Friday, November 2, 2007

Why I am an atheist: Bhagat Singh

Why I am an atheist

Excerpts from the article Bhagat Singh wrote in reply to a remark made by Bhai Randhir Singh, a Ghadarite, in Lahore Central Jail in 1930-31.

SHAHIDBHAGATSINGH.ORG

Bhagat Singh at the age of 17

[Shiv Verma, Bhagat Singh’s close associate and founder-member of the Hindustan Socialist Republican Association, provides the following annotation on Baba Randhir Singh’s remark: “Baba Randhir Singh… was a God-fearing religious man. It pained him to learn that Bhagat Singh was a non-believer. He somehow managed to see Bhagat Singh in the condemned cell and tried to convince him about the existence of God, but failed. Baba 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’.”]

A NEW question has cropped up.

Is it due to vanity that I do not believe in the existence of an omnipotent, omnipresent and omniscient God? I had never imagined that I would ever have to confront such a question. But conversation with some friends has given me a hint that certain of my friends – if I am not claiming too much in thinking them to be so – are inclined to conclude from the brief contact they have had with me, that it was too much on my part to deny the existence of God and that there was a certain amount of vanity that actuated my disbelief….

I deny the very existence of that Almighty Supreme Being. Why I deny it, shall be dealt with later on. Here I want to clear one thing, that it is not vanity that has actuated me to adopt the doctrines of atheism. I am neither a rival nor an incarnation, nor the Supreme Being Himself. One point is decided, that it is not vanity that has led me to this mode of thinking. Let me examine the facts to disprove this allegation. According to these friends of mine I have grown vainglorious perhaps due to the undue popularity gained during the trials – both Delhi Bomb and Lahore Conspiracy Cases. Well, let us see if their premises are correct. My atheism is not of so recent origin. I had stopped believing in God when I was an obscure young man, of whose existence my above-mentioned friends were not even aware. At least a college student cannot cherish any sort of undue pride which may lead him to atheism. Though a favourite with some professors and disliked by certain others, I was never an industrious or a studious boy. I could not get any chance of indulging in such feelings as vanity. I was rather a boy with a very shy nature, who had certain pessimistic dispositions about the future career. And in those days, I was not a perfect atheist. My grandfather under whose influence I was brought up is an orthodox Arya Samajist. An Arya Samajist is anything but an atheist. After finishing my primary education I joined the D.A.V. School of Lahore and stayed in its Boarding House for full one year. There, apart from morning and evening prayers, I used to recite “Gayatri Mantra” for hours and hours. I was a perfect devotee in those days. Later on I began to live with my father. He is a liberal inasmuch as the orthodoxy of religions is concerned. It was through his teachings that I aspired to devote my life to the cause of freedom. But he is not an atheist. He is a firm believer. He used to encourage me for offering prayers daily. So this is how I was brought up. In the Non-Cooperation days I joined the National College. It was there that I began to think liberally and discuss and criticise all the religious problems, even about God. But still I was a devout believer. By that time I had begun to preserve the unshorn and unclipped long hair but I could never believe in the mythology and doctrines of Sikhism or any other religion. But I had a firm faith in God’s existence.

Later on I joined the revolutionary party. The first leader with whom I came in contact, though not convinced, could not dare to deny the existence of God. On my persistent inquiries about God, he used to say: “Pray whenever you want to.” Now this is atheismless courage required for the adoption of that creed. The second leader with whom I came in contact was a firm believer. Let me mention his name – respected Comrade Shachindra Nath Sanyal, now undergoing life transportation in connection with the Kakori Conspiracy Case. From the very first page of his famous and only book, Bandi Jivan (or Incarcerated Life), the Glory of God is sung vehemently.... What I wanted to point out was that the idea of disbelief had not even germinated in the revolutionary party.

Up to that period I was only a romantic idealist revolutionary. Up till then we were to follow. Now came the time to shoulder the whole responsibility. Due to the inevitable reaction for some time the very existence of the party seemed impossible. Enthusiastic comrades – nay, leaders – began to jeer at us. For some time I was afraid that some day I also might not be convinced of the futility of our own programme. That was a turning point in my revolutionary career. “Study” was the cry that reverberated in the corridors of my mind. Study to enable yourself to face the arguments advanced by opposition. Study to arm yourself with arguments in favour of your cult. I began to study. My previous faith and convictions underwent a remarkable modification. The romance of the violent methods alone, which was so prominent amongst our predecessors, was replaced by serious ideas. No more mysticism, no more blind faith. Realism became our cult. Use of force justifiable when resorted to as a matter of terrible necessity: non-violence as policy indispensable for all mass movements. So much about methods. The most important thing was the clear conception of the ideal for which we were to fight. As there were no important activities in the field of action, I got ample opportunity to study various ideals of the world revolution. I studied Bakunin, the anarchist leader, something of Marx, the father of communism, and much of Lenin, Trotsky and others – the men who had successfully carried out a revolution in their country. They were all atheists. Bakunin’s God and State though only fragmentary, is an interesting study of the subject. Later still I came across a book entitled Common Sense by Nirlamba Swami. It was only a sort of mystic atheism. This subject became of utmost interest to me. By the end of 1926 I had been convinced as to the baselessness of the theory of existence of an almighty supreme being who created, guided and controlled the universe. I had given out this disbelief of mine, I began discussion on the subjects with my friends. I had become a pronounced atheist. But what it meant will presently be discussed….

Judgment is already too well known. Within a week it is to be pronounced. What is the consolation with the exception of the idea that I am going to sacrifice my life for a cause? A God-believing Hindu might be expecting to be reborn as a king, a Muslim or a Christian might dream of the luxuries to be enjoyed in paradise and the reward he is to get for his suffering and sacrifices. But, what am I to expect? I know the moment the rope is fitted round my neck and rafters removed from under my feet, that will be the final moment – that will be the last moment. I, or to be more precise, my soul as interpreted in the metaphysical terminology, shall all be finished there. Nothing further. A short life of struggle with no such magnificent end shall in itself be the reward, if I have the courage to take it in that light.... I know in the present circumstances my faith in God would have made my life easier, my burden lighter, and my disbelief in Him has turned all the circumstances too dry, and the situation may assume too harsh a shape. A little bit of mysticism can make it poetical. But I do not want the help of any intoxication to meet my fate. I am a realist. I have been trying to overpower the instinct in me by the help of reason. I have not always been successful in achieving this end. But man’s duty is to try and endeavour, success depends upon chance and environments.

THE TRIBUNE PHOTO ARCHIVES

A rare photograph of students and staff of National College, Lahore, which Lala Lajpat Rai started for participants of the Non-Cooperation Movement. Bhagat Singh is standing fourth from the right. Bhagat Singh: “[I]t was there that I began to think liberally and discuss and criticise all the religious problems, even about God.”

According to me, any man who has got some reasoning power at his command always tries to reason out his environments. Where direct proofs are lacking philosophy occupies the important place. As I have already stated, a certain revolutionary friend used to say that philosophy is the outcome of human weakness. When our ancestors had leisure enough to try to solve out the mystery of this world, its past, present and the future, its whys and wherefores, they having been terribly short of direct proofs, everybody tried to solve the problem in his own way. Hence we find the wide differences in the fundamentals of various religious creeds, which sometimes assume very antagonistic and conflicting shapes. Not only the Oriental and Occidental philosophies differ, there are differences even amongst various schools of thought in each hemisphere. Amongst Oriental religions, the Moslem faith is not at all compatible with Hindu faith. In India alone Buddhism and Jainism are sometimes quite separate from Brahmanism, in which there are again conflicting faiths as Arya Samaj and Sanatan Dharma. Charwak is still another independent thinker of the past ages. He challenged the authority of God in the old times. All these creeds differ from each other on the fundamental question; and everybody considers himself to be on the right. There lies the misfortune. Instead of using the experiments and expressions of the ancient Savants and thinkers as a basis for our future struggle against ignorance and to try to find out a solution to this mysterious problem, we, lethargical as we have proved to be, raise the hue and cry of faith, unflinching and unwavering faith to their versions and thus are guilty of stagnation in human progress....

If, as you believe, there is an almighty, omnipresent, omniscient and omnipotent God, who created the earth or world, please let me know why did he create it? This world of woes and miseries, a veritable, eternal combination of numberless tragedies: Not a single soul being perfectly satisfied.

Pray, don’t say that it is His Law. If he is bound by any law, he is not omnipotent. He is another slave like ourselves. Please don’t say that it is his enjoyment. Nero burnt one Rome. He killed a very limited number of people. He created very few tragedies, all to his perfect enjoyment. And, what is his place in History? By what names do the historians mention him? All the venomous epithets are showered upon him. Pages are blackened with invective diatribes condemning Nero, the tyrant, the heartless, the wicked. One Changezkhan sacrificed a few thousand lives to seek pleasure in it and we hate the very name. Then, how are you going to justify your almighty, eternal Nero, who has been, and is still causing numberless tragedies every day, every hour and every minute? How do you think to support his misdoings which surpass those of Changez every single moment? I say why did he create this world – a veritable hell, a place of constant and bitter unrest? Why did the Almighty create man when he had the power not to do it? What is the justification for all this? Do you say, to award the innocent sufferers hereafter and to punish the wrongdoers as well? Well, well: How far shall you justify a man who may dare to inflict wounds upon your body to apply a very soft and soothing ointment upon it afterwards? How far the supporters and organisers of the Gladiator institution were justified in throwing men before the half-starved furious lions to be cared for and well looked after if they could survive and could manage to escape death by the wild beasts? That is why I ask: Why did the conscious supreme being create this world and man in it? To seek pleasure? Where, then, is the difference between him and Nero?

You Mohammadans and Christians: Hindu philosophy shall still linger on to offer another argument. I ask you, what is your answer to the above-mentioned question? You don’t believe in previous birth. Like Hindus, you cannot advance the argument of previous misdoings of the apparently quite innocent sufferers. I ask you, why did the omnipotent labour for six days to create the world through word and each day to say that all was well? Call him today. Show him the past history. Make him study the present situation. Let us see if he dares to say: “All is well.”

From the dungeons of prisons, from the stores of starvation consuming millions upon millions of human beings in slums and huts, from the exploited labourers, patiently or say apathetically watching the procedure of their blood being sucked by the capitalist vampires, and the wastage of human energy that will make a man with the least common sense shiver with horror, and from the preference of throwing the surplus of production in oceans rather than to distribute amongst the needy producers – to the palaces of kings built upon the foundation laid with human bones.... let him see all this and let him say: “All is well.” Why and wherefore? That is my question. You are silent. Alright then, I proceed.

Well, you Hindus, you say all the present sufferers belong to the class of sinners of the previous births. Good. You say the present oppressors were saintly people in their previous births, hence they enjoy power. Let me admit that your ancestors were very shrewd people, they tried to find out theories strong enough to hammer down all the efforts of reason and disbelief. But let us analyse how far this argument can really stand.

From the point of view of the most famous jurists, punishment can be justified only from three or four ends, to meet which it is inflicted upon the wrongdoer. They are retributive, reformative and deterrent. The retributive theory is now being condemned by all the advanced thinkers. Deterrent theory is also following the same fate. Reformative theory is the only one which is essential and indispensable for human progress. It aims at returning the offender as a most competent and a peace-loving citizen to the society. But, what is the nature of punishment inflicted by God upon men, even if we suppose them to be offenders? You say he sends them to be born as a cow, a cat, a tree, a herb or a beast. You enumerate these punishments to be 84 lakhs. I ask you: what is its reformative effect upon man? How many men have met you who say that they were born as a donkey in previous birth for having committed any sin? None. Don’t quote your Puranas. I have no scope to touch your mythologies. Moreover, do you know that the greatest sin in this world is to be poor? Poverty is a sin, it is a punishment. I ask you how far would you appreciate a criminologist, a jurist or a legislator who proposes such measures of punishment which shall inevitably force men to commit more offences? Had not your God thought of this, or he also had to learn these things by experience, but at the cost of untold sufferings to be borne by humanity? What do you think shall be the fate of a man who has been born in a poor and illiterate family of, say, a chamar or a sweeper? He is poor, hence he cannot study. He is hated and shunned by his fellow human beings who think themselves to be his superiors having been born in, say, a higher caste. His ignorance, his poverty and the treatment meted out to him shall harden his heart towards society. Suppose he commits a sin, who shall bear the consequences? God, he or the learned ones of the society? What about the punishment of those people who were deliberately kept ignorant by the haughty and egotist Brahmans, and who had to pay the penalty by bearing the stream of being led (not lead) in their ears for having heard a few sentences of your Sacred Books of learning – the Vedas? If they committed any offence, who was to be responsible for them and who was to bear the brunt? My dear friends, these theories are the inventions of the privileged ones; they justify their usurped power, riches and superiority by the help of these theories. Yes, it was perhaps Upton Sinclair that wrote at some place that just make a man a believer in immortality and then rob him of all his riches and possessions. He shall help you even in that ungrudgingly. The coalition among the religious preachers and possessors of power brought forth jails, gallows, knouts and these theories.

I ask why your omnipotent God does not stop every man when he is committing any sin or offence? He can do it quite easily. Why did he not kill warlords or kill the fury of war in them and thus avoid the catastrophe hurled down on the head of humanity by the Great War? Why does he not just produce a certain sentiment in the mind of the British people to liberate India? Why does he not infuse the altruistic enthusiasm in the hearts of all capitalists to forego their rights of personal possessions of means of production and thus redeem the whole labouring community, nay, the whole human society, from the bondage of capitalism? You want to reason out the practicability of socialist theory, I leave it for your almighty to enforce it. People recognise the merits of socialism inasmuch as the general welfare is concerned. They oppose it under the pretext of its being impracticable. Let the Almighty step in and arrange everything in an orderly fashion. Now don’t try to advance round about arguments, they are out of order. Let me tell you, British rule is here not because God wills it, but because they possess power and we do not dare to oppose them. Not that it is with the help of God that they are keeping us under their subjection, but it is with the help of guns and rifles, bomb and bullets, police and militia, and our apathy, that they are successfully committing the most deplorable sin against society – the outrageous exploitation of one nation by another. Where is God? What is he doing? Is he enjoying all these woes of human race? A Nero, a Changez: Down with him.

AMAN SETHI

A statue of Bhagat Singh at the Shaheed a’ Azaam Bhagat Singh Memorial Museum at Katkar Kalan, his ancestral village in Punjab’s Nwashahr district

Do you ask me how I explain the origin of this world and origin of man? Alright, I tell you, Charles Darwin has tried to throw some light on the subject. Study him. Read Soham Swami’s Common Sense. It shall answer your question to some extent. This is a phenomenon of nature. The accidental mixture of different substances in the shape of nebulae produced this earth. When? Consult history. The same process produced animals and, in the long run, man. Read Darwin’s Origin of Species. And all the later progress is due to man’s constant conflict with nature and his efforts to override it. This, is the briefest possible explanation of the phenomenon.

Your other argument may be just to ask why a child is born blind or lame if not due to his deeds committed in the previous birth? This problem has been explained away by biologists as a mere biological phenomenon. According to them the whole burden rests upon the shoulders of the parents who may be conscious or ignorant of their own deeds which led to mutilation of the child previous to its birth.

Naturally, you may ask another question, though it is quite childish in essence. If no God existed, how did the people come to believe in him? My answer is clear and brief. As they came to believe in ghosts and evil spirits; the only difference is that belief in God is almost universal and the philosophy well developed. Unlike certain of the radicals I would not attribute its origin to the ingenuity of the exploiters who wanted to keep the people under their subjection by preaching the existence of a supreme being and then claiming an authority and sanction from him for their privileged positions, though I do not differ with them on the essential point that all faiths, religions, creeds and such other institutions became in turn the mere supporters of the tyrannical and exploiting institutions, men and classes. Rebellion against king is always a sin, according to every religion.

As regards the origin of God, my own idea is that having realised the limitations of man, his weaknesses and shortcoming having been taken into consideration, God was brought into imaginary existence to encourage man to face boldly all the trying circumstances, to meet all dangers manfully and to check and restrain his outbursts in prosperity and affluence. God, both with his private laws and parental generosity, was imagined and painted in greater details. He was to serve as a deterrent factor when his fury and private laws were discussed, so that man may not become a danger to society. He was to serve as a father, mother, sister and brother, friend and helper, when his parental qualifications were to be explained. So that when man be in great distress, having been betrayed and deserted by all friends, he may find consolation in the idea that an ever true friend, was still there to help him, to support him and that he was almighty and could do anything. Really that was useful to the society in the primitive age. The idea of God is helpful to man in distress.

Society has to fight out this belief as well as was fought the idol worship and the narrow conception of religion. Similarly, when man tries to stand on his own legs and become a realist, he shall have to throw the faith aside, and to face manfully all the distress, trouble, in which the circumstances may throw him. That is exactly my state of affairs. It is not my vanity, my friends. It is my mode of thinking that has made me an atheist. I don’t know whether in my case belief in God and offering of daily prayers which I consider to be most selfish and degraded act on the part of man, whether these prayers, can prove to be helpful or they shall make my case worse still. I have read of atheists facing all troubles quite boldly; so am I trying to stand like a man with an erect head to the last, even on the gallows.

Let us see how I carry on. One friend asked me to pray. When informed of my atheism, he said: “During your last days you will begin to believe.” I said: “No, dear Sir, it shall not be. I will think that to be an act of degradation and demoralisation on my part. For selfish motives I am not going to pray.” Readers and friends: Is this “vanity”? If it is, I stand for it.•

Courtesy_
Frontline

http://www.flonnet.com/fl2421/stories/20071102501502500.htm

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