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WHY AMI AN ATHEIST?OF BHAGAT SINGH AT CROSSROADS IN THE MADRAS

PRESIDENCY, 1931 – 1934.

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 1

WHY AMI AN ATHEIST?OF BHAGAT SINGH AT

CROSSROADS IN THE MADRAS PRESIDENCY, 1931 – 1934.
Dr.V.Venkatraman, Ph.D.,D.Litt.
Principal & Head
Research Centre in History
Rajapalayam Rajus’ College
RAJAPALAYAM – 626 117.

Bhagat Singh, the rebel mounted the gallows with smile on his face and
‘InquilabSindabad’ on his lips on 23rd March 1931 at 7.00 p.m.1Bhagat Singh’s
fearlessness and sacrifice electrified the Indian political atmosphere at a time lethargy had
set in. The cry of ‘ Long Live Revolution’ was popularized in this country by him.
Bhagat Singh raised the slogan in a British Court of Law, and the echoes are heard even
today, everyday in every Indian heart.2

Gandhi made the following statement, six days after hanging of Bhagat Singh,
“There never has been in living memory, so much romance round any life as had
surrounded Bhagat Singh.” The romance continues even today.3Bhagat Singh, who was
born on 28 September 1907 at Lyallpur Banga in West Punjab, is a household name in
the country.4 He was born in a family which had produced a galaxy of freedom fighters.
His uncle Ajit Singh, his father Kishan Singh and his grand fatherArjun Singh were also
involved in the struggle for freedom.5 The patriotic life of Bhagat Singh is well known
to the people of India and there is no need of reproduction of the facts, which related to
his patriotic life.

Bhagat Singh and his teammates were in Lahore Jail for some two years from
April 8, 1929 to March 23, 1931.6 Bhagat Singh was charged for the murder of Saunders,
A.S.P. and throwing of bombs in the Central Legislative Assembly on April 8, 1929.
Later, the Government of India formed a Special Tribunal for conducting the Lahore
Conspiracy Case in the Lahore jail.7

Electronic copy available at: https://ssrn.com/abstract=3152435

 2

During his stay there in Lahore jail, Bhagat Singh wrote four manuscripts:

1) The Idea of Socialism; 2) Autobiography; 3) History of Revolutionary Movement in

India; and 4) At the Door of Death. Among the four manuscripts of Bhagat Singh,
Why am I an Atheist?, written by him was a semi-biographical sketch, published after
his execution, on 27 September 1931. Bhagat Singh planned to write a full-fledged book
on the Science of the State, but he couldn’t get it.8

Bhagat Singh wrote a lengthy article entitled, Why am Ian Atheist? , it was a
reply to the question raised by BhaiRandhir Singh, a Ghadarite, who was imprisoned in
Lahore jail in 1930-1931, and a God fearing religious man seriously discussed with
Bhagat Singh on the existence of God in the condemned cell of Lahore jail. Randhir
Singh lost his temper and said tauntingly ; “ You are giddy with fame and have developed
an ego which is standing like a black curtain between you and the God.” Then Bhagat
Singh replied to Randhir Singh on the existence of God by writing this article, Why am I
an Atheist? . The content of article is a self-explanatory in nature.9 Later, the article of
Bhagat Singh was translated in to many Indian languages between 1931 and 1934.

The booklet in Tamil Why am I an Athiest?(Nan Nathikan Yen?)translated by

P.Jeevanantham,10 Secretary to the Madras Provincial Atheists’ Association, Madras and
published by the Pahutharivu Publishing House Limited, which was constituted by
E.V.Ramasamy11 at Erode. The book was originally written by Bhagat Singh to his
father from the Lahore jail with the permission of the Lahore jail authorities, when the
Lahore Conspiracy case was going on. The booklet consists of 46 pages in Tamil, which
includes the editorial which appeared in the Kudiarasu, a Tamil Weekly edited by
E.V.Ramasamy at Erode, in its issue dated 29th March 1931 in connection with the
execution of Bhagat Singh and his fellow men in the Lahore jail on 23rd March, 1931.12

In the preface of the Tamil booklet, the publisher stated that though did not
approve of the political doctrines of Bhagat Singh in toto, their object in publishing this
booklet was to apprise the people of Tamil province in general and Congress men in
particular of his views regarding ‘God’. Bhagat Singh wrote this book to his father

Electronic copy available at: https://ssrn.com/abstract=3152435

 3

intimating his stand on worshiping ‘God’. It is very interesting to study the fact that the
original version, written by Bhagat Singh was in English was not proscribed by the
British Raj.13 When supporting the deeds of Bhagatsingh, the Kudiarasu published an
article on 29th March 1931, E.V.Ramasamy, the editor exhibited his sympathy over the
martyrs.14 He said, “There is none who has not evinced sympathy regarding the
execution of the heroic Bhagat Singh this week. There is none again who has not
censured the British government for their action in having executed him”. Further the
paper stated, ”…… It is our strong conviction that India really wants only Bhagat
Singh’s doctrine. For, as far as we know, we think that Socialism and Communism
alone constitute his doctrine.”15

By stating the inner content of Bhagat Singh’s doctrine, the editor strongly
supported the doctrine of Bhagat Singh, he says; “If we should state the truth as far as
we are concerned, we think that the fact that Bhagat Singh had to give up his life and
disappear instead of living for a long time in a country wherein there are foolish and
ignorant people, who have no responsibility or care, as well as selfish persons, who,
without caring for the consequences, are content with securing honour for themselves
somehow or other, witnessing their activities and experiencing suffering every second
labouring under the obstacles placed by them, will result in great peace and benefit to
Bhagat Singh. We even feel sorry that we could not attain this bliss.”16

The paper praised the sacrifice of Bhagat Singh and his fellow patriots, and
appreciated the real meaning of Bhagat Singh’s doctrine by publishing a passage of a
letter, which was written by Bhagat Singh to the Governor of Punjab. The letter clearly
clarifies the consciousness of Bhagat Singh’s mission It reads; “Our war will certainly
continue until the Communist party attains power and differences in status among the
people disappear. The war will not terminate with your killing us. It will certainly be
waged both publically and secretly.17 Further, we are under the only impression that
even in regard to God, he had no faith in the saying “All is God’s work” and he had
self-confidence. Hence we would say that this doctrine of his cannot constitute an offence
under any law and that even if it does no one need to be afraid. Because we are
 4

convinced that this will cause no less or hardship whatever to the public. Even if per
chance some such thing is likely to result, we are trying to give effect to thing doctrine
only with a feeling of sacrifice, which agrees to subject us to any amount of suffering,
without deliberately entertaining prejudice against any particular individual or any
particular class or any particular country and without causing harm to the body of any
particular individual. That is why we say we need not care for or fear anything.”18

BhagatSingh wrote the above letter to the Governor of Punjab, when he was
arrested on April 8,1929 after the Central Legislative Assembly Bomb episode. Bhagat
Singh was very confident and fearless person, when he was produced before the Special
Court for conducting Lahore Conspiracy Case being held in the Lahore prison from
April 1929 to March 1931.19

The editor of Kudiarasu, further clarified his stand of supporting the doctrine of
Bhagat Singh by making the following statement. He writes, “ we say that if poverty
should go, capitalism and labour should certainly go even as we say that ,if
untouchability should go ,the distinction that constitutes Socialism and Communism and
nothing else. It is only these doctrines that are the doctrines of persons like Mr.Bhagat
Singh.”20 The editor further praised the sacrifice of Bhagat Singh and exhorted that in
every province, there should be at least four persons like Bhagat Singh should be hanged
. The hanging of Bhagat Singh and his fellow patriots gave a new fillip to the national
movement than the Gandhian way of non-voilence.21

The paper said: “ it so happened that Bhagat Singh, who would otherwise have
fallen ill in the ordinary course suffered, died, and been reduce to ashes ,lost course,
suffered, died ,lost his life so as to far helpful in showing to the Indians may even to the
people of the world, the path that leads to real equality and peace. We heartily praise
Bhagat Singh saying that this is a great achievement which is ordinarily beyond the reach
of any other person. At the same time we sincerely request our government to choose
such sincerely persons even here after and execute them at the rate of atleast four persons
for every province.”22
 5

The paper vehemently criticized the wrong doings of the British authorities for
executing the real martyrs and condemned very boldly on Gandhi for not taking care on
the execution of Bhagat Singh. E.V Ramasamy, the once the staunch supporter of during
Non co-operation movement, came forward to criticize the Gandhian way of non-violent
satyagraha during Civil Disobedience movement in 1930’s by analyzing very deeply the
doctrine of Bhagat Singh in his paper the Kudiarasuon 29 march 1931, just after a week
of the execution of Bhagat Singh.23

E.V.Ramasamy, the President of Madras Provincial Atheist’s Association, Madras

requested his fellow atheist P.Jeevanatham, Secretary of the same association to translate
the original version of Bhagatsingh’s “Why I am an Atheist?” in to Tamil. The main
purpose of translating Bhagatsingh’s doctrine was to circulate the same among the Tamil
people in general and the atheists in particular.24 The Kudiarasu was one among the
pro-justice party journals of Tamil province came forward to write editorial on the
martyrdom of Bhagat Singh and his fellow Comrades. P.Jeevanantham, a prolific
Communist writer paid much attention towards the doctrine of Bhagat Singh and
translated the whole book of Bhagat Singh in verbatim. The booklet in tamil was
published from Erode in 1934 by E.V.Ramasamy and circulated among the Tamil
speaking population.25

”Why am I an Atheist?”-Content Analysis

C.N.SaravanaMudaliar , Tamil translator to the Government of Madras

sent his office Memorandum No.504, Public Department dated 16 October 1934 to
G.T.H Bracken, the Chief Secretary to Government of Madras along with the translated
objectionable passages found in the booklet entitled “Why I am an atheist?” of
P.Jeevanantham. He marked the very objectionable passages in red color, and suggested
the Government of Madras to take immediate action by forfeiting the booklet which
contains seditious matter against the government.26

The booklet consisted of 46 pages , out of which the first forty pages are the
translated version of Bhagat Singh doctrine on God. The remaining six pages are the
 6

content of the editorial published in the Kudiarasu on 29 March 1931 by

E.V.Ramasamy.27

In the editorial of the Kudiarasu, the editor condemned Lord Irwin and Gandhi for
making truce without giving any support to withdraw the execution of Bhagat Singh It
reads:” While these things are taking place on the one hand,

when we see what is being done by this same group of person on the other (We
find that they )are applauding the viceroy lord Irwin, the head of the government praising
Mr.Gandhi, who concluded a pact with him, and not stopping with being greatly satisfied
with the pact, which does not contain (any) provision that Bhagat Singh should not be
executed ,indulging in celebrations of victory deeming the pact to be a great victory. 28
Further the editor criticized Gandhi for calling lord Irwin as Mahatma. In the following
passage of his editorial he writes Mr.Gandhi called Lord Irwin a Mahatma and directed
the people of the country also to call him likewise, while Lord Irwin proclaimed to the
Europeans that Mr.Gandhi was a great and eminent person endowed with divine
nature.”29

The paper appealed to the common people to raise the cry: ‘ Down with
Gandhism ’, ‘ May congress perish ’ and ‘May Gandhi go’, to show black flags in
places where Mr.Gandhi goes and to create disturbances in the meetings which Gandhi
addresses. Moreover, the paper criticized Gandhi for misleading the Congress and the
people.30 It says; “Mr.Gandhi has deceived the poor people. He is doing these things
only to get rid of the socialist doctrines. Mr.Gandhi must go; the Congress should
perish.’ But our so-called national heroes and patriots danced with dizzy heads and in a
blind manner with our minding anything and without realizing the consequences, just
like dashing against a rock laying a wager (therefore),. As a result of it, they went to
prison and came back as heroes wearing the garland of victory.”31

P.Jeevanantham while translating the original version of the booklet, made a

sincere attempt by bringing the real facts, which are available in the original context. In
the Tamil book and its page No.10, a passage occurred in Bhagat Singh’s letter; he
 7

justified the resorting of violence. It reads; “We realized that, it was lawful to resort to
violence under unavoidable circumstances and even then if a necessity arose. But non-
violence is essential for all public movements for achieving the desired object of getting
independence.”32 In this context, Bhagat Singh, favoured for violence as the only way to
achieve freedom under unavoidable circumstances.

Further, Bhagat Singh narrated his goal to attain freedom for the nation and
justified his plan of action by dedicating his life to the cause. He said;

“With out selfishness or a desire to by rewarded either in this life or in the next and with
complete self-denial. I have dedicated my life in order to attain freedom, because I have
no other alternative than this. It is the time when heroic men and women come forward
with such a desire and without diverting their attention to anything else even in the least
and dedicate their lives for serving humanity for carrying on a struggle for the liberation
of the poor people, who have become victims of hardship, calumny, cruelty and
exploitation and are crying aloud distressingly with tears in their eyes that will be the
dawn of the era of Independence.”33

Bhagat Singh further stated that he was not in the mood of getting reward in this
birth or in Heaven by doing his recent anti-British deeds, but for sacrificing his life for
the cause of the nation. He writes; “ It is not with the object of becoming kings of kings
or of getting a suitable reward in this birth or in the next birth or in Heaven after death
and enjoying happiness and pleasure, that these persons put up a vigorous fight with the
oppressors, exploiters and despots with sincerity, enthusiasm and ardour. On the other
hand, they are following this path, which is capable of causing danger as far as they are
concerned and which viewed deeply in a noble spirit appears to be a very great, unique
and righteous path, only with a view to bring down the yoke of slavery from the neck of
humanity and to establish peace and liberty.”34

Bhagat Singh formulated his doctrine on God, what forced him to be an atheist.
In his letter, wrote to his father, he stated the reasons for his attitude on God. Bhagat
Singh sets forth the reasons for his doubting the existence of God and turning an atheist.
 8

Further he asserted that he had become an atheist not on account of arrogance or self-
conceit but only as a result of deep deliberation. He said that he read some of the books
written by persons such as Karlmarx, Lenin and Trotsky and came to the conclusion that
the belief in the existence of God was entirely unfounded. He then asked the theists
why God created the world, ‘ which is full of misery, distress, hardships and cares’ and
how they are going to approve the wicked acts, which he is doing every moment and
which were causing misery and sorrow.’35

Bhagat Singh argued that the God should protect the sufferers from their hardship.
In his statement, which is available in the pages 28 and 29 of the booklet, 36 he said, “Let
Him (God) see well with open eyes everything from the very dark, ill-ventilated and
cruel prison cells – from the formidable hunger granaries, which torment cores of human
beings sitting and living in hovels and huts, eat, suck and swallow them up and belch
from the labourers who keep watching in a spirit of tolerance nay in a manner indicative
of a lack of sensibility, the cruel capitalist demons ceaselessly sucking their blood and
the human capacity being abused to an inordinate extent in such a manner that even an
ordinary person would dread to think of it, and become the victims of exploitation from
the mentality which would rather choose to throw in the sea and destroy the articles
manufactured excessively than distribute them for satisfying the needs of the people who
manufactured them, to the gigantic palaces of the Emperors which have been raised on
the foundation of the very bones of human beings and let Him say “all is well”.37

Further, BhagatSingh raised some doubts of the Hindus and their irrational beliefs
by treating their fellow Hindus on the basis of their previous birth. He stated; “ Well !
Hindus !you say that all those that are suffering today belong to the group of persons
who committed sin in their previous birth. You say that, all those that belong to the class
exercising power, who control, oppress, crush and tread under foot the people today,
were highly virtuous and great persons in their previous birth, they are exercising
domination and enjoying ruling powers in this birth, they are exercising domination and
enjoying ruling powers in this birth.”38
 9

Bhagat Singh made frequent questions on the existence of God that why God is
not preventing a man from committing a sin or an offence even when he committed the
same. By stating the above, he writes: “It will indeed been easy things for Him to do so !
why should He not have averted the inconsolable and excessive grief – the unfortunate
result – which fell to the lot of the people of the world on account of the recent Great
War, either by killing the War Lords or by putting out the fire of revolt which was raging
high in their minds? Why has He not created some sort of good feeling in the minds of
the British people, urging them to grant independence to India?”39

Further he questioned the God that why does He not kindle a philanthropic feeling
in the hearts of all the capitalists, make them convert all private properties into the public
properties of their own accord and protect the laborers nay humanity itself, by releasing
them from the bondage of capitalist? You may like to know whether the programme
enunciated by the socialists is a practicable one. If necessary, I am prepared to leave the
responsibility for making it practicable to your God alone who is omnipotent. The people
generally approve of the nature of Socialism and the benefit derived there from. But they
oppose it saying that it is “impossible” and “impracticable”. Hence, cannot the
omnipotent God intervene in this matter and organize and set right everything?”40

Bhagat Singh lamented that the Britishers were ruling the Indians not by the will
of the God or with the divine help. They ruled the country by having got the power. He
said: “ The British are ruling here. They are not ruling by the will of God. They have got
powers and we do not venture to oppose them. This indeed is the reason. It is not with
the divine help of guns, cannon, bombs, batons , the police and the military forces and
our senseless and shameless conduct that they are successfully committing the highly
grievous sin against society – the crime of one country cruelly exploiting another country
(Even after seeing this with His very eyes) Where is God? What is He doing? Is He
witnessing the hardships and difficulties of humanity as a tamasha, enjoying the same and
spending His time? A great Nero ! A very great Chengiskhan! Pull Him down.”41
 10

In the conclusion, Bhagat Singh expressed his views regarding the origin of the
idea of God. According to him, God was created in the early days when man was not
sufficiently advanced, in order that persons in distress might derive courage and solace.
Bhagat Singh’s doctrine on the God was a self-explanatory one. He drew the attention of
the people of this country to dedicate their life for the liberation of India. He boldly
commented the true believers of God and suggested them to stand on their own.42 By
exhibiting the above statements, Bhagat Singh explained his stand on the God in his
book and what circumstances he himself converted to be an Atheist, to his father Kishan
Singh from Lahore Jail.

The Government of Madras came to know that there was one publication related
to the sacrificial deeds of Bhagat Singh, translated in to Tamil by P.Jeevanantham
through their Criminal Investigation Department in August 1934 at Erode and also in
Madras city. The C.I.D. sent the booklet to the Under Secretary to the Government of
Madras in the last week of August 1934,43for taking action against the Publication.

G.T.H.Bracken, the Chief Secretary to the Government of Madras asked

C.N.SaravanaMudaliar, the Tamil Translator to the Government to translate the whole
booklet44 including the editorial of Kudiarasu, published on 29 March 1931. On the
basis of the translated English version of the booklet, G.T.H.Bracken, the Chief
Secretary issued a Notification on 22 October 1934, proscribing the booklet entitled
“Why I am Atheist?” under section 19(1) of Indian Press (Emergency Powers) Act,
1931, it contains matter of the nature described in section 4(1) of the said Act, as
amended by section 16 of Criminal Law Amendment Act, 1932 (xxiii of 1932). 45 The
notification was published in the Fort st.GeorgeGazettee on 22 October 1934. The
District Magistrate of Madras Presidency was empowered to confiscate the book, which
was translated by P.Jeevanantham. The Police authorities were authorized to seize the
same books in the Madras Presidency. A large number of books were seized in the many
places of Madras Presidency in 1934.46

Between 1931 and 1938, a large number of vernacular literature published in the
form of pamphlets, leaflets, booklets, pictures and cartoons on the execution of
 11

BhagatSingh, Rajaguru and Sukdev published in Tamil, Telugu, Hindi, Malayalam and
other native languages of Madras Presidency.47 Irked by this, the Government of Madras
declared forfeited the above literature to avoid the free flow of pro-Bhagat Singh trend in
Madras Presidency under section 19(1) of Indian Press (Emergency Powers) Act of 1931
as amended by section 16(1) of Criminal Law Amendment Act of 1932.48

References:

1. Home(political) Department, File No.4/21, 1931, National Archives of India.

2. K.C.Yadav, Barbar Singh, Bhagat Singh – A Biography,
New Delhi, 2006 p.80-81

3. K.C.Yadav, Barbar Singh, Bhagat Singh: The Ideas on Freedom, Liberty and
Revolution, New Delhi, 2007, p.15
4. A.G.Noorani, The Trail of Bhagat Singh: Politics of Justice,
NewDelhi,2005,pp.9-10
5. K.C.Yadav, Babar Singh, Bhagat Singh: Making of a Revolutionary, New
Delhi, 2006, pp.30-31.
6. Micro Film Acc.No.4808, Real NO.1331, National Archives of India.
7. Malwinderjit.S, Waraich, The Hanging of Bhagat Singh – Judgments and
other Documents, New Delhi, 2005, pp.9-11.
8. Chemanlal, Bhagat Singh: The Jail Notebook and other writings, New Delhi,
2007, p.22.
9. Ibid., p.166.
10. P.Jeeanantham, ‘Nan Nathihan yen? (Why am I an Atheist?, Chennai, 2002,
pp.2-3.
11. Public (Gen) Department, G.O.No.1070, 22nd October 1934.
12. The Kudiarasu, Erode 29 March 1931.
13. Fortnightly Report, First Half of November 1934.
14. ChamanLal, op-cit., p.25.
15. Public(Gen) Dept., G.O.No.1070, 22nd October 1934.
16. P.Jeevanantham, NanNathikkan Yen?, Erode, 1934, pp.40-41.
17. Public-Dept.; Memo. No.504, confidential, 26th October 1934.
18. P.Jeevanantham, Nan Nathikan yen? (1934), p.43
19. V.Venkatraman, Proscribed Press and Political Literature Under British Raj,
1910-1935,Rajapalayam, 2009, p.193.
20. Public (Gen) Dept., G.O.No.1070, 22 October 1934.
21. Ibid.
22. The Kudiarasu, Erode, 29 March 1931.
23. Chamanlal, op-cit.,pp.189-190
24. The Kudiarasu, Erode, 29 March 1931.
25. Public (Gen) Dept. – g.O.No.1070, 22 October 1934.
26. Public-Dept., Memo No.504, confdl.,26 October 1934.
 12

27. P.Jeevanantham, Nan Nathikan yen? (1934), pp.44-46

28. The Kudiarasu, Erode. 29 March 1931.
29. Chamanlal, Op.cit., p.191
30. Public (Gen) Dept., G.O.No.1070, 22 October 1934.
31. The Kudiarasu, Erode, 29 March 1931.
32. P.Jeevantham, Nan Nathikan Yen? (1934), p.45.
33. Public (Gen) Dept. G.O.No.1070, 22 October 1934.
34. Public Dept., Memo.No.504, confdl., 26 October 1934.
35. P.Jeevanantham, Nan Nathikan yen? (1934) pp.44-45.
36. Ibid., pp.28-29.
37. ChamanLal, Op-cit.,pp.190-191
38. Ibid., p.191
39. PJeevanantham, Nan Nathikan yen? (1934), pp.32-34.
40. Ibid., p.33
41. Ibid., p.34
42. Public Gen.Dept., G.O.No.1070, 22 October 1934.
43. Public Dept., Memo No.504, Confdl., 26 October 1934.
44. Public (Gen) Dept., G.O.No.1070, 22 October 1934.
45. The Government of Madras Notification was published in the Fort st.George
Gazette on 22 October 1934.
46. Fortnightly Report, First Half of November 1934.
47. V.Venkatraman, op.cit., pp.89-90.
48. Public (Gen) Dept, G.O.No.1070, 22 October 1934.

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