Page 1 of 6Lala Har Dayal Born Died Har 13 October Delhi, British India Dayal 1884 4 March 1939 Philadelphia (Pennsylvania) U.S.A. Our Educational Problem, Thoughts on Education, Hints for Self Culture, Glimpses of World Religions and The Bodhisatva Doctrines in Buddhist Sanskrit Literature Philosophy Universal Fraternity Literary works Lala Har Dayal was an Indian nationalist revolutionary who founded the Ghadar Party in America. He was a polymath who turned down a career in the Indian Civil Service. His simple living and intellectual acumen inspired many expatriate Indians living in Canada and the USA to fight against British Imperialism during the First World War. Biography Early years Har Dayal was the sixth of seven children of Smt. Bholi Rani and Shri Gauri Dayal Mathur. Gauri Dayal Mathur was Reader in the District Court. At the age of 17 he was married to Sundar Rani, (in English a Gracious Queen) who was extremely pretty girl. Their son, born two years later, died in infancy, but their daughter, born in 1908, survived. At an early age he was influenced by Arya Samaj. He was associated with Shyamji Krishna Verma, Vinayak Damodar Savarkar and Bhikaji Cama. He also drew inspiration from Giuseppe Mazzini, Karl Marx and Mikhail Bakunin. He was, according to Emily Brown as quoted by Juergensmeyer, "in sequence an atheist, a revolutionary, a Buddhist, and a pacifist". He studied at the Cambridge Mission School and received his bachelor's degree in Sanskrit from St. Stephen's College, Delhi, India and his master's degree also in Sanskrit from Punjab University. In 1905, he received two scholarships of Oxford University for his higher studies in Sanskrit. In a letter to The Indian Sociologist, published in 1907, he started to explore anarchist ideas, arguing that "our object is not to reform government, but to reform it's [sic?] away, leaving, if necessary only nominal traces of it's [sic?] existence." The letter led to him being put under surveillance by the police. Later that year, saying "To Hell with the ICS", he gave up the prestigious Oxford scholarships and returned to India in 1908 to live a life of austerity. But in India too, he started writing harsh articles in the leading news papers, When the British Government decided to impose a ban upon his writing Lala Lajpat Rai advised him to leave and Darisi Chenchiah and Gobind Behari Lal. he encouraged young Indians to gain a scientific and sociological education. He had developed contacts with Indian American farmers in Stockton. where he became involved in industrial unionism. he was forced to resign because of embarrassment about his activities in the anarchist movement. After all he went to Martinique. He then moved on to Honolulu in Hawaii where he spent some time meditating on Waikiki Beach.either to Cuba or Japan. Guy Aldred later related that this religion's motto was to be Atheism. They lived together in a rented apartment close to the University of California. It was during this period that he came into the friendship of the anarchist Guy Aldred. The two discussed founding a new religion modelled on Buddhism. He moved to Paris in 1909 and became editor of the Vande Mataram. Cosmopolitanism and moral law. sleeping on the floor and meditating in a secluded place. There too. A little over a year later.Page 2 of 6 go abroad. his wife's cousin. where he founded the Bakunin Institute of California. However. . so he left the Paris and moved to Algeria. Tarak Nath Das and Arthur Pope and funding from Jwala Singh.he was unhappy and wondering whether to go.000 m2) of land and a house in Oakland. and the abolition of private property in land and capital through industrial organisation and the general strike. he established his house as a home for these students. Amongst the six students who responded to the offer were Nand Singh Sehra. Parmanand says that Har Dayal agreed to go to the United States to propagate the ancient culture of the Aryan Race. He also started studying the works of Karl Marx. During his stay he made friends with Japanese Buddhists. He had a designated post of a lecturer in Indian philosophy and Sanskrit at Leyland Stanford University. this group was given 6 acres (24. where he started living a life of austerity. a rich farmer from Stockton. But he was not very happy in Paris. which he described as "the first monastery of anarchism". With the personal help of Teja Singh. Har Dayal was living an ascetic life eating only boiled grain and potatoes. Bhai Parmanand went there to look for him. ultimate abolition of the coercive organisation of government". An Arya Samaj Missionary. Emily Brown and Erik Erikson have described this as a crisis of "ego-identity" for him.[2] The organisation aligned itself with the Regeneración movement founded by the exiled Mexicans Ricardo and Enrique Flores Magón. In a statement outlining the principles of the Fraternity of the Red Flag he said they proposed "the establishment of Communism. and found him lonely and isolated. Berkeley. Hardayal went straight from Boston to California. Whilst here he wrote Some Phases of Contemporary Thought in India subsequently published in Modern Review. He had also served as secretary of the San Francisco branch of the Industrial Workers of the World alongside Fritz Wolffheim. Having developed an Indian Nationalist perspective. he set up Guru Govind Singh Sahib Educational Scholarship for Indian students. Anarchist activism in America He moved to the United States in 1911. California. (later a National Bolshevik after he had left IWW and joined the Communist Workers Party of Germany). Parmanand persuaded him by letter to return to California. who was put on trial for printing The Indian Sociologist. With Shyamji Krishna Verma's India House in London. where he wrote an idyllic account of life in the United States. Germany. composed of Indian students." —Lala Hardayal (Yugantar Circular:1913) In April 1914. degree in 1930 from the School of Oriental and African Studies at the University of London. he was still a vigorous anarchist propagandist and had very little to do with the nationalist Nalanda Club. the bomb declares the vanity of power and pomp and redeems us from our own baseness. Lord Hardinge. In 1932. India. for the glory of humanity comes the bomb. It tells all the cowering slaves that he who sits enthroned as God. India Okay !!' The hostel then became a party with dancing and the singing of Vande Mataram. He received his Ph. this is Delhi. he was arrested by the United States government for spreading anarchist literature and fled to Berlin. He quickly brought out a pamphlet called the Yugantar Circular in which he eulogised about the bombing: HAIL ! HAIL ! HAIL ! BOMB OF 23 DECEMBER 1912 HARBINGER OF HOPE AND COURAGE DEAR REAWAKENER OF SLUMBERING SOULS CONCENTRATED MORAL DYNAMITE THE ESPERANTO OF REVOLUTION “Who can describe the moral power of the bomb? It is concentrated moral dynamite. Then. he got his book Hints For Self Culture published and embarked on a lecture circuit covering Europe. He visited the Nalanda Club Hostel to tell them this news at dinner.Page 3 of 6 The assassination attempt on Viceroy of India At the time. However Basanta Kumar Biswas's attempt on the life of the Indian Viceroy. and the United States. WE REJOICE IN HIS ASSERTION OF HUMAN EQUALITY AND DIGNITY. He delivered a rousing lecture.D. HOW GREAT WE FEEL WHEN SOMEONE DOES THE HEROIC DEED? WE SHARE IN HIS MORAL POWER.) This is not just any town. ye Dilli hai !!" "Take care of your turban Mr Mir ! (Note: Here Mir is Quoted for Britishers. 1912 had a major impact upon him. Then. which ended with the following couplet of the Urdu poet Mir Taqi 'Mir' of Delhi (India): "Pagari apani sambhaliyega 'Mir' ! Aur basti nahin. a bomb preaches the eternal truth of human equality and sends proud superiors and Viceroys from the palace and the howdah to the grave and the hospital. in that tense moment. when the rich and naughty set themselves on a pedestal and ask their slaves to fall down before them and worship them. is a mere man like them. When the strong and cunning in the pride of their power parade their glory before their helpless victims. He subsequently lived for a decade in Sweden. Hardayal excitedly told his anarchist friends of what one of his men had done in India. . on December 23. when human nature is ashamed of itself. which lays the tyrant in the dust. in that hour of shame. then in that dark hour. when the wicked ones on the Earth seem exalted to the sky and nothing appears to withstand their might. Writings of Lala Har Dayal: This book was published in 1920 by Swaraj Publishing House.com/books/our_educational_problem/OurEducationalProble m. (Ref:Patriotic s Banned by the Raj) 4. Our Educational Problem: Collection of Lalaji's articles published in 'Punjabi'(published from Lahore) published as a book in 1922 with introduction from Lala Lajpat Rai. he suspected it as poisoning.L.No. It was published by Lajpat Rai Prithviraj Sahni from Lohari Gate.S.S. In the National Library. Thoughts on Education: Lalaji had written so many articles in 'Punjabi'( published from Lahore) and 'Modern Review' (published from Calcutta). Calcutta. Hints for Self Culture: This famous book of Lala Har Dayal was published by Hy.[3] In 1987. Jaico Publishing House published it in 1977 from Bombay by obtaining a copyright from its original publisher in 1961. .King and Sons.92. the India Department of Posts issued a commemorative stamp in his honour. Kanpur by Pt. It can be seen in Seth Surajmal Jalan Library. London when Lalaji was living in Sweden. 3.hindustanbooks.33.K) in 1934. Its Hindi Translalation has also been published from Kitab Ghar. Calcutta under catalogue no 181. Lala Har Dayal Ji Ke Swadhin Vichar: This book was translated in Hindi by Sri Narayan Prasad Arora and was published in Raghunandan Press. Some of his famous books with available references are listed hereunder:[4] 1. Delhi (India) in 1997 under the title 'Vyaktitva Vikas-Sangharsh aur Safalata'. Most of these articles were written against the Education Policy of British Government in India. 7. His idealistic thoughts and cited expressions in the available books written by him are really impressive. Available as PDF for download from Hindustan Books at http://www. 6. 5.html 2. But a very close friend of Lala Hardayal and the founder member of Bharat Mata Society (established in 1907). Social Conquest of Hindu Race: A booklet containing 21 pages was proscribed by British Raj is kept in National Archives of India under Acc. Amrit me Vish: This was the Hindi Translation of above book 'Thoughts on Education'.Polak and Co. saint. In the evening of his death he delivered a lecture as usual where he had said "I am in peace with all". Ganesh Shankar Vidyarthy has quoted so many references of this book into his book Kranti Ka Udghosh. No doubt his precious writings are few drops of elixir to the deep well of mankind. Forty Four Months in Germany and Turkey: This book was published in 1920 by P. Lahore in the year 1922. soft spoken and selfless servant of his motherland.Varanasi. Lala Hanumant Sahai did not accept the death as natural.Page 4 of 6 He died in Philadelphia on March 4. 1939. London (U.Rc.74. as per details given in the book of Dr. Literature of Lala Har Dayal Lala Har Dayal was sober. within the series of "India's Struggle for Freedom". Vishwa Nath Prasad Verma's book 'Adhunik Bhartiya Rajneetik Chintan' on page 389. Mr Hem Chand Kaushik Alias Varadachari Pandit had given to this author this book which he had published in July 1969. 8. simple. Ganga Narayan Shukla in 1922. This book has been written particularly in a lucid style which exhibits scholarly acumen and mastry of Lala Hardayal in literary art. had suggested him to write an authentic book based on the principles of Gautam Buddha. who was a mentor of Har Dayal. Swadhinta Sangram Ke Krantikari Sahitya Ka Itihas (Vol-2).D. and a Doctorate was awarded to him in 1932. In Chapter V ten perfections that lead to welfare. This book was also published by Jaico Publishing House India from Bombay. Bodhisatva Doctrines: Lala Lajpat Rai. ^ Dr. ISBN 81-7783-120-8.' The Bodhisatva Doctrines in Buddhist Sanskrit Literature This 392 pages work of Lala Hardayal consists of total 7 chapters which deal with the Bodhisattva doctrine as expounded in the principal Buddhist Sanskrit Literature. Glimpses of World Religions: It was the presentation of several religions by Lala Har Dayal from so many angles of history. Greek art and Christian ethics which contributed the rise and growth of the Boddhisattva doctrine. The book was approved for Ph. Princeton: Princeton University Press. p. It reflects the individuality of every religion in a rational way of thinking. In Chapter III the production of the thought of Enlightenment for the welfare and liberation of all creatures has been expounded. Tucson: University of Arizona Press. Bodhisattva and sravaka has been described. 3. 10. (1975).Page 5 of 6 9. M. ^ Avrich. Motilal Banarsidass Publishers of India published this book in 1970 with a title 'The Bodhisatva Doctrines in Buddhist Sanskrit Literature. Chapter VI defines different stages of spiritual progress in the aspirant`s long journey to the goal of final emancipation. ethics.Verma (2006). Footnotes 1. Anarchist Portraits. Chapter II recounts the different factors including the influence Persian religio-cult. . Chapters IV describes thirty-seven practices and principles conducive to the attainment of Enlightenment. This book contains comprehensive notes and references besides a general index appended at the end. and supreme knowledge have been explained. 2. spiritual cultivation. New Delhi-110002 (India): Praveen Prakashan. 30. rebirth. Har Dayal: Hindu Revolutionary and Rationalist. It was published from London in the year 1932.'Krant'. Emily C. The last Chapter VII relates the events of the Gautama Buddha`s past lives as Bodhisattva. p. ISBN 0-691-00609-1. serenity. theology and religious philosophy. In 1927 when Har Dayal was not given permission by British Government to return to India. He wrote this book and presented it to the University as a thesis. ^ Brown. 452. ISBN 0-8165-0422-9. he decided to remain in London.L. • • • • • • • In Chapter I the nature of the Bodhisattva doctrine with particular stress on the distinct chatacteristics of arhat. Paul (1988). review by Mark Juergensmeyer. p.'Krant'. p. 1975 Har Dayal: Hindu Revolutionary and Rationalist. Guru Nanak Dev University Press. Vardachari (1969).Verma (2006). Motilal Banarsidass Publishers. 1983 Har Dayal: Hindu Revolutionary and Rationalist by Emily C. Thoughts On Education by L. Understanding revolutionary idol Lala Hardayal http://www.php/Serial%20Number/1231/LALA%20HARDA YAL . 453 to 458. 1932. ^ Dr. Swadhinta Sangram Ke Krantikari Sahitya Ka Itihas (Vol-2).org A tribute to the great revolutionary – an article by Khushwant Singh Har Dayal materials in the South Asian American Digital Archive (SAADA) Yogendra Bali. External links • • • • • • Our Educational Problem .collection of Lala Har Dayal's articles published in Punjabi (published from Lahore) Forty-four months in Germany and Turkey .L.Page 6 of 6 4. 76. Vardachari (1969). 1976 The Bodhisattva Doctrine in Buddhist Sanskrit Literature by Har Dayal.indianpost. Organisation and Strategy by Harish K.digital archive at archive. ^ Pandit. Puri. Har Dayal. 5. Thoughts On Education by L. New Dehi110024 (India): Vivek Swadhyay Mandal. ISBN 81-7783-120-8. M. 70. p. Brown. 6. New Dehi110024 (India): Vivek Swadhyay Mandal. Har Dayal 1969 New Dehi-110024 India Vivek Swadhyay Mandal. ^ Pandit. References • • • • • Ghadar Movement: Ideology. The University of Arizona Press. Har Dayal.com/viewstamp. 1970 Pandit Vardachari Thoughts On Education by L. New Delhi (India): Praveen Prakashan. The Journal of Asian Studies.