ਧਿਆਨ ਜੀ, ਲੁਟ ਕੇ ਤੇ ਹਿੰਦ ਕੀਤਾ ਹੈ ਵੈਰਾਨ ਜੀ।
Listen O! the sons of the motherland, they have left her in desolate
stage)
ਤੁਸਾਂ ਵਿਚ ਪਾਕੇ ਵੀਰੋ ਖਾਨਾ ਜੰਗੀਆਂ, ਖਾ ਲਿਆ ਮੁਲਕ ਲੁੱਟ ਕੇ ਫਰੰਗੀਆਂ।
Made you to engaged in mutual strife, and the White have looted our land)
ਹਿੰਦੂ ਮੁਸਲਮਾਨ ਅਤੇ ਸਿੰਘ ਸੂਰਮੇ, ਕੁਟ ਕੇ ਬਨਾਓ ਵੈਰੀਆਂ ਦੇ ਚੂਰਮੇ।
O Hindu, Muslim and Sikhs heroes , thrash the enemy into pulp)
ਫੜ ਲਓ ਸ਼ਤਾਬੀ ਹੱਥੀਂ ਤੇਗਾਂ ਨੰਗੀਆਂ, ਖਾ ਲਿਆ ਮੁਲਕ ਲੁੱਟ ਕੇ ਫਰੰਗੀਆਂ।
Draw your swords at once, the Whites have looted our motherland)
ਕਿਉਂ ਨਾ ਸਿੰਘ ਸੂਰਮੇ ਮੈਦਾਨੀ ਗਜਦੇ, ਕਿਓਂ ਨਾ ਪੀਕੇ ਰੱਤ ਗੋਰਿਆਂ ਦੀ ਰਜਦੇ।
Let the brave roar in the battle field, quench your thirst upon the
White's blood)
ਗੱਢ ਦਿਓ ਲੜਾਈਆਂ ਦੀਆਂ ਲਾਲ ਝੰਡੀਆਂ, ਖਾ ਲਿਆ ਮੁਲਕ ਲੁੱਟ ਕੇ ਫਰੰਗੀਆਂ।
(Declare the war aloud, the White have plundered our land )
3. Divide and rule policy
Where ever the British ruled, they adopted the policy of 'divide and
rule'. Basically, it meant that the population was divided into manageable
chunks so that it might become impossible for the people to join together
and revolt against the foreign ruler. The British exactly used this
policy. A poem beautifully depicting this aspect is given below.
ਆਪਸ ਵਿਚ ਲੜਾਕੇ ਸਭ ਲੋਕੀ ਮਾਰੇ, ਮੱਲੇ ਮੁਲਕ ਫਰੰਗੀਆਂ ਅਜ ਕਹਿਣ ਹਮਾਰੇ।
Incited people to kill each other, and the English claimed the countries)
ਅਜ ਤਕ ਸਭ ਮਾਨੀਆਂ ਮੌਜਾਂ ਯੁੱਗ ਚਾਰੇ, ਕੀਤੇ ਸ਼ੁਗਲ ਕਲੋਲ ਬਹੁ ਧਰ ਤੇਜ ਕਰਾਰੇ।
Had a good time worldwide, had pastime and frolicked with sharp sword)
ਪਹਿਲੇ ਵਕਤੀਂ ਨਿਕਲ ਕੇ ਪਰਦੇਸ ਸਧਾਏ, ਲੋਕੀ ਸੁੱਤੇ ਘਰਾਂ ਵਿਚ ਸਭ ਆਣ ਜਗਾਏ।
Entered India in early days, invaded people in their own homes)
4. Sounds of mutiny
The primary purpose to form the Ghadar party in North America was to put
an end to the British rule in India. This would require mutiny at a large
scale The apparent signs of rebellion against the British rule in India
are obvious in Ghadar poetry.
ਹਿੰਦੋਸਤਾਨ ਦੇ ਬੱਚਿਓ ਕਰੋ ਛੇਤੀ, ਚਲੋ ਦੇਸ਼ ਨੂੰ ਗ਼ਦਰ ਮਚਾਨ ਬਦਲੇ।
(O, the children of India, let us go back to stage mutiny)
ਹੀਰਾ ਹਿੰਦ ਬੇ-ਕੀਮਤੀ ਪਿਯਾ ਰੁਲਦਾ, ਸਸਤਾ ਬੌਹਤ ਜੇ ਮਿਲੇ ਭੀ ਜਾਨ ਬਦਲੇ।
(Priceless jewel of India is neglected, it will be worth buying with life)
ਦੱਸਾਂ ਗੱਲ ਮੈਂ ਗ਼ਦਰ ਦੇ ਪਿਆਰਿਆਂ ਨੂੰ, ਜੇਹੜੇ ਤਿਯਾਰ ਹਨ ਗ਼ਦਰ ਮਚੌਣ ਬਦਲੇ।
(let me advise those who love mutiny, who are ready to incite mutiny)
ਵੇਲਾ ਫੇਰ ਨਾ ਆਵਣਾ ਹੱਥ ਯਾਰੋ, ਚੰਗਾ ਵਕਤ ਹੈ ਜੰਗ ਮਚਾਣ ਬਦਲੇ।
(The time will never wait again, time is ripe to wage a war)
********************************************************
ਸੁਨੋ ਨੌਜਵਾਨੋ ਕਾਹਨੂੰ ਨੀਵੀਂ ਸੁੱਟੀ ਗੋਡਿਆਂ ਤੇ, ਕਦੋਂ ਫੜ ਤੇਗ ਨੂੰ ਮਦਾਨ ਵਿਚ ਆਓਗੇ।
(Listen o young people, why are you sitting idle, when will you come to
battle field with sword)
ਸ਼ੇਰ ਥੁਆਡਾ ਨਾਂਓ ਤੇ ਲੁਕੋਂਦੇ ਫਰੋ ਜਾਨ ਕਾਨੂੰ, ਦੱਸੋ ਕਦੋਂ ਸ਼ੇਰ ਵਾਲੀ ਬਾਣ ਉਪਰ ਆਓਗੇ।
( Lion you are called, why are you hiding, when are you going to act like
a lion)
ਤਬ ਤਕ ਸੁਖ ਨਾਂਹੀਂ ਹੋਵਨਾ ਕਦੰਤ ਭਾਈਓ, ਜਿੰਨਾ ਚਿਰ ਜ਼ਾਲਮਾਂ ਨੂੰ ਮਾਰ ਨਾ ਮੁਕਾਓਗੇ।
O brothers, no peace will prevail, until you teach a lesson to the
tyrants)
ਬੈਠੇ ਚੁੱਪ ਕੀਤੀ ਅੱਖਾਂ ਮੀਟੀ ਜਿਵੇਂ ਭੰਗ ਪੀਤੀ, ਕਰਕੇ ਗ਼ਦਰ ਕਦੋਂ ਹਿੰਦ ਨੂੰ ਛੁੜਾਓਗੇ।
(Quietly sitting like an opium addict with eyes closed, when will you wage
mutiny to free India)
5. Sikh philosophy and Ghadar poetry
Sikh philosophy is vividly portrayed in Ghadar Poetry. Poems relating to
the heroic deeds of Guru Gobind Singh and other martyrs like Banda
Bahadar, Dip Singh, Hari Singh Naluwa, Akali Phoola Singh are composed to
induce spirit of bravery among the Indians. Such poems played a definitive
role to reinforce the nature of bravery that the Sikhs are known for in
the history. Some examples of poems reinforcing the Sikh philosophy are
give below.
The heading of one of the poem is 'An appeal to Panth' (ਪੰਥ ਅੱਗੇ ਪੁਕਾਰ)
starts with Baba Kabir's Salok, ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੇ ਦੀਨ ਕੇ ਹੇਤ॥ ਪੁਰਜਾ
ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ,॥ (He alone is known to be a warrior is he
who fights for the sake of his religion). Following the Salok, poems
depicting the act of valor of the Gurus and their Sikhs in the battle
fields are, given below.
ਪਰ ਉਪਕਾਰ ਕੀਤਾ ਗੁਰਾਂ ਸਾਜਿਆ ਸੀ, ਹੱਥੀਂ ਕੀਤੇ ਸੀ ਜੰਗ ਕੁਮਾਲ ਸਿੰਘੋ॥
(With guru's blessing we were created , fighting valiantly for the people)
ਭਾਰਤ ਵਰਸ਼ ਤੋਂ ਜ਼ੁਲਮ ਹਟਾਇਆ ਸੀ, ਬਹੁਤ ਕਰਕੇ ਜੰਗੋ ਜਮਾਲ ਸਿੰਘੋ॥
(Terror vanished away from India, due to the miraculous fight they gave
ਏਸ ਹਿੰਦ ਦੀ ਰੱਖਿਆ ਕਰਨ ਖਾਤਰ, ਵਾਰ ਦਿੱਤੇ ਸੀ ਜਿਗਰ ਦੇ ਲਾਲ ਸਿੰਘੋ॥
(It was to defend the motherland, that he sacrificed his loving sons)
ਜੰਗ ਵਿੱਚ ਪਾ ਗਏ ਸ਼ਹੀਦੀਆਂ ਨੂੰ, ਜਦੋਂ ਸੱਦਿਆ ਆਪ ਅਕਾਲ ਸਿੰਘੋ।
(They laid down their lives in the battle field, on the call of the
Almighty)
ਸਿੰਘ ਨਾਮ ਧਰੀਕ ਦੀ ਲਾਜ ਰੱਖੋ, ਭਾਰਤ ਵਰਸ਼ ਤੇ ਖੇਡੋ ਗੁਲਾਲ ਸਿੰਘੋ॥
(Keep up the prestige of being a Singh, and shed your blood for your
motherland)
ਛੇਤੀਂ ਗ਼ਦਰ ਮਚੌਣ ਦੀ ਕਰੋ ਤਿਆਰੀ, ਫਤੇਹ ਦੇਵਸੀ ਤੁਸਾਂ ਅਕਾਲ ਸਿੰਘੋ॥
(Make no delay to cause uprising, the Almighty shall bless you with
triumph)
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ਗੁਲਾਮੀ ਦਾ ਅੰਧੇਰਾ ਜੇੜ੍ਹਾ ਛਾਇਆ ਥੋਡੇ ਸੀਸ ਉੱਤੇ, ਕਰੋ ਜਲਦ ਤੇ ਝੜਾਓ ਗ਼ਦਰ ਭਾਨ ਨੂੰ।
The dark that hangs over your head, make no delay in waging war)
ਇਕ ਦੂਜੇ ਓਹਲੇ ਲੁਕ ਬੈਠੇ ਹੋ ਕਉਂ ਖਾਲਸਾ ਜੀ, ਦੱਸੋ ਲੜਨ ਜਾਊ ਕੌਣ ਜੰਗ ਦੇ ਮੈਦਾਨ ਨੂੰ।
(If you take refuse in each other's arm, who will go to the battle field
to fight)
ਆਓ ਜੰਗ ਦੇ ਮੈਦਾਨ ਨਾਹੀਂ ਛੋਡੋ ਸਿੰਘੀ ਨਾਮ ਐਵੇਂ, ਲਾਜ ਕਿਉਂ ਲਗੌਂਦੇ ਹੋ ਗੁਬਿੰਦ ਸਿੰਘ
ਦੇ ਨਾਮ ਨੂੰ।
(Let's wage war and justify our faith, and shouldn't bring bad name to the
Tenth Master)
ਸਿੰਘ ਨਾਮ ਰੱਖ ਕਿਓਂ ਗੁਲਾਮੀ ਵਾਲੀ ਛਟ ਚੁਕੀ,ਗਿੱਦੜਾਂ ਦੇ ਵਾਂਗ ਕਿਉਂ ਲੁਕੋਂਦੇ ਫਿਰੋ
ਜਾਨ ਨੂੰ।
(With Singh aligned to your name, why to waver, and hide like jackals to
save your skin)
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Bibliography
1. Darshan Singh Tatla. 2003. Ghadar movement : A guide to Sources. Guru
Nanak Dev University, Amritsar. Pages 283.
2. Ved Vatuk. 2010. Ghadar Party da Saptahik Parcha (Bhag pehla,
1913-1914. Folklore Institute, Berkley, California. Pages 354
3. Isemonger, F. C. and Slattery, J. (1998). An account of the Ghadar
conspiracy. Folklore Institute, Berkley, California. 173 (with
appendices).
4. Sedition Committee Report. 1918. Superintendent Government Printing,
Calcutta, India.
5. Kesar Singh and Kesar Singh. 1995. Poetry of Ghadar Movement (Punjabi).
Punjabi University, Patiala.
Professor
California State University,
Fresno, California.
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