Odyssey of the Enlightened — 30: Oblations in The Independence Yagya — 3
Overcoming Destiny
Shriram had received the assurance from his guiding light that he need not feel restless or guilty when his stipulated japa could not be completed. He was advised to consider his actions as āhutis (oblations) in the yagya of struggle for independence and that they were also a form of anushṭhān. In spite of this, Shriram had made it a point to take out as much time as possible to do his sandhyā-vandan and the requisite japa. There were times when this could not be achieved. For example, when he was returning from Jarar, he could not complete his evening jap. So, he spent extra time on the next morning to complete the backlog. It was eight o'clock when he completed the jap and moved to the ritual of nivedan (offering) when he offered the fruits of the japa to the Lord with the following mantra:
iti sandhyopasanakhyena karmanām sri parameṣwarah prīyatām na mama
Just as he completed the above mantra, there arose a thought in his inner being. It was as though his inner consciousness was speaking: "If japa and penance are an offering to the Lord, then why should they be used to reduce one's prārabdha (destiny)?"
The question was related to the prayer done when seated near Donoriya. The next instant, the answer came that it was not targeted to neutralize the effects of prārabdha but for the welfare of the people fighting for Indian Independence. His former inner argument still persisted — that whatever be the case, sādhanā should not be used for material benefits; this amounts to interference in the law of Karma created by the Lord.
His former argument began to prevail. When the riddle got entangled, he began to look at the picture of Mother Gāyatri that was established there. He concentrated on the picture for a few minutes. He could see a smile playing on Her lips and the next moment felt that the lips moved. There was an indistinct sound coming from Her, but he could clearly hear what was being conveyed. The message received was that the sādhanā of a sādhak is for the purpose of overcoming prārabdha. Ultimately, everyone has to merge into the Supreme Spirit. If that was to happen as a natural process, then nobody needs to do sādhanā. But we have to win over the Nature; overcome destiny; have to cut the ropes of bondage tied by Nature. Shriram got his answer.
After nivedan, Shriram repeated his prayer and specifically prayed for Donoriya's life and strength. After the prayer he felt assured that it was heard. After 3–4 days, Shriram thought of visiting Jarar and enquiring about Donoriya's well-being. During this meeting it was also proposed to discuss the strategy to oust Suraj Prakash. According to their strategy, Donoriya had to play a leading role. When a person from the same village confronted him, there were more chances of success.
The day they went to meet Donoriya, his condition was far from normal; although there was improvement from his previous condition and he had regained consciousness. He was sleeping when they went to his house. They enquired about his well-being from the family members and proceeded to talk to Vaidyaji. He told, "God has showered His grace; else there is little that can be hoped when a person is unconscious for so many days." When asked about recovery time, Vaidyaji replied, "It might take 8–10 days. Earlier there was no hope, but now since he has regained consciousness, I am able to make this guess."
After spending some time with Vaidyaji, Shriram went back to his revolutionary companion. He had woken up. After regaining consciousness, he experienced several spells of sleep. He recognized Shriram immediately. He tried to sit up in a gesture of respect. Shriram asked him to lie down and said, "Mother India needs you. It is her blessings with which you are regaining your life and health."
Face to Face with Atrocious Rule
On hearing this, Donoriyaji smiled. He said, "Hope I will be able to walk and move around quickly, so that an end can be put to this atrocious rule." He was referring to the atrocities of Suraj Prakash. They talked for a long time. They discussed about the status of revolutionary movement in other regions. In the course of the talk, the topic of defeating the Jagirdar of Jarar also came up. Shriram suggested, "After ten–twelve days, when he has recovered, he should sit in front of Suraj Prakash's house. Other people should also accompany and sit with him. Then they should explain to all the passersby about his atrocities." Donoriya showed great enthusiasm and asked, "Why should we wait for ten–twelve days? Why not go now?" On hearing this Gopinath said, "If your health does not deteriorate, we can even go now. We will make more impact in this injured state of yours." Though everyone liked Gopinath's idea, it was felt necessary to wait for at least three–four days. It was anyway risky to sit in front of the mansion during the hot summer of May–June. They anyway needed three–four days to prepare for the strike.
It took about three days to pass on this news to active workers and to prepare posters. Shriram took a leading role in this activity. He wrote in bold letters about the atrocities of Suraj Prakash. He explained that the motive of the dharṇā was to force the Jagirdar to put an end to his coercive rule. About twenty-five feet from his mansion, a raised platform was constructed. On the day the dharṇā was to begin, Srikrishna Dutt Paliwal was called from Agra. Other leaders also accompanied Paliwalji. Suraj Prakash was disturbed with their presence. He got an impression that if he tried to disrupt the dharṇā using some ruffians, then the situation could become more explosive; in the presence of Paliwalji and other local leaders, any kind of coercion might prove to be damaging.
Shriram left after the indefinite dharṇā began. He kept coming every 2–3 days to find out about the status. The happenings in front of Suraj Prakash's house were being published in the newspapers. The number of people visiting the place of dharṇā increased. Everybody knew about Suraj Prakash's tyranny, but nobody used to openly discuss about it. The proceedings and conversations in Donoriya's tent reached the ears of the tyrant through his messengers. Each and every new message used to prick his inflated ego.
Within ten to twelve days, a stage was reached in which the Jagirdar began a dialogue with Shriram. He did not himself come forward, but instead sent a middleman. Shriram sent a reply asking him to go to Donoriya himself and give an assuring answer to him after listening to him attentively. Suraj Prakash saw a reflection of his defeat in this situation. But he was also afraid of a revolt against him in the village. The messages from his spies indicated that the minds of the people were highly surcharged.
Jagirdar Learnt His Lesson
He sought advice from his well-wishers in the administration. They advised him that it would be wise to make a truce with Donoriya and his associates. The responsibility of outlining the program of meeting was given to Shriram. He congratulated Donoriya on his victory. A small formal program was organized in which Suraj Prakash offered Donoriya a glass of lassi and called him his son. Suraj Prakash also told that the doors of his mansion were always open to Donoriya for any kind of help.
Suraj Prakash however did not seek an apology for what had happened in the past. This was not expected also. His offer to cooperate itself was a token of apology. After this incident, the Jagirdar almost stopped troubling the people. The nuisance caused by the antisocial elements was also controlled to a large extent. After the truce between Suraj Prakash and Donoriya, someone suggested that they celebrate the victory. Shriram did not agree to this. He felt that the ego of Suraj Prakash would be hurt by such a show. Hence the idea was dropped. The intent was not to defeat someone, but to establish an atmosphere of peace and justice. That had been achieved.
The effects of non-cooperation movement that began the previous year were still felt. After the signing of 'Gandhi-Irwin Pact' in March 1931, the movement was adjourned. The government also stopped its oppressive methods and took to the path of solving the issues through discussions. All oppressive laws were revoked. Except for those who were arrested for violence and other crimes, all the political prisoners were freed. In this way the heat of the movement cooled down, but the national consciousness that was aroused by this movement went on intensifying.
When the atmosphere of enthusiasm prevailed, Sainik newspaper was very popular. It was the primary medium for transmitting the news about the movement. After the Gandhi-Irwin Pact, the national fervour did not evaporate altogether, but the intensity had definitely decreased. With this the newspaper also suffered a decline in readership. Some volunteers began to quit the paper lest the fury of the government fell on them. This fear was baseless, but three-four people left the newspaper. Since there was not much scintillating news, the number of subscribers also decreased. Paliwalji requested Shriram to help if possible. Shriram unconditionally agreed to Paliwalji's request. He was placed in the editorial department. In those days, it was not customary to issue an appointment letter with a definite salary. People used to enter an organization like a guest or as a family member. Shriram also became a member of the Sainik family.
The Camp Shifted to Agra
Initially, it was planned that he would travel daily from Aanwalkheda to Agra. This routine was also followed for some time. But later on, it became essential to shift to Agra. Taiji was not giving permission for that. Hence his travel to Agra was suspended for a while and he started writing the articles and regular features from Aanwalkheda itself. He would deliver his work at Agra every three–four days. He would then proof-read the articles given earlier and return home the same evening. Taiji used to observe these trips and his pre-occupation in the activities of freedom struggle. Seeing all this, Taiji called Shriram to her and asked in an affectionate tone, "You have become very weak. Looks like you are not getting the food of your choice."
Shriram replied, "Nothing like that. I eat full and nourishing diets and work all day. How could have I worked so much if I was weak?" Taiji paid no heed to his reply. It was as though she had already made up her mind. Ignoring Shriram's clarification, she said, "You must be getting strained by traveling to Agra frequently. I will manage my feelings. You stay with Paliwalji at Agra."
Shriram agreed to it. Taiji wiped her tears and said, "I had seen Paliwalji when he visited us. He seems to be a nice gentleman. Help him. Come here for a day every week." After this conversation, she asked the Munshi (clerk) of the Haveli to take care of arrangements in Agra. There was no need for any arrangements because Paliwalji had proposed that he stay at his house itself. But Taiji felt that it might be better to stay on one's own.
After shifting to Agra, Shriram handed over the responsibility of overseeing the nationalist movement activities in Aanwalkheda to Gopinath. It was anyway decided that he would visit his home once a week. Shriram's pen now took onto the road of journalism. He was completely absorbed in reading and writing. In those days, the office was not merely an office of a newspaper but a place of refuge for many freedom fighters, where discussions on several topics were held and strategies were made. If these activities continued till late in the night, people used to sleep in the office premises itself.
"I have not failed. I've just found 10,000 ways that won't work." — Thomas A. Edison
"What lies behind us and what lies before us are tiny matters compared to what lies within us." — Ralph Waldo Emerson
"Happiness is not something readymade. It comes from your own actions." — Dalai Lama XIV
"Never doubt that a small group of thoughtful, committed, citizens can change the world. Indeed, it is the only thing that ever has." — Margaret Mead
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