Speak O bulbul!

chaman zare siyasat mein khamoshi maut hai bulbul, 
yehan ki zindagi pabandiye rasme fugn tak hai- Sir Chhoturam

Woe of India!

Sir Chhoturam loved Iqbal's poetry. It is sad that one who wrote "sare jahan se accha hindostan humara" accepted the Two-nation theory and opted for Pakistan:

yeh gulistan humara ajab ho gaya
ki iqbal ne bhi kubula na
gar rehbariske saath rehte
to gulon se rang koi chura pata nahi!

Divyajyoti

Recitations and Poetry of Sir Chhoturam

His writings were political. He believed in making powerful statements.


sir chhoturam: nala au faryad rasme ta kuja? seena kofi hai paiman ta kuja?- 


there is no use crying and beating ur chest , u have to speak!

Let the fields burn!

Sir Chhoturam had immense respect for the land and the farmer but he was a staunch detractor of injustice that allowed the farmer who produced for others to go hungry. His philosophy was that if farmer was not allowed even subsistence, it was better for such produce to perish. But he was not an anarchist, he would do everything to avert such an occasion- he would make laws that would help make farming a profitable profession. He was for research in agriculture but his life was dedicated to improving the farmers lot by making laws that would help reclaim land lost due to usury and money-lending. He delivered the farmer and his land from the shackles of the money-lender.

Jis Khet se Dahkan ko, muasir na ho roti
us khet ke har shakh-e-gundum ko jala do!

The field that is unable to feed the farmer,
let each ear of that wheat burn to ashes!

When Black market was at its peak during the second World war. The Viceroy called a meeting of agriculture ministers of various provinces to regulate market prices. Everybody was of the opinion that the rate of wheat should be Rs 6 per ton. Chhoturam protested. The Viceroy was furious as no one else had an objection. "Have you ever read Economics?," asked he. "I have learnt Economics from the Book of Life'.

Chhoturam asserted, " 'Whoever is gathered here consumes wheat, none of them produces wheat. Some grow rice, other breed fish but wheat- only my province grows wheat...certainly they will not object to your lowering of the price even if that means destroying the farmer of Punjab". Further he warned, "If the price of wheat is anything less than Rs 10 per ton farmers in Punjab will be forced to burn their yield!"

It was rumored that he may be assassinated but soon the authorities realized the extent of his popularity- if anything happened to him, the popular reaction would be outrageous! The plan, if there was any, was dropped and the rate of wheat ws decided to be Rs 11 per ton.

THE STALWART UNIONIST- SIR CHOTTU RAM

Sir Chhotu ram and the Agrarian crisis

Sir Chhotu ram and the Agrarian crisis

Agricultural Renaissance in Pre-Partition Punjab

Inspiring Lives: Section

Inspiring Lives: Section

Inspiring Lives

They say that History is but a series of biographies. In every issue of Renaissance we will bring to you a glimpse of some epoch-making lives. The first issue of Renaissance is hereby dedicated to the messiah of the farmers – a leader with great vision and political will.

It is insane to sell agricultural land to the highest bidder and convert fertile land into SEZs, rather ways should be found to make farming profitable. Today we need a new agricultural ‘renaissance’ and may be there is a lesson to be learnt from the past.

The Agricultural Renaissance of Sir Chotturam

Mein akela hi chhalla tha

Janibe manzil magar

Log saath atte gaye

Karvan banta gaya

“My economics is drawn from the book of life”, said Sir Chhoturam. He asserted that politics is empty without a sound economic basis. As the birds defy the scarecrow, so does a hungry man defy the one who snatches his bread. Inferior politics thrives on empty stomachs and not patriotism. Patriotism and freedom can flourish only in a welfare state: freedom on an unwholesome economic basis has no character and little endurance. This was his first lesson as a school boy. From 1923-1945 several reforms were implemented to improve the conditions of the masses in Punjab. All socio-politics is parasitic on farmer but finally, Punjab found a leader who gave back to them. What were the anxieties that drew a daredevil out of a serene thinker? How was private agony transformed into a massive remedial movement?

The chronicle begins with a childhood incident: a moneylender asked little Chhoturam’s father to pull “ punkah” for him in return for an education loan. Chhoturam flared up and gave this rude adult a lesson in social etiquette. As he grew he learnt that this was not an isolated incident and determined to challenge the status quo in a grander way. This episode in the long run lead to the implementation of twin debt relief Acts that liberated the farmer from incapacitating conditions.

Sir Chotturam was a man born to be at the forefront of reform movements in his times. Punjab lay like a sleeping giant before he roused it from oblivion. Women were given the status of farmers after a twenty –five years long battle that began in 1916 when a widow with 7 minor children approached Chotturam ji to take up her case against auction by the government. The judicial system did not, at that time, regard a woman as a farmer and the land could be claimed by the state. The state also interfered with the hereditary rights of the farmers and saw land as the property of the government where the farmer was only a tenant. Sir Chhoturam fought against the imposition of this discourse and made the government concede that kings and rulers came and went but the land remained the farmers property in this region. During the Provincial dyarchy introduced by Montague-Chelmsford reforms, Punjabbenefited from a string of rulings and laws passed in favour of the farmer and downtrodden sections like factory labour and dalits. In the tenure of the Punjabprovincial government of the Unionist Party, the urban leaders and capitalists were furious but helpless as they saw power slipping from their hands.. Vidhan Sabha of the Provincial government remained abuzz with discussions on his policies- many were hurt and threatened by his progressive outlook.

His drive against mercenaries became so strong and widespread that it rivaled the Swadeshi movement started by Gandhiji. Burning of Account books was its hallmark and the oppressed farmer could feel its liberating effect. He became the Chotta Ram, the liberator, Deen Bandhu, and saviour for the entire peasant community. Chhoturam was a man born to be at the spearhead of his times. He ushered in a Peasant Renaissance- blending intellectual fervour with the traditional cult of physical health. He was committed to the revival of culture- agriculture; set us free of mental slavery and taught us the value of mindscape cultivation.

Had Sir Chotturam lived Pakistan would not have been born. Jinnah met more than his match in Sir Chotturam. Let me tell you how Sir Chhoturam taught Jinnah his table manners: Sir Halley, governor Punjab, in an attempt to resolve the differences between Jinnah and Sir Chotturam invited the two doyens to dinner. Both the guests were seated facing each other but arrogant Jinnah tilted his chair at an angle and looked away. Sir Chotturam understood the affront. He got up from his seat and did a 180-degree turn with his own chair. “What is happening?” asked Halley.

“Nothing!” replied Sir Chotturam, “I was telling Jinnah that in court arguments a peasant may be floored but in an ego-clash it is impossible to overreach him”.Sir Chhoturam had founded the Unionist Party in 1923 with Sir Fazl-e-Hussain and Muslim stalwarts like Sikandar-Hyatt Khan and Khizr-e-Hyatt Khan were his close companions. It was neither Muslim League nor Congress, but the Unionist Party that was prominent in Punjab till 1945 till his death. Although Sir Chhoturam was proud of the peasant community and origins he was never a sectarian or mere regionalist. This is the reason why, even today, he is revered more in present day Pakistan than in India. FormerPakistan President Mr Tarrar remembered Sir Chhoturam as his mentor at his oath-taking ceremony

More historic events come to the mind: A Communal section of Muslims in colonial Punjab dubbed Jinnah Kaid-e-azam sending fanatic messages across the region. Quickly, a counter-ceremony was instituted in which the secular people gave Sir Chotturam the title of Rehbar-e-azam, the true companion and guardian. A message was sent to Jinnah: “LEAVE PUNJAB”. Before the expiry of the ultimatum, Jinnah flew-off from Punjab like a paper tiger. In Punjab, Sir Chhoturam’s name spelled communal harmony. Everybody knew how this scholar of Bhagvad Gita was also a great admirer of Allama Iqbal’s poetry.

Chhoturam hailed from a peasant family and grew up to be a messiah for the farmer in Punjab struggling under the twin assault of money lenders and the Raj. He had established the Congress at Rohtak in 1916 but split his way in 1923 after voicing reservations to a partial non-cooperation movement that he felt severely compromised the interests of the peasants. In those days, non-payment of taxes led to an usurpation of the farmer’s property by the government that usually auctioned it off to prosperous bidders. Gandhi refused to involve mill-owners, traders and money-lenders in the movement who would directly benefit from the punishment met out to the protesting farmers. He presaged an unsuccessful movement demanding farmers to be the sacrificial lambs and was against it- he felt that Gandhiji protected and furthered the financial interests of the native exploiters and rich classes by not soliciting their support to the nationalist cause.

Sir Chhoturam recommended that Jinnah should be discouraged and delineated a strategy whereby this could be successfully done, namely, asking him to give a well- defined socio-economic programme for the new proposed state of Pakistan; people’s feelings given due weightage; Indian strategic response discouraging those who opt for Pakistan. He asked for politics based on economic interests and giving up of Pacifist practices.

Chhoturam started a blitzkrieg campaign to sensitize people against the scourge of communal rift, he died in 1945 and India never woke up from the nightmare of communal hatred after his untimely demise.

A great leader like Sardar Patel had the shock of his life when he found that the crowds that had gathered to hear him slowly gravitated towards Sir Chotturam’s stands leaving his side empty. That day, even Sardar Patel took from him a lesson in popularity.

He was the initiator of a kisan awakening that left none untouched. He startedBhajan Mandalis that spread his message right, left and center. His public relations campaigns took the public by storm and paved way for the current day PR Departments. The English newspaper Hindustan and the Urdu Jat Gazette became the voice of downtrodden. He proved that intellectual farmer was not a rarity and peasant awareness was a realizable goal. He saw the farmer not as masses but once awakened as agents of change.

A grand testimonial to the intimacy of the leader and the lead was adequately supplied when in a time of agro-crisis Sir Chotturam requested the colonial administration to regulate market prices. His request was turned down- it was a Catch22. Sir Chotturam then took a bold stance: “Farmers are desperate- government, Take Care!” It was decided that all the crops would be burnt before they reached the market. The authorities were not amused and thought of putting him out of way. However, better sense prevailed and the government was forced to consider the peasant demands.

Tund hawaon se na ghabra e Uquab

Yeh to Chhalti Hain Tujhe

Unccha uthane ke liye!

This threat of total annihilation only proves our leader’s immense optimism in the potential of the underdog to turntables. A historical parallel is difficult to find but it is said that the Russian peasants burnt-up all of their produce when the French army entered their land-the French army starved and Napoleon was utterly devastated. In our case, however, the matter was solved before meeting such a sorry state.

Sir Chotturam observed the nexus between Power and Knowledge. With his finger on the nerve he was bent on getting a better deal for the agriculturist. His letters to Gandhiji, before resignation from Congress, reveal the reasons for the setting-up Zamindara League, later Unionist Party. Zamindara League was not just a political party, but also a forum for a discussion on agricultural issues. Deenbandhu believed in the Dignity of Labour but he stressed the will- power that made labour dignified. Not only did he promote a srong work-ethic but pioneered the idea of holiday culture- infact he introduced Holidays in mandis and also regularized weights and measures. He created and executed a practical Bhakra- Nangal scheme, convincing the Raja of Bilaspur to give his estate to the government. The Raja considered the river his private property as was the custom of the time, but he was persuaded by being given land elsewhere. He implemented irrigation reforms and in fact heralded in The Green Revolution that is prosperity pronounced for the Farmers of Haryana and Punjab.

For Sir Chotturam character was destiny and that is why he was an original thinker, a non-conformist as also a great implementer. He believed that the Farmer could shape his fate. Infact his actions immortalized the poetry of Allama Iqbal by oft quoting from his verses:

Khudi ko kar Buland itna

Ki har tadbeer se pehley

Khuda Bande se khud pucche

Bata teri Raza kya hai

He was not a messiah for Hindu, Muslim, and Sikhs of Punjab but a messiahfor the poor all over India: when an earthquake shook Bihar he rushed immediate help to the brothers there. Once, Sh BhimRao Ambedkar asked a press reporter the reason for Sir Chhoturam’s popularity. He asked if Chhoturam was more scholarly or more diligent than other leaders. The person replied that there could be two possible reasons for his popularity: first, no matter which corner of India you may be, if you wrote to Chhoturam you would get a reply; whoever went to his door would never return empty stomach as he kept a langar going 24 hours a day. Bhim Rao said he was a busy man and unmarried, both these feat were impossible for him. But Dada Sahib was told that Sir Chhoturam was no less busy and stayed alone at Lahore while the family resided in Rohtak.

Reasons are galore why most political leaders in this region claim to be his heirs: apart from his descendents, there are some that display his heirloom to claim descent while others some claim to have inherited his ideology. The truth is that he saw all industrious people as his inheritors- all who could carry forward his mission to empower the downtrodden.The present story started with a private episode of public import; the narrative ends with a domestic episode of social significance. Once, a community Panchayat proposed to him a second marriage. Sir Chotturam gracefully turned down the proposal: “my two daughters are everything to me. If you still insist know this: Every hard working person who sweats in the field is my son, my heir.” Till date you’ll find elders in holding heads high, puffed up with pride to be his descendants. One day an old woman asked a veteran: “Where are Sir Chotturam’s sons now?” Tau replied: “I am his son. We are his sons!” And the grandchildren who heard the lore responded by nodding their heads in agreement. The farmer community can today do ancestral worship to him when it values simplicity, shuns ritual, abjures social evils and walks the way of progress.

Some legends live on; some leaders stay alive. Therefore, we celebrate Sir Chotturam not as a political leader lost to us but as a cultural icon gained. For this leader, culture spelt a way of life that was a blend of humility and pride; reason and action; intellect and courage.

We’d like to thank Shri Pratap Singh Malik, Chief of Sir Chotturam Education Society; Shri Sukhbir Singh Malik(Retd. IAS), the Chairman RCF; late Shri Raghunath Singh(Agriculture) and Sh Chand Singh, (Retd.)GM, Haryana Roadways for giving us an insight into Sir Chotturam’s personality.