Mid-July, 1925…
The oppressive summer heat hung heavy over Shahjahanpur, cloaking the mango grove in a thick layer of humidity. Crickets chirped their rhythmic song, the only sound breaking the hushed whispers of the ten figures gathered beneath the emerald canopy. Among them sat Ramprasad Bismil, his eyes burning with the intensity of a thousand suns, and Ashfaqullah Khan, his expression stoic yet resolute. Tonight, they weren’t just friends, comrades, or revolutionaries; they were architects of a daring plan, one that would leave an indelible mark on the Indian Historical Landscape – the Kakori Train Action. Pandit Ramprasad Bismil, the fiery poet with a heart of steel, broke the silence. “Brothers”, his voice, a low rumble, resonated with the weight of their shared dream, “we’ve spoken of defiance, of striking a blow at the heart of the Raj. Now, the time has come to turn words into action”.
Murmurs of agreement rippled through the group. Chandrashekhar Azad, the young 19-year-old lion with a mane of defiance, leaned forward. “But Bismil bhai, attacking a train is no small feat. We need a plan, flawless and swift”. Bismil nodded, his eyes glinting with a dangerous glint. “Indeed, Azad. The target: the 8 Down Train, ferrying Raj’s coffers from Shahjahanpur to Lucknow. The date: August 8th, a date etched in our memories”. A collective gasp filled the air. This act, they knew, wouldn’t be just a robbery, but a potent symbol of their unwavering resistance.
“But how do we stop a moving train?” Shachindra Bakshi, the meticulous planner, voiced the crucial question. “Rajendra Lahiri!!”, Bismil announced, his gaze turning to the young man, “will be our eyes and ears on the train. He’ll pull the emergency chain, bringing the beast to a halt”. Lahiri, his face etched with determination, nodded curtly. “I understand my role, Bismil bhai. The train will stop”. The conversation then turned to the heart of the plan – disarming the guards and securing the money. Ashfaqullah Khan, his voice calm yet firm, outlined the strategy. “We’ll be ten, armed with the German-made Mauser pistols and unwavering resolve. We overpower the guards quickly, ensuring no harm comes to passengers. The money bags, symbols of Raj’s greed, will be ours”.
Keshab Chakravarty, the quiet observer, interjected, “But what if things go wrong? We’re outnumbered, and the British retaliation will be swift and brutal”. The room fell silent, the weight of their potential sacrifice settling upon them. Bismil, unflinching, met their gazes. “We understand the risks, brothers. But freedom comes at a cost. Are we prepared to pay it?!”—a chorus of affirmations filled the air. “We are!” they declared, their voices resonating with unwavering determination.
The following days were a blur of meticulous planning…
They practised their moves under the cover of darkness, their every step a silent rehearsal for the grand act. They procured disguises, maps of the train layout, and even forged documents in case of capture. Each detail, however minute, was meticulously woven into the fabric of their plan. As the fateful day approached, the tension crackled in the air. Yet, amidst the fear and uncertainty, a camaraderie blossomed. They shared meals, songs of revolution, and stories of their dreams for a free India. They were not just comrades; they were a family, bound by a shared purpose and an unwavering belief in their cause.
Finally, the day arrived. 9th August, 1925. The humid August air hung heavy with anticipation as they gathered one last time, their faces grim yet resolute. Bismil, his voice choked with emotion, addressed them, “Remember, brothers, we fight not for riches, but freedom. Let our actions speak louder than our words. Let Kakori be a spark that ignites the fire of revolution across our motherland!” With a final embrace and a silent prayer, they embarked on their mission, their footsteps fading into the darkness. The mango grove, witness to their whispered plans and unwavering courage, stood silent, waiting to see if their audacious dream would become a reality…
Countless are examples, where people from different races, religions, castes and backgrounds have come together to fight for a common cause, an idea, or a revolution and set a magnificent example of what we call today as ‘secularism’. One such great example is the duo of Ramprasad Bismil and Ashfaqullah Khan! Pandit Ramprasad Bismil – A name that is seared in the muniments of modern Indian history with a golden engraving. A poet, a writer, a leader, and in a true sense, a freedom fighter. On the other hand, Ashfaqullah Khan, a Pathan by birth came from a very humble background. His love for Urdu poetry, his compassion for Maadr-E-Watan and his unshakable spirit of brotherhood were the qualities that made him a ‘blood brother’ of Bismil. Both of them hailed from the small town of Shahjahanpur of the United Provinces (modern-day Uttar Pradesh) and both had a fiery past before meeting one another, which forged a rock-solid mentality of a staunch revolutionary. This is a tale of these two juggernauts, who inspired the future generation of revolutionaries namely Bhagat Singh, Rajguru, Sukhdev, Jatin Das, Subhash Chandra Bose, Batukeshwar Dutt, and many more!
Pandit Ramprasad Bismil – A Poet, and A Brave Arya!…
Born in Shahjahanpur district of the United Provinces on June 11, 1897, Ramprasad Bismil was the son of Muralidhar and Moolmati Devi. His family was Brahmin by caste. At home, he studied Hindi with his father, and then with the consent of his father, a maulvi took him to learn Urdu. Due to their financial circumstances and familial conflicts, his ancestors had left the Bundelkhand region of the former Gwalior State. Bismil’s father opposed the idea of sending his son to an English-medium school, even though he wanted him to pursue a higher education and find employment. In his memoirs, Bismil claims that his mother convinced his father to let him pursue his higher education in English. But anyway, he did learn the English language, because Apni Khabar ho ya na ho, Dushman ki poori jaankaari hona zaruri hai! (It’s fine if we know a little less about us, but, we should know every precise detail about our enemies)! Also, from a very young age, Ramprasad developed a deep interest in poetry, especially patriotic poetry which proved to be a fuel that kept him inspired despite facing all the brutal adversities that he faced in his later life from the British.
But before the legendary revolutionary emerged, there was a young boy nurtured by ideals found not in a sword, but in the pages of a book: ‘Satyarth Prakash’ (The Light of the Truth). It was this transformative text, coupled with the influence of the Arya Samaj, that lit the fire of rebellion within Bismil’s heart, setting him on a path towards defying an empire. Bismil’s early life in Shahjahanpur was steeped in traditions. His father, a pious Hindu, instilled in him the values of discipline and devotion. Yet, a restless spirit simmered beneath the surface. The injustices of British rule, witnessed firsthand, cast a dark shadow on his young mind. It was during this formative period that Bismil encountered Satyarth Prakash, a revolutionary treatise written by Swami Dayanand Saraswati, founder of the Arya Samaj. Published in 1875, Satyarth Prakash was a scathing critique of social evils plaguing Indian society.
It advocated for social reform, women’s education, and a return to the “true” Vedic values. But it was its call for national self-reliance and resistance to foreign domination that resonated deeply with Bismil. In its pages, he found not just a critique of the present, but a vision for a future free from colonial shackles. The Arya Samaj, with its emphasis on self-reliance, social upliftment, and national rejuvenation, became the platform for Bismil to translate his newfound inspiration into action. Drawn by its ideals, he joined the organization at a young age. The Arya Samaj provided him with a community of like-minded individuals, where he could discuss his growing dissent and explore avenues for resistance. Beyond mere discussions, Bismil actively participated in Arya Samaj’s activities.
He organized youth gatherings, secretly distributed revolutionary pamphlets, and immersed himself in the movement’s ideals. The Arya Samaj became his training ground, honing his organizational skills and nurturing his revolutionary spirit. Satyarth Prakash, however, wasn’t just a political manifesto for Bismil; it was a literary inspiration as well. The book’s powerful prose and passionate arguments ignited a love for writing within him. He adopted the pen name Bismil (meaning “wounded, restless”) and poured his yearning for freedom into verses that crackled with raw emotion and defiance.
The year was 1915, and a wave of shock rippled through Shahjahanpur. News of revolutionary leader Bhai Paramanand’s death sentence in the Lahore Conspiracy Case had reached the young Ram Prasad Bismil, stirring a storm within him. This wasn’t just a distant event; it was a personal blow, a spark that ignited the tinderbox of Bismil’s growing discontent with British rule. Bismil, then an 18-year-old student, was already gravitating towards revolutionary ideals. The injustices of British rule were ever-present, gnawing at his sense of justice. He was finding his fiery solace in the Arya Samaj, but it was the death sentence of Paramanand, a scholar and comrade of Lala Hardayal, that truly awakened the revolution within him. Paramanand was more than just another name in the news.
He was a symbol of resistance, a voice for freedom silenced by the iron fist of the British Raj. Bismil, already influenced by Paramanand’s writings and ideals, felt a personal connection with Paramanand. The sentence fueled his anger and frustration, transforming it into a burning desire for action. It was at this critical juncture that Bismil found a beacon and guidance in his friend, Somdev, a Swami associated with the Arya Samaj. Somdev recognized the raw emotions churning within Bismil and became his anchor, channelling his grief and anger into constructive action. He encouraged Bismil to express his feelings through poetry, a talent Bismil already harnessed. Fueled by Paramanand’s execution and guided by Somdev, Bismil penned the powerful poem Mera Janm (My Birth). This wasn’t just an elegy; it was a declaration of war. The poem resonated with raw emotion, vowing to avenge Paramanand’s death and fight for India’s liberation. It showcased Bismil’s transformation from a young, brooding poet to a budding revolutionary. Mera Janm wasn’t just a solitary expression; it became a rallying cry for other young minds yearning for freedom.
The poem circulated within the Arya Samaj circles, drawing others into the fold and cementing Bismil’s growing reputation as a fearless voice of dissent. Somdev’s role extended beyond encouraging Bismil’s literary expression. He introduced him to revolutionary literature, including works by Lala Hardayal and Swami Vivekananda, further fueling Bismil’s ideological fire. Somdev also connected him with like-minded individuals within the Arya Samaj, creating a community of support and fostering a shared vision of an independent India. Thus, Bismil’s journey wasn’t solely triggered by Paramanand’s death sentence. It was a culmination of factors – the injustices of British rule, the influence of the Arya Samaj, the emotional outlet provided by poetry, and the invaluable guidance of Somdev. These elements converged to create a potent force, propelling Bismil towards a life dedicated to revolutionary action.
The year 1917 proved to be a turning point in Ramprasad Bismil’s life. Young Ramprasad Bismil, already ablaze with revolutionary fervour, stood at a crossroads. Leaving behind the familiar confines of Shahjahanpur, he embarked on a journey to Lucknow, the bustling nerve centre of Indian political activity. Little did he know, this move would mark a pivotal turning point in his life, shaping him into one of the most significant figures in India’s freedom struggle. Guided by the unwavering mentorship of Somdev, Bismil took on a bold endeavour in Lucknow. Somdev took the pseudonym Babu Harivans Sahai, organised a few youths including Bismil, and published a Hindi translation of America Ki Swatantrata Ka Itihas (The History of American Independence). This seemingly innocuous act resonated far deeper than just words on paper. Published with Somdev’s total consent, this book wasn’t just a historical account; it was a veiled message of inspiration and resistance. America’s successful fight against British rule served as a powerful allegory, igniting flames of hope and possibility within the hearts of young Indians seeking their own liberation.
This audacious publication placed Bismil on the radar of both revolutionaries and authorities, marking his initiation into the intricate and dangerous world of political activism. Lucknow wasn’t just a publishing hub; it was a melting pot of political ideologies. Here, Bismil encountered the vibrant Garam Dal (Radical Wing) of the Indian National Congress (INC). Led by fiery personalities like Lala Lajpat Rai, Lokmanya Bal Gangadhar Tilak, Bipin Chandra Pal and others, the Garam Dal advocated for more aggressive methods to achieve independence, contrasting with the moderate approach of the mainstream INC. Bismil, already disillusioned with the moderate INC’s slow pace of change, found resonance with the Garam Dal’s radical ideals. He actively participated in their meetings, imbibing their philosophy of armed resistance and direct action. This association exposed him to a wider network of revolutionaries, further solidifying his resolve to pursue a more militant (appropriate, in a true sense) path towards freedom. This formative phase in Lucknow wasn’t without challenges. The publication of America Ki Swatantrata Ka Itihas drew the ire of the British authorities, forcing Bismil to operate underground. But he wasn’t alone. The bond of brotherhood within the Garam Dal provided him with a much-needed support system, allowing him to remain steadfast and undeterred in his pursuit of freedom.
Bismil’s time in Lucknow wasn’t just about translating a book or joining a group; it was about reformation and transformation. He arrived as a passionate poet seeking liberation, and left as a hardened revolutionary, ready to dedicate his life to the cause of an independent India. The experiences he garnered – the publication of revolutionary literature, the embrace of radical ideologies, and the forging of enduring bonds with fellow freedom fighters – shaped him into a legend that he was about to become.
By the second half of 1917, the embers of revolutionary spirit within Ramprasad Bismil had blossomed into a burning desire for action. Leaving behind the relative anonymity of Lucknow, he returned to his hometown of Shahjahanpur, ready to translate his ideals into concrete steps towards dismantling the oppressive British Raj. This period witnessed the birth of Matrivedi (Altar of the Motherland), a revolutionary organization that marked a crucial turning point in Bismil’s journey and ignited a spark of defiance that resonated far beyond his hometown. The name Matrivedi itself held profound significance. It wasn’t just an organization; it was a symbol of devotion to the motherland, a call to arms to liberate her from the shackles of colonial rule. This concept of sacrificing for the motherland drew inspiration from ancient texts and historical figures who had fought for their land, their people and their Dharma.
Bismil wasn’t alone in his mission. Recognizing the need for collaboration and experience, Somdev made him reach out to Genda Lal Dixit, a school teacher from a town named ‘Auraiya’. Dixit, known for his strong connections with local dacoits, brought valuable networks and knowledge of guerilla tactics to the table. This unlikely alliance between a young, idealistic poet and a seasoned operative with access to resources set the stage for Matrivedi’s activities. Similar to Bismil, Dixit had founded Shivaji Samiti, an armed youth movement named after Chhatrapati Shivaji Maharaj. The two brought together young people from the United Provinces areas of Itawa, Mainpuri, Agra, and Shahjahanpur to fortify their respective organisations.
On January 28th, 1918, Bismil’s voice of rebellion reached a crescendo. He published a pamphlet titled Deshvasiyon Ke Nam Sandesh (A Message to my fellow Countrymen), a passionate call to action addressed to his fellow Indians. This wasn’t mere rhetoric; it was a document outlining the injustices of British rule, highlighting the need for armed resistance, and urging every individual to join the fight for freedom. Accompanying the pamphlet was a powerful poem penned by Bismil himself, titled Mainpuri Ki Pratigya (The Vow of Mainpuri). Written in fiery Urdu, the poem resonated with raw emotion and unwavering determination. Bismil declared his oath to “erase the name of slavery from the world”, vowing to “make the world free at least once”. The poem wasn’t confined to paper; it was distributed hand-to-hand, recited in gatherings, and even etched on stones, ensuring its message reached hearts and minds alike. Thus, in 1918, looting was carried out three times to raise money for their revolutionary organisations. At the 1918 Delhi Congress, people were selling publications that the U.P. government had banned, so police scoured Mainpuri and the surrounding area for them. After the books were discovered by the police, Bismil fled with them.
A police force arrived and gunfire broke out from both sides while he was preparing for yet another round of looting between Delhi and Agra. Swimming underwater, Bismil dove into the Yamuna. Both the police and his friends believed he had passed away during the encounter. Dixit, on the other hand, was detained in the Agra fort after being caught along with his other friends. He then ran away and lived in hiding in Delhi. An official criminal case was then crafted against them. It came to be known as the Mainpuri Conspiracy Case. On November 1, 1919, B.S.Chris, the Judiciary Magistrate of Mainpuri, proclaimed Dixit and Bismil absconders and announced the verdict against all those involved.
Matrivedi’s activities, limited though they were, held immense historical significance. Bismil’s astounding writings and audacious actions not only instilled fear in the British Raj but also ignited a sense of hope and defiance within the Indian population. They inspired others to join the fight for freedom, paving the way for more organized and impactful revolutionary movements. Bismil’s journey with Matrivedi didn’t take place in a vacuum. It was part of a wider historical context marked by growing discontent with British rule. The Non-Cooperation Movement was gaining momentum, led by M.K. Gandhi, while the First World War exposed the vulnerabilities of the British Empire. These conditions fueled the flames of Bismil’s rebellion, providing a fertile ground for his message to resonate. Though short-lived, Matrivedi was a significant chapter in Bismil’s journey and India’s fight for freedom. It highlighted the importance of community, collaboration, and audacious action in the face of oppression.
The year 1919 dawned on a simmering India. The embers of discontent ignited by World War I and the Rowlatt Act had morphed into a raging fire, fueled by the Jallianwala Bagh massacre. This period, spanning 1919-1920, would see Bismil emerge as a master of the underground, his name whispered with fear and admiration across the land. During this time, he produced many of his famous writings. He also translated two works from Bengali (Bolshevikon Ki Kartoot and Yogik Sadhan) and made up Catherine or Swadhinta Ki Devi based on an English book. Among these was a collection of poems titled Man Ki Lahar that he and others had written. Through his efforts, he was able to publish all of these volumes under the Sushilmala series of publications.
Following the release of all the prisoners involved in the Manipuri conspiracy case in February 1920, Bismil went back to his native Shahjahanpur and made a deal with the local authorities of the British Raj to abstain from revolutionary activities. Ramprasad’s statement was also recorded in colloquial language and presented to the court. But little did he know, he was about to meet a friend who was also of an equal fervour for his motherland and as compassionate towards poetry as he himself was. A friend, who was about to become a blood brother, despite being from a completely different background. A comrade, who also equally despised the hypocritical tyranny of the Raj! Little did Mother India know that her immortal spirit had united a band of fearless lions who were about to sacrifice their life in her divine service!
Ramprasad Bismil and Ashfaqullah Khan – A Match Made for the Motherland!…
“To every man upon this earth
Death cometh soon or late,
And how can man die better
Than facing fearful odds,
For the ashes of his fathers,
And the temples of his Gods”…
For the young Ashfaq, these lines from the poetry of Horatius were a constant source of inspiration. Yet, who was Ashfaqullah Khan? Ashfaqullah Khan’s name is occasionally used to highlight the secular nature of the Indian revolutionary movement as well as the idea of communal unity and the anti-colonial campaign in general. But his journey also had a deep ideological and political dimension that has been overlooked often, as his letters, journal, and poetry demonstrate.
In the Shahjahanpur district of the United Provinces, Ashfaqullah Khan was born on October 22, 1900, into a prosperous Pathan landlord family (who hailed from the Khyber province of Afghanistan). His parents were Shafiqullah Khan and Mazharunissa. In the wake of Gendalal Dixit’s Mainpuri conspiracy (1918), he was initiated into the revolutionary cause. At the time, Ashfaq was enrolled in Standard 7th. After reading Patriots of the World, a book that his teacher had gifted him the following year, he concluded that “only those who die for their country become immortal”. Ashfaq later stated, “These young men would have been recognised as nation-builders if they had been born in a free country!” in defence of the revolutionary youth who were denounced as seditionists by the British authorities following the Mainpuri incident.
After reading the poem Mainpuri ki Pratigya, he wrote in his diary, “This poem became the foundation of my love for the nation”. Even though he was aware of and inspired by the sacrifices made by Bengali revolutionaries such as Kanailal Dutta and Khudiram Bose, Ashfaqullah was first exposed to revolutionary politics when a police raid took place at his school to apprehend Rajaram Bhartiya, a student involved in the Mainpuri case. It was then that the youthful Ashfaqullah began searching the United Provinces for revolutionary groups operating there. He asked Banwari Lal, a friend of his, to put him in touch with the one who had been declared an absconder in the Mainpuri conspiracy case, and the one who had created the beautiful Mainpuri ki Pratigya – Ramprasad Bismil!
Mid-1920…
The year was 1920, and the air in Shahjahanpur crackled with palpable tension. The embers of discontent fanned by the Jallianwala Bagh massacre glowed dimly, waiting for a spark to ignite them. In this charged atmosphere, two young souls, Ramprasad Bismil and Ashfaqullah Khan, crossed paths, their destinies forever intertwined. Bismil, a passionate poet with a pen sharpened by revolutionary zeal, had already established himself as a local voice of dissent. Ashfaqullah, a student brimming with righteous anger, sought an outlet for his burgeoning desire to fight for freedom. Their paths converged at a gathering organized by the Arya Samaj, a reform movement advocating social justice and national rejuvenation.
Their first encounter wasn’t in a clandestine meeting or a hushed exchange; it was amidst the bustling crowds of a local carnival. Bismil, ever the observer, spotted Ashfaqullah, his eyes blazing with youthful idealism, as he watched an audacious street play depicting the atrocities of the British Raj. Drawn by this shared spark, Bismil introduced himself. Hesitantly at first, Ashfaqullah responded, captivated by the intensity of Bismil’s gaze. As they walked, their conversation flowed like a river, each sentence carrying the weight of a shared dream. Bismil spoke of his verses that whispered of rebellion, each word carefully chosen to paint a picture of an independent India. Ashfaqullah, drawn by the passion in his voice, recounted his own experiences, the injustices he witnessed, and the yearning for freedom that gnawed at his soul.
“Do your words not yearn to become action?” Bismil asked, his gaze searching Ashfaqullah’s eyes.
“They do”, Ashfaqullah replied, his voice firm. “But how do we translate whispers into roars?”
“Together”, Bismil declared, a smile lighting up his face.
That day marked the beginning of a bond that transcended mere ideology. They discovered a deeper kinship – a brotherhood forged in shared anger, unwavering courage, and love for their nation. They spent hours discussing revolutionary literature, including the ones penned by Mazzini, Garibaldi and Bismarck, their voices echoing in the quiet corners of Bismil’s haveli. Their discussions weren’t confined to theory. They explored the activities of other revolutionary groups and their successes, and failures and learned from each other’s experiences. As they got to know one another and their talks progressed, Ashfaq and Bismil both abandoned their early prejudices about the “other” community and became exemplary members of the community. Following the riots, Bismil and Ashfaq participated in other marches and campaigns around the Shahjahanpur area. Bismil, along with Ashfaqullah Khan, even ran a campaign for the secular Swaraj Party during the municipal elections.
Ashfaq claimed that the separation of India based on religious identity was what had allowed the British to colonise the country since these divisions prevented any kind of national consciousness from growing. He believed that ignoring these distinctions would only result in the continuation of colonialism. Additionally, Ashfaq thought that religion had simply evolved into a weapon of divide and rule, with sectarian poison being propagated among the Indian population at the request of the British administration. Regarding the issue of religious practices and beliefs, Ashfaq supported keeping them inside the confines of the home. While he did not condemn religion as such, he did object to its use in politics. His final message to his fellow Indians was to put aside religious differences and band together to oppose British oppression. Ram and Khan now dreamt of a united front, a force strong enough to shake the foundations of the Raj. In these conversations, the seeds of the Hindustan Republican Association (H.R.A.) were sown, destined to become a symbol of armed resistance in the future.
The Bedrock of an Armed Revolution – Hindustan Republican Association (H.R.A.)
The soil for the HRA was fertile ground, nurtured by a growing tide of anti-colonial sentiment. The Jallianwala Bagh massacre in 1919, a stark display of British brutality, served as a catalyst. Young Indians, disillusioned by the moderate methods of the Indian National Congress, yearned for a more forceful response. This yearning found expression in the formation of numerous revolutionary groups across the country, each with their vision and methods.
Ramprasad Bismil was one of the numerous Shahjahanpur residents who attended the Congress session in Ahmedabad, in 1921. He was seated on the dias alongside Ashfaqulla Khan and veteran legislator Prem Krishna Khanna. Along with Maulana Hasrat Mohani, Bismil actively participated in the Congress session and succeeded in getting the highly discussed Poorna Swaraj (Total Independence) plan approved at the Congress General Body meeting. Mohandas Karamchand Gandhi, who opposed this proposition, was rendered powerless in the face of the youths’ overwhelming demand. After their return to Shahjahanpur, Bismil and Ashfaq organised the youth of the United Province to rebel against the government under the veil of the Non-Cooperation Movement.
Bismil and Ashfaqullah weren’t alone. Other revolutionary groups like the Banaras Group, led by Sachindra Sanyal and Jogesh Chandra Chatterjee, shared similar aspirations. The vehement words and poetry of Bismil had such an impact on the people of the United Provinces that they turned completely against the British Raj. He was becoming a staunch leader of the commoners, who believed that independence could NOT be achieved through non-violence and, ‘Dharma Hinsa Tathaiva Cha’ (Violence against Adharma, for protecting the Dharma is necessary).
In February 1922, British authorities in Chauri Chaura Lathi-Charged a few agitated farmers who were a part of the peaceful non-cooperation movement protest. Some of the farmers bled to death in the process. The policemen then had to face the wrath of the farmers and a brutal repercussion. 22 police officers were set on fire as the public attacked the Chauri Chaura police station. Without first contacting any Congress executive committee members, Gandhi called an instant end to the Non-Cooperation Movement, because violence was involved in this. In the 1922 Congress session in Gaya, Bismil and his group of young people protested Gandhi with great vigour. Congress’ then-president Chittranjan Das resigned after Gandhi repeatedly refused to reverse his decision.
A new Swaraj Party led by Motilal Nehru and Chittranjan Das was created in January 1923 by the affluent party faction, while a revolutionary party led by Bismil was formed by the young group. With Lala Har Dayal’s approval, Bismil now travelled to Allahabad, where he collaborated with Bengali revolutionary Dr Jadugopal Mukherjee and Sachindranath Sanyal to develop the party’s constitution in 1923. The organization’s fundamental name and goals were written down on a yellow paper, and later on October 3, 1924, at Cawnpore (today’s Kanpur), a Constitutional Committee Meeting was held, with Sachindranath Sanyal serving as its chairman.
Hindustan Republican Association (H.R.A.) – This was chosen as the party’s name during this conference. Following a protracted discussion with others, Bismil was appointed Chief of Arms Division and Shahjahanpur District Organiser. He was also given the additional duty of being the Provincial Organiser of the United Provinces (Awadh and Agra). Jogeshchandra Chatterjee, a senior member, was assigned the role of Coordinator, Anushilan Samiti, while Sachindranath Sanyal was overwhelmingly selected as the National Organiser. Sanyal and Chatterjee both left the United Provinces after attending the conference in Kanpur and travelled to Bengal to continue expanding the movement.
The HRA’s Manifesto, penned by Sanyal, outlined its vision and ideology. It declared the establishment of a “Federal Republic of the United States of Hindustan” as its ultimate goal, rejecting the British dominion and advocating for complete self-rule. The document emphasized armed struggle as the primary means to achieve this goal, drawing inspiration from international revolutionary movements like the Irish Republican Army. The manifesto also called for the ‘socialist’ goal of eliminating “all systems which make any kind of exploitation of man by man possible” and universal adult suffrage. Agra, Allahabad, Benares, Kanpur, Lucknow, Saharanpur, and Shahjahanpur were among the cities where the HRA opened branches. Additionally, they produced bombs in Calcutta at Deoghar in Jharkhand (formerly Bihar province), Dakshineswar, and Shovabazar.
The Daring Raid: A Night the Raj Trembled – The Kakori Train Action of 1925…
The humid August night of 1925 hung heavy over the sleepy town of Kakori. Little did the passengers aboard the Number 8 Down train, chugging towards Lucknow, know that they were about to become unwitting participants in a drama that would send shockwaves through the British Raj. This was no ordinary journey; it was a carefully orchestrated heist, a rebellion against an oppressive regime, and a night when the H.R.A. sent shivers down the spine of the highest of the British authorities. At the helm of this plan were, Ramprasad Bismil and Ashfaqullah Khan. Bismil, known for his meticulous planning and sharp intellect, whereas, Ashfaqullah Khan, known for his smart leadership skills and boldness, had meticulously choreographed the operation.
They carefully studied the train’s schedule, identified weak points, and recruited a team of trusted HRA members (a total of 10 now) – Rajendra Lahiri, Chandrashekhar Azad, Sachindra Bakshi, Keshab Chakravarty, Manmathnath Gupta, Mukundi Lal, Murari Lal Gupta and Banwari Lal – each bringing their unique dexterities to the table. Out of these 10, Chandrashekhar Azad and Manmathnath Gupta were the youngest but had a mountain-like character built within them. Azad was 19, and Gupta was 17 at the time of this audacious train action. Their objective?
1. To finance the HRA via funds levied from Indians by the British government,
2. To express a strong disapproval of the British government’s heavy tax collection from Indians, and mainly,
3. To attract public awareness by fostering a favourable perception of the HRA among Indians.
The plan was first implemented on August 8, 1925, the designated day. When the train came to an end, Bismil, Ashfaq, and the others planned to catch the 8-down by walking up to the closest station. The 8-down from Shahjahanpur thundered by the station on its way to Lucknow just as they were drawing near to it. The young warriors could only watch helplessly as their scheme collapsed before it could ever be implemented. It was imperative to select a different strategy right away. The very following day, August 9, 1925, Bismil and his friends were about to do something that would make them indelible members of India’s bravery. The revised strategy was extremely straightforward: make sure the revolutionaries board the 8-down train well in advance of their intended looting location of the Treasury.
In light of this, Bismil and his group travelled by rail from Lucknow to one of the intermediate stops where the 8-down was supposed to arrive. They had arrived far in advance, so there was no room for error at this point. As soon as the train roared into the station, the group divided into two and entered separate compartments as previously arranged. The others boarded the third-class compartment, while Ashfaq, Lahiri, and Bakshi boarded the second-class compartment. After boarding, they dispersed to minimise suspicion. The 8-down was leaving the station, slowly slipping into the annals of history, while the light was slowly going out.
Now according to the plan, Rajendra Lahiri pulled the emergency brake as soon as the train passed Kakori station, bringing it to a grinding halt. As if to investigate the unexpected stop of the train, Bismil and the other members of the team stepped out of their compartment. The 10 courageous individuals got out on the track, pulled out their German-made Mauser handguns, and told the other passengers to stay inside the train and not get out. By then, darkness had descended, making it difficult for any of the other passengers to identify the person causing the train’s delay. Regardless, gunfire was occasionally heard to guarantee cooperation and deter any passenger from attempting to obstruct the path. The iron safe with the money inside was pushed out and the guard was overcome.
The safe was too hefty to be carried with them, and carrying it would have made their escape more difficult. In light of this eventuality, Bismil had made arrangements for the safe to be pried open using a hammer and chisel. Now, attempts were being made in that direction, but the process was laborious and sluggish. There wasn’t much time left, so they had to unlock the safe right now or give up on the job altogether.
Ashfaq paused the iron safe weighing heavily in his palm from holding the sledgehammer just as they were about to bust it open. It was the distinct sound of a train coming. However, how did the British find out about the plot and mobilise troops so quickly? Was there one of them a traitor? It appeared as though all the revolutionaries would soon be shot down and engaged in a firefight. The train approached like an all-consuming avalanche, swallowing everything in its path, and for the valiant boys of Bharat Mata, time stopped still. The train’s clickety-clackety sound seemed to announce their death sentence. They all turned to face their commander, Bismil. Do they make a final stand and battle to the death, or should they leave the scene? It was then that Bismil observed the adjacent parallel railway track where the 8-down had come to a stop. It was not the British police but the Punjab Mail train that was drawing near.
He gave the order to the other revolutionaries to hide their weapons, and the Punjab Mail shot past the 8-down and vanished into the night. Bismil was safe, as was his squad! Ashfaq completed opening the safe in a few seconds, and the cash was gathered onto a large sheet. After doing their work, the revolutionaries vanished into the night. After arriving in Lukcnow in groups of two or three, the squad split up to find several hiding spots for the night. After Bismil and his comrades successfully executed their bold scheme, the onus was now on the British to respond to the rail hold-up at Kakori. Bismil and his associates were able to pilfer a total of eight thousand rupees from the treasury. The majority of the money was in pennies, which were the third-class compartment tickets that were collected from regular travellers! However, throughout the entire activity, a regrettable occurrence also occurred. Manmathnath Gupta accidentally shot Ahmad Ali, a passenger lawyer, killing him; nonetheless, this turned the matter into a manslaughter case. Ali had gone down to meet his wife in the women’s section.
The Kakori Train Robbery wasn’t a full-blown victory in the traditional sense. Yet, its impact transcended the immediate outcome. It dealt a symbolic blow to British authority, demonstrated the HRA’s audacity, and ignited a spark of hope in the hearts of millions yearning for freedom. The image of young revolutionaries daring to challenge the empire captured the imagination of a nation, inspiring countless others to join the fight. Each HRA member played a crucial role in the Kakori operation. Bismil’s leadership and strategic planning were fundamental. Ashfaqullah’s courage and unwavering commitment inspired his comrades. Lahiri’s quick thinking and disguise ensured the train’s halt. Each individual’s contribution, like threads woven together, formed the tapestry of this audacious act.
The Aftermath, and the Supreme Sacrifices…
The reputation of the British police, secret service, and government was severely damaged by the Kakori event. The local media and common people erupted in celebration as soon as word spread, fully aware that the freedom fighters had played a part. The British knew this as well, but they were unwilling to admit it in public for fear of looking foolish. They used all of their resources – informers, secret police, and powerful leaders, to apprehend the offenders since they were in a difficult situation. Despite the tremendous impediments they faced, the Indian revolutionaries did their best, but Bismil and his group understood from the start what was ahead of them.
The month-long arrests began. Out of the individuals who participated in the train action, just ten were among the almost forty revolutionaries, who were detained in the initial phase of the crackdown. People who had nothing to do with the event were also apprehended. Some of them, nevertheless, were released. In September 1925, Manmathnath Gupta was taken from Benaras. Azad was nowhere to be seen and had vanished into thin air! The campaign suffered a worse setback on October 26, 1925, when Bismil was arrested from his hometown Shahjahanpur. The police also arrested Thakur Roshan Singh, who was not directly involved in the Kakori incident, on September 26, exactly one month ago. Rajendra Lahiri, who had travelled to Calcutta from Lucknow to join in bomb-making training, was taken into custody on January 10, 1926. Sachindranath Sanyal, the ardent mentor of revolutionaries at that time, was arrested (also from Calcutta) a month ago on 10th December 1925.
In order to first avoid being arrested, Ashfaqullah fled to Nepal. After that, he travelled to Kanpur, where he was introduced to Ganesh Shankar Vidyarthi, the renowned freedom fighter and purported editor of a newspaper called Pratap, before departing for Daltonganj, which is located in the Palamau region of Jharkhand. He worked there for six months as a clerk under a fictitious name. Ashfaq arrived in Delhi intending to leave India and carry on his revolutionary work from a place that would be safer. Here, he was approached by a friend in the market who pleaded with him to return home. Sadly, Ashfaq’s “friend” turned out to be a British spy and on December 7, 1926, Ashfaq was taken into custody when his identity was revealed. The only people to avoid the British nets were Murari Sharma and Chandrashekhar Azad. The reason the British were unable to find Murari Sharma was that his true name was Murarilal Gupta. The riddle would remain unsolved until his son revealed this information later in 1997!
“Desh Ke Navratna Giraftaar!” (The nine jewels of the nation are arrested!)
– ‘Pratap’ (Kanpur), December 1926
Now that all of the main conspirators had been taken into custody, the Kakori incident trial got underway. The case was being tried in Lucknow, where all of the freedom fighters were sent. The issue had garnered extensive media attention, and prominent firebrand leaders of that era, such as Lala Lajpat Rai, offered their backing. Gobind Ballabh Pant and Motilal Nehru assisted in setting up the funding and legal assistance. The British were represented by lawyer Jagat Narain Mulla. Mulla’s wife was Jawaharlal Nehru’s relative, and Motilal Nehru had attempted to hire Mulla for Bismil and his pals. But Mulla agreed to argue on behalf of the crown when the British government made him a far more lucrative offer while he was considering the other proposal. Furthermore, Mulla personally held a grudge against Ramprasad Bismil since he had represented Bismil as a barrister in a previous case, and they had clashed on a few occasions. It was now the time to settle some old grievances. The barrister and family were to gain several lakhs of rupees in wealth during the duration of the litigation.
The British administration aimed to portray the revolutionaries as little more than petty thieves and dacoits. The jail amenities provided to them were inadequate and did not align with their classification as political prisoners. A few weeks after being imprisoned in Lucknow, Bismil and his associates began a hunger strike. They want to be treated like political prisoners, with better food, access to books and newspapers, a pen and paper for writing, and the ability to have visits under strict guidelines. To end the hunger strike, the prison administration began force-feeding the revolutionaries and cracked down on their activities. The jailers’ attempts to put a stop to the hunger strike were all unsuccessful. This was the first time in the history of the Indian independence movement that a sizable group of inmates had joined forces to embark on a hunger strike to demand what they wanted. After sixteen days, the government gave in and promised to provide them with better food and to treat them like political prisoners. Even if the triumph was tiny, it established the precedent for similar instances from the jail in Lahore, where Bhagat Singh was held, to the jail in Cellular, where Veer Savarkar and several others were held.
The Kakori trial proceeded unabated throughout this time. The British authorities made every effort to fabricate proof that would link the revolutionaries to the crimes. One of the people involved in the train hold-up, Banwari Lal, changed his role to approver. At last, the British had a solid case against Bismil and his associates. There were also shades of an ‘Escape Plan’ running through the brains of these revolutionaries. But the newly turned approver, Banwari Lal warned the authorities of these threats and the British tightened the security and literally constricted every moment of any revolutionary, inside or outside of their custody. Another plan called for smuggling a hypnotic substance called ‘chloral’ into the prison, mixing it with the food, and giving it to the jail guards. The idea was that the revolutionaries would escape when the guards fell asleep. Although this was attempted with great zeal, it was discovered that the chloral that was given to them was tainted and ineffectual. As each escape strategy fell apart, the revolutionaries realised their time for reckoning had come.
On April 6, 1927, the day of judgment was set. The British dubbed it King Emperor versus Ramprasad and others, using a supposedly exquisite language. The jail observed Qatl Ki Raat, or “the night of the murder” the night before the verdict. The decision was given out by Judge Hamilton the next day, on April 7, 1927. The prominent sections of that judgement were as follows: Rajen Lahiri, Thakur Roshan Singh, and Ramprasad Bismil were all given the death penalty. Transportation to the Andaman and Nicobar Islands’ Cellular Jail for life was imposed on Sachindranath Sanyal. Sachindra Bakshi and Manmathnath Gupta will serve 14 years in prison. Banwari Lal received a 2-year sentence, and Mukundi Lal received a 5-year sentence. Following the announcement of the decision, all of the inmates were marched off to separate cells in the Lucknow jail after having their collective portraits taken. All of the revolutionaries were divided up and sent to various prisons in a matter of days. Lahiri was transferred to a jail in Gonda, Bismil was transferred to a jail in Gorakhpur, and Roshan Singh was sent to a jail in Allahabad. The funny part is that Judge Hamilton promptly left the courtroom to travel to London right after declaring the verdict. Retaliation for the sentences he gave down from other revolutionaries was what worried him the most!
After a separate trial, Ashfaqullah Khan received the same punishment: death by hanging. He was taken to the prison at Faizabad. With Ashfaq in particular, the British attempted their tried-and-true strategy of divide and rule with the revolutionaries. Ashfaq received a message from a British agent asking “how he could be so stupid as to associate with Hindu revolutionaries who desired to establish a Hindu government”. “I don’t think this is a Hindu conspiracy, and if it were, I would prefer the Hindu regime over the British regime”, was Ashfaqullah Khan’s firm reply.
Nationwide demonstrations were held in opposition to the court’s ruling. The Viceroy of India was even petitioned by members of the Central Legislature to reduce the men’s death sentences to life in prison. There were also Privy Council appeals. The Chief Court upheld the initial ruling on August 11, 1927, save for a single seven-year sentence from the ruling on April 6. The members of the legislative council timely submitted a mercy appeal to the U.P. provincial governor, but it was denied. On September 9, 1927, Ramprasad Bismil wrote a letter from Gorakhpur Jail to Madan Mohan Malaviya. With the signatures of 78 members of the Central Legislature, Malviya addressed a memorandum to Irwin, the then-viceroy and governor-general of India, but it was also rejected. Through renowned English lawyer Henry S. L. Polak, the King-Emperor received the final mercy appeal on September 16, 1927, from the Privy Council in London.
However, the British Government had already decided to hang the four prisoners, and they sent their decision to the Viceroy’s office in India, stating unequivocally that they would all be hanged until death by December 19, 1927. The Pratap newspaper published by Vidyarthi featured several articles urging readers to resist this injustice. Regretfully, all of the pleas were ignored, and the British carried out the penalties – Ramprasad Bismil (30 years of age) and Ashfaqullah Khan (27 years of age) entered the gates of heaven on 19th December 1927, in the Gorakhpur Jail and Faizabad Jail, respectively. Thakur Roshan Singh made his supreme sacrifice on the same date, 19th December 1927 in Allahabad Jail, whereas, Rajendra Lahiri laid down his life for the nation on 17th December 1927 in the Gonda Jail…
An Enduring Legacy…
Both Bismil and Ashfaqullah embraced martyrdom for their cause. Their executions, along with those of their comrades, sent shockwaves through the nation, transforming them into potent symbols of sacrifice. Their unwavering commitment even in the face of death served as a powerful reminder of the price of freedom and the determination of the revolutionaries. Their martyrdom fueled the fire of resistance, inspiring countless others to take up the mantle of freedom. The impact of Bismil and Ashfaqullah transcended geographical boundaries. Their story resonated with anti-colonial movements across the globe, inspiring fighters for freedom in other countries. Their audacious acts and persistent commitment served as a rallying cry for those struggling against oppression, demonstrating that the fight for freedom was a universal one. It’s important to remember that Bismil and Ashfaqullah weren’t one-dimensional heroes. Their story is woven with the complexities of the historical context and the limitations of their time. However, these complexities shouldn’t diminish the significance of their contribution and the ideals they represented.
The grand legacy of Bismil and Ashfaqullah lies not just in their actions but in the ideals they embodied – courage, sacrifice, and an unwavering commitment to freedom. Their story serves as a reminder that the fight for justice is an ongoing pursuit, and their voices continue to inspire generations to speak out against oppression and strive for a better future. They left behind not just a legend, but a call to action, urging us to carry the torch of freedom forward, ensuring that their sacrifices were not made in vain. Their story encourages us to engage with the past critically, remembering both the triumphs and the complexities, and to learn from their experiences as we strive to build a more just and equitable world for us.
The tradition of the Kakori martyrs was now to be continued by a great number of brave warriors, such as Rajguru, Sukhdev, Bhagat Singh, and Batukeshwar Dutt. And still going free outside was the mighty 20-year-old Chandrashekhar Azad, the mentor of Bhagat Singh and the new ringleader of the Indian revolutionary toil!