THE ASIAN INDEPENDENT UK
Dr. Ramjilal, Social Scientist, Former Principal, Dyal Singh College, Karnal (Haryana-India)
Email. [email protected]
Introduction
Sardar Dyal Singh Majithia (1848-1898) was a great philanthropist, a national leader, a lover of equality, freedom, fraternity, neoliberalism, and humanity; an editor, a journalist, a good sportsman, an economist, a famous Congress leader, a serious scholar, a writer, an educationist, a poet, a Brahmo Samajist, a logician, an eloquent speaker, a liberal nationalist leader, and a person with an ideal and glorious personality. In fact, he was a man of the age, a talented messenger of the age, a great visionary, a farsighted genius, a pioneer of public awareness and ideological freedom, and a reverent social and public figure of his times. Due to his magnetic personality and great qualities, his name is held in high regard across those times, from Lahore (now Pakistan) to Calcutta (now Kolkata, West Bengal). He was a modern-era philanthropist comparable to ‘Raja Karna’ and ‘Bhamashah’. According to B.K. Nehru, Dyal Singh, like Raja Ram Mohan Roy—the founder of Brahmo Samaj played a similar role in guiding North India from ignorance to modernity, just as Roy did in Bengal in the early 19th century. Raja Ram Mohan Roy is regarded as the ‘pioneer of Indian renaissance and nationalism’.
Highlights:
Family lineage: The leading aristocratic family of Punjab during Maharaja Ranjit Singh’s reign
Dyal Singh: From birth to youth (1848-1876)
Dyal Singh: Sources of liberal thinking:
1. Primary sources
2. Secondary sources
Dyal Singh: As a social reformer and a Brahmo Samaji
Dyal Singh: As a liberal leader and advocate of ‘theory of demand and supply’
Dyal Singh: As an educationist
Dyal Singh:As an economist, businessman, and founder of the Swadeshi movement in Indian banking
Dyal Singh: As a journalist, columnist,and an editor of the highest order
Dyal Singh: As a secular nationalist leader
Last moments of life: 9 September 1898
Relevance
Suggestions
Expansion
Family lineage: The leading aristocratic family of Punjab during Maharaja Ranjit Singh’s reign
The Majithia family was one of the leading aristocratic families of Punjab during Maharaja Ranjit Singh’s reign. Dyal Singh’s great grandfather S. Nodh Singh, grandfather S. Desa Singh, and father S. Lehna Singh were among the top generals in Maharaja Ranjit Singh’s army,and served as his chief advisers, being among his most trusted and close administrative and military officers. Dyal Singh’s great grandfather was S. Nodh Singh, a prominent zamindar who expanded his influence through marriage with the sister of Amar Singh Bhaga, the feudatory of Dharamkot – Bhaga.
S. Nodh Singh died in 1788. During the Kangra campaign, the Bhaga Sardars failed to supply provisions to Maharaja Ranjit Singh’s forces. S. Nodh Singh’s only son, S. Desa Singh, sided with Maharaja Ranjit Singh, who granted him a share of the Bhaga estate. His grandfather, S. Desa Singh, was a general in Maharaja Ranjit Singh’s army. Desa Singh was loyal and dedicated to Maharaja Ranjit Singh’s ‘Khalsa Empire.’ Due to S. Desa Singh’s administrative skills and loyalty, Sukalgarh and Bhagowal were bestowed upon him as a jagir. He was appointed the governor of Amritsar city and the nearby hill states of Mandi and Saket. Additionally, he served as the civil administrator of the highest Sikh religious shrine, ‘Harmandir Sahib’ (Golden Temple) in Amritsar. Because of Desa Singh’s deep devotion, loyalty, and participation in various military campaigns with Maharaja Ranjit Singh, he was awarded the title of ‘Qasir-ul-Iqtidar’ (Chief of Exalted Dignity). Desa Singh died in 1832.
S. Desa Singh had three sons—Lehna Singh, Gujjar Singh, and Ranjodh Singh. As the eldest son of Desa Singh, Lehna Singh became the heir to all his properties and honours. Dyal Singh’s father, S. Lehna Singh, like his father, S. Desa Singh, was a capable administrator, liberal, and highly intelligent person. Even before his father’s death, S. Lehna Singh had participated in Maharaja Ranjit Singh’s military campaign in Multan (1818). After his father’s death, Lehna Singh was appointed,as the Nazim (Governor) of Kangra, the hilly areas, and small princely states. He served in both administrative and military roles within Maharaja Ranjit Singh’s empire. Maharaja Ranjit Singh was impressed by Sardar Lehna Singh’s services to the empire and granted him considerable property, which at that time had an annual income of ₹1,25,000. Lehna Singh was honoured by Maharaja Ranjit Singh with the title of ‘Hisan Ud Daula’ (The Sword of the State). S. Lehna Singh opposed the British Empire, which is why he refused to be associated with the ‘Council of Regency.’
At that time, the political situation in Punjab was unstable, because Punjab had become part of British imperialism, and Maharaja Ranjit Singh’s empire was nearing its end. After Maharaja Ranjit Singh’s death, as Lehna Singh’s influence in the royal court declined and conspiracies against him increased, he left Punjab permanently on 14 January 1848 and settled in Banaras. He possessed gold, silver, and diamonds worth crores of rupees, and around 200 armed men were assigned to his security. S. Lehna Singh invested heavily in real estate in Banaras (Kashi) and accumulated immense wealth.
Birth to Youth (1848-1876)
Dyal Singh was born in 1848 in Banaras (now Uttar Pradesh). No official record of his birth date exists. In Punjab, it has been a centuries-old tradition to add the ancestral village to the surname instead of the caste or sub-caste. Dyal Singh’s ancestral village is Majitha (Amritsar – Punjab). Therefore, he thought it better to add the surname “Majithia” to his name rather than the sub-caste. Dyal Singh was blood related to the ‘Shergil’ gotra of the Jat Sikh caste. Its sub-gotra is ‘Gill’. The number of people with the ‘Gill’ gotra in the Jat community or Jat Sikh community is very high in Haryana, Punjab, and Uttar Pradesh.
While prophesying about Dyal Singh, his father said that he would be the ‘messenger of the new era.’ He lost his parents when he was six years old. As a result, Dyal Singh was raised under the guardianship of Raja Teja Singh, and his property was managed by the ‘Court of Wards.’ The Majithia family left Banaras and began living in their ancestral village, Majitha.
Dyal Singh received his early education at the Christian Mission School in Amritsar, Punjab. Afterwards, he pursued self-education in India before going to England for higher studies. When Dyal Singh decided to go to England for higher studies, he faced strong opposition because, at that time, social evils such as conservatism, ignorance, and superstitions were widespread in Punjab. His relatives and even his young and beautiful life partner, Rani Bhagwan Kaur, opposed his decision. Nevertheless, Dyal Singh ignored the opposition and went to England in 1874. It is noteworthy that he was the second Punjabi youth to go to England; the first was Dilip Singh. After spending two years there (1874-1876), he returned home in 1876 without earning a degree.
Dyal Singh: Sources of liberal thinking
The sources of his liberal thinking can be divided into two categories:
1. Primary sources:
A writer must have a command of language and writing style. Dyal Singh was an expert in English and Urdu languages. The primary sources of his thinking are the articles and books written by him in The Tribune. Dyal Singh founded The Tribune in Lahore on 2 February 1881. A glimpse of his secular nationalist ideology is clearly visible in his articles, editorials published in “The Tribune,” as well as his book “Nationalism,” published in 1895. In 1871, Dyal Singh himself edited a 115-page book called Nagma-i-Tamboori, which contained letters written on religious debates between Sunni Muslims who had adopted Christianity and the Mullahs of Islam. Dyal Singh was also a good poet, and he used to write poems under the pseudonym “Mashriq.” These poems not only prove his love for literature ,but also clearly reflect his liberal, social, economic, and political thinking. “The Last Will and Testament of S. Dyal Singh Majithia, 15 June1895” in which three trusts have been established, can be considered a source of his thinking. Not only this, but the speech as the President of the Reception Committee in the Lahore session of 1893 (which was delivered by Lala Harikrishna Lal) can be viewed as the best source of secularist, liberal, and nationalist thinking.
2. Secondary Sources:
The views of the then leaders—Surendranath Banerjee, Sir Syed Ahmed Khan, and Lala Harikishanlal Singh—are notable sources. From time to time, articles by various scholars have been published in The Tribune (Chandigarh), The Dainik Tribune, and The Punjabi Tribune regarding the personality, thinking, and legacy of Dyal Singh. Among these scholars, the names of Lajpat Rai Nair, Prem Nath Kripal, Kripal Singh, BK Nehru, VN Dutta, Prakash Tandon, Sumail Singh Sidhu, Madan Gopal, Justice Dilip K. Kapoor, etc., are notable. The editorials published periodically in The Tribune, The Dainik Tribune, and The Punjabi Tribune are also secondary sources. Besides these, articles by Dr. Ramji Lal, Dr. Neena Puri, Sudesh Pal, and other scholars are also included in this category.
Dyal singh: As a Social Reformer and a Brahmo Samaji
In the 19th century, due to ignorance, illiteracy, and Manuvadi and Brahminical culture and thinking, innumerable problems like Varnavad (Brahmin, Kshatriya, Vaishya, and Shuddha), casteism, untouchability, religious fanaticism, Sati system, idol worship, child marriage, polygamy, no widow remarriage, considering women as objects of consumption due to male chauvinistic thinking, communalism, economic and social backwardness, etc., were present in Indian society. Due to no widow remarriage, the number of child widows was very high, and their lives were terrible. Dyal Singh was determined to oppose these evils. As already mentioned, the thinking of Raja Ram Mohan Roy (1772-1833) had the greatest influence on Dyal Singh. Raja Ram Mohan Roy is considered the pioneer of the ‘Indian Renaissance, Indian Nationalism, Women’s upliftment, and Women’s Empowerment.’ Raja Ram Mohan Roy founded Brahmo Samaj in 1828 as a social reformer. He preached against polytheistic religion, idol worship, divine incarnation, caste system, child marriage, polygamy, etc. The long-term objective of Brahmo Samaj was to purify Hinduism and achieve monotheism.
In Bengal, the Brahmo Samaj, created unprecedented public opinion against the practice of Sati Pratha .The Sati system was abolished by British Governor General Lord William Bentinck in1829. Raja Ram Mohan Roy and the Brahmo Samaj had such an influence on Dyal Singh’s life and works that he himself became a Brahmo Samaji and began working as a social reformer. To free North-West India, especially Punjab and Punjabis, from conservative mentalities and superstitions, Dyal Singh translated Raja Ram Mohan Roy’s writings into Urdu, and the translated booklets and writings were distributed among the public for free in the form of pamphlets. As a result, Dyal Singh started being discussed in social and religious circles. As a member of the Brahmo Samaj, he engaged in social reform efforts in united Punjab similar to what Arya Samaj founder Swami Dayanand Saraswati did in North India and Raja Ram Mohan Roy in Bengal. This is why people from the elite class began to recognize him from Lahore to Kolkata. He became a highly sought-after social reformer. When Dyal Singh arrived in Kolkata in 1880, he was given a red carpet welcome, which he had never imagined. This grand reception and respect left a deep impression on his heart and mind. He donated a large sum of money for the construction of the Sadharan Brahmo Samaj Temple in Kolkata and became its trustee. In short, Dyal Singh’s name became renowned in the social and religious fields from Lahore to Kolkata. To promote social reform, he founded ‘The Tribune’ newspaper. Furthermore, he also aimed to guide society in a new direction through education.
Dyal Singh: ‘As a liberal leader’ and advocate of the ‘Theory of Demand and Supply’
Dyal Singh Majithia was not only a social reformer but also had a deep interest in contemporary Indian politics and the liberal national movement. The liberal political environment of England and the liberal education he received there greatly influenced his thinking. The Indian National Congress was founded on 28 December 1885 at Gokul Das Tejpal Sanskrit College in Bombay (now Mumbai), with the presence of 72 representatives (including 54 Hindus, 2 Muslims, and the rest Jains and Parsis). Its main founders included W. C. Banerjee (President of the first session), Sir A.O. Hume (Founder General Secretary), Dadabhai Naoroji (Grand Old Man of India), Dinshaw Wacha, William Wedderburn, Firozshah Mehta, and other liberal leaders.
This was the era of the liberal nationalist movement. The Indian National Congress had the support, cooperation, and leadership of the contemporary liberal elite. At that time, the main objective of the Congress was to bring about administrative, political, economic, and social reforms. Like other contemporary liberals, Dyal Singh viewed the British Empire as a boon for Indians. He primarily stressed that the administration of India should be based on the same principles and rules as the political system of England.
While living in Lahore, Dyal Singh established contact with well-known liberal leaders of India—Surendranath Banerjee, Dadabhai Naoroji, RC Dutt, Justice Ranade, and others. This contact deeply influenced his thoughts, broadening his outlook like other Indian liberals. Consequently, he became a major critic of the British bureaucracy in India. Despite opposition from the government, Dyal Singh participated in the Allahabad Congress (1888) and expressed his views. Due to his charismatic personality, eloquent oratory, impressive leadership, and ideas, he was appointed as the chairman of the reception committee of the Lahore Congress (1893). This marked the culmination of his political career. The speech he prepared as chairman of the Lahore session (1893) is considered one of his best works reflecting his liberal thinking. Although he was on stage due to arthritis, his speech was delivered by Lala Harikrishna Lal. Dyal Singh also applied the ‘theory of demand and supply’ from economics to the political system, religion, and spirituality.
According to Dyal Singh, the constitutions of all civilized nations allow top officials to consider every justifiable request. But why did the British government adopt a biased attitude in this regard concerning India? He clearly wrote: ‘Congress is called treasonous and disloyal, not because this organization attacks the concept of establishing British rule but because it keeps raising its voice before the British government, Parliament, people, and judicial system for Indians’ rights and against injustice.’ He further emphasized: “Congress is determined to bring the issues related to the interests of the Indian public to a meaningful conclusion. It presents the matters of public interest before the British judicial system and the public and makes efforts to resolve them; otherwise, due to flaws in governance, these improvements are impossible. So what is wrong with this process? The principle of demand and supply applies equally to the economy and the political system. It is said that ‘demand’ drives supply, and this naturally applies to human needs—that when there is a need for something, it gets fulfilled. A religious person also accepts that something is received only when asked from God, embodying the principle of demand and supply. Quoting Hazrat Mohammad, he wrote, “Ask and you will get, seek and you will find, knock and the door will open.’ To the British government, he said: “Give us our just rights, accept our fair demands, govern us on the principles of equality and goodwill, and strengthen the empire on the basis of the will of the people’.”
Dyal Singh: As an Educationist:
Dyal Singh Majithia established three trusts — the Tribune Trust, the College Trust, and the Library Trust — to dispel the darkness of ignorance spread in society. Through his tireless efforts, Punjab University, Lahore, was founded in 1882. He believed that Punjab University should be established and managed similarly to the universities of Kolkata, Madras, Mumbai, and London. Dyal Singh authored about 20 articles on this topic and launched a mass movement. As a result of his efforts, English was adopted as the medium of instruction at Punjab University. He regarded the English language as the key to the development of the individual, education, society, the nation, and humanity.
Dyal Singh College, Lahore, was established in 1910 by the Dyal Singh College Trust Society in accordance with Article 8 of the will of Dyal Singh Majithia. Today, it is known as Government Dyal Singh College, Lahore, and ranks among the top colleges in Pakistan. He founded a public library in Lahore, and even now, the Dyal Singh Public Library remains in Lahore.
India gained independence on 15 August 1947. Most assets of the Dyal Singh College Trust Society remained in Lahore. Despite this, Dyal Singh College, Karnal, was established on 16 September 1949, faithfully carrying forward the legacy, will, and ideology of Dyal Singh. Currently, in addition to the college, four senior secondary schools have been set up in Karnal, Panipat, and Jagadhari.
To honor the will and legacy of Dyal Singh, the Trust established the Dyal Singh Public Library for the public in 1954-55, after India’s partition. Located on Deendayal Upadhyay Marg, this library is regarded as the best in Delhi for students, researchers, and scholars. In 1958, the Trust also founded Dyal Singh Evening College in Delhi on Lodhi Road, but it is no longer managed by the Trust Society.
Dyal Singh: As an economist, businessman, and founder of the Swadeshi movement in Indian banking,
Dyal Singh Majithia was also a successful economist, banker, and businessman. He did not spend his wealth on ‘sura and sundari’ (wine and women) or other luxuries that the youth of rich and elite families usually indulge in and still do. Following in the footsteps of his father, S. Lehna Singh, he also traded in diamonds and jewels to grow his wealth and accumulated more by investing in real estate, aiming for the welfare of society. By 1893, his total wealth was Rs 30 lakhs, which was Rs 7 lakhs more than Sir Dorabji Tata of Tata House.
In 1898, at the time of his death, he owned a total of 26 major properties, including buildings, plots, and fertile land in Lahore, Karachi, Amritsar, and Gurdaspur districts. These properties were managed by the Dyal Singh Trust Society, Lahore. As an economist and businessman, Dyal Singh, like many contemporary, world-renowned economists, was a supporter of the “Principle of Demand and Supply.” He considered this principle to be fundamental not only in the economic field but also in the religious, social, political, and educational fields. Along with being a successful businessman, Dyal Singh was also a successful banker. As a result of his efforts, India’s first indigenous bank—Punjab National Bank—was established on 23 May 1894 on the basis of purely Indian capital. Its office was in Anarkali Market, Lahore (now Pakistan). Dyal Singh has the honor of being the executive chairman of this first indigenous bank of India. His share in this bank was 25%, and today it has branches all over India and in foreign countries. It is counted among the major banks of the world as well. In India, it falls into the category of the largest government commercial banks.
In short, Dyal Singh was the founder of the Swadeshi movement in Indian banking. Customers banked upon this institution. This bank is credited with having accounts of national leaders like Mahatma Gandhi, Jawaharlal Nehru, Lal Bahadur Shastri, Indira Gandhi, and the famous Jallianwala Bagh Committee, among others. Lala Har Krishna writes about Dyal Singh that ‘I was very impressed with his business knowledge and his sharp intellect. I learnt something or the other from him which proved very useful to me in the later stage of my life when I entered into business whole heartedly.’
Dyal Singh: As a journalist, a columnist, and editor of the highest order:
Dyal Singh Majithia was a lover of freedom and a pioneer. In the 19th century, influenced by the ideas of Surendranath Banerjee, Rai Bahadur Mulraj, and JC Bose, Dyal Singh founded ‘The Tribune’ (a weekly newspaper) to convey the ‘voice of the Indian people’ to the government and to raise awareness among the public. The first edition of ‘The Tribune’ was published on Wednesday, 2 February 1881, from Lahore (now Pakistan). In the first editorial, Dyal Singh himself clarified the main objective of ‘The Tribune,’ writing that the ‘planners and directors of the Tribune work only for the public interest and are aware that welfare can be promoted more through generosity and restraint than by bitter attacks or harsh rhetoric.’ He added that the objective of ‘The Tribune’ is to “represent the national public opinion” so that it can serve as the ‘mouthpiece of the people.’ After partition, the newspaper moved from Lahore to Shimla and Ambala and is now edited from Chandigarh and other cities in English, Hindi, and Punjabi. It is our firm belief that all three editions of The Tribune are a valuable legacy of Dyal Singh Majithia. The Tribune Trust, under the able, excellent, and towering leadership of N.N. Vohra (former Governor of Jammu and Kashmir), is carrying forward the legacy of its founder, the great sardar.
Dyal Singh : As a Secular Nationalist Leader:
Every aspect of his life reflects his opposition to fanaticism and orthodoxy. In fact, he was a secular person even in his personal life. His kitchen had cooks from Christian and Muslim religions, and followers of different faiths used to dine together at the same table in his house. As a result, he faced opposition and boycott from the then-elite class and fundamentalist-conservative people of the Sikh religion. However, he remained firm on the path of secularism and did not mind the reactionary fundamentalists and regressive forces.
The parochialism based on caste, sect, religion, region, language, etc., had no place in his heart and mind — he was far above these narrow beliefs and sentiments. His secular nationalist ideology is vividly reflected in the articles and editorials written by him and published in “The Tribune,” as well as in his book “Nationalism” (1895) and the edited book ‘Nagma-i-Tamboori.’ Additionally, secular nationalist thinking is the cornerstone of his Presidential speech presented as the President of the Reception Committee at the Lahore session in 1893 (which was read by Lal Harkishan Lal). Due to his upright secular outlook, followers of different religions and the leaders of the time regarded him with great respect and honor. While praising the great and generous nature of Dyal Singh, Sir Syed Ahmed Khan very aptly said, “Sardar Dyal Singh Bahadur Majithia: Sardar Sahib is a very famous and highly respected chief in the lineage of Sikh Sardars. But far above the dynastic honor, God has gifted him with a remarkable personality. Great character, loving nature, goodwill for all, and respect for people of all communities were his personal qualities…. Muslims also consider him their truest friend and greatest philanthropist. Madrasa Tul-Alam also owes a great debt to his noble and generous nature. If I am honest, I would say that he is the only person in Lahore, or in the entire Punjab province, whom Punjabis and all Indians can feel proud of.”
Last moment of life: 9 September 1898
S. Dyal Singh Majithia was involved in many fields of life, and he died of a fatal heart attack at 2:50 pm on 9 September 1898. His close friend Lal Harkishan Lal, who was standing near his deathbed, wrote, “Sardar was as calm as he was in life, and it seemed that he had died without any remorse or sorrow.” In the Lahore Congress (1900), Sardar was paid tribute and described his demise as a ‘national loss.’ The great leader of that time, Surendranath Banerjee, paid tribute and said that “he devoted his entire life to the upliftment of the nation… his death has taken away the treasure of my life.” The then Vice Chancellor of Punjab University, Sir John Maynard, paid tribute to Dyal Singh by praising him as “a great patriot, a great Punjabi, a great gentleman, and a great philanthropist.” Former President Giani Zail Singh wrote about him, “Sardar was a great philanthropist, social worker, and a man of great vision and action.” Lala Bhrish Bhan (former Praja Mandal leader, former Chief Minister of Pepsu, former Cabinet Minister of Punjab, and former President of the Governing Body of Dyal Singh College, Karnal), while paying his tribute to S. Dyal Singh, said, “Sardar (Dyal Singh Majithia) was a great philanthropist and prominent nationalist of North India, who believed in educational awakening, social consciousness, and moulding the Indian youth on nationalist and secular lines… He had two great ideals before him – social upliftment and national service.”
We firmly believe that Dyal Singh was a secular thinker of the highest order, a nationalist leader, and a man of great charismatic personality. In the present circumstances, his thoughts are worth adopting so that a strong, unified society and a powerful nation can be built.
Relevance:
India became independent on 15 August 1947. From 15 August 1947 to 9 September 2025, there has been unprecedented development in every sphere of life. Despite this, the innumerable problems facing Indian democracy continue to make headlines in newspapers and electronic media. In India, ever-increasing population, gap between the rich and the poor, rising inflation, suicides by farmers, bulldozer justice instead of rule of law, totalitarianism, political corruption, hoarding, adulteration, communalism, casteism, narrow-mindedness, poverty, unemployment, terrorism, political criminalisation, ever-increasing crimes against Dalits and tribal, crimes against minorities, ever-increasing incidents of violence and rape against women and girls, disintegration of social life and families, ever-increasing consumerism, ever-increasing barbarism in political, social and religious life, exploitation of the feelings of the common man by so-called religious gurus, ignorance, prejudice, superstition, feudal rituals, patriarchal mindset, killing of daughters in the womb, etc. are the number of problems. As long as these problems exist, Dyal Singh’s thoughts – liberalism, secularism, freedom, rule of law and justice, constitutionalism, sacrifice, tolerance, feeling of public welfare, education, etc. – will remain relevant
Suggestions:
To spread awareness about Dyal Singh’s thoughts among the younger generation, we suggest the following:
First, we should hold yearly conferences that bring together students, professors, school teachers, principals, employees from Dyal Singh Public Library, Delhi, and Tribune Library, Chandigarh, as well as editors and journalists from the Hindi, English, and Punjabi editions of Tribune. These conferences should focus on highlighting various aspects of Dyal Singh’s life, thoughts, and achievements. To make this happen, D K Raina, Chairman of Dyal Singh College Trust Society, New Delhi, and Hon’ble N N Vohra, Chairman of The Tribune Trust, Chandigarh, should come together to discuss and organize a joint programme on Dyal Singh’s life and thoughts.
Second, Dyal Singh’s educational institutions should organize competitions like speech contests, poetry recitations, and essay writing on different aspects of Dyal Singh’s life to raise awareness among students.
Third, we should publish a booklet on various aspects of Dyal Singh’s thinking, jointly by the Dyal Singh Trust Society and Tribune Trust. This booklet should be made available to students, alumni, employees, teachers, and the general public at a nominal price.
Finally, we should also reach out to Dyal Singh’s educational institutions’ alumni through the Dyal Singh Trust Society and Tribune Trust Society. If everyone works together to take forward Dyal Singh Majithia’s thinking and legacy with cooperation, goodwill, and generosity, it will be a great tribute to him.
Although Dyal Singh himself was childless, he achieved immortality through his ground breaking efforts to educate and enlighten the children of ordinary people. He is a proud and shining chapter in Indian history. In fact, Dyal Singh Majithia was a remarkable personality with a far-reaching vision, leaving behind a significant legacy that fills us with pride.
