Copyright@shravancharitymission
Enjoy my piece carried by the Bhavan’s Journal in their April 1-15, 2026 edition.
Ambedkar:From Caste to Constitution… by Kamlesh Tripathi
The Roller Coaster Life of Kunti … by Kamlesh Tripathi
Copyright@shravancharitymission
–The Roller Coaster Life of Kunti–
Kamlesh Tripathi
Kunti’s life is a powerful narrative of endurance, sacrifice, and wisdom. Despite immense personal suffering, she upheld her duties as a mother and a queen with unwavering resolve. Her story remains a timeless testament of strength and moral courage.
She is one of the most significant characters in the Mahabharata. Kunti was originally named Pritha. She was born into a Yadava clan as the daughter of King Shurasena of Mathura. She was later adopted by his issueless cousin Kuntibhoja, from whom she got the name Kunti. She was raised in a royal household and was trained in discipline, duty, and service.
A defining moment in her early life came when the unpredictable and short-tempered sage Durvasa visited Kuntibhoja’s court. Kunti was entrusted with his care, a task that required patience and precision, as even a small mistake could have brought grave consequences. Through her unwavering dedication, she pleased the sage, who granted her a powerful boon, a mantra that enabled her to invoke any deity and bear a child by them. This divine gift, though extraordinary, soon became the source of deep personal conflict.
Out of youthful curiosity, one day Kunti decided to test the mantra. In the hour of dawn, she invoked Surya, the Sun God. Bound by the power of the mantra, Surya appeared and gifted her a son. Despite her fear and reluctance, she was assured that her virginity would remain intact. The child, Karna, was thus born with divine armour and earrings. Nevertheless, bound by the rigid norms of society and fearing disgrace, Kunti made the heart-wrenching decision to abandon her newborn. She placed him in a basket and set him afloat on a river, praying for his safety. This act remained a lifelong source of sorrow and guilt for her.
In time, Kunti was married to King Pandu of Hastinapur, after which she became the queen of the Kuru kingdom. But soon after, Pandu married Madri, a princess of Madra Desh, located in the North-western part of the Indian subcontinent, on the advice of Bhishma. Though initially dejected, Kunti reconciled herself to the situation and treated Madri with kindness and sisterly affection.
King Pandu’s life took a tragic turn when he accidentally killed Sage Kindama, who had taken the form of a deer while copulating with his wife. As he lay dying, the sage cursed Pandu that he would die if ever he attempted to have sexual intimacy with his wives. Traumatised, Pandu renounced his throne and retreated to the forest with Kunti and Madri. But burdened by the inability to have children, he expressed his despair to his wives. Kunti then revealed her divine boon. With Pandu’s consent, she invoked the Gods to bear her sons: Yudhishthira from Dharma, the God of justice; Bhima from Vayu Deva, the Wind God; and Arjuna from Indra, the king of Devas.
Showing generosity, Kunti shared the mantra with Madri, who invoked the Ashvins and gave birth to twin sons, Nakula and Sahadeva. Kunti treated the children with equal love, particularly caring for the youngest, Sahadeva.
Tragedy struck again when King Pandu, forgetting the curse, tried to embrace Madri and died instantly. Overcome with grief and guilt, Madri chose to immolate herself on his funeral pyre, entrusting Kunti with the care of all five children. With immense strength, Kunti accepted this responsibility and returned to Hastinapur with the young princes.
In the Kuru court, Kunti faced dreadful challenges. The sons of Dhritarashtra, especially Duryodhana, harboured deep jealousy toward the Pandavas. There were repeated attempts on their lives, including the poisoning of Bhima and the infamous Lakshagraha (house of lac) plot, where a palace made of lac was set on fire to kill them. Forewarned by Vidura, Kunti and her sons escaped through a secret tunnel. Then there was the disrobing of Draupadi (or the attempted disrobing) in the Kaurava court in Hastinapur, immediately after Yudhishthira lost her in a rigged game of dice, where Lord Krishna saved her. This was followed by the horrendous declaration that the Pandavas (sons of Pandu) had become das (servants/slaves) when they lost in the Dice Game (Dyut Krida). Kunti took all the atrocities on the chin.
Living in disguise, the Pandavas spent time in Ekachakra village, where Kunti displayed both compassion and courage. When a Brahmin family was to sacrifice a member to the demon Bakasura, Kunti offered her son Bhima instead. Bhima defeated the demon, saving the village. Later, at her insistence, Bhima married Hidimbi, and their son Ghatotkacha was born.
A turning point came at the swayamvara of Draupadi, where Arjuna won her hand in marriage. When the brothers returned home and told Kunti they had brought alms, she unknowingly asked them to share it equally. Bound by her words, Draupadi became the wife of all five brothers. Though initially shocked, Kunti accepted the outcome, which ultimately strengthened the unity among her sons.
As the Pandavas established their kingdom in Indraprastha, Kunti guided them through political and personal challenges. However, after losing their kingdom in a game of dice, they were exiled for thirteen years. During this time, Kunti remained in Hastinapura, choosing to live in Vidura’s house rather than the royal palace.
Before the great war of the Mahabharat, Kunti met Karna and revealed that he was her firstborn son. She pleaded with him to join the Pandavas, but he refused out of loyalty to Duryodhana. Nevertheless, he promised Kunti that she would still have five sons at the end of the war, sparing all except Arjuna. Kunti also experienced Ashwatthama’s brutal murder of the five Pandav sons (the Upapandavas) while they were sleeping on the final night of the Kurukshetra war, later attempting to destroy the last heir in Uttara’s womb by Brahmastra, but was saved by Lord Krishna.
After the Kurukshetra war, in which Karna was killed, Kunti revealed the truth of his birth to the Pandavas. This revelation caused deep grief, particularly to Yudhishthira, who cursed all women to be unable to keep secrets. Having fulfilled her duties, Kunti eventually renounced worldly life. She retired to the forest with Dhritarashtra, Gandhari, and others. There, she met her end in a forest fire, bringing her long and eventful life to a close.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
The Festival of Baisakhi … by Kamlesh Tripathi
Copyright@shravancharitymission
The Festival of Baisakhi
Kamlesh Tripathi
Baisakhi marks the first day of the month of Vaisakh. It is traditionally celebrated on the 13th or 14th of April every year. It is widely deemed as a spring harvest festival, especially in Punjab and Northern India, including the North East. Along with its agricultural importance, it is also considered the Indian Solar New Year in many regions. However, Sikhs celebrate their New Year in the first month of Chet according to the Nanakshahi calendar.
Hindu scriptures do not mention ‘Baisakhi’ explicitly as a named festival, but they do insinuate seasonal, solar, and harvest references that reflect the central idea of Baisakhi. The Bhagavad Gita enumerates, ‘from food arises existence, rain produces food, and from sacrifice comes rain,’ thus reflecting the cycle of nature and harvest, core to Baisakhi. The Rigveda alludes, ‘may the fields be rich with grain, may the plough bring prosperity, and may the rains nourish the earth, reflecting the harvest gratitude central to Baisakhi. The Atharveda describes agricultural abundance, ‘O Earth, our mother, set firm in truth, may we be blessed with food in plenty, and live in harmony with your seasons.’ The traditional Hindu calendar (Panchang) says, ‘when the Sun enters Mesha (Aries), the new year dawns with light and hope,’ the astronomical basis of Baisakhi.
Historically, Baisakhi was one of the most important annual market festivals of North India. Though it began as a grain harvest festival among Hindus and predates the creation of Sikhism, it later became deeply associated with the history of Sikhism.
For Sikhs, Baisakhi is not only a harvest celebration but also a day of profound religious and historical significance. Devotees participate in kirtans, prabhat pheri, visit gurdwaras, organise community fairs, and take part in vibrant nagar kirtan processions. The Nishan Sahib flag is ceremonially raised, and people gather to socialise and share festive meals. Most importantly, the festival commemorates the founding of the Khalsa by Guru Gobind Singh on 13 April 1699.
Another important milestone linked with Baisakhi is the coronation of Maharaja Ranjit Singh as the ruler of the Sikh Empire on 12 April 1801, which coincided with the festival and marked the emergence of a unified political state.
Baisakhi is also remembered as a tragic day in Indian history. On this day in 1919, British officer Reginald Dyer ordered his troops to fire upon a peaceful gathering in Amritsar, resulting in the infamous Jallianwala Bagh massacre.
It is also celebrated by Hindu communities across India under different regional names. For many Hindus, it marks the beginning of the solar New Year. On this occasion, people take ritual baths in sacred rivers like the Ganges, Jhelum, Kaveri and many others. They visit temples, meet friends and relatives, perform charitable acts (daan), and participate in festive celebrations.
In different parts of India, Baisakhi coincides with other regional New Year festivals such as Puthandu, Pohela Boishakh, Bohag Bihu aka Rongali Bihu, and Vishu. Though the names vary, the spirit of celebration, renewal, and gratitude remains the same.
The date of Baisakhi is determined by the solar calendar and gradually shifts over time due to astronomical changes. While it is currently observed on 13th or 14th April, it fell on 11 April in 1801 and is expected to occur on 29 April by the year 2999.
The term ‘Baisakhi’ is derived from “Vaishakha,” the name of a month in the Hindu calendar, which itself originates from the Vishakha nakshatra. For Hindus, Baisakhi symbolises prosperity, renewal, and thanksgiving. It marks the completion of the harvest season, a time of abundance and joy for farmers. Fairs, temple processions, and special prayers are commonly organised, reflecting both cultural vibrancy and spiritual devotion.
In essence, Baisakhi is a festival that beautifully combines agricultural celebration, religious devotion, and historical remembrance. It reflects the rich cultural diversity of India while promoting unity, gratitude, and a sense of shared heritage among its people.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
*
Like it and Share it
*
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
The Invisible Arm of ‘Namaste’ by Kamlesh Tripathi
Copyright@shravancharitymission
The Invisible Arm of ‘Namaste’
Kamlesh Tripathi
If you do not know how to greet, offer a namaste. If words fail you in the introduction, offer a namaste. A wise man once said, for a learned man, no land is alien. Just as with folded hands in a namaste, no person remains a stranger. Namaste softens the rigid edges of ego. It is an invisible arm, gently soothing the pride of another, opening doors to harmony, setting the tone for an amicable meeting. Namaste is usually spoken with a slight bow with hands pressed together, palms touching each other, and fingers pointing upwards, and thumbs close to the chest.
More than a greeting, it is a gesture of reverence. A silent acknowledgement of dignity, a language beyond speech. It carries a spiritual whisper: “I bow to the divine in you.” Echoing the timeless wisdom of the Rigveda and resonating through the verses of the Mahabharata.
The gesture of folding hands during a namaste is called the Anjali Mudra. In addition to namaste, this mudra is one of the postures found in Indian classical dance, such as Bharatanatyam. It is also found in Hindu temples, mandapams and in yoga practice. In moments of tension, on a crowded street, and in rising anger, a simple namaste can dissolve conflicts, turning discord into friendship. With a gentle bow and folded hands, known as the sacred Anjali Mudra, palms unite, fingers rise, and the heart speaks through silence. Namaste is derived from Sanskrit, namas (bow) and te (to you). It means, simply and profoundly, “I bow to you.” And within that simplicity lies a universe of respect, humility, connection, and peace. In a world searching for understanding, perhaps the answer lies not in words, but in a quiet, graceful namaste. Excavations in the Indus Valley Civilisation sites have found male and female terracotta figures in Anjali Mudra-like postures, doing a namaste.
“The light in me honours the light in you,” says Deepak Chopra, the new age guru. One of the most insightful interpretations of namaste comes from renowned English author Aldous Huxley, who explored Indian spirituality deeply. In works like The Perennial Philosophy, he reflects on the idea that the divine resides within every individual, an idea closely aligned with the spirit of namaste.
According to professor and sociologist Holly Oxhandler, namaste is a Hindu term which means “the sacred in me recognises the sacred in you”. E. M. Forster, in his novel ‘A Passage to India’, captures the subtleties of Indian manners and gestures. While he doesn’t formally analyse namaste, his portrayal of respectful distance, non-contact greetings, and cultural sensitivity reflects the ethos underlying it. Likewise, German Spiritual teacher Eckhart Tolle speaks of recognising the “presence” or consciousness in others, again, philosophically mirroring the meaning of namaste.
Even historians and Indologists writing in English, such as Stephen H. Phillips, have analysed the word namaste, linguistically and culturally, explaining how it conveys reverence, humility, and a subtle acknowledgement of the divine. So while namaste is rooted in Sanskrit and Indian tradition, its essence has been widely described in English, not always by name, but through ideas of inner divinity, humility, and universal respect.
I bow not to form, nor name, nor face, but to the silent light in your inner space. Thus, namaste speaks what words cannot declare. It is a gratitude to each soul, irrespective of its flair. Namaste is a respectful form of greeting, acknowledging and welcoming a relative, guest or stranger. In some contexts, namaste is used by one person to express gratitude for assistance offered or given, and to thank the other person for their generous kindness.
Since namaste is a non-contact form of greeting, some world leaders adopted the gesture as an alternative to handshaking during the 2020 Coronavirus pandemic as a means to prevent the spread of the virus.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
*
Like it and Share it
*
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
Poem: The All-Round Beauty of “Namaste” … by Kamlesh Tripathi
Copyright@shravancharitymission
The All-Round Beauty of “Namaste”
Kamlesh Tripathi
If you do not know how to greet, offer a namaste,
If words fail you in the introduction, offer a namaste.
*
A wise man once said,
For a learned man, no land is alien.
Just as with folded hands in a namaste,
No person remains a stranger.
*
Namaste softens the rigid edges of ego,
It is an invisible hand,
Gently soothing the pride of another,
Opening doors to harmony,
Setting the tone for an amicable meeting.
*
More than a greeting,
It is a gesture of reverence.
A silent acknowledgement of dignity,
A language beyond speech.
*
It carries a spiritual whisper:
“I bow to the divine in you.”
Echoing the timeless wisdom of the Rigveda,
And resonating through the verses of the Mahabharata.
*
In moments of tension,
On a crowded street, and in rising anger,
A simple namaste can dissolve conflicts,
Turning discord into friendship.
*
With a gentle bow and folded hands,
The sacred Anjali Mudra,
Palms unite, fingers rise,
And the heart speaks through silence.
*
Derived from Sanskrit, namas (bow) and te (to you),
It means, simply and profoundly,
“I bow to you.”
*
And within that simplicity lies a universe:
Respect, humility, connection, and peace.
In a world searching for understanding,
Perhaps the answer lies not in words,
But in a quiet, graceful namaste.
*
“The light in me honours the light in you,”
Says Deepak Chopra, the new age guru.
The divine resides in every individual,
An idea closely aligned with the spirit of namaste,
Says English author Aldous Huxley.
*
I bow not to form, nor name, nor face,
But to the silent light in your inner space.
Thus, namaste speaks what words cannot declare.
It is a gratitude to each soul, irrespective of its flair.
***
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
*
Like it and Share it
*
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
Legends surrounding the Parijaat Tree by Kamlesh Tripathi
Copyright @shravancharitymission
Carried in The Goan Everyday newspaper on 27/3/26
Happy to share my piece published in The Goan Net newspaper carried on 27/3/26. We all have heard about the Parijat Tree and its relation with Lord Krishna, Rukmini and Satyabhama. Here is the story. Hope you enjoy reading it. The title of the piece is ‘Legends Surrounding the Parijat Tree.’
POEM: EROS’S LOVE ARROW PUBLISHED IN THE GOAN EVERYDAY ON 29/3/26
Copyright@shravancharitymission
Written by Kamlesh Tripathi
POEM: THERE WAS A TIME by Kamlesh Tripathi
Copyright@shravancharitymission
POEM: THERE WAS A TIME
Kamlesh Tripathi
There was a time,
When there was so much work and so little time,
Today there is so much time and so little work,
That it’s difficult to kill time.
*
There was a time when a day appeared short,
Today is a time when a day appears to be long,
Have the days actually changed?
Or is it because,
“I wasted time, and now doth time waste me.” says the Bard.
*
There was a time when days would swiftly fly,
Like swallows racing through a summer sky,
Now every hour lingers, deep and long,
As though the clock has lost its perky song.
*
There was a time when work would crowd the day,
And fleeting minutes hurried far away,
Now time itself sits silent at my door,
With little left for it to labour for.
*
Yet still the hours keep circling as before,
Within the steadfast span of twenty-four,
The sun arrives each morning, bright and sure,
Which the turning world continues to endure.
*
Then why does time now falter in its pace?
Why does each moment stretch in silent space?
Perhaps the mind has changed its subtle art,
The clock still ticks, but differently, the heart.
*
There was a time I longed for moments more,
And gathered seconds like a hidden store.
But now the day lies wide and strangely still,
And time moves slowly, bending to my will.
*
The earth, the sky, the constellated dome,
Remain the same, eternal as their home,
Yet something deep within the soul must rhyme,
For life has changed the gentle measure of time.
*
Nothing has changed other than your mind,
For time remains the same, but you stand rearranged,
Earlier, the mind was supersonic,
And time was subsonic.
*
Today, the mind is at a cul-de-sac,
So the time takes you for a ride,
So rise again and wake up to the volatile world,
And you’ll find the time to be the same.
**
“It is not the time but you who changes over time.”
***
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
*
Like it and Share it
*
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
kamleshsujata@yahoo.com
POEM: THERE WAS A TIME … Kamlesh Tripathi
Copyright@shravancharity mission
POEM: THERE WAS A TIME
Kamlesh Tripathi
There was a time,
When there was so much work and so little time,
Today there is so much time and so little work,
That it’s difficult to kill time.
*
There was a time when a day appeared short,
Today is a time when a day appears to be long,
Have the days actually changed?
Or is it because,
“I wasted time, and now doth time waste me.” says the Bard.
*
There was a time when days would swiftly fly,
Like swallows racing through a summer sky,
Now every hour lingers, deep and long,
As though the clock has lost its perky song.
*
There was a time when work would crowd the day,
And fleeting minutes hurried far away,
Now time itself sits silent at my door,
With little left for it to labour for.
*
Yet still the hours keep circling as before,
Within the steadfast span of twenty-four,
The sun arrives each morning, bright and sure,
Which the turning world continues to endure.
*
Then why does time now falter in its pace?
Why does each moment stretch in silent space?
Perhaps the mind has changed its subtle art,
The clock still ticks, but differently, the heart.
*
There was a time I longed for moments more,
And gathered seconds like a hidden store.
But now the day lies wide and strangely still,
And time moves slowly, bending to my will.
*
The earth, the sky, the constellated dome,
Remain the same, eternal as their home,
Yet something deep within the soul must rhyme,
For life has changed the gentle measure of time.
*
Nothing has changed other than your mind,
For time remains the same, but you stand rearranged,
Earlier, the mind was supersonic,
And time was subsonic.
*
Today, the mind is at a cul-de-sac,
So the time takes you for a ride,
So rise again and wake up to the volatile world,
And you’ll find the time to be the same.
**
“It is not the time but you who changes over time.”
***
Posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
*
Like it and Share it
*
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
kamleshsujata@yahoo.com
The Martyrdom of Bhagat Singh (Shaheed-e-Azam)
Copyright@shravancharitymission
The Martyrdom of Bhagat Singh (Shaheed-e-Azam)
Kamlesh Tripathi
Shaheed Bhagat Singh remains a timeless symbol of courage, sacrifice, and revolutionary ideas. His life and martyrdom continue to inspire generations to stand for justice, equality, and freedom. He reminds us that true revolution lies not merely in action, but in the power of ideas.
Born on 28 September 1907 in Banga village of Lyallpur district, which is now in Pakistan, Bhagat Singh grew up in a patriotic Sikh family headed by his father, Sardar Kishan Singh Sandhu. From a very early age, he was exposed to the ideals of nationalism and sacrifice. The horrific tragedy of the Jallianwala Bagh Massacre left a deep and indelible scar on his young mind. It strengthened his resolve to fight against British oppression. By the year 1926, he had become actively involved in revolutionary movements, and he began organising young and youthful groups dedicated to India’s freedom.
On 23 March 1931, Bhagat Singh was executed by the cruel British Raj along with Shivaram Rajguru and Sukhdev Thapar at the young age of 23. Their martyrdom stirred the conscience of the nation and inspired millions to join the struggle for independence. One can easily say Bhagat Singh was miles ahead of his physical age when it came to ‘Inquilabi’ ideas that were required to liberate Mother India from the clutches of the British Raj. He was also an established writer. ‘Why I Am An Atheist’ is an essay written by him in 1930 in the Lahore Central Jail. His other works are equally absorbing.
With his erudite pronouncements, Bhagat Singh demolished the basis of the Sessions Court judgment and emphasised the importance of motive. The motive behind the action, he argued, should be the main consideration while judging the offence of an accused. He quoted the famous Jurist Solomon, who thought that one should not be punished for their criminal offence if their aim is not against the law.
In his statement before the Lahore High Court Bench, Bhagat Singh spoke with humility, acknowledging that he and his comrade were neither trained lawyers nor masters of language. He urged the court to overlook shortcomings, if any, in their expression and instead, understand the real meaning and spirit behind their words. The central idea of his argument was the importance of motive in judging any action. He firmly believed that justice cannot be served without considering the intention behind an act. According to him, if motive was ignored, even the greatest figures in history might appear criminal when judged solely by their outward actions.
He clarified that the Assembly bombing was not intended to kill anyone. The limited impact of the explosions proved that the act was carefully planned as a symbolic protest. He emphasised that they could have easily escaped if they had wished, but instead chose to surrender so that they could explain their ideals openly. They aimed to awaken both the rulers and the masses to the growing unrest in the country and to warn that continued neglect of people’s grievances by the British Raj could lead to greater upheaval.
He also explained the true meaning of revolution, stating that it does not merely signify violence. For him, revolution was rooted in ideas and aimed at ending injustice, exploitation, and oppression in society. From a legal perspective, he argued that motive had always been an important factor in judicial decisions. He cited the example of Reginald Dyer, who ordered firing on unarmed civilians (equivalent to a massacre) but was not given capital punishment, but a cash award, and another case of Kharag Bahadur Singh, who received a lighter sentence because his intentions were taken into account.
Bhagat Singh questioned why the same principle should not be applied to him and his comrades. He argued that ignoring motive was unjust and went against the principle that law exists for the welfare of human beings. He asked whether they were being denied fairness because their actions were political and directed against the government.
Written and posted by Kamlesh Tripathi
Author, Poet, & Columnist
*
https://kamleshsujata.wordpress.com
*
Like it and Share it
*
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
***
Shravan charity mission 