PROMINENT PUNJABIS-1

JAGDEV SINGH JASSOWAL

An Interview

Jagdev Singh Jassowal, president, Vishav Punjabi Sabhyachark Manch.


As an acclaimed cultural activist and promoter of Punjabi folklore culture, do you feel it is losing its dynamism and vitality ?
The pristine Punjabi folklore tradition is much more than just the ‘dhol’ beats as the people view it. Ours is a rich heritage of ethical values and social relevance which constitutes a bond of mutual harmony, love and compassion between people of different levels.


Do you feel that the pop musical culture has influenced the Punjabi folklore?
See, all fine arts like poetry and music are always an eternal bliss , be it Punjabi or Western. Our aim is to check the intent of the music promoters who are all out to induce vulgarity through cheap lyricism and video visuals in the name of Punjabi pop. As a legal luminary and social activist, I feel the people must be awakened about it first.
.
As a lone crusader for revitalising the folk art forms, do you have any patronage or the government support, especially for organising the historic Mohan Singh Yadgari Melas?
“Mein toh akela hi chala tha zanibe mazil magr log milte gye aur caravan banta gya...” Absolutely no support from the government for the last 28 years. Our Punjabi virsa melas aimed at bringing cultural renaissance are a big draw now in the UK, Canada, USA and Denmark, besides in all cities in Punjab. Through exhibitions, seminars and cultural performances we are bringing back the art lovers to our fold. Four MPs from Pakistan attended our mela at Moga with a promise to hold it in Lahore. Believe me, the response in alien countries is encouraging


[Courtesy: The Tribune, Chandigarh]

PUNJABI POETS-6

Dhani Ram 'Chatrik'

Born in a village of Amritsar in 1876, Dhani Ram Chatrik continues to be one of the most popular poets who wrote about the life of Punjabi community. He worked all his life in Bhai Vir Singh's printing press and called himself his disciple but he does not continue in his tradition of poetry. Deeply rooted in the soil with painful awareness of the social conditions of the Indian people under the British rule, the spirit of patriotism and nationalism that was rising like a tide dominates his poetry. In direct opposition to the elite tradition nurtured by the British colonial rule in India, Dhani Ram Chatrik goes to the folk traditions of the Kissa poetry, explores narratives like Damyanti a legend from the Mahabharata and the tradition of romance between Radha and Krishna to emphasize the richness of national traditions. Written in folk form, with images and symbols drawn from the real life in a village and a town, Dhani Ram Chatrik's poetry is a beautiful expression of the well-knit, integrated life of the vibrant Punjabi community, the land and the people, in all its colors and hues, loves and joys, pains and sufferings, fairs and festivals and song and dance.

MAKERS OF MODERN INDIA-1

MADHAV SADASHIV GOLWALKAR
[SHRI GURU JI]

Shri Golwalkar was born on 19 February 1906 at Ramtek near Nagpur, Maharashtra, and was the only surviving son among the nine children of his parents. He was the son of Sadashivrao, a school teacher and Lakshmibai. He spent his childhood in Nagpur.Sadshivrao his father had suffered an era of poverty in his early days. Madhav was brilliant from childhood only, irrespective of living in adverse conditions he mastered over languages like Hindi and English. He was so powerful in English Language that he had read Shakespeare in full while he was in primary education.
Shri Golwalkar completed his Bachelor of Science in 1926 and Master of Science degree 1928 with first class in Zoology at Banaras Hindu University founded by Pandit Madan Mohan Malaviya.He had also tried to do thesis on Marine Life but was not able to complete due to inability of finance. Later he became a teacher (Guruji in Hindi) at BHU, a name which stuck to him for the rest of his life. Golwalkar came in contact with the Ramakrishna Mission at [Nagpur]. Later, on the expiry of his teaching term, he returned to Nagpur and by 1935, completed his study of law and also obtained L.L.B. Degree.
On 13 January 1937 Guruji was initiated into the Ramakrishna Order by Swami Akhandananda, a direct disciple of Shri Ramakrishna Paramahamsa and gurubandhu of Swami Vivekananda. Shri Golwalkar eventually received his 'diksha' and became a sanyasi.

Involvement with the RSS

 In the meantime, Bhaiyyaji Dani, a student at BHU and a close associate of RSS sarsanghachalak K. B. Hedgewar, started an RSS shakha (branch). Golwalkar joined the RSS and eventually, following a meeting with Dr.Hedgewar, went to the RSS' "Officers Training Camp" in Nagpur.

Dr. Hedgewar was deeply impressed by Golwalkar and seeing him as a potential successor, persuaded him to take a more active role in the Sangh. On his new role, Golwalkar said: “Like spirituality, organization of the Nation has also been my inclination from early days. I believe that I would be in a better position to achieve it successfully being a part of the Sangh.”. In 1939, he was appointed the Sarkaryavah (General Secretary) of the Sangh.
Dr. Hedgewar eventually died of multiple complications on June 21, 1940, and Golwalkar succeeded him as sarsanghachalak as per the wishes of Dr. Hedgewar, that he had expressed in a letter, that was requested to be opened only after his [(Dr. Hedgewar)] death.
Golwalkar was the force behind the formation of the organisations that comprise today the numerous network of socio-cultural activities in the entire country, popularly referred to as Sangh Parivar.
His birth centenary was commemorated in 2006-07 in every district of India (Bharat) and also in over 30 countries.
His complete works are now available in different Indian languages and English.

Great Spiritualist And Visionary Patriot

1906 Born 19 February - Magha Krishna 11, Shaka 1827 in Nagpur. Only surviving son among 9 children. Affectionately called "MADHU" by mother. Father's name is Shri Sadashiv Balkrishna Golwalkar and Mother's name is Laxmibai (Taijee). 1922 Completes Matriculation Examination 1924 Completes Intermediate Examination at Hislop College, Nagpur 1926 Passes B.Sc. Examination at Banaras Hindu University (BHU) 1928 Passes M.Sc.(Zoology) Examination at B.H.U., Banaras, U.P. 1929 Goes to Madras for further studies but returns to Nagpur 1930 Teaches at Banaras Hindu University. First contact with RSS. 1932 Appointed Sanghchalak at B.H.U. Meets RSS founder Dr. Hedgewar at Nagpur. 1933 Guruji returns to Nagpur and joins Law College 1934 Appointed Karyawaha (Secretary) of Nagpur Shakha and sent to Bombay as full time worker, Pracharak. 1935 Completes L.L.B. course. 1936 His urge towards spiritual salvation takes him to Sargachi in Bengal State. Takes DEEKSHA from Swami Akhandanandji of Ramakrishna Math. 1937 Returns to Nagpur following samadhi of Swami Akhandanandji. Translates speeches of Swami Vivekananda delivered at 1893 Chicago Religious Conference. Also wrote "WE OR OUR NATIONHOOD DEFINED" in three days. 1938 Appointed Sarvadhikari of OTC, Officer's Training Camp. 1939 Sent to Calcutta for Sangh work. 1939 Appointed Sar-Karyavaha , all India General Secretary, at Guru Pooja Utsav. 1940 RSS founder Dr. Hedgewar died on 21 June at 9.27 a.m. Shri Guruji is appointed as next SARSANGHCHALAK on 3 July. 1942 Calls for more Pracharaks. Thousands of swayamsevaks offer to devote full time for Sangh Work. 1945 Second World War ends. The shadow of partition looms over the country. Shri Guruji visits Sindh. 1947 3700 swayamsevaks attend Sangh Shiksha Varg in Punjab. Bharat attains Independence on 15 August. But country is divided. 1948 On 30 January Mahatma Gandhiji is assassinated. Sangh wrong-fully banned on 4th Feb by Government. Shri Guruji and thousands of swayamsevaks are arrested. Over eighty thousand swayamsevaks offered Satyagraha to get the ban lifted. 1949 Ban on Sangh is lifted on 12 July. Shri Guruji tours the country and is given a tumultuous welcome everywhere. 1952 Delegates to Pandit Deen Dayalji the work of Jan Sangh. Vanavasi Kalyan Ashram is formed. 1955 Bharatiya Mazdoor Sangh work started. Shri Dattopant Thengdiji delegated to do the work. 1956 51st birthday is celebrated with several huge functions. 1962 Smriti-Mandir, Memorial, at Doctorji's Samadhi in Nagpur is inaugurated. 1964 Vishwa Hindu Parishad is formed. 1965 Participates in Security meeting called by Prime Minister Shri Lal Bahadur Shastriji at the time of Indo-Pak war. 1966 1st conference of Vishwa Hindu Parishad takes place at the time of Maha-Kumbha in Prayag and delegates work to Dada Saheb Apteji 1970 Vivekananda Rock Memorial inaugurated, it's work entrusted to Shri Eknath Ranadeji, former Sar-karyavaha. Shri Guruji operated for Chest Cancer. 1971 A letter of congratulations is sent to Prime Minister Shrimati Indira Gandhiji on victory in war with Pakistan (which results in formation of Bangladesh - formerly East Pakistan). 1972 Akhil Bharatiya Karyakarta Baithak, all-India worker's meeting, takes place at Thane, Mumbai. 1972/73 Health in the later part of the year deteriorates. Tours the country for the last time. 1973 Returns to Nagpur on 14 March. Attends Pratinidhi Sabha, representative's meet, and speaks for the last time. Participated in the evening Sangh Prarthana on 5 June and there after breathed his last around 9p.m. For 33 years he toured the country, guided swayamsevaks, met dignitaries, social and religious leaders, politicians, thinkers old and young and wrote thousands of letters giving guidance in varied fields of life. He had left three letters for the swayamsevaks. The first letter was related to the appointment of Poojaneeya Balasaheb Deoras as the next Sarsanghchalak. In the second letter he expresses a desire that there should not be any memorial in his name. The third letter - In all humility he also begged forgiveness from the swayamsevaks for any displeasure to the swayamsevaks that might have occurred while he was the Sarsanghchalak.

FREEDOM FIGHTERS of PUNJAB-1

BABA GURDITT SINGH SARHALI

[a.k.a.Baba Gurdit Singh Komagatamaru]

Gurdit Singh was born in 1860 at Sarhali, district Amritsar of the Punjab. His grandfather, Rattan Singh was a high-ranking military officer in theSikh Khalsa Army and had fought against the British during the Anglo-Sikh Wars and he declined the British offer of a jagir after the British annexation of the Punjab.

Later on, His father Hukam Singh went to Malaya where he settled down as a contractor. Left behind by his father in the Punjab Gurdit Singh received little education in his childhood, due to his being treated harshly by his teacher he left the school. However, at the age of 13 he managed to acquired enough private elementary education to allow him to correspond with his father in Malaya.

Gurdit Singh visited Malaya in about 1885 and like his father he too conducted business in Singapore and Malaya as a contractor, becoming very successful. He returned from there in 1909. In 1911 he raised his voice against forced labour. He wrote to the Government complaining against officials who forced poor villagers to work for them without remuneration, and when he received no response, he exhorted the people of his village to refuse to be subjected to begar (forced labour).

An agreement was finally reached, the ship’s tanks were reloaded with fresh water, food, fuel for the boilers (coal apparently) and other supplies, paid for by the Canadian Government who had been warned to not let the affair get out of hand, less it cause trouble in India where a growing cry for freedom had the British fearing a revolution. Once the ship was loaded it was pushed out of the harbour by a Canadian warship, and started its long voyage back to China. With war breaking out during their return the ship was forced to head for India.He chartered a Japanese ship, the Kamagata Maru in 1914 to go to Canada where the government had put restrictions on the entry of Indians. The ship, renamed Guru Nanak Jahaj by its predominately Sikh passengers, had a total of 372 passengers out of whom 351 were Sikhs and 21 were Punjabi Muslims. The ship sailed from Hong Kong to Vancouver on April 3, 1914 as a direct challenge to the obstructions put up by Government of Canada meant to prevent Indian citizens who were sons of the British Empire from immigrating to Canada. The hardships faced by its passengers during their trip and their treatment after arriving in Vancouver, BC's port turned them into staunch nationalists. The ship reached Vancouver on May 22, 1914 where it was not allowed to dock. Attacked by the police once during the night, the attack was repulsed by the passengers. The spectacle raised major headlines across the newspapers across Canada and created a great stir among the predominantly 'so called white sellers of European decent' and the Indians who had previously established themselves in Canada.

It reached Calcutta on September 29, 1914. However, the passengers were not allowed to enter Calcutta, they were allowed to land about 15 miles up the Hooghly and allowed to dock at Budge Budge where a train was waiting to take all the passengers to the punjab. They refused to board the train and in a 'mela' many of the passengers were shot dead with nearly forty evading capture including Gurdit Singh. who remained ‘underground’ for may years, until in 1920 on the advice of Mahatma Gandhi he made surrendered voluntarily at Nankana Sahib and was imprisoned by the British Government for five years. After his release he settled down at Calcutta where he died on 24 July, 1954.

DISTINGUISHED PUNJABIS-1

Sirdar PARTAP SINGH KAIRON

Partap singh Kairon was a political leader of wide influence and chief minister of the Punjab from 1956 to 1964, was born on 1 October 1901 in the village of Kairon, in Amritsar district of the Punjab, in a farming family of modest means. His father Nihal Singh, who had been active in the Singh Sabha movement, was a pioneer of women's education and had founded in his village a Sikh school for girls. When still a student of the Khalsa College at Amritsar, Partap Singh left home for the United States of America. There he had to earn his own way by working on farms and in factories. He eventually took a Master's degree in political science at the University of Michigan. He simultaneously concerned himself with the problems of Indian freedom and worked with groups determined to advance independence, if necessary by revolutionary activities.Partap Singh was deeply influenced by the American way of life. Mile upon mile of oranges, grapes and peaches he saw in California planted in his mind the vision of a fruit-laden Punjab. He believed that affluence on farms was within reach of the Punjabi villager only if he had an independent and vital government. Partap Singh evolved a pragmatic, determined approach to political, economic and social issues. Returning to India in 1929, Partap Singh started from Amritsar a weekly paper in English, The New Era, the first issue appearing on 13 April 1931. But he soon entered active politics and closed down the paper. He joined the Shiromani Akali Dal, party of Sikh activists. He was also a member of the Indian National Congress, the main all-India party associated with the independence movement. As a Congress worker he was jailed in 1932 for five years for participating in the Civil disobedience movement. In 1937, he entered the Punjab Legislative Assembly as an Akali nominee, defeating the Congress candidate, Baba Gurdit Singh of Sarhali. He was general secretary of the Punjab Provincial Congress Committee from 1941 to 1946, a period of acute crisis in the freedom struggle. He went to jail again in the 1942 Quit India movement. He was president of the Punjab Congress from 1950-52; a member of the Central (All-India) Working Committee from 1945, and was elected to the Constituent Assembly in 1946.  Kairon dressed up as Akali With the achievement of Indian  independence in 1947, the  Congress chose Partap Singh  to turn his faith and influence to  the construction of the new  Punjab. He held office in the  elected state government continuously  from 1947 to 1949 and from 1952 to 1964. First as development  minister and then as chief minister, Partap Singh Kairon led the  Punjab in all-round progress and change. Much of his work in the government was concerned with vital details, the removal of  hurdles, the creation of opportunities, and the psychology  and will for work, and the belief in change.Several of his  programmes carried the mark of his individuality. He was  associated with relief and rehabilitation, following the  mass movement in 1947 of millions of refugees from  Pakistan. Over three million people were in a brief  period reestablished in the Punjab in new homes and  often in new avocations. Partap Singh took up the  consolidation of land holdings, which was made  compulsory by law, and by completing the operation  at high speed laid the base on which was founded  the spurt in production on farms in the 1960's. He  belonged to, and was of, the Punjab village which  ensured for him strong mass backing. He  experimented, worked,tried everything that  was new and possible. He became the tornado  round which the new and the old clashed in  contradiction  and friction, and yet merged briefly and decisively  in action, He certainly changed the administrativ e structure and methods of decision-making  inherited from the British system. In 1964, following the report of the commission  of enquiry which had exonerated him of the bulk of the allegations made against him by his  political adversaries, Partap Singh Kairon resigned his position as chief minister of the  Punjab. On 6 February 1965, he was assassinated as his car coming from Delhi  was waylaid near the village of Rasoi on the  main highway from Delhi to Amritsar. BIBLIOGRAPHy Copyright © Harbans Singh  "The encyclopedia of Sikhism."