AN ACCOUNT OF US, TWO BROTHERS
" A Yogabhrashsta individual takes birth in the house of a holy and wealthy men. There he regains the discipline which his mind had undergone in a former existence." In our youth, we two brothers travelled a great deal with our father with the object of performing kirtan. In the course of our travels, while we were proceeding by train to Rajpur, a town beyond Nagpur, we saw the mountainous region thickly covered with trees through which we had to pass. I have still a vivid recollection of the effect which this sight produced on my mind. Just as some trivial incident strikes us with wonder at the resuscitation of an object which has long faded from our memory, so the sight of that mountainous tract suddenly gave rise in our minds to the thought that the place was admirably suited for refuse after the perpetration of terrible deeds. Since then we began to meditate upon such terrible deeds. At this time our respective ages were probably 15 and 12 years. In this wise came about the awakening of our minds. One has some reason for entertaining feelings of hatred towards another, but when we try to trace the origin of our hatred towards the English, we fail to recollect any incident in this life calculated to arouse it. Hence it may be said that, the origin of the thought which rose up within us that the English were our implicable enemies and engrossed our untutored minds in our childhood, is to be found in the sacred shloka of the Bhagwatgita quoted above. As I feel ashamed to recall the puerile thoughts of our childhood I do not propose to refer to them here except in two instances wherein they were realised.+++(4)+++ We knew that physical strength and a sufficiency of men were indispensable for overpowering and expelling the powerful brigand and pretender who had entered and taken possession of our house. Of the various thoughts of our childhood, these two only which were truly momentous survived the destruction that overtook the rest and continued to actuate our minds to the last. Recognising the value of a strong physique from our childhood, we two brothers exerted ourselves day and night to acquire it. With a view to educate us in Sanskrit, our father began to teach us Amar-kosh, Rupavali, Raghu, Kirat and other poems, and considering that the medical profession enables one to earn an independent living, he began to instruct us in medical science. Whatever progress we made in our studies was confined to our childhood and was ascribable to the fear inspired by our father.
EFFORTS FOR INCREASING BODILY STRENGTH
But as our minds subsequently began to follow their own bent in regard to the object in view, we naturally neglected our studies and thus suffered in the estimation of our father. First we directed our efforts to the acquisition of bodily strength. We began to accustom ourselves to the jor and baithak exercises. But these practices were brought to the notice of our father, who used to get very angry with us. On several occasions he even burnt our langots.+++(4)+++ Finding that our father disapproved of this matter we changed our mode of exercise by substituting prostrations in worship of the Sun for jor and baithak.+++(5)+++ This being a religious practice he could not offer any opposition to it, but when our prostrations reached twelve hundred, he began to grumble, saying, " How many prostrations are to be made ? Is there no limit to them ? " We paid no particular attention to this grumbling, but made vigorous efforts to improve our physique. Later on my brother, Balkrishna alias Bapurao, devoted himself particularly to gymnastic exercises such as wrestling, etc. But I devoted myself to running and making prostrations by way of exercise.+++(5)+++ I brought up the number of prostrations performed at a stretch to twelve hundred and the number of miles covered in an hour in running to eleven.+++(5)+++ My brother was superior to me in physical strength. During my stay in Poona I used to get up at 5 O’clock in the morning and commenced running before the people were up and astir. I used to run up to the Kirkee Station and back via Lakdipul. Sometimes I used to go also to Chinchwad, which, via Kirkee, is at a distance of eleven miles from Poona. As we thus used to take exercise secretly the matter did not come to the knowledge of the public, but from our physiques it was observable that we were proud of our bodily strength. Consequently many of our Brahmin friends in Poona who were our equals in age began to hate us secretly, but we generously took no notice whatever of this.+++(5)+++ We, however, held ourselves always in readiness, thinking that it was incumbent upon us to quench the fire to their hatred, should it begin to burn us. Occasionally quarrels did take place between us, but as they were of a trivial character, I pass over them here. God blessed us with parents suited to our haughty temperament, or it may more aptly be said that the law of heredity planted in us inborn haughtiness.
MY FATHER’S CAREER AS A HARIDAS
On hearing that my father was a Haridas, some people might without further thought underestimate our merit by comparing us with other Haridases. It is, therefore, necessary to describe my father’s professional merit as a Haridas. He was in British service several years ago, but being disgusted with dependence he adopted the profession of performing kirtan as suited to spiritual as well as temporal welfare. All will be compelled to admit after inquiry that my father was quite free from the blemishes which are so conspicuous in other Haridases, and in consequence of which their profession has fallen into disrepute. My father never went to anybody’s house to express a desire that his katha should be heard and he looked upon another man’s wife as his own mother. As other Haridase lack these two virtues, they have fallen in the estimation of the public.+++(4)+++ They preach to the people that it is a sin to go a-begging from door to door, but they themselves go from place to place and from door to door, entreating the people. " Sir, I am a Haridas from such and such a place ; please hear my katha." Thus these Haridases sell the name of God. In their kathas they preach that it is sinful to look at another woman, but they themselves lead astray hundreds of women into the path of immorality by deceiving people under the garb of religion.+++(5)+++ Great God ! May these men be consigned to hell. My object in alluding to this matter is to show that as my father was free from these vices, he was worthy of being loved by the people. Moreover, wherever he performed a kirtan, he captivatad the minds of the people by his excellent and fascinating discourse, while we, two brothers amused the illiterate portion of the audience by means of our musical skill. Consequently, our kathas became acceptable to the people and used to draw large audiences.
Though our father did not go to anybody’s house, those who appreciated him used to come to our house and invite him. We too adopted an attitude of unconcern like our father. Observing our attitude of indifference, even our friends and relatives haled us and used to remark that we could show such indifference only during the lifetime of our father, but that after his death we might be reduced to a state of extreme distress. They made these remarks because we had learnt no profession whereby to earn our living, and consequently in their opinion we could have, on the death of our father, no other alternative than to go begging from door to door. What then would become of our independence and unconcern ? But thinking that they talked in this thoughtless manner because they could not discern how noble and generous our minds were, we paid no heed to them.+++(4)+++ Let that be.
EFFORTS FOR TRAINING IN ART OF FIGHTING
As from the above, our intelligent readers would easily be able to form an idea of our profession, we revert to the main topic without further dilating upon it. Although in our childhood we were devotedly attached to the pursuit above referred to, it was quite impossible for us, because of our tender age, to obtain the necessary appliances, and consequently we had at that time only the improvement of our physique within our power. Accordingly we set about it with vigour. We also endeavoured to collect men, but being young we could not exercise any influence upon others. With advancing years our minds also began to expand in regard to this matter. We at first thought that it was necessary for us to acquire proficiency in the art of war, and we therefore, made efforts in that direction. But the subjects of the British Government being disarmed, we could not learn the profession of arms. Subsequently, with a view to see if we could have an opportunity of learning that art in a Native State, we sent a letter to BAPU SAHEB KURUNDWADKAR couched in very respectful terms.
We did not retain a copy of the letter, but the substance of it was as follows:—
LETTER TO CHIEF OF KURUNDWAD
“To
Shrimant Rajeshri Bapu Saheb Kurundwadkar.
My object in writing this letter is as follows :— God has not concentrated all things in one place ; they are scattered over different places. Those who are endowed with riches do not entertain lofty ideas like myself, but bring their families into disgrace by disreputable habits, while poor men like me are animated by a desire for commendable achievements involving expense. From this, it appears that Brahmadeo is not inclined to concentrate all things in all places. " Desires take birth in the minds of the poor and die.” Such being our case, we venture to trouble you a little. As in our former existence, now also we have a great predilection for the art of war, but various reasons render it difficult for us to acquire it in this place. You are our easteman, blessed with riches, and have in your service some veteran warriors. We shall, therefore, feel very grateful to you if you kindly arrange for our board for a year or six months at least and afford us facility for acquiring the said art. God has given us the necessary means of subsistence, but we have addressed this request to you simply because of our aforesaid predilection, and we hope that it has not been made in vain."
This was the substance of our letter, but the brief reply we received was :— " No such arrangements can be made here at present."
This reply enabled me to form an estimate of the man. What a disparity, I said, between his valiant, warlike and generous ancestors and their imbecile progeny, who by their actions have tarnished the reputation of their ancestry !+++(4)+++ Their ancestors sacrificed themselves on the battlefield in the service of their masters, while of these three brothers, one wastes his time in flying pigeons, another in associating with low characters and in smearing his body with the red earth of a gymnasium, and the third in composing aryas. Any discerning person can gain an insight into their ways of life. How can these men know my worth ? They would have given us support, had we been either pigeon-flyers, gymnasts or composers of aryas.+++(4)+++ Let this pass.
Some days after we had been disappointed in this manner, my brother, Balkrishna alias Bapurao, went from Poona to Kolhapur. With the express purpose of paying a visit to Sayajirao (sic) of Kolhapur. As he was not there my brother walked to the fort at Panhala and paid him a visit there. He first presented a coconut to him with great respect and then said : " (Your ancestors and) you have been our patrons from ancient times. We Brahmins have always served your throne. I, therefore, pray that you will be generously pleased to enlist us in a cavalry regiment." When my brother made this verbal petition, one of his relatives, by name Kagalkar, was also present there. Both of them surveyed my brother closely and remarked that he was short of stature and wanting in girth and that they did not employ Poona Brahmins. As soon as these precious words fell from their lips, (my brother) formed an estimate of their Kshatriya origin.+++(5)+++ Without saying anything further he returned to Poona.
LESSONS AT DHAR
Some days after this we accompanied our father to the Native State of Dhar without any particular object. There we stayed for about two months and associated ourselves with a Maratha boy. In order to practise shooting, we used to steal away with his fowling-piece, at midday, to the bank of a tank. The Maratha boy used to shoot birds and water-fowls, but we instead of shooting any inoffensive animals, used to put up the leaves of a bunyan tree to serve as marks to fire at. At Dhar, we learnt how to load a gun and how to make bullets, small shot, etc. We saw various places in the company of our father with immense benefit to ourselves. In every place we tried to obtain information relating to our favourite pursuit.
PRACTICE IN ENDURING HARDSHIPS
As we had undertaken to perpetrate most terrible deeds, we thought it desirable to inure ourselves to heat, cold and rain, and therefore, finding that we had favourable opportunities in the course of our travels to acquire the power of endurance we began to undergo privations. Whenever our father undertook a journey, he used to hire a bullock-cart for that purpose. But we, with a view to acquire a habit of walking, did not sit in it on such occasions, but used to walk 24 miles at a stretch without minding heat and rain. We used to lie on ghongris though we had mattresses to sleep on. Though we had plenty of food, we used to live on dal and churmure. Our parents used to get angry with us, but they did not know our ulterior design. We had chosen Poona as our resting place after a journey of about six months or a year performed in the above manner, and there we generally used to rest for four months. It was on our return to Poona that we found time to ponder calmly over the object in view. We resolved to undertake any hazardous enterprise for the sake of our religion, but to refrain from such deeds as were not conformable to it.
Whenever we thought of exerting ourselves in furthering our favourite object, the fear of our parents would stand in our way. On such occrsions we used to feel that we should also, like some boys who foresake their parents and betake themselves to the stage, throw off dependence and pursue the object in view. But when in this mood we considered the matter from a religious point of view, our conscience would not permit us to follow such a course.+++(5)+++ Consequently we abandoned that design and resolved that come what might, we would do what we could without foresaking our parents.
DESIRE TO PROCURE ARMS
First of all, a desire to procure arms engrossed our minds. We knew that it was idle to realise that desire in British territory. Consequently, when we accompanied our father in his travels through the Nizam’s territory, we made inquiries (concerning arms) in that State. But want of money came in our way there. Then after deliberation we came to the conclusion that it was not culpable to steal anything required for a religious purpose and thus prepared ourselves to do that.+++(5)+++ In a place called Bid we first bought a sword-stick for five rupees. We made up that amount partly by the sale- proceeds of our books and partly by the money we already possessed. Later on we stole a five- chambered revolver from the same shop. This was our first move in the direction of stealing arms. Subsequently, wherever we happened to travel we procured in any way we could whatever arms we came across. I cannot now enter into any details about this matter. We however, began to procure arms in this manner.
THEN TO COLLECT MEN
Then the thought occurred to us that we should now collect men. With this object in view we won over our friends who were our equals in age by discoursing with them on religious topics. But after the lapse of a few days we found that they could be of no use to us, because we needed such men as would carry out our orders, while the friends whom we had gathered together did not seem inclined to do this. Taking us to be illiterate, they used to make an ostentatious display of their learning in our presence.+++(5)+++ Moreover they did not seem to have that pure devotion to religion which we had. Consequently we broke off our connection with them. Then on reflecting as to who would obey us, we came to the conclusion that obedience could be expected from children alone, whose minds being tender could be moulded in any way, we chose.+++(5)+++ Having come to this conclusion, we went wherever school-boys played at cricket and began by our exhortations to create in their minds a dislike for cricket and a taste for native games. We, could secure only eight boys at the outset and with them we went up the hillock situated below Parvati. We first told them to play badabadi and after two or three days we brought two or three slings and began to teach them how to throw stones. On these occasions many other boys used to come up there. As we gave them the same advice, the number of boys began to increase until it reached 150.+++(5)+++ So many boys did not assemble every day. They used to assemble at their convenience.
RULES FOR THE TRAINEES
We afterwards framed (the following) rules for the club :—(1) Every boy shall implicitly obey both of us. (2) Those desirous of joining the club shall pay to the head of the institution the sum of one anna and a half for sling (3) While practising with the sling, the slingers should stand at a distance of at least ten cubits from other persons, as, otherwise, the sling, while being whirled, might strike against the face of any of the by-standers. An out-of-the-way place was reserved for novices joining (the club). They were required to practise stone-throwing by standing there (to avoid) members of the club themselves being struck by the stones which in the case of novices are not well directed. With a view to prevent men or animals being struck by the stones, the slingers were required to see that none of them were near before beginning practice. There should be no quarrels. These were the rules. We divided sling-practice under three heads :—(1) Slinging along the ground ; (2) Slinging horizontally ; (3) Slinging skyward. The lad who knew fairly these three modes and who could fire double as well as small shot was looked upon by us as tolerably proficient and we took note of him.
ORGANISATION OF THE CLUB
When we had about 25 to 30 of these fairly proficient lads, we organised the club on a new basis as follows :—Having divided the members of the club into two companies, I, myself became the captain of one, and my brother that of the other. To each of these companies was given a red ochre-coloured flag, which was its chief ensign. It was also provided with a red flag. Each company had also its medical officer,+++(5)+++ who wore round his neck a haversack which contained the following medicines and instruments useful for the treatment of wounds :—(A piece of) coal, pankanis, bamboo-powder, a knife, a pair of scissors, pincers for extracting thorns, marking-nuts, needles, etc. Having organised these companies, every Saturday and Sunday we repaired to our rendezvous situated at a considerable distance beyond the Parvati (Hill). After going there, one (company) planted its flag on (the top of) a hill and held the place, while the other company did the same at the foot of the hill. When everything was ready, the operations commenced at a given signal. Then we two brothers showed by manoeuvring (our respective companies) how an attack was to be delivered and how it was to be repulsed. The moment any one was struck by a stone, the red flag was shown at the sight of which the slinging was to cease. After attending to the (wounded) man, the operations again commenced.
Many of the lads were struck by stones on these occasions, but none of them wavered. These operations continued (for some time). For some days after this, my brother’s company used to proceed to Chatursingi for practice, while mine continued to be drilled near Parvati. After eight or fifteen days we used to have a (sham) fight between them. The only object in view in doing so was to inspire our companies with courage. After every (sham) fight we used to distribute amongst them parched gram, rice and such other cheap eatables as we could, with our (limited) means, purchase. We did this to attach them to ourselves. When about two or three months had passed in this manner, we thought that it was desirable to have a tutelary deity for our club, as, otherwise, our proceedings would be devoid of interest. We, therefore, selected a convenient place near the Parvati (Hill), and having with much toil removed the luxurious growth of prickly pear at that place, prepared an extensive ground. This is situated on an eminence at the foot of Parvati. A canal passes through the lower portion of this ground, and here a spot beneath a nim tree was fixed upon by us for our idol.
OUR CHOICE OF THE DEITY
We then selected the powerful Maruti as our tutelary deity, as we thought that there was none like him among all the gods. How to procure his image was the next thought that engaged our attention. Meanwhile, while asleep one day, I saw in a dream the image of Bajarang Balbhima, which spoke to me as follows :— “I am lying in the very place where you are preparing the ground. Search for me, I am willing to come.” I awoke after this dream and spoke of it to my brother, when I learnt that he too had a similar dream. We, however, had no faith in the dream, as we could not believe that our religious merit was so high. But we gave an account of it to our club. The ground was thereupon dug at that place to a great depth, and the image was discovered.+++(5)+++ At this time we two brothers being at a considerable distance from that spot, they came and informed me of the discovery of (the image of ) Maruti. With extreme delight we saw that image, which was about a span and a half high. The thick coating of red-lead on it dropped away and disclosed the image clearly to our view. It had the Dronagiri mountain in one hand and a gada in the other, while Jambumali was lying prostrate beneath its feet—a spectacle which pleased us most. We took the image home and made arrangements to consecrate it with the due ceremony. Before finding this image, we had besmeared a piece of stone with red-lead and all the members of the club used to worship it with great devotion. When, however, they saw this image, they became very impatient to have it consecrated. But as an interval of fifteen days had to elapse before the auspicious day, we worshipped the image at our own house for the time being. Desiring that no day should pass without the performance of arti before that image, we composed a song for the occasion in a melodious metre. The song is given below. We named the image Gophnya+++(←gophaNa = sling)+++ Maruti.
SONG IN PRAISE OF GOPHNYA MARUTI
(In the same tune as the song in praise of Bhuvanasunder.)
By waving lights before the lotus-like feet of Maruti,
let us cross the ocean of this world in ease-Dhrupada.
The moment he was born, he sprang forward to seize the sun,
supposing it to be a fruit.
He set up a whoop of exultation, and the sound thereof having filled the earth went up to heaven.
‘All the humbled gods being startled at the sight of thy short stature, glorify thee ;
the monkeys were greatly delighted (at thy advent).
Who can rival one who worships Hanuman?
Neither sin, nor distress, nor anxiety will be with him,
(and) none will be able to overcome him.
He crossed the waters of the ocean and reached the shore.
He inspired Sita, the spouse of Rama with courage.
The hearts of monkeys were much gladdened.
He appeared (to Chapekar) in a dream, and having asked (him) to make a search for himself, declared that his own image was at his disposal.
Damodar, Hari’s son, says that the Gophnya Maruti has been won over to his side.
Therefore, have you come near Parvati and have become our helper, and we are therefore overjoyed.
DAY FIXED FOR INSTALLATION
Having composed this song, we asked all the members of the club to learn it by heart, and commenced to recite it every day before the god Maruti. Meanwhile, the day selected by us for the consecration of the idol having approached, we issued, two days previous to it, the following invitations couched in polite language, to all the members (of the club) :—
" The noon of Saturday, the 2nd day of the dark half Chaitra, having been unanimously fixed for the consecration of the image of the self-existent Balabhima at the appointed place at the foot of the Parvati (Hill), it is necessary for you, as members of the club, to be present on such an auspicious occasion. Should any one bring with him flowers, coconuts, buka, gulal and other articles of worship, they would be thankfully received. (Signed) Damodar Hari Chapekar and Balkrishna Hari Chapekar, Managers."
We issued these invitations, but the decrees of fate are inscrutable. Although we felt indescribable delight at the continued additions to the membership of our club, I had a presentiment that something was to happen which would mar our joy and we had already a prognostication as to the quarter from which the trouble was to come.
We saw that those sportive doings of ours were likely to be stopped if any of our members received a serious wound from a stone and, therefore, we were very careful about the matter.
We also feared that if the Police got scent of this matter, they would throw impediments in our way. To obviate this we arranged that our boys should neither come out of, nor return to, the city in a large body, but should do so in batches of five. We accordingly formed such batches. We also made it a rule that the leader of each of these batches should, while coming (out of the city), place a stone near the street-lamp which stands between the road passing by the Bhikardas Police Station and the one passing the Chinchechi Talim, and should remove it while returning to the city. This arrangement was made with a view to have an idea of the number of the boys that would go there ahead of us. So much for the second of our apprehensions.
Our third fear was that our boys might have a quarrel on the way for which we might have to suffar. For, this pursuit has this peculiar characteristic that it makes its votaries inconsiderate ; it impels men to make an immediate use of their powers. Our inclinations are moulded by the nature of the occupations we follow. Accordingly, as exercises with the stick, the sword, and also slinging and wrestling tend to instil a spirit of rivalry into the minds of men, the members of our club began to quarrel on the way and complaints about the matter reached my ears.