India

Khoob Ladi Mardaani, or Bravely Fought the Warrior Queen

The sentiment of heroism in poetry has always been a profound and stirring theme, resonating through the ages. This literary trope, often steeped in grandeur and nobility, captures the essence of the human spirit in its most valiant form. Heroic poetry, from the ancient epics of Homer to the chivalric tales of medieval times, encapsulates the ideals of courage, sacrifice, and honor. These verses not only recount the physical deeds of their protagonists but also delve into the moral and ethical dilemmas faced by these larger-than-life figures. The lyricism in such poetry is not merely about glorifying battles or victories; it’s an exploration of what it means to be truly heroic – which often involves inner battles of virtue, selflessness, and the pursuit of a greater good. The enduring appeal of heroic poetry lies in its ability to inspire, uplift, and remind us of the potential for greatness that lies within each of us.

The theme of heroism in poetry has long captured the imagination of the young, myself included, especially in the pre-modern era. Recently, I’ve found myself nostalgically recalling one of the poems from my childhood that has remained etched in my memory. I took a journey back in time and revisited “Jhansi Ki Rani,” or the Queen of Jhansi. This poem stands out as one of my earliest and most vivid recollections of the poetry I read during those formative years.

It is beautifully penned by Subhadra Kumari Chauhan, who was born in 1904, in the Nihalpur village of Allahabad. An eminent Indian poet, Chauhan holds a distinguished place in Hindi literature. She is not only remembered for this poem but also her impassioned nationalism and poignant portrayal of women’s struggles. She was an active participant in India’s freedom movement.

“Jhansi Ki Rani,” an evocative and rousing ballad, vividly brings to life the bravery of Rani Lakshmibai of Jhansi, a symbol of resistance against British colonialism. Chauhan’s poetry, marked by its directness and lyrical quality, often drew from her personal experiences and the sociopolitical milieu of her times. Her work resonates with the themes of patriotism, valor, and the challenges faced by women, making her an inspirational figure in Indian poetry and a voice of empowerment for many generations.

Enjoy the poem below in all its glory captured in Devanagari script, with a Romanized version to serve as pronunciation guide, and the translation.

झाँसी की रानी (Jhansi Ki Rani) or, The Queen of Jhansi

1
सिंहासन हिल उठे राजवंषों ने भृकुटी तनी थी,
(Sinhasan hil uthey raajvanshon ney bhrukuti tani thi,)
The throne got shook, and the tension erupted among the Raajvanshs, the royal heirs of the throne,
बूढ़े भारत में आई फिर से नयी जवानी थी,
(budhey Bharat mein aayee phir se nayi jawani thi,)
In aged India, a new wave of youth was spreading,
गुमी हुई आज़ादी की कीमत सबने पहचानी थी,
(gumee huee azadi ki keemat sabney pehchani thi,)
All the inhabitants of India had realized the worth of their lost freedom,
दूर फिरंगी को करने की सब ने मन में ठनी थी.
(door phirangi ko karney ki sab ney man mein thani thi.)
All of them had decided to get rid of the British rule,
चमक उठी सन सत्तावन में, यह तलवार पुरानी थी,
(Chamak uthi san sattavan mein, yeh talwar purani thi,)
The old swords started glittering again like new ones in the form of the freedom movement in 1857.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

2
कानपुर के नाना की मुह बोली बहन छब्बिली थी,
(Kanpur key Nana ki muhn boli bahen chhaveeli thi,)
She was as dear to the Nana (Nana Ghunghupant ) of Kanpur as her real sister,
लक्ष्मीबाई नाम, पिता की वो संतान अकेली थी,
(Lakshmibai naam, pita ki woh santaan akeli thi,)
Her name was Laxmibai and she was the only daughter of her parents,
नाना के सॅंग पढ़ती थी वो नाना के सॅंग खेली थी
(Nana key sangh padhti thi woh Nana key sangh kheli thi)
She had been with Nana from her early childhood, since she was a school student.
बरछी, ढाल, कृपाण, कटारी, उसकी यही सहेली थी.
(barchhi, dhal, kripan, katari, uski yehi saheli thi.)
Spear, knife, sword, axe (all different types of weapons used in her time) were her companions all the time.
वीर शिवाजी की गाथाएँ उसकी याद ज़बानी थी,
(Veer Shivaji ki gaathaayen uski yaad zabani thi,)
She had learned by heart the valorous stories of shivaji (a renowned king of Maharashtra).
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

3
लक्ष्मी थी या दुर्गा थी वो स्वयं वीरता की अवतार,
(Lakshmi thi ya Durga thi woh swayan veerta ki avatar,)
No one could guess whether she was Laxmi or Durga devi ( Durga Goddess , also called Bhavani ) or reincarnation of Devi durga,
देख मराठे पुलकित होते उसकी तलवारों के वार,
(dekh Marathey pulkit hotey uski talwaron key vaar,)
Her expertise in using a sword made the people of Marathward (Pulkit) wonder,
नकली युध-व्यूह की रचना और खेलना खूब शिकार,
(nakli yudh-vyuh ki rachna aur khelna khub shikar,)
They learned the war strategy of how to attack the prey,
सैन्य घेरना, दुर्ग तोड़ना यह थे उसके प्रिय खिलवाड़.
(sainya gherna, durg todna yeh they uskey preeya khilwad.)
To ambush her prey and to break the vanity were among her favorite supports,
महाराष्‍ट्रा-कुल-देवी उसकी भी आराध्या भवानी थी,
(Maharashtra-kul-devi uski bhi aaradhya Bhavani thi,)
Maharashtra-kul-Devi (The goddess of the Maharashtra ) was as dear to her as Bhavani (Durga Devi )
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

4
हुई वीरता की वैभव के साथ सगाई झाँसी में,
(Huee veerta ki vaibhav key saath sagai Jhansi mein,)
With valor in a grand festival, she got married in Jhansi,
ब्याह हुआ बन आई रानी लक्ष्मी बाई झाँसी में,
(byah hua ban aayee Rani Lakshmi bai Jhansi mein,)
After her marriage, Laxmibai came to Jhansi as a queen with shower of joy,
राजमहल में बाजी बधाई खुशियाँ छायी झाँसी में,
(rajmahal mein baji badhai khushiyan chhaee Jhansi mein,)
A grand celebration took place in the royal palace of Jhansi. That was a good luck for Bandelos that she came to Jhansi,
सुघत बुंडेलों की विरूदावली-सी वो आई झाँसी में.
(sughat Bundelon ki viroodaavalee-si woh aayee Jhansi mein.)
That was as Chitra met with Arjun or Shiv had got his beloved Bhavani (Durga).
चित्रा ने अर्जुन को पाया, शिव से मिली भवानी थी,
(Chitra ney Arjun ko paya, Shiv sey mili Bhavani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

5
उदित हुआ सौभाग्या, मुदित महलों में उजियली च्छाई,
(Udit hua saubhagya, mudit mahalon mein ujiyali chhayee,)
She came as a good luck to the royal palace of Jhansi and for a log time the palace remained decorated with lighting candles in celebration.
किंतु कालगती चुपके-चुपके काली घटा घेर लाई,
(kintu kaalgati chupkey-chupkey kali ghata gher laayee,)
But as days passed the dark clouds of misfortune covered the royal palace.
तीर चलाने वाले कर में उसे चूड़ियाँ कब भाई,
(teer chalaaney vaaley kar mein usey choodiyan kab bhaayee,)
She stopped wearing bangles for that was the time for a battle.
रानी विधवा हुई है, विधि को भी नहीं दया आई.
(Rani vidhva huee hai, vidhi ko bhi nahin dayaa aayee.)
The queen got widowed and her fate was very unkind to her.
निसंतान मारे राजाजी, रानी शोक-सामानी थी,
(Nisantan marey Rajaji, Rani shok-samani thi,)
The royal king had no children when he died and the queen was grief stricken.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

6
बुझा दीप झाँसी का तब डॅल्लूसियी मान में हरसाया,
(Bujha deep Jhansi ka tab Dalhousie man mein harshaaya,)
So the candle of the royal castle blew off and Dalhousie (a British governor) became very happy in his heart about the situation (that the royal palace had no king or someone strong to defend the throne).
ऱाज्य हड़प करने का यह उसने अच्छा अवसर पाया,
(Raajya hadap karney ka yeh usney achhaa avsar paaya,)
He thought that the time was right to usurp the kingdom.
फ़ौरन फौज भेज दुर्ग पर अपना झंडा फेहराया,
(fauran fauj bhej durg par apna jhandaa phehraya,)
He sent his soldiers to Citadel and raised the British flag on the royal palace.
लावारिस का वारिस बनकर ब्रिटिश राज झाँसी आया.
(lawaris ka waris bankar British Raj Jhansi aaya.)
The British rule came to Jhansi as the guardian of an orphan.
अश्रुपुर्णा रानी ने देखा झाँसी हुई वीरानी थी,
(Ashrupurna Rani ney dekha Jhansi huee birani thi,)
The Rani saw everything with tears in her eyes that how Jhansi got deserted.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

7
अनुनय विनय नहीं सुनती है, विकट शासकों की मॅयैया,
(Anunay vinay nahin sunti hai, vikat shaasakonki maaya,)
Strong (and Cruel) kings do not care about the cajoling.
व्यापारी बन दया चाहता था जब वा भारत आया,
(vyapari ban daya chhahta tha jab wah Bharat aaya,)
They (The British Rulers) came to India in the disguise of poor merchants.
डल्हौसि ने पैर पसारे, अब तो पलट गयी काया
(Dalhousie ney pair pasaarey, ab to palat gayee kaaya)
The British governor (Dalhousi) then extended his influence in India and so the fate of India turned over.
राजाओं नव्वाबों को भी उसने पैरों ठुकराया.
(Rajaon Nawwabon ko bhi usney pairon thukraaya.)
He insulted even the feudal and heads of state of India.
रानी दासी बनी, बनी यह दासी अब महारानी थी,
(Rani daasi bani, bani yeh daasi ab Maharani thi,)
The queen took the gesture of a maidservant; the maid was the real queen.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

8
छीनी राजधानी दिल्ली की, लखनऊ छीना बातों-बात,
(Chheenee rajdhani Dilli ki, Lucknow chheena baaton-baat,)
First of all Indian rulers lost the capital of India, Delhi and subsequently they lost the control of Lucknow.
क़ैद पेशवा था बिठुर में, हुआ नागपुर का भी घाट,
(Qaid Peshwa tha Bithur mein, hua Nagpur ka bhi ghaat,)
Peshwa was imprisoned in Bithur and then the Nagpur tragedy occurred.
ऊदैपुर, तंजोर, सतारा, कर्नाटक की कौन बिसात?
(Udaipur, Tanjore, Satara, Karnatak ki kaun bisaat?)
After the fall of Nagpur, it was not a big task for the intruders to take the control of Udaipur, Tanjore satara and Karnatak.
जबकि सिंध, पंजाब ब्रह्म पर अभी हुआ था वज्र-निपात.
(jabki Sindh, Punjab Brahm par abhi hua that vajra-nipaat.)
They already had the control of Sindh, Punjab and Assam.
बंगाले, मद्रास आदि की भी तो वही कहानी थी,
(Bengaaley, Madras aadi ki bhi to vahi kahani thi,)
The tale of fall of Bengal, Madras and many other states was also the same.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

9
रानी रोई रनवासों में, बेगम गुम सी थी बेज़ार,
(Rani royee rinvason mein, Begum gum se thi bezaar,)
Rani(the queen) wept in her quarter for all that disaster. She was rather lost and was sick of the situation.
उनके गहने कपड़े बिकते थे कलकत्ते के बाज़ार,
(unkey gehney kapdey biktey they Calcutta key bazzar,)
Her ornaments and royal clothes were being sold in the markets of Calcutta.
सरे आम नीलाम छपते थे अँग्रेज़ों के अख़बार,
(sarey aam nilaam chhaptey they angrezon key akhbar,)
The advertisements for the sale of the royal stuff were being published in the daily newspapers of the British Government.
“नागपुर के ज़ेवर ले लो, लखनऊ के लो नौलख हार”.
(“Nagpur key zewar le lo, Lucknow key lo naulakh haar”.)
“Buy the ornaments of Nagpur, Buy the Naulakha locket of Lucknow” had been the highlights of such advertisements.
यों पर्दे की इज़्ज़त परदेसी के हाथ बीकानी थी
(Yon pardey ki izzat pardesi key hath bikani thi)
In this manner the honor of the royal ladies had to be sold to foreigners.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

10
कुटियों में भी विषम वेदना, महलों में आहत अपमान,
(Kutiya mein bhi visham vedna, mahalon mein aahat apmaan,)
The cottages of poor were full of grief and the royal houses were also full of insult (the royal ladies were maltreated and insulted by the British intruders whereas the poor folk were also in the clutches of the atrocities by the British rulers).
वीर सैनिकों के मान में था अपने पुरखों का अभिमान,
(veer sainikon key man mein tha apney purkhon ka abhmaan,)
Brave soldiers of India had in their mind the prestige of their ancestors.
नाना धूंधूपंत पेशवा जूटा रहा था सब सामान,
(Nana Ghunghupant Peshwa joota raha tha sab saamaan,)
The name of Ghunghupant and Nana, the titles of the great warriors and their weapons, they have lost all such treasure as well.
बहिन छबीली ने रण-चंडी का कर दिया प्रकट आहवान.
(bahen chhaveeli ney Ran-Chandi ka kar diya prakat aahvaan.)
The beloved sisters of Nana (queen of Jhansi- Rani) invited Nana to visit Ran-Chandi.
हुआ यज्ञा प्रारंभ उन्हे तो सोई ज्योति जगानी थी,
(Hua yagna prarambh unhey to soyee jyoti jagani thi,)
The ritual of the holy war of freedom started because they had to awake the divine spirit of the people of India, which had been sleeping so far.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

11
महलों ने दी आग, झोंपड़ी ने ज्वाला सुलगाई थी,
(Mahalon ney di aag, jhonpdi ney jwala sulgayee thi,)
The fire of revolt started from royal palace, which became hot like burning sun when reached to the houses of the poor or common folk.
यह स्वतंत्रता की चिंगारी अंतरतम से आई थी,
(yeh swatantrata ki chingari antratam sey aayee thi,)
This spark of freedom started from the inner soul of the people.
झाँसी चेती, दिल्ली चेती, लखनऊ लपटें छाई थी,
(Jhansi cheti, Dilli cheti, Lucknow laptey chhayi thi,)
It captured Jhansi first then spread in Delhi and also engulfed Lucknow.
मेरठ, कानपुर, पटना ने भारी धूम मचाई थी,
(Merat, Kanpur, Patna ney bhari dhoom machayi thi,)
The freedom struggle was also in full swing in Merat, Kanpur and Patna.
जबलपुर, कोल्हापुर, में भी कुछ हलचल उकसानी थी,
(Jabalpur, Kolhapur, mein bhi kuchh hulchul uksani thi,)
The people of Jabalpur, Kolhapur were also being inspired from others.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

12
इस स्वतंत्रता महायज्ञ में काई वीरवर आए काम,
(Is Swatantrata Mahayagna mein kayee veervar aaye kaam,)
In that great freedom struggle, many brave brothers lost their lives.
नाना धूंधूपंत, तांतिया, चतुर अज़ीमुल्ला सरनाम,
(Nana Ghunghupant, Tantya, chatur Azeemullah sarnam,)
Among them were Nana GhunGhupant, Tantya, great Azeemullah,
अहमदशाह मौलवी, ठाकुर कुंवर सिंह, सैनिक अभिराम,
(Ahmedshah Moulvi, Thakur Kunwar Singh, Sainik Abhiram,)
And many others like Ahmedshah Moulvi, Thakur Kunwar singh, Sainik Abhiram.
भारत के इतिहास गगन में अमर रहेंगे जिनके नाम.
(Bharat key itihaas gagan mein amar rahengey jinkey naam.)
Their names will always be shining in the heavens of the ancient history of India,
लेकिन आज जुर्म कहलाती उनकी जो क़ुर्बानी थी,
(Lekin aaj jurm kehlati unki jo Qurbani thi,)
but they were considered rebels at that time and their great sacrifice was considered a crime against the state of British India.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

13
इनकी गाथा छोड़, चले हम झाँसी के मैदानों में,
(Inki gaatha chhod, chaley hum Jhansi key maidanon mein,)
Well, leave the tale of the bravery of those great men and let us go to the battlefields of Jhansi,
जहाँ खड़ी है लक्ष्मीबाई मर्द बनी मर्दनों में,
(Jahan khadi hai Lakshmibai mard bani mardanon mein,)
Where Laxmibai is standing boldly like a man among the other brave men.
लेफ्टिनेंट वॉकर आ पहुँचा, आगे बड़ा जवानों में,
(Lieutenant Walker aa pohoncha, aagey bada jawanon mein,)
Lieutenant Walker reached there and proceeded further in the people’s army of the brave men,
रानी ने तलवार खींच ली, हुआ द्वंद्ध आसमानों में.
(Rani ney talwaar kheench li, hua dhandh asmanon mein.)
Rani drew her sword, the beating of the drums started in the heavens,
ज़ख़्मी होकर वॉकर भागा, उसे अजब हैरानी थी,
(Zakhmi hokar Walker bhaga, usey ajab hairani thi,)
Walker ran away from the battlefield as Rani defectively wounded him. He was astonished on the agility of Rani.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

14
रानी बढ़ी कालपी आई, कर सौ मील निरंतर पार,
(Rani badhi Kalpi aayee, kar sau meel nirantar paar,)
Rani preceded further and reached Kalpi after taking a hard journey of hundreds of miles.
घोड़ा थक कर गिरा भूमि पर, गया स्वर्ग तत्काल सिधार,
(ghoda thak kar gira bhoomi par, gaya swarg tatkaal sidhaar,)
The horse got exhausted and fell to the ground and the rider (Walker) also fell down immediately .
यमुना तट पर अँग्रेज़ों ने फिर खाई रानी से हार,
(Yamuna tat par angrezon ney phir khayee Rani sey haar,)
In the field of Yamuna again Rani was defeating the British.
विजयी रानी आगे चल दी, किया ग्वालियर पर अधिकार.
(vijayee Rani aagey chal di, kiya Gwalior par adhikar.)
The victorious Rani proceeded further and took the control of Gawalior.
अँग्रेज़ों के मित्र सिंधिया ने छोड़ी राजधानी थी,
(Angrezon key mitra Scindia ney chhodi rajdhani thee,)
The British thus left the Vsindia (capital of Gawalior) and their rule ended in Gawalior.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

15
विजय मिली, पर अँग्रेज़ों की फिर सेना घिर आई थी,
(Vijay mili, par Angrezon ki phir sena ghir aayee thi,)
Although the freedom fighters had won, the British army was again getting organized.
अबके जनरल स्मिथ सम्मुख था, उसने मुंहकी खाई थी,
(Abkey General Smith sammukh tha, usney munhki khayee thi,)
This time, general smith was in command but he was also being defeated by the brave freedom fighters – he had to be defeated.
काना और मंदरा सखियाँ रानी के संग आई थी,
(Kaana aur Mandra sakhiyan Rani key sangh aayee thi,)
Kaana and Mandra (the associates of Rani) were also accompanying her in the war zone.
यूद्ध क्षेत्र में ऊन दोनो ने भारी मार मचाई थी.
(Yudh kshetra mein un dono ney bhari maar machayi thi.)
In the battlefield they both were fighting furiously.
पर पीछे ह्यूरोज़ आ गया, हाय! घिरी अब रानी थी,
(par peechey Hughrose aa gaya, Hai! gheeri ab Rani thi,)
But a British commander, Hughrose came from the backside to help his soldiers – Alas! The British soldiers surrounded the Rani from all sides.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

16
तो भी रानी मार काट कर चलती बनी सैन्य के पार,
(To bhi Rani maar kaat kar chalti bani sainya key paar,)
Though Rani was deeply wounded, still she was fighting and had managed to get through the British army,
किंतु सामने नाला आया, था वो संकट विषम अपार,
(kintu saamney naala aaya, tha woh sankat visham apaar,)
But she got stuck because a sewerage canal was there on the other end and she was in deep trouble,
घोड़ा अड़ा, नया घोड़ा था, इतने में आ गये अवार,
(ghoda adaa, naya ghoda tha, itney mein aa gaye avaar,)
Her horse got stuck there – the horse was untrained, in the mean time, the British soldiers, riding on their horses reached there.
रानी एक, शत्रु बहुतेरे, होने लगे वार-पर-वार.
(Rani ek, shatru bahuterey, honey lagey vaar-par-var.)
Rani was all alone while enemies were numerous who were attacking her with their sword from all sides,
घायल होकर गिरी सिंहनी, उसे वीर गति पानी थी,
(Ghayal hokar giri Sinhni, isey veer gati paani thi,)
Rani, who was fighting like a lioness, succumbed to the wounds and fell down. She had to achieve a glorious death in war ( Martyrdom ).
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

17
रानी गयी सिधार चिता अब उसकी दिव्य सवारी थी,
(Rani gayee sidhaar chita ab uski divya sawaari thi,)
Rani was martyred in the battlefield.Her departed soul was then riding a divine vehicle, moving towards heavens
मिला तेज से तेज, तेज की वो सच्ची अधिकारी थी,
(mila tej se tej, tej ki woh sachchi adhikaari thi,)
the Light of her divine soul met with the divine light in the heavens, she was the real heir of divinity,
अभी उम्र कुल तेईस की थी, मनुज नहीं अवतारी थी,
(abhi umr kul teis ki thi, manuj nahin avtaari thi,)
She was only thirty years of age. She was not a human; rather she was divine spirit (a holy being),
हमको जीवित करने आई बन स्वतंत्रता-नारी थी,
(humko jeevit karney aayee ban Swatantrata-naree thi,)
Who did come, in the gesture of a female freedom fighter, to give us a respectable life of light and freedom ,
दिखा गयी पथ, सीखा गयी हमको जो सीख सिखानी थी,
(dikha gayee path, sikha gayee humko jo seekh sikhani thi,)
She showed us the path of freedom, and taught us the lesson of courage, she taught us what we might have learned.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

18
जाओ रानी याद रखेंगे ये कृतज्ञ भारतवासी,
(Jao Rani yaad Rakhengey yeh krutagna Bharatwasi,)
The people of India will remember this debt of yours (O! Rani Laxmaibai), may you be blessed, dear Rani,
यह तेरा बलिदान जागावेगा स्वतंत्रता अविनासी,
(yeh tera balidaan jagavega Swatantrata avinasi,)
Your this life sacrifice will awake an indestructible soul of freedom in the people,
होवे चुप इतिहास, लगे सच्चाई को चाहे फाँसी,
(hovey chup itihaas, lagey sachchai ko chahey phansi,)
History may be made silent or if truth is hanged or killed,
हो मदमाती विजय, मिटा दे गोलों से चाहे झाँसी.
(ho madmaati vijay, mitaa dey golon sey chahey Jhansi.)
Or if the drinkers become victorious or if they destroy jhansi with cannonballs,
तेरा स्मारक तू ही होगी, तू खुद अमिट निशानी थी,
(Tera Smarak tu hi hogi, tu khud amit nishaani thi,)
You, by yourself be the memorial of Rani (queen of Jhansi) because you had been an eternal token of courage.
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
(Bundeley Harbolon key munh hamney suni kahani thi,)
From the mouths of the Bandelas and the Harbolas (Religious singers of Bandelkhand), we heard the tale,
खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी.
(Khoob ladi mardani woh to Jhansi wali Rani thi.)
Of the courage of the Queen of Jhansi relating how gallantly she fought like a man against the British intruders: such was the Queen of Jhansi.

JPS Nagi
January 2024

I … am … home

36,000 feet in the air, flying above the Canadian Rockies, traveling from Amsterdam to Portland, back from our visit to India, I am wondering where is home? Amritsar, New Delhi or Portland?

Let me back up for more than three decades. I was born in the holy city of Amritsar, in a Sikh family, little did I knew that the home for me would be different during different phases of my life.

My early years were spent in my ancestral home of my grandfather, where our family dwelled with my uncle’s. His son is likely the closest of my cousin’s, having spent the most time with him. He was 10 years older than me, introduced me to Bruce Lee and Michael Jackson. Being the only child, I was spoilt. Being the youngest among my paternal cousins and oldest among the maternal ones, I was loved from both sides. My grandfather would carry me on his shoulders and take me to street vendors selling painted clay toys. My cousin taught me how to fly kite, and my dad taught me calculus (yes, I knew calculus as a young child, but that’s a different story). And my grandmother practically raised me. I was home.

As my dad bought his first house, we moved out of my grandfather’s home. I was 7 or 8 years old. The new home was alien a bit. I remember that I’d ask my parents to “Take me home” as they would put me to sleep. I missed our ancestral home. Over time, I made friends in the neighborhood, played cricket with them, and, most importantly, my grandfather came to live with us. The new house became home. I shared the room with my grandfather and before going to bed, I would ask him to “sing me a song”. He would oblige with singing “sacred hymns” or Shabads, which I would understand much later. He lived until the end of his days with us. That home also gave me the first experience of death. I do not believe I fully understood the gravity of it, as I was protected, and did not attend his funeral. It was maybe it was my parents’ way of protecting me. I also lost a friend to cancer at that young age – someone who was just a few months younger than me. My time there was not that melancholic though, I had lots of fun, learned to ride the bike in the neighborhood. I also started biking to school with friends from the neighborhood, eventually got a moped (yes those tiny things) much earlier than I should have been licensed to drive. I grew until late teens in that home, and the time came for us to move once to our current house within India. I think all three of us got emotional as we handed over the familiar sound of those jingling keys to the new owners. But were also excited to go to our new home.

The new house, where my parents still live, became my home for the next few years. My dad constructed it to home a decent size family. A jingling sound of new keys became part of our lives and we started to get familiar with which switches would turn on lights or fan in different rooms (we have way too many switches in each room). I did not get to live there much, because I left for studying engineering in Chandigarh and then move to New Delhi for a job. A couple of years later, destiny brought me back to Amritsar for two years and I was living once again with my parents. That was almost 20 years back, filled with some good memories. We bought our first car, and I drove it into our outer wall while bringing it home. I blasted classic rock music while occupying the top room in the house. I collected thousands of audio cassettes (my father keeps them as a memory of me). Got my first PC – Intel Pentium PC. And I dreamed of going to the USA. I also met my wife during those years.

My move to the USA was both less of a culture shock than a climate shock. I moved to cold, snowy Milwaukee, Wisconsin in the middle of January. My wife joined me a year later and a few months later, we moved to wet Portland, Oregon in 2001. We are now settled there. We have created our lives around our work. We found friends who became family. Got a house in 2007, became our home where we are raising two incredible human beings.

During this last visit to India, in November 2019, as I walked into the home in Amritsar, memories came flooding back. My brain brought memories of nooks and corners around the house. My muscle memories activated while walking around a broken floor, which my parents got it fixed, still, I kept skipping it. I started looking through the old photographs and fond memories of all the places I have been to. I saw colors in those black and white photos – the red seat of my tricycle, the stripes of my shirt, or the dress my mom wore. Vividly, I remembered the places where that photographs were taken – as an infant in my parents’ arms in our ancestral home and to see my kid’s photos in our home in Oregon.

As the trip was coming to close in India, someone commented that it seemed that “we were ready to go back home”. That made me think, where is my home?

Maybe it is at every place that I have lived or maybe it is where my heart lives and mind remembers or just maybe it is where I am with those whom I love and who love me. 36,000 feet above the ground heading back to Portland, makes me wonder, am I going home?

And as I look at the faces of my kids, I know … I … am … home!

JPS Nagi
November 30th, 2019
Written on the iPhone, 36,000 ft in the air, above the Canadian Rockies!

Shaheed Bhagat Singh

In a midwinter afternoon in 1928, an Indian dressed eloquently in long overcoat, and a formal British attire of the times, walked towards the Lahore railway station. He was wearing expensive clothes, well groomed and wore a mustache as the only facial hair. The mustache was turned up on the ends showing his pride, the head was adorned by a suede hat turned on a side in style. He was closely followed by a lady carrying a small child. The lady was dressed as someone from rich Indian class. Three poor looking servants were carrying their luggage and following them. On their way from the horse cart to train station, they were stopped by the few British officers. Police asked for their identity cards, upon checking and satisfied, they let them go. One of their servants fell behind while carrying a heavy load. He was stopped by the officers. When the Sahib realized one of his servants was stopped, he turned around and kicked his servant. Follow us closely, he told him in anger. Officers were shocked at the sudden reaction by the Sahib, happy the way he was treating the poor servant, smiled at him and let the servant go. Indian Sahib asked the officers why the security is so tight on the railway station. Officers replied that they are looking for a young Sikh guy who had murdered J. P. Saunders, a Deputy Superintendent of Police few days back. The sahib bid them good luck and walked towards the train going out of Lahore smiling and amused.

Earlier in 1928, the British government created a commission under Sir John Simon to report on the current political situation in India. The Simon Commission was boycotted by all Indian political parties because it did not include a single Indian as its member and it was met with protests all over the country. The commission arrived in Lahore on October 30, 1928, Lala Lajpat Rai led the non-violent march as a protest against the commission. But the police responded with violence and the police Superintended Scott beat Lala Lajpat Rai severely while the rest of the police force tried to keep the remaining protestors at bay. Lala Lajpat Rai later succumbed to his injuries. Among the people who were kept away from Lala ji was Bhagat Singh, a mere young man of 21 years of age.

Bhagat Singh was born to a family of freedom fighters in 1907. In his teen years he read ferociously about the European revolutions and developed communist viewpoint. During that time he believed strongly in Gandhi’s Non-Cooperation Movement. In 1922, at Chauri Chaura, few British officers attacked few members of demonstrators of for the Gandhian movement. In retaliation, the remaining party members attacked the police chowki (police station) and set it ablaze. When Gandhi heard of the incident, he called off the movement. Bhagat was about 14 years of age then, and he was disappointed when the movement was called off. He felt strongly that one should have right to defend one self. He had escaped his home to avoid an early marriage and later joined National College at Lahore where he excelled in studies and dramatics. When questioned later why he ran away from home, he told him mother that he is already married. She was shocked, and relieved when he said he is married to freedom and will one day bring home his bride.

During his years at National College, he became a member of Naujawan Bharat Sabha (Youth Society of India). He became popular and joined the Hindustan Republican Association who was bringing awareness among youth to fight for their freedom. He started writing for freedom newspapers in Urdu and Punjabi. He later organized a meeting of all the revolutionaries from all over India which was held under the name Kirti Kissan Party (Working Farmers Meet). He met and got highly influenced by Lala Lajpat Rai.

Bhagat was one of the eyewitnesses of Lala ji being beaten by Police Superintended Scott during the Simon Commission protest. They were shouting slogans “Simon Commission Waapis Jayo” (Simon Commission Go Back) with their banners saying the same in 4 different languages. Three weeks later, Lala ji died from the head injuries he received. Bhagat was highly moved by this incident and decided to avenge his death. Bhagat joined other revolutionaries – Shivaram Rajguru, Jai Gopal and Sukhdev Thapar in a plot to kill the police chief. They watched the movements of Scott for days. The plan was that Jai Gopal who was posing as a street side vendor, would signal when Scott comes out of the police station in Lahore and Bhagat was supposed to shoot. Sukhdev and Rajguru were supposed to cover him and shoot Scott when required.

On the day of the planning, a British Police officer in a large hat came out of the police station and Jai signaled his fellows. Bhagat fired a shot and pistol rang out in the heart of Lahore. Some guards outside the police station ran in to get guns. In the mean time Sukhdev and Rajguru joined Bhagat and the three emptied their pistols in the officer lying dead on the ground. It was then that they realized that the officer was not Superintendent Scott, but it was his deputy – J.P. Saunders. The three looked around to see if Scott would come out, but they saw guards coming out of the station with guns. The three ran in different directions. Guards got confused whom to follow. and they split after them. The confusion of the police and gave them few extra minutes to escape.

The days that followed, police searched almost every house in Lahore. Somehow the three of them stayed hidden to a pre planned location. When the police searches were conducted, they moved to a home of a fellow revolutionary – Batukeshwar Dutt, his wife and their kid. The three were treated as part of the family during the next few days. Police was getting strict in their searches. On one of the nights, while gazing at the heavens, Bhagat came down hurriedly, and took off his turban and cut his hair using a scissors, He asked his friends for razor and shaved off his beard. He kept his moustache and shaped it to turn up on the ends. “This is my pride” he said. Sukhdev and Rajguru were surprised, as he shaved his beard and cut his hair, a violation of one of the sacred tenets of Sikhism. His answer was “My religion is my country. What kind of religious person am I when I can not get my motherland out of the chains of slavery.”

He obtained some clothes that looked like upper class Indian clothes and a hat. The wife of his fellow revolutionary posed as his wife with a kid, the remaining three as their servants and they made their escape from the Lahore train station via train. The officers who checked their identities did not realize that the family of Sahib that just passed was in fact the very person they were looking for. The police searched more and found no traces of Bhagat Singh. He has excaped right under their noses.

During the weeks that followed, British government enacted the Defence of India Act to give more power to the police. The Act was to combat revolutionaries like Bhagat Singh and was defeated in the council by one vote. However, the Act was then passed under the ordinance that claimed that it was in the best interest of the public. Bhagat Singh’s Hindustan Socialist Republican Association planned to explode a bomb in the assembly where the ordinance was going to be passed. The idea was to create noise and make people aware of this act so that they can protest against it. Chadrashekhar Azad attempted to stop Bhagat Singh from carrying out the bombings indicating that assembly would difficult to escape from. Bhagat response was why they would want to escape, when they can get more attention and awareness. Seeing all arguments fail with Bhagat and others have made up their mind too, Azad gave up. It was decided that Bhagat Singh and Batukeshwar Dutt would throw the bombs in the assembly and then distribute pamphlets which discuss the Act to bring awareness.

April 8, 1929 is when Bhagat and Batukeshwar entered the assembly silently. And when the act was brought up, they stood up, and threw noise makers in the corridors of the assembly and shouted Inquilab Zindabad! (Long Live the Revolution!). They opened the front of their overcoats which revealed colorful leaflets talking about the Act and started showering and handing out the leaflets. They stood there and waited to be arrested, as they knew the escape would surely kill them due to the security outside the assembly. The bomb neither injured nor killed anyone, Singh and Dutt claimed that they used a noisemaker, a claim later confirmed by British forensics, that the bomb was not powerful enough to kill or injure anyone. Still they were sentenced to Transportation for Life for the bombing on June 12, 1929.

The trial followed for the bombings and eventual involvement with Saunders killing was brought to light too. Bhagat Singh, Rajguru, and Sukhdev were charged with the murder. The rest of the members of their party were also captured one by one and they were all tried together. Bhagat Singh decided to use the court as a tool to publicize his cause for the independence of India and bring the awareness among the youth. They admitted to the murder and made statements against the British rule during the trial which were highly publicized in both British and Indian papers. Singh would quote past European revolutions and British Law and Policies. He would argue how they were wrong and how the British should learn from the history of their continent. Due to their anti-British arguments in the trial, the case was ordered to be carried out without the convicted being present at the hearing. This decision was met with an uproar among their followers as the public was now waiting to hear his views.

In jail, Bhagat and others led a hunger strike advocating for the rights of prisoners and undertrials. British jails at that time were treating murderers and thieves better than political prisoners, who, by law, were meant to be given better rights. The strike lasted more than two months and they eventually got better food for political prisoners, books and a daily newspaper. The British also agreed to provide better clothing, hygienic living conditions. He also demanded that political prisoners should not be treated to forced labor. British succumbed to their wishes which resulted in making Bhagat famous outside the prison walls beyond Punjab. His popularity grew in the subcontinent among the young Indians whom he had inspired. People started to ask to be treated better from their British masters.

Being a ferocious reader from his young years, he devoured books in prison. He also kept a diary. He would read different books and note down quotations that he liked in his diary. He became friends with the jailor and other officers due to his good behavior. He befriended a homicide murderer who is said to have been influenced by him. He would sit down and have long talks with him. He turned from a heartless murderer to a person who was praying day and night to spare Bhagat’s life.

The numerous supporters had been protesting against the hanging. Bhagat’s parents were struggling emotionally outside the jail. They had pride in their eyes from the revolution their son had started and also sadness from the upcoming loss. Bhagat had met his parents and sister earlier that day. His mother was last to see him. He asked forgiveness from his mother as he had not brought home the bride he had promised her. He also asked her not to cry when he is gone. “You are a brave mother who gave up his son to mother India for a bigger motive. You are an example of the big heart of an Indian mother who has given birth and blessed me. You might be loosing one son, but when you look up, you will see thousands more sons. And the mother of such brave sons can not be crying over the loss of just one”, he had told her.

To avoid any violent protest by the supporters who had camped outside the prison for few days, it was decided to hang the three of them at 7 pm the night before they were due. The hanging which used to take place in the morning, was proponed by more than 12 hours. When the jailor came to fetch him, there were tears in his eyes when he told Bhagat “It is time.” Bhagat was reading Karl Marx’s book and he complained that if they had decided to hang him per schedule he would have finished the book. Sukhdev and Rajguru also joined, their hands tied behind their back. As they walked, their heads were held high in esteem, and they were all singing “Mera Rang De Bansanti Chola” (Dye my clothes saffron). This song has been passed on to generation and became a cult song in the hearts and minds of Indians.

When they were about to be hanged, they refused to cover their heads. Their last wish was to untie their hands so that they can embrace one another. Police obliged and they were given their last freedom. They hugged and congratulated one another on having achieved the honor of dying for their motherland. Then they stepped forward and kissed the rope when they placed it around their necks themselves. There was smile on their faces and a hope for a free nation. They held each others hand and shouted “Inquilab Zindabad”.

“Inquilab Zindabad” was heard from inside the jail at 7 pm on March 23, 1931. The shouts sounded happy and joyful. This was the signal of the final curtain dropping. The deathly silence that followed both inside and outside the prison was broken by his sister’s wails. Bhagat’s mother and father did not cry. They held their heads high with pride to have given their son in a struggle to free their motherland. The bodies were smuggled out of the jail by the police who feared that the dead bodies will instigate violence protests. The bodies were cremated by the police (some say cut and then cremated) at Hussainiwala on banks of Sutlej River.

Bhagat Singh’s death had the effect that he desired and he inspired thousands of youths to assist the remainder of the Indian independence movement. After his hanging, youths in regions around Northern India rioted in protest against the British Raj. The Raj made Bhagat a martyr and wrote his name in golden letters in India’s independence struggle.

On the banks of Sutlej River where he was cremated, the Bhagat Singh Memorial commemorates freedom fighters of India. A ceremony is held every year there to commemorate that day. But the ceremony is celebration of youth – inspiring the new generations. There are dramatics contests, debates, singing competition, something Bhagat Singh would have enjoyed.

“The aim of life is no more to control the mind, but to develop it harmoniously; not to achieve salvation here after, but to make the best use of it here below; and not to realise truth, beauty and good only in contemplation, but also in the actual experience of daily life; social progress depends not upon the ennoblement of the few but on the enrichment of democracy; universal brotherhood can be achieved only when there is an equality of opportunity – of opportunity in the social, political and individual life.”

– from Bhagat Singh’s prison diary

September 2007

Copyright JPS Nagi