Historical Figures

on the path of Gandhism

Mohandas Gandhi and Kesari Singh

When Kesari Singh returned from his five-year prison term in Kota, he found that the whole atmosphere of the country had changed. The revolutionary movement was almost dead. The plan of revolutionaries like Rash Behari Bose and Shachindra Sanyal had been washed away. Kesari Singh was left alone due to the end of the revolution heroes. The work of education promotion and social reform was also disturbed due to imprisonment. For this reason Kesari Singh had to decide the direction anew for himself.

Kesari Singh saw that because of the Congress movement, there was no future for the revolutionary movement in the country. Mohandas Karamchand Gandhi was being established on the horizon of Indian politics. Gandhiji's non-violent movement started getting influenced by the public. Due to the disintegration of the revolutionary organization, many of Kesari Singh's companions had turned to Gandhiji. Leading companions like Arjunlal Sethi and Ramnarayan Choudhary reached Wardha at the request of Jamnalal Bajaj.

Kesari Singh had to serve the country. The Indian society, which has been living almost dead for centuries, had to be raised. Efforts had to be made to compel Gauranga Mahaprabhu to return to his country. That is why Kesari Singh also thought it right to follow the path of Arjunlal Sethi and Ramnaran Choudhary.

In other words, it can be said that the path of making the country independent through blood revolution was completely closed. The effect of the Russian communist revolution was beginning to affect the public psyche of the country and Gandhiji was slowly taking forward his agenda. In such a situation, Kesari Singh also abandoned the path of violence and turned towards Gandhiji and Congress movement.

Invitation from Wardha

Inspired by Arjunlal Sethi, Jamnalal Bajaj invited Kesari Singh to visit Wardha with his family. Daughter Chandramani and Jamata Ishwardan Ashiya also reached Wardha with him. At that time many other activists of Rajasthan like Sagarmal Gopa, Kanhaiyalal Kalantri etc. were also present there. When Thakur Kesari Singh reached Wardha, this news caused a big stir in Wardha. Many types of stories were already prevalent there in relation to this revolutionary Thakur family. On reaching Wardha, he was accorded a kingly welcome. The townspeople gathered in large numbers to welcome this family.

Journalism in Wardha

The publication work of Rajasthan Kesari weekly paper started from Wardha. Some scholars believe that this newspaper was named after Thakur Kesari Singh. Arjunlal Sethi used to edit this newspaper. In this, thoughts, news etc. related to the native states and mainly the princely states of Rajasthan were published. Kesari Singh Barahath also used to write articles in it.

Representation of Indigenous States

While living in Wardha, Kesari Singh participated in the special session of the Calcutta Congress in September 1920 as a representative of the native states on behalf of Rajputana and Central India.

Dream of creation of Rajasthan

In the Congress session of 1920, a sub-committee was constituted to make suggestions regarding the representation of the native states. On 16 November 1920, Kesari Singh appointed Congress General Secretary V.J. Wrote a letter to Patel in which he suggested the formation of a state called Rajasthan, comprising Rajputana, Central India and Ajmer, and the inclusion of Delhi in Punjab. He also suggested that at least one representative should be taken from each native state of Rajputana and Central India in the All India Congress Committee. In the historic Nagpur Congress session of December 1920, with a view to giving representation to the princely subjects in the All India Congress Committee, a fundamental amendment was made in the Congress constitution and the goal of the Congress was declared to achieve the independence of the whole of India.

Thus Thakur Kesari Singh can be said to be the first person to dream of the creation of Rajasthan. It was not in the hands of any other leader to think of forming such a province in AD 1920. Both Mohandas Gandhi and Kesari Singh Barahath were born from princely and feudal environment, but both were dreaming of a people's state instead of a king's state.

Invitation from Ajmer

In November 1921, on behalf of Rajputana Madhya Bharat Sabha, Shri Chandkaran Sharda invited Kesari Singh to come to Ajmer. Sharda wrote in her letter- 'You are revered, karmaveer and worthy of prestige. I consider you my revered leader. You can come to Ajmer whenever you want. Will arrange accommodation for you.

Again Quota

Probably Kesari Singh did not like the atmosphere of Wardha. Therefore, after staying in the Wardha Ashram for a few months, he returned to Kota again in AD 1922. By then, Thakur Kesari Singh Barath had lost everything except respect. Still the freedom fighters cordially invited him to come and stay. He was now mostly unwell. As the entire property was confiscated, they had no place to live and no means of livelihood. He had to spend his life in dire economic conditions and sufferings, but he never let the sense of poverty pass by. The famous historian Dr. Mathuralal Sharma in his memoirs has given a poignant depiction of the difficult life of Barathji in those days. Kesari Singh spent the rest of his life in Kota.

Madanmohan Malviya's threat

When he came to Kota after being freed from jail, it spread that the princely state is planning to arrest him again and imprison him. Such types of news were also published in newspapers. On this, Pt. Madanmohan Malviya wrote a letter to the Diwan of Kota princely state, Raghunathdas Chaubey, cautioning that if efforts are made to send Barathji to jail again, then he will come to Kota and do satyagraha. But the princely state did not take any such action.

Housing gift by Kota Naresh

On his return to Kota, the King of Kota Maharao Ummed Singh made a big kothi for him and presented him, in which he lived for life.

Differentiate between Congress workers and Kesari Singh

In AD 1923-24, mutual animosity and animosity among the Congressmen working in Rajputana increased greatly. Huge differences arose between Seth Jamnalal Bajaj, Arjunlal Sethi, Vijay Singh Pathik etc. regarding the methodology and an atmosphere of discord was created. For this reason Gandhiji himself had to intervene. Arjunlal Sethi was blamed by many Congressmen of Rajputana for showing hostile feelings towards Jamnalal Bajaj. Correspondence took place between Kesari Singh and Arjunlal Sethi and Kesari Singh and Gandhi in this regard. In this correspondence, in response to Kesari Singh's letter regarding the Kanpur session, Gandhi wrote in his letter dated 6 March 1925 – 'There was such a desire that I should write something in Young India. Now I think there is no use in writing. No one had ever believed that all the representatives are under Sethiji's control and are guilty.'

At the same time, the views expressed by Sethiji in a letter to Kesarisinhji, while very touching and emotional, are also a symbol of their unmatched friendship and unwavering mutual trust. Sethiji, in his letter dated May 25, 1924, addressed to Kesarisinhji, the revered god of the Hriday Mandir, wrote, “Whatever command you give to Das Sethi will be Manasa, Vacha, Karmana Shirodharya. If you convict me, I will gladly accept it even till my death atonement.'

Expulsion from the princely state of Jodhpur

In AD 1929, when the program of the Viceroy's arrival in Jodhpur was made, at that time Thakur Kesari Singh was in Jodhpur. On the night of 28 July, Jodhpur Police Inspector told Thakur Kesari Singh that the Viceroy was coming on a visit to Marwar. The Vice President of the State Council, Col. Wyndham does not want you to be in Jodhpur on this occasion. The Jodhpur Maharaja also wants you to move out of Jodhpur. On this, Thakur Kesari Singh came to Kota, but on 29 July, when news was published in Rajasthan that due to the program of Viceroy's visit to Jodhpur, Thakur Kesari Singh was expelled from Jodhpur by the state government as an undesirable person due to political actions of the past. Kesari Singh, strongly opposing this order, wrote a letter to the Vice President of the Jodhpur State Council and challenged its validity.

Jorawarsingh Barath passes away

In 1937, even after the formation of public representatives governments, the case of the Ara case was not raised against Joravar Singh. Because of this they were on the run. In this regard, Kesari Singh corresponded with the Prime Minister of Bihar, Krishna Singh and Home Minister Anugrah Narayan Singh. In 1939, the Ara case was lifted from Joravar Singh. Joravar Singh died on the day the emancipation order was published in the newspapers.

Kesari Singh at Hindi Sahitya Sammelan

In AD 1933, a Hindi conference was organized in Indore under the chairmanship of Mohandas Karamchand Gandhi. Kesari Singh also participated in this. Maharaj Holkar was also present on the stage. When he saw Kesari Singh, he called him and spoke respectfully. The Diwan of Indore Sir Sirhamal Bafna and the millionaire Seth Sir Hukamchand and many other dignitaries who attended the conference met him with respect. Well-known historian Dr. Mathuralal Sharma has written in his memoirs- 'I saw in Indore that Purushottam Das Tandon embraced him as soon as he met. Pt Gendalal Dixit and Ajitsinhji used to meet him there at night. Both were very active revolutionaries.'

willingness to retire

In AD 1934, he expressed his desire to take retirement, but due to the insistence of relatives and sons, he started secluded.

back to Gandhi

Kesari Singh was deeply hurt by the competition, animosity and factionalism prevailing in the new politics. This gritty of his ideal of patriotism and fasting was an unbearable pain for him. Gradually he got away from active politics. In the last days of his life, he was inclined to live in the company of Gandhi. When Gandhi announced the start of individual satyagraha in AD 1940, Kesari Singh also wrote a letter to Ramnarayan Chaudhary on 7 December 1940, expressing his desire to participate in it - 'Peace for the country in my old bones of seventy years. There is still strength and strong desire to offer sacrifices.' Gandhi expressed his happiness on this proposal.

Expressing faith in the philosophy of non-violence, Kesari Singh wrote in a letter to Ram Narayan Choudhary – 'I consider the philosophy of non-violence to be the paramount part of human religion because violence is a brute instinct. Even if it is inevitable to raise my hand in the defense of Abla on the tyrant, I can break the hand of the violent and immediately look after him with as much love as I did for my brother twenty five years ago when Civil Surgeon Mr. Jordan committed an arbitrary crime on this body, yet at no moment did I have any hatred for him or the English race in my heart. Now I give credit to the pure and open path of non-violence.

B. Ale. Panagariya has written- 'Kesari Singh had become a great admirer of Gandhiji in his last years. He was convinced that Mahatma Gandhi would be able to free the country from the British through his non-cooperation movement.'

Gandhiji was also so impressed by Thakur Kesari Singh that when he came to know that Thakur Kesari Singh would come to meet him, he said – 'I will be happy if Kesari Singhji will come. Sir Tej Bahadur Sapru had also mentioned to me his excellent prison-life.' At another place Gandhiji said about him- 'Sir Tej Bahadur Sapru, the Home Minister of the Foreign Government of India has told me that the British Superintendent of Hazaribagh Jail had called Kesarisinhji a saint.'

In 1928, in the Ajmer session of the All Rajasthan Hindi Kavi Sammelan, he wrote a poem in praise of Gandhi-

Miss all the remedies, take your life.

Gandhi bin, aaye hai thikane na.

Chant non-cooperation, in Isha century BC.

Don't believe the ghost without putting it in the vial.

Barathji expressed his desire to spend the rest of his life in the service of Gandhi in AD 1940. Gandhi also gave his approval, but in the meantime Kesari Singh started falling ill and after some time passed away from the world.

opposition to suppression of Jaipur Prajamandal

Jaipur state was ready to suppress the Praja Mandal there by calling it illegal. Then on January 30, 1939, Kesari Singh wrote this letter to King Sawai Mansingh of Jaipur-

Rajan!

It is a pity that the present king has forgotten the real Rajdharma in the mold of contrary education or in the temptation of personal happiness and the barons also forgot the Kuldharma and remained mere sycophants. The religion of well wisher Charan is to keep the truth fearlessly in front of the kings and if the wrath of Rajmad comes on the head following self-righteousness, then accept it by bowing your head calmly because 'Swadharme Nidamam Shreyam Pardharme Bharishah' Accordingly, being saddened by the policy of present Jaipur. यदि यह शुभचिंतक श्रीमानों की सेवामें दो शब्द विनम्रता से नजर करे तो आशा है श्रीमानों की उदार भावना क्षमा करेगी। होगा वही जो श्री जगदम्बा को मंजूर है फिर भी कर्मण्येवाधिकारस्ते मा फलेषु कदाचन्।

दोहा

डंडा बल पशुझुंड पर, पंगहु होत समर्थ

वीर प्रेम बल बलिन पें, समझत शासन अर्थ।

दीन प्रजा अरु नारि पर, क्षत्रि न शस्त्र उठाय

पर हित में निज हानि को, सहत वीर हरषाय।

मान! अभिमान तज, सुत सम जान प्रजान

चमन उजारहि दमन यह, अंत आपकी हान।।

देहावसान

14 अगस्त 1941 को केसरीसिंह बारहठ का देहावसान हुआ। Pro. चिन्तामणि शुक्ल एवम् डॉ. अवधेश कुमार शुक्ल ने लिखा है- ‘बारहठजी का मन मृत्यु के 10 मिनट पहले तक संतुलित रहा और उन्होंने खूब बातचीत की।’ डॉ. कांति वर्मा ने लिखा है- ‘अपने मन पर उनका इतना काबू था कि मरने के दस मिनट पहले तक वे बातचीत करते रहे थे। मृत्यु के समय भी उनके मुख पर किसी प्रकार की विकृति नहीं थी।’

मंगलरूप बलिदान

केसरीसिंह ने अपनी कोठी के द्वार पर एक शिलालेख लगवाया था, जिस पर उन्होंने अपनी लिखावट में ही अपनी संक्षिप्त जीवनी लिखी है। जिसमें एक सोरठे में उन्होंने कहा है- ‘विपदा धन घिर घिर छुटे सकल परिवार।’ बारहठ ने अपनी पुत्री चंद्रमणि को एक पत्र में लिखा था- ‘भारत के एक महत्वपूर्ण प्रदेश में जागृति का आरम्भ अपने ही कुटुम्ब की महान आहुति से ही हुआ है। इस राजसूय यज्ञ में हम लोगों की बली मंगलरूप में हुई।’