#Lala Lajpat Rai life story

[manasastuff-blog]

"Birth Anniversary of Lala Lajpat Rai"#lala lajpat rai#birthday

The Birth Anniversary of Lala Lajpat Rai is celebrated nationwide to honour the contributions of this fearless freedom fighter and patriot. Known as the "Punjab Kesari," Lala Lajpat Rai was pivotal in India’s independence struggle, leaving a legacy of courage and selflessness. In this, we delve deep into the importance of his birth anniversary, exploring his life, sacrifices, and the impact he left on India's fight for freedom.

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#LalaLajpatRai#PunjabKesari#FreedomFighter#IndianHistory#IndependenceMovement#LalaLajpatRaiAnniversary #IndianPatriots#LalaLajpatRaiLegacy#BirthAnniversaryImportance#Patriotism#trending#viral

[trendingzone]

On Martyrs' Day of Shaheed-e-Azam Bhagat Singh -23 March

The way we should remember Shaheed Bhagat Singh in 2021..

For all those who are reading this, and are in their 30s or above, what were you doing at the age of 21?

Suppose, when one of us was a 21 year old, most of his earnings, a few lunch boxes, a laptop, few books and a couple of barely used phones went to the Autorickshaw wallahs of Mumbai.

The reason - he was never able to learn the art of getting inside a Mumbai Local.

Being from a city where everyone would often get down from a tram, do some marketing (yah, that’s our word for shopping), perhaps have some puchkas , watch a Bumba da starrer, argue with a complete stranger on the Argentinian economy, and still hop back on the still slowly moving beauty on rails, to occupy the same seat - The experience of the Mumbai Locals was overwhelming for him.

This is one of us’s story - when he was 21 years of age- A CONTEMPORARY COMMON MAN.

But, At 21 years of age, Bhagat Singh along with a friend, pumped 8 bullets into a British Officer, he thought was responsible for the death of Lala Lajpat Rai, a leading ideologue and freedom fighter of India.

4 months later, he along with another friend - exploded two non-lethal smoke bombs in the Central Legislative Assembly of New Delhi - shouted slogans - distributed pamphlets and courted an arrest.

He was 21.

While in Jail, he went on a 116 day satyagraha and hunger strike to demand better conditions for the Indian prisoners.

The British jail authorities tried hard to break the strike. They even filled the water pitchers in the jail cell with Milk, hoping that either the strikers would die of thirst, or break their hunger strike. They failed.

His hunger strike was broken only after the death of fellow satyagrahi, Jatindra Nath Das

and an emotional appeal made by his father.

He utilised his ongoing trials to become the voice of a subjugated nation - ready to break the chains of the British Raj.

A whole nation sat up to take notice - Nehru went to Jail, just to meet him - Jinnah dedicated his speeches to him - he became a national symbol of the Indian resistance to British Colonialism.

There was a noose hanging above his head, and he wanted the Britishers to deliver latest newspapers, pen and paper in his jail cell.

He was 22.

The then Viceroy of India, Lord Irwin had to declare an emergency in India on 1st May 1930, just to quell the nationwide demonstrations and to bring in an ordinance to set up a fast track court to prosecute him.

During the 1 year 11 month period, when his trial was on - He along with his associates, became a torch of light - inspiring a nation, which had long given up the idea of self respect - He was as much a hero for an Afridi making illegal weapons and bombs for our freedom in Darra Adam Khel, as he was for an Iyer Lady in Coimbatore, secretly donating all the little jewellery she had, for the cause of the Indian freedom struggle.

The British Raj was rattled - Mahatma Gandhi realised that he wasn’t the most popular Indian anymore - the Lords in the British Parliament lodged protests - the regular Indians poured on the streets despite the beating and humiliations - The Indian poets, thinkers and writers caught the tailwind of an idea whose time had finally come.

At 7:30 PM, on 23rd march 1931, he was secretly hanged by the British, a day (11 hours actually) before the announced schedule, for waging a war on the King.

He was 23.

He had written:

“Generally a wrong meaning is attributed to the word revolution… Our understanding is that BOMBS AND PISTOLS DO NOT MAKE REVOLUTION. THE SWORD OF REVOLUTION IS SHARPENED ON THE WHETTING-STONE OF IDEAS.”

He was not from a poor family- he wasn’t someone who had ‘nothing to lose’. He wasn’t an undereducated brain washed emotionalist. He wrote in and edited newspapers - won competitions of scholarships at a very young age - started a youth organisation in his teens - he too could have chosen to lead a comfortable life like the others - he was well aware of the consequences of his actions - he still chose to do, what he did.

He did not become a hero when he shot a British officer - He became one when he courted a voluntary arrest.

He did not become a national icon for his act of violence - he became one for challenging the British Raj with the power of an Idea and a voice which was just and right.

It has been 90 years since, and Shaheed Bhagat Singh still lives - not because he picked up a gun - He lives because he picked up the sagging spirits of a nation and taught us all the true value of our freedom.

Jai Hind. Inqalab Zindabad. (Translation: Hail the motherland. Long live the revolution)

[destructiveurges]

“We Are All Going To Die” by Black Oak Clique (USA)

An open letter and anti-manifesto to Climate Offensive, Extinction Rebellion, Earth Strike, and other nonviolent movements

When the world ends, people come out of their apartments and meet their neighbors for the first time; they share food, stories, companionship. No one has to go to work or the laundromat; nobody remembers to check the mirror or scale or email account before leaving the house. Graffiti artists surge into the streets; strangers embrace, sobbing and laughing. Every moment possesses an immediacy formerly spread out across months. Burdens fall away, people confess secrets and grant forgiveness, the stars come out over New York City...and nine months later, a new generation is born.

(CrimethInc.)

We’re going to die?

"The Earth is not dying, it is being killed, and those who are killing it have names and addresses." But us – me, you, even those who are killing the earth? We’re going to die.

In the worst case scenario, you drown, you starve, or you succumb to heat stroke. Not figuratively. You will drown, you will starve, you will succumb to heat stroke. Perhaps there’s the small chance that you will survive the mass migration to the last reaches of habitable land in and around the poles.

Perhaps.

But let’s be realistic here: In all likelihood, you’re going to die. A slow, horrible, excruciating death at that. We would like to say this is the future we’re hurtling towards at an ever-increasing rate. But it isn’t: it’s the present, the material, graspable present. Islands are sinking into the ocean. The poverty-stricken are freezing to death on the streets. People are burning to death in gigantic wildfires. The collapse is not to be a single event. It’s a process, and it’s currently underway. In the best case scenario, death is liberation. Perhaps the real “you” – your body, your consciousness, your soul, what have you – won’t die, per se: instead, the abstract “you” – your way of life, your social relationships under capitalism, your system of meaning that’s been drilled into your head since day one – will die.

Can’t we reform the system?

No. We can’t. The system is the problem, and the system runs deep. The problem isn’t just capitalism. It’s also the state, but it also isn’t just the state. It’s the ideology of consumption itself: that beings – plants, animals (including humans deemed to be subhuman), fungi, even inanimate natural “resources” – are objects to be bought, sold, and eventually, consumed. This ideology is perhaps the deepest ideology we have. It permeates every form of knowledge: from science, to art, to politics. It seeps through our language (one must think how often we refer to feeling, living beings – ones with the capacity to suffer – as “it.”) It permeates our relationships. It is the very basis of our societies, if it cannot be deemed our “society” itself – the group of capital-h Humans deemed to be worthy enough to be circumscribed by the abstract Community, that constructs itself in opposition to literally everything else.

Your favorite pet politician isn’t immune to this. Not Alexandria Ocasio-Cortez, not Bernie Sanders, not Jill Stein. Not the Democratic Socialists, not the Green Party, not the CPUSA, and not anyone else, either. Perhaps their hearts are in the right place – but sadly, that isn’t enough. To quote the amazing piece Anarchy Works by Peter Gelderloos:

Some people oppose capitalism on environmental grounds, but think some sort of state is necessary to prevent ecocide. But the state is itself a tool for the exploitation of nature. Socialist states such as the Soviet Union and People’s Republic of China have been among the most ecocidal regimes imaginable. That these two societies never escaped the dynamics of capitalism is itself a feature of the state structure — it necessitates hierarchical, exploitative economic relationships of control and command, and once you start playing that game nothing beats capitalism.

What about nonviolence?

Concerning nonviolence: it is criminal to teach a man not to defend himself when he is the constant victim of brutal attacks.

(Malcolm X)

The struggle against ecocide was never nonviolent, and it never will be, because it cannot be. That’s because ecocide is violence: violence against me and you, against animals (wild and domestic,) against the trees and the grass and the water and the mountains. Climate insurrection is self-defense. Strict adherence to nonviolence – that is, the rejection of violence – is complicity in the face of ecological destruction. It is not “offensive,” it is not “rebellion,” and it’s not a “strike” at climate change. Many of us do not have the privilege of being nonviolent – namely, those of us who already marginalized. We will be the first to go. We’re the rural farm workers and their families being sprayed with pesticides. We’re the houseless freezing to death in polar vortices. We’re the indigenous peoples whose homes are being swallowed by the sea. We’re the poor who will not have the capital necessary to complete the long trek north to the last remaining habitable lands. If we aren’t violent – if we don’t rebel against the system that oppresses us – we will be crushed. Don’t be complicit in our death, in your death.

What’s climate insurrection?

Perhaps the only hope me or you have. It’s destroying that which destroys us - by any means possible.

Wouldn’t that hurt the movement?

No. A better question would be: what has “nonviolent” protest won us in the long run? The answer: absolutely nothing. Many supposedly “nonviolent” movements, such as the Civil Rights Movement, were incredibly violent. There were hundreds of riots throughout the United States, and of course, the existence of armed paramilitary groups such as the Black Panthers, or the Brown Berets. One could make the argument that this narrative of nonviolence is pushed by the very people whose power would be threatened by violence, because violence means (perhaps immediate) change. Hence: why those in the US celebrate Martin Luther King Day, a federally recognized holiday; but not Malcolm X Day. Even the most-oft example of nonviolent resistance, the Indian independence movement, was not so. Bhagat Singh, who after his execution became a folk hero of the cause, was inspired by French anarchist Auguste Vaillant to bomb the British Raj’s Central Legislative Assembly. Less than a year before, he had assassinated a British police officer in retaliation for the death of the nationalist leader Lala Lajpat Rai.

Wouldn’t it be counterproductive?

Counterproductive to what? Getting meaningless reforms passed? Getting empty pyrrhic victories in the legal circuit? Performing impotent marches through major cities that don’t achieve anything other than receiving lukewarm press from second-rate newspapers? Ask the battery hen liberated from cramped cages by animal activists, or the old-growth forest protected indefinitely by logging saboteurs (and all the animals who call those forest home): is direct action productive?

Anarchist action— patient, hidden, tenacious, involving individuals, eating away at institutions like a worm eats away at fruit, as termites undermine majestic trees — such action does not lend itself to the theatrical effects of those who wish to draw attention to themselves.

To quote the great illusionist Georges Méliès, "I must say, to my great regret, the cheapest tricks have the greatest impact."

If insurrection is so great, how come people aren’t doing it now?

They are. You just haven’t heard of it because the media is smart enough to hide it. Hearing about the heroic stories of those who fight back would be too dangerous for most to hear – it runs the risk of radicalizing them. Movements like the Animal and Earth Liberation Fronts, have been waging war against ecocide since the 1970s.

I don’t want to go to prison.

We dream of a world without prisons.

I’m scared.

We’re scared too, friend. We should be, but we should be

strong, too

What can we do?

We’ll let the great animal activist Keith Mann speak for us.

Labs raided, locks glued, products spiked, depots ransacked, windows smashed, construction halted, mink set free, fences torn down, cabs burnt out, officesin flames, car tires slashed, cages emptied, phone lines severed, slogans daubed, muck spread, damage done, electrics cut, site flooded, hunt dogs stolen, fur coats slashed, buildings destroyed, foxes freed, kennels attacked, businesses burgled, uproar, anger, outrage, balaclava clad thugs.

What if I don’t have the ability to fight?

You do, even if you can’t physically. Despite the tone of this letter, we aren’t totally opposed to above-ground action. In fact, in some cases, we think it’s necessary. Groups like the Earth Liberation Prisoners Support Group and the Animal Liberation Front Supporters Group are active in representing and advocating for operatives. As Sinn Féin, the Irish political party once associated with the militant IRA has been described:

Both Sinn Féin and the IRA play different but converging roles in the war of national liberation. The Irish Republican Army wages an armed campaign... Sinn Féin maintains the propaganda war and is the public and political voice of the movement.

What happens next?

We don’t know. But with any luck, we’ve laid out our options.

(via Heresy Distro)

[bigyack-com]

Symbol of power and control, a lathi story - delhi news

When Mahatma Gandhi, the father of the nation, visited Ghorghat village in Bihar’s Munger district in 1934, the villagers wished to gift him a lathi.The Mahatma said he would accept it only under one condition — the villagers would have to stop making lathis in the interest of the nation as it was the Britishers’ weapon of choice against unarmed freedom fighters.At that time, Ghorghat made and supplied lathis all across north India. The villagers readily agreed and Gandhi accepted their gift. Ever since, the village celebrates a ‘lathi mahotsav’ to commemorate the gifting of a lathi to the Mahatma.Their decision, however, did not stop the colonial rulers as they found other sources.Lathi-charge regularly made headlines during the colonial rule-- and it continues to do so 72 years after Independence, most recently as the anti-Citizenship Amendment Act (CAA) protests intensified across the country.The lathi was introduced by the British in the late 19th century and used extensively from the 1920s to the 1940s to crush dissent and disrupt protest marches by freedom fighters.“It was given to the colonial constabulary as most of them came from the peasant classes. They were specially trained in the use of lathi through proper drills. The lathi became a symbol of the British Raj,” says historian Anirudh Deshpande.In 1928, police officer James Scott lathi-charged a protest march led by Lala Lajpat Rai —hailed as the Lion of Punjab — against the Simon Commission. Rai suffered severe head injuries, which led to his death. But it had no sobering effect on the colonial police, and its use of the lathi as a weapon against freedom fighters only increased. In the 1930s, the British came up with a lathi drill for the police that consisted of commands such as “jabbing” (hitting people in the gut), “cutting” (targetting the neck and head).“There was a massive lathi-charge on the freedom fighters during the Dandi March led by Mahatma Gandhi,” says Deshpande.So brutal was the use of the lathi that Henry Noel Brailsford, a British left-wing journalist wrote an essay “India under the Lathi”, describing how the country was witnessing a repressive reign of lathi.“During the struggle for Independence, nationalists passively accepted the blows that the colonial police rained down on them, as a form of satyagraha. Their cause – the overthrow of the colonial state – was just, and this made the injustice of the assault on them more unjust,” he wrote.

Women police braving rain at Boat Club New Delhi ( HT photo from archive ) A symbol of powerLast week, an image of young women attempting to shield a student as the police rained lathi blows on him, went viral. It showed defiance of the youth in the face of the lathi’s tyranny.The lathi first originated as a martial art weapon in ancient India—and continues to be part of sports, drills, and parades.It has not just been a weapon of the police, but also many zamidars (feudal lords) who hired lathaits (men trained in lathi fights), often using them to keep a leash on tenants (worker- peasants), to grab land and collect rent. The more lathaits a zamindar had, the more powerful he was. Lathi’s significance in rural India is summed up by the popular adage — jiski lathi, uski bhais (The one who wields the lathi owns the buffalo).“The lathi was an integral part of peasant life. Trained ‘laithats’ from Bihar and UP were employed by zamindars in Bengal,” says Deshpande.The lathi continues to be a symbol of farmers’ power too in modern times – many farmer organisations and other outfits have often taken out what they call ‘Lathi Rallies’.An outdated weapon?Many believe that the police lathis should be replaced with shorter, lighter batons across the country. A case in point would be the recent riots in Hong Kong, when security forces were seen using arm-length batons.But Prakash Singh, former DGP of Uttar Pradesh Police, believes that as of now there is no perfect substitute to the lathi yet. “A policeman will have to get very close to a protesting crowd to use a baton, which is dangerous in Indian conditions. In India, the mobs are huge and violent,” says Singh. “But yes, the police should follow the proper drill of using the lathi. We were trained to move together in a formation when dispersing a mob. It helps push back the crowds without much danger to policemen. Lathis are not supposed to be used to beat individual protesters.”The Delhi Police says it has been phasing out the old wooden sticks since 2013. Today, it has about 85,000 polycarbonate lathis, and about 15,000 bamboo ones.Deepak Mishra, former special commissioner of Delhi Police, said that the Delhi Police switched to polycarbonate lathis due to supply constraints. “There wasn’t enough supply of bamboo lathis , which mostly came from northeastern states such as Assam and Tripura, so we shifted to polycarbonate lathis,” he said.However, a senior Delhi police officer, who asked not to be named, said one of the main reasons for phasing out the bamboo lathis is to reduce the chances of injury. “The impact of bamboo lathi sometimes may result in fatality if the person is hit hard on the head. Its impact is visible on the body as it leaves scars on the skin,” said the officer.But police constables still swear by “the good old’ bamboo lathi”.“It is wrong to assume that crowd control is the only use of lathis. Over the years I have used it to deal with unruly rickshaw pullers and auto drivers creating traffic jams. The bamboo lathi instills a fear, and my waving it menacingly more often than not resolves the problem, ” says a Delhi police constable not wishing to be named.Guarding with lathiKunwar Vikram Singh, chairman, Central Association of Private Security Industry ( CAPSI), says that the lathi is the most important tool in the private security guard’s kit—in most cases their only weapon.“In the past, guards on night duty used to move with a lantern in one hand and a lathi in other. For security guards, it is mostly an instrument of defence and not attack. Lathi is part of our training manual for security guards. The ideal length of a lathi is the height of the person using it for better manoeuvre,” says Singh.And like the police constables, most private security guards will tell you how a bamboo lathi helps them scare away the trouble makers. “I make sure that I whack the lathi on the ground every few minutes in the night to convey to potential thieves that I am armed and awake. The sound of big solid lathi hitting the ground keeps them away,” says Rajesh Singh, who is posted as a guard in a market in Noida. “I will feel very unsafe without it.”The lathi businessThere are wholesale traders on the outskirts of the city in places such as Bawana , Najafgarh, and Chhatarpur who sell lathis. They say they procure their lathis from Meerut , where there are some units that manufacture lathis.Deepak Gupta, who runs BambooMart in Samaypur Badli says that while police may be phasing out bamboo lathis, private security agencies still buy a lot of them.“Polycarbonate lathis have not affected our sales. Our lathis cost ₹50 to ₹80 depending on the size and quality,” he says.Anuj Gupta, owner of Roorkee-based GM Trading Company that supplies polycarbonate lathis to Delhi Police, says, “Bamboo lathis had many other issues such as finding a straight lathi of the right weight and thickness. Polycarbonate lathis do not have such issues. To make polycarbonatnate lathis, long pipes are cut into size as per demand. A handle and support are fixed and the lathi is ready,” said Anuj Gupta. Read the full article

[hellopulakesh]

Chandrasekhar Azad sacrificed his life for India's independence

Whenever you desire to see a powerful personality, first of all, the name of India's fierce freedom fighter Chandrasekhar Azad will definitely come. He was a great and powerful revolutionary in India. He wanted to get rid of independent India from the clutches of the British. At first, he had participated in Mahatma Gandhi's non-cooperation movement, later he used weapons to fight for independence. The surprise stories of Azad include Hindustan Socialist Republic Association Association. He along with his coworker Bhagat Singh and Sukhdev started fighting with the British, and for this, they also established the Jhansi camp. Chandrasekhar Azad had vowed not to come to the hands of the British till his death and till he died, he did not even come in the hands of the British, in his last time, the British had shot himself proudly instead of coming to India, and India's He sacrificed his life for freedom. Today, know something about the great life of this great revolutionary. Chandra Shekhar Azad's name is also commonly called Chandrasekhar or Chandrasekhar. His lifespan was between 23 July 1906 and 27 February 1931. Most of them are popular by the name of Azad. He was an Indian revolutionary who reorganized the new name Hindustan Socialist Republican Association (HSRA) after the death of the founder of the Hindustan Republican Association, Ram Prasad Bismil and three more main leaders Roshan Singh, Rajendra Nath Lahiri and Ashfaqullah Khan. Azad was born on 23 July 1906 in the name of Chandra Shekhar Tiwari in Bhavra village, which is Alirazpur district of Madhya Pradesh in Warman. His ancestors were from Badrka village near Kanpur (present Unna district). His father was Sitaram Tiwari and Mata Jankar Devi. Azad's mother wanted that his son became a great Sanskrit scholar. She also asked Chandrashekhar's father to send Kashi Vidyapeeth of Banaras for his practice. Chandrasekhar Azad was a 15-year-old student when Mohandas Karamchand Gandhi had announced the Non-Cooperation Movement in December 1921. But still, he joined Gandhiji's Non-Cooperation Movement. As a result, he was imprisoned. When Chandrashekhar was brought in front of the judge. Chandrashekhar had called his name "Azad" upon asking the name, his father's name was "Independent" and his place of residence was "Jail". From that day Chandra Shekhar was popular among the people by the name of Chandra Shekhar Azad. In 1922 when Gandhiji had ousted Chandrasekhar from the Non-Cooperation Movement, he became free and angry. Then he met Yuva Krantikari Pradesh Chatterjee who met him with Ram Prasad Bismil, who founded the Hindustan Republican Association (HRA), it was a revolutionary institution. When Azad placed his hand on a lantern and did not remove it until his skin was burned, after seeing Azad, he was very impressed. After this Chandrashekhar Azad became an active member of the Hindustan Republic Association and was continuously mobilizing donations for his association. He had deposited most of the money by the looted government Tijerina. They wanted to create a new India based on social elements. Azad also involved in the Kakori train of 1925 in Loot and in the last time he used to kill Lala Lajpat Rai's killer J.P. Saunders was killed in 1928. While being a member of the Congress Party, Motilal Nehru used to give Azad money for assistance. Azad had made Jhansi the center of his organization for a while. For this, he used the forest of Orchha, which was about 15 km away from Jhansi. On the same day he practiced shooting and while trying to become a vicious shooter, along with Chandra Shekhar Azad also trained other members of his group Had given up. Near the forest, he built the Hanuman temple on the banks of the river Satar. For a long time, he was living in the name of Pandit Harishankar Brahmachari and he used to teach the children of village Dhimarpura nearby. In this way, they had made a very good identity with the local people. Later, the name of Dhimarpura village changed to Azadpura by the Madhya Pradesh government. While living in Jhansi, he also learned to drive a car from Bundelkhand Motor Garage in Sadar Bazar. Sadashivrao Malakapurkar, Viswanatha Vaishampayan were close to that time and also became part of Azad's revolutionary group. After this, Congress leader Raghunath Vinayak Dhulekar and Sitaram Bhaskar Bhagwat were also close to Azad. Azad stayed in the new township of Rudra Narayan Singh for some time and stayed at Bhagwat's house in the city. The Hindustan Republican Association (HRA) established in 1924 by Ram Prasad Bismil, Chatterjee, Sachindra Nath Sanyal and Sachindra Nath Bakshi. In 1925 Kakori frightened by the revolutionary activities of British Indians after the looting of the train. Prasad, Ashfaqullah Khan, Thakur Roshan Singh and Rajendra Nath Lahiri awarded death penalty found guilty in the Kakori murder. But Azad, Keshab Chakravarti, and Murari Sharma were also found guilty. After some time, Chandra Shekhar Azad reorganized the Hindustan Republican Association with the help of his revolutionaries like Sheo Verma and Mahavir Along with this, Azad Bhagwati Charan associated with Vohra, Bhagat Singh, Sukhdev, and Rajguru, he also helped Azad change the name of Hindustan Republican Association to keep the Hindustan Socialist Republican Association. Azad died on February 27, 1931, in Alfred Park, Allahabad. After getting information from the experts, the British police surrounded Azad and his colleagues all around. While defending himself, he injured seriously and he also killed many policemen. Chandrasekhar was bravely facing the British army and for this reason, Sukhdev Raj also managed to escape from there. After long lasting firing, Azad finally wanted that he could not see the British.  And when the last bullet was in the pistol, he killed the last bullet himself. Chandrasekhar Azad's pistol that we see in the Allahabad Museum today. Without giving information to the people, his body sent to Rasulabad Ghat for the last rites. But as the people got information about this, the people surrounded the park all the way. People were shouting against the British ruler at the time and praising Azad. Azad died in Alfred Park in Allahabad. After his death, this park renamed, Chandrasekhar Azad Park. After his death, many names of schools, colleges, roads and social institutions in India named after him. Since the film in 1965, Shahid has made several films about his character. In the film Shaheed, Sunny Deol presented the character of Azad very well. In the film, Legend Bhagat Singh played the character of Ajay Devgan. Along with this, the life of Azad, Bhagat Singh, Rajguru, Bismil, and Ashfaq show in the 2006 film Rang De Basanti. In which Amir Khan played Azad. And today's youth also motivated to follow the footsteps of them. Chandrasekhar Azad was a famous revolutionary of the Indian freedom struggle. He wrote a new story of courage From their sacrifice, the movement for independence had become faster. Thousands of youth jammed into the freedom movement. After 15 years of Azad's martyrdom, his dream of India's independence completed on August 15, 1947. Azad will remember as a great freedom fighter. Singh. Read the full article