Ajit Singh (Uncle of Bhagat Singh) & his elder brother, Sardar Kishen Singh(Father of Bhagat Singh) formed the Bharat Mata Society & monthly Journal in Lahore, hoping to arouse the public against British rule in India in the Punjab.
born at Khatkarkalan village in Jalandhar,he also launched a newspaper,the Peshwa, with Sufi Amba Prasad as its editor.Fearing prosecution for an article in the Peshwa, Ajit Singh escaped to Persia in 1908.Ajit Singh proceeded to Turkey via Russia where he met Mustafa Kamal Pasha
In May 1910, he & his associates started, in Persian, a revolutionary journal,the Hayat.
Working in many countries for the cause of Freedom,he worked with revolutionaries in Paris,shifted to Brazil to work with Indian settlers,worked with Ghadar party leaders of North America.
In 1930 he shifted to Switzerland to work all over Europe where he made the acquaintance of Lala Har Dayal & revolutionaries from other parts of the world;South America,Germany,Italy,Poland, Russia, Egypt & Morocco. Here he also met the famous Russian revolutionist,Trotsky.
In Italy he formed the Friends of India Society .His passionate speeches in Hindustani broadcast from Rome by Radio made a deep impact on the Indian soldiers in fighting in Africa during World War 2. He also advised Netaji Subhas Chandra Bose to learn to speak Hindustani.
He breathed his last breath,on the very day that India got its Independence ,cause for which he had laboured his whole life.
On August 15,1947 His last words were,
"THANK GOD MY MISSION IS FULFILLED"
If ever there was a Mr. India,it was Ajit Singh.
His name meant-VICTORIOUS
• • •
Missing some Tweet in this thread? You can try to
force a refresh
Sankara distinguishes witnessing consciousness from the mind, mental qualities, & cognitive modes. Consciousness is not an emergent property of the brain & body, (inert coarse matter) because that which is inert cannot give rise to sentience.
Yet the witness is not itself a meta-function of the mind, such as an inner sense, a higher-order cognition, or an introspective awareness. The witness is not a separate substantial entity at all but simply the passive witnessing itself.
Śaṅkara’s term for the mind is the “inner instrument” . He categorizes the mind in different ways:
1. Intellect (buddhi) which is the mental function of determination and definitive knowing; 2. Manas, which includes sensory, affective, conative functions as well as indecision.