Lover
Ramakanta Samantaray
Translated by Sailen Routray
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| Sculpture titled 'Red Dragon' from 1985 during River Lee flooding (2023) Artist: Jim Buckley (b. 1957) Photo credit: Wikimedia Commons/Podstawko |
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| Sculpture titled 'Red Dragon' from 1985 during River Lee flooding (2023) Artist: Jim Buckley (b. 1957) Photo credit: Wikimedia Commons/Podstawko |
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| The tower of the Cathedral of Saint Domnius, Split, Croatia (as seen from the Vestibule of Diocletian's Palace) Photo credit: Wikimedia Commons/Sumit Surai |
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| ଫାରସୀ ଶୈଳୀର ଚିତ୍ରରେ ବିଷ୍ଣୁଙ୍କର ଅବତାର ଭାବରେ ବୁଦ୍ଧ (ସପ୍ତଦଶ ଶତାବ୍ବୀ) ଫଟୋ କ୍ରେଡ଼ିଟ୍ - କିମିଡିଆ କମନ୍ସ୍ |
Translated by Sailen Routray
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| Jayaprakash Narayan (1902-1979) Narayan was a key figure in the opposition to the emergency imposed by Indira Gandhi in 1975 Photo credit: Wikimedia Commons/Nehru Memorial Museum |
After speaking with others, it was decided that a meeting would be called that afternoon at our home to discuss this development. According to the decision, around twenty-five people from Cuttack were informed about this. They assembled at our place around four. Amongst them were Harekrushna Mahtab, Nilamani Routray, Purnachandra Parida, Srikanta Panda, Biraja Ray, Bou, Syamali Mahapatra, Biswambhara Parida, sarvodaya activists such as Surendra Mohanty, Kshetrabasi Pati, Nikunja Das, and Gopal Prasad Das, etc. Dada was at Angul, so he arrived later. There were a lot of speculation in the meeting. It was evident that the declaration of a state of emergency had stunned everyone. After a long discussion it was decided that it must be opposed and as there was no possibility of the truth coming out in newspapers, some steps needed to be taken to inform the people of the real situation.
It was decided that if a small pamphlet were to be published and distributed at the railway station and the Badambadi bus stand, it would reach across the whole of Odisha overnight. Hence, a pamphlet was drafted. When the question arose as to who all would sign it, it was agreed that it would come out with Ramadevi’s signature. It seemed some friends were reluctant to put their names down on paper. It was also seen later that among the friends assembled that day, a few remained silent and did not engage in the unsettled state of affairs.
The pamphlet was immediately printed in the Gramsevak press and activists took it to the Badambadi bus stand and the railway station and came back after distributing copies of the pamphlet. That evening it was raining heavily. But who cared? It was observed that people were very eager to have a copy of the pamphlet.
On the second day, dada came and a meeting was held again. In this meeting, it was decided that a civil disobedience agitation would be held against the declaration of emergency. Then Section 144 of the IPC had been imposed in Cuttack. Immediately, Biraja Ray, Shyamali Mahapatra and Surendra Mohanty came forward, and were arrested after sloganeering and attempting to lecture near Gourishankar Park. Another pamphlet came out the day after exhorting all Indians to oppose the imposition of the emergency. Arrests were expected any time and someone shared the news that there was an order to arrest nine people including Nabakrushna Choudhury. In the midst of all this, it was decided after a discussion that I would not immediately come out to be arrested. Instead, I would organise the movement against the emergency in hiding for five to seven days before showing up for civil disobedience.
However, when a place for my hiding was looked for, all those friends whose homes were proposed in the discussion were hesitant citing multiple problems. On the other hand, rumour had spread that dada would get arrested. Hence, he was waiting, having packed his clothes and books on 28th June. But nothing was heard about my arrest. Later some people said that in order to hoodwink us, some of our friends were fed with wrong information from official sources.
Meanwhile, after having made arrangements for sharing news with the activists in various districts, I had started writing a letter to Vinobaji. In the letter, I had written that, “Indira Gandhi’s intention to end democracy and institute an authoritarian regime is now evident and I request you to raise your voice in support of democracy and civil rights.” I had not finished writing this letter. It was quite late in the night and no arrangements could be made for me to stay elsewhere, and therefore, I slept there. The police arrived in the wee hours of the morning of the 29th of June at around three o clock. Dada was sleeping in the room along the corridor. He got up and said, “I’ve been waiting for you since yesterday.” Then he got ready, wrapping up his bedding, etc. Bou got this news in Thoriasahi over telephone. Nikunja and others also got up from sleep and reached there. We were all getting ready to bid adieu to dada, and some people had started picking up his bedding, when dada asked the police, “Could you please show me the warrant?”
Lo and behold! When we saw the warrant, it had my name on it. Then I started packing my clothes and bedding, etc. I ended the incomplete letter to Vinoba by just writing, “I am getting arrested before I could finish writing this letter.” I left the letter in Sumitra’s care, told her to mail it to Vinobaji and left. There were two sub-inspectors of police. After we sat in the jeep, the driver had some difficulty in starting it. In the end, we had to push the jeep. I sarcastically said, “Now the government’s condition is like this jeep. It does not move until it’s pushed.” The police inspectors smiled.
I was taken to the jail in Cuttack. The very familiar ward number seventeen… On reaching there, I saw that Madan Sahoo, Anadi Nayak, and Manmohan Mishra, etc., had just arrived after being arrested. Later, other fellow workers also arrived. Ashok Das from Jajpur was also amongst them. It was a lively mess and the day was spent in commotion.
Conversations, flights of imagination, rights of the first-class prisoners, discussions and arguments with prison officials regarding the expectations from the jail, all these went on and on. Slowly we started settling down on our respective platforms. The readers might remember that I had described before that in prisons there were platforms that were six feet long and two and half feet wide, which were meant for the prisoners to sleep on. On one end of it lay a ridge that functioned as a pillow. You were meant to spread blankets and sheets on top of this and use it for sleeping and sitting.
We were getting ready to settle down in ward number seventeen. However, something else had been planned for me. At around ten in the night of the third day, Manmohan Mishra, Ashok Das and I were called and told that we would be taken elsewhere. We bundled up our belongings and went to the jail’s gate. I started singing a song of Kazi Nazrul–
কারার ঐ লৌহ কপাট
ভেঙে ফেল কর রে লোপাট
রক্ত জমাট শিকল পুজোর পাষাণ বেদী
The prison’s iron gates —
Break them, shatter them!
Destroy the blood stained stone altar
where chains are worshipped.
We were made to sit in two jeeps. The vehicles started moving towards Buxibazar and soon crossed the river Mahanadi and went further. Ashok babu and I were in one vehicle. The police officials made no reply when we asked them where we were being taken to. There was a desire to shout slogans while passing through the bazar, but it was eleven in the night and all the shops were shut. No one moved about on the streets. Who would hear our slogans?
The vehicle carrying Ashok and I started moving towards the road to Dhenkanal. It seemed we were being taken to either Dhenkanal or Angul. It could have been Sambalpur as well. However, the vehicle stopped in front of the gate of the jail in Dhenkanal at around one in the night and after dropping me there, the police officials left with Ashok. The jailer took me with him to a small ward located in a corner of the prison. I was alone there. I fell asleep in no time.
Note: This is a translation of a chapter from 'Kasturi Mruga Sama', the autobiography of Manmohan Choudhury (1915-2003). Choudhury was a freedom fighter and sarvodaya activist from Odisha who participated in almost all the popular socio-political movements of his times that happened in the state. He was also a noted writer of non-fiction in the Odia language who won major awards for his writing.
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| ରେମୁଣାର କ୍ଷୀରଚୋରା ଗୋପିନାଥ ମନ୍ଦିରର ଭିତରର ଦୃଶ୍ୟ ଫଟୋ କ୍ରେଡ଼ିଟ୍ - ୱିକିମିଡିଆ କମନ୍ସ୍/ଅପୂର୍ବ୦୧୩ |
ଓଡ଼ିଶାରେ ଗାନ୍ଧିଜୀଙ୍କର ମୌଳିକ ଶିକ୍ଷା ଦର୍ଶନରେ ପ୍ରୟୋଗ କ୍ଷେତ୍ରରେ ଶ୍ରୀ ଶରତଚନ୍ଦ୍ର ମହାରଣାଙ୍କର ନାମ ସୁପରିଚିତ । ସେ ଗାନ୍ଧୀବାଦୀ ସାମାଜିକ କର୍ମୀ ଅନ୍ନପୂର୍ଣ୍ଣା ମହାରଣାଙ୍କର ସ୍ୱାମୀ, ଶିକ୍ଷାବିତ ଚନ୍ଦ୍ରମୋହନ ମହାରଣାଙ୍କର ପୁତ୍ର ତଥା ଗୋପବନ୍ଧୁ ଚୌଧୁରୀ ଓ ରମାଦେବୀଙ୍କର ଜାମାତା । ମାତାଙ୍କର ନାମ ରାସମଣି ଦେବୀ ।
ଶରତ ବାବୁଙ୍କର ଜନ୍ମ ୧୯୦୯ ମସିହାରେ । ତାଙ୍କର
ପୈତୃକ ଗ୍ରାମ ହେଲା ବାଲେଶ୍ୱରର ରେମୁଣା ଥାନାର ଚୌଧୁରୀବାଗ୍ । ସେତେବେଳେ ବାଲେଶ୍ୱରରୁ ଗାଁକୁ
ଯିବା ପାଇଁ ସଡ଼କ ନଥିଲା । ଶାଳବଣି ଗାଁର ଦକ୍ଷିଣ ଦିଗରେ ବିଲଗହିର ଦେଇ ଚଲାବାଟ ଥିଲା । ସେଇ
ଶାଳବଣିରେ ତାଙ୍କ ଗୋସେଇଁ ବାପାଙ୍କ ବାପ ଗୁରୁପ୍ରସାଦ ମହାରଣାଏ ଗୋରାପୋଖରି ବୋଲି ଗୋଟିଏ
ତଡ଼ାଗ ଧର୍ମ ଉଦ୍ଦେଶ୍ୟରେ ଖୋଳାଇଥିଲେ ।
ନିର୍ଘାତ ଗ୍ରୀଷ୍ମରେ ମଧ୍ୟ ସେଥିରେ ପାଣି ରହୁଥିଲା । ହେଲେ ଜଳ ଦାନ ଉଦ୍ଦେଶ୍ୟରେ ପୋଖରିଟି
ଖୋଳାଯାଇଥିବାରୁ, ମହାରଣା ପରିବାରର
କେହି ଗୋରାପୋଖରିର ପାଣି ବ୍ୟବହାର କରୁନଥିଲେ ।
ସେତେବେଳେ ଚୌଧୁରୀବାଗ୍ ପରି ରେମୁଣା ଆଖପାଖର ଗାଁମାନଙ୍କରେ ପକ୍କା କୂପ ବା ନଳକୂପ ପ୍ରାୟତଃ ଦେଖିବାକୁ ମିଳୁନଥିଲା । ସେତେବେଳେ ବଙ୍ଗାଳୀ ସାହିରେ ଗୋଟିଏ, ରେମୁଣା ବଜାରର ଚାଉଳ ଖଳାରେ ଗୋଟିଏ, କ୍ଷୀରଚୋରା ମନ୍ଦିରର ରୋଷେଇ ପାଇଁ ଉଦ୍ଦିଷ୍ଟ କୂଅ ଗୋଟିଏ ଓ ପୁରୀ ଗୋସେଇଁ ମଠ ଭିତରେ ଏକ ଛୋଟ କୂପ ଥିଲା । ଏହା ଛଡ଼ା ସେହି ଅଞ୍ଚଳରେ କୂପର ଦେଖାଦର୍ଶନ ନଥିଲା । କାରଣ, ସେ ଅଞ୍ଚଳର କୁମ୍ଭାରମାନେ ମାଟି ନନ୍ଦ ନିର୍ମାଣର ପ୍ରକ୍ରିୟା ସହିତ ପରିଚିତ ନଥିଲେ । ପୋଖରି ଇତ୍ୟାଦି ହିଁ ଜଳର ଆବଶ୍ୟକତା ମେଣ୍ଟାଉଥିଲେ ।
ବଡ଼ ପୋଖରି ଭିତରେ ଥିଲା ବ୍ରଜ ପୋଖରି, ଚହଟା ପୋଖରି ଓ କୂଟ ପୋଖରି । ଏହା ଛଡ଼ା ନାନାଦି କୁନି କୁନି ପୋଖରି ଓ ଗଡ଼ିଆ ଇତ୍ୟାଦି ମଧ୍ୟ ଥିଲା । ଲୋକେ ପାନୀୟ ଜଳ ଉଦ୍ଦେଶ୍ୟରେ ଏହି ସବୁ ପୋଖରି ଓ ଗଡ଼ିଆ ଇତ୍ୟାଦିର ଜଳ ବ୍ୟବହାର କରୁଥିଲେ । ଏହା ଛଡ଼ା ଏହି ପୋଖରିଗୁଡ଼ିକର ଜଳ ଶୌଚ ଉଦ୍ଦେଶ୍ୟରେ ମଧ୍ୟ ବ୍ୟବହାର ହେଉଥିଲା । ଏଥିରୁ ସେହି ସମୟର ସ୍ୱାସ୍ଥ୍ୟ ସଚେତନତା ଅନୁମେୟ ।
ଗୋଟିଏ ସମ୍ଭ୍ରାନ୍ତ ଓ ଶିକ୍ଷିତ ପରିବାର ହୋଇଥିଲେ ମଧ୍ୟ ଶରତ ବାବୁଙ୍କ ଘରେ ମଧ୍ୟ ଏପରି ଚଳଣି ଥିଲା । ତାଙ୍କ ଗୃହର ନୈରୁତ କୋଣରେ ଅଭି ନାମକ ଏକ କ୍ଷୁଦ୍ର ଗଡ଼ିଆ ଥିଲା । ସେହି ଗଡ଼ିଆର ପାଣି ତାଙ୍କ ଘରେ ବ୍ୟବହାର କରାଯାଉଥିଲା । ଗଡ଼ିଆଟିର ପାଣି ଅବଶ୍ୟ ଦେଖିବାକୁ ସ୍ୱଚ୍ଛ ଥିଲା । ଏହି ଗଡ଼ିଆଟି ନିକଟର ଅନେକ ପଡ଼ାଙ୍କର ଜଳକଷ୍ଟ ଦୂର କରୁଥିଲା ।
ଶରତ ବାବୁଙ୍କର ପିତା ୧୯୨୯ ସାଲରେ ମୃତ୍ୟୁବରଣ କରିବା ପର୍ଯ୍ୟନ୍ତ, ସଙ୍ଗତିସମ୍ପନ୍ନ ଶିକ୍ଷା ବିଭାଗର କର୍ମଚାରୀଟିଏ ହୋଇ ମଧ୍ୟ, ନିଜ ଘରବାଡ଼ିରେ ବା ଗ୍ରାମରେ କୂପଟିଏ ଖୋଳାଇ ନଥିଲେ । ଅସନା ପାଣି ପିଇ ହଇଜା ଯୋଗୁଁ ଶରତ ବାବୁଙ୍କର ମାତୃବିୟୋଗ ହୋଇଥିଲା । ଏହା ଛଡ଼ା ତାଙ୍କର ବଡ଼ ଭାଇଙ୍କର ଗୋଟିଏ ଦୁଇ ବର୍ଷର ଶିଶୁ କନ୍ୟା ମଧ୍ୟ ମୃତ୍ୟୁବରଣ କରିଥିଲା । ଅବଶ୍ୟ ଛୁଟି ଦିନମାନଙ୍କରେ ଗ୍ରାମରେ ବସବାସ କରୁଥିବା ସମୟରେ ତାଙ୍କର ପିତା ଚନ୍ଦ୍ରମୋହନବାବୁ ପୁରୀ ଗୋସେଇଁ ମଠରୁ ଓ ରେମୁଣାର ଡାକ୍ତରଖାନାର କୂଅରୁ ପାଣି ଅଣାଉଥିଲେ । କେବଳ ଏହି ଛୁଟି ଦିନମାନଙ୍କରେ ହିଁ ସଫା କୂଅ ପାଣି ପରିବାରରେ ବ୍ୟବହାର ହେଉଥିଲା ।
ଏହାର ବହୁ ପରେ ଶରତବାବୁଙ୍କର ଭାଇ ଲୋକନାଥ ମହାରଣା ୧୯୫୨-୫୨ ମସିହାରେ ଗୋଟିଏ ସିମେଣ୍ଟର ରିଙ୍ଗ୍ୱେଲ୍ ନିର୍ମାଣ କରିବାର ସଙ୍କଳ୍ପ କଲେ । ଏଥି ପାଇଁ ସେ ଗାଆଁର ଲୋକମାନଙ୍କଠାରୁ ଘର ପିଛା ପାଞ୍ଚ ଛଅ ଟଙ୍କା ଲେଖାଏଁ ଆଦାୟ କଲେ । ଏଥିରେ ନିଜର ହଜାରେ ବାରଶହ ଟଙ୍କା ଯୋଡ଼ିଲେ । ହେଲେ ଗାଁର ସବୁ ଲୋକ ଚାନ୍ଦା ଦେଲେ ନାହିଁ । ଏଥିକୁ ଲୋକନାଥ ବାବୁ ଗୁମାନ କରି କୂଅ କରାଇ ଦେଲେ ନାହିଁ ।
ଶେଷକୁ ଶରତ ବାବୁ ନିଜର ଭଗ୍ନୀ ଟୁନିଙ୍କୁ ନିଜର ଗହଣା ବିକ୍ରୟ କରି କୂପଟିଏ ଖୋଳିବା ପାଇଁ ପ୍ରବର୍ତ୍ତାଇବାକୁ ଲାଗିଲେ । ଏଥିରେ ଲୋକନାଥ ବାବୁଙ୍କର ମତ ପରିବର୍ତ୍ତନ ହେଲା । ସେ ନିଜ ହାତରୁ ପନ୍ଦରଶହ ଟଙ୍କା ଖର୍ଚ୍ଚ କଲେ । ତାଙ୍କର ନିଜ ପୈତୃକ ଘରଠାରୁ ଅଧ କିଲୋମିଟର ବାଟରେ ଗୋଟିଏ ସର୍ବ ସାଧାରଣ ଜାଗାରେ କୂପଟିଏ ଖୋଳାଇଦେଲେ । ସେ ଅଞ୍ଚଳର ସଫା ପାଣି ପାଇଁ ତିରୋଟ ସାମାନ୍ୟ ଭାବରେ ଦୂର ହେଲା ।
ଟୀକା: ପାକ୍ଷିକ ପତ୍ରିକା 'ସମଦୃଷ୍ଟି'ରେ ପ୍ରଥମ ଛପିଥିବା ଏହି ଲେଖାଟିର ଉପାଦାନ ଶ୍ରୀ ଶରତଚନ୍ଦ୍ର ମହାରଣାଙ୍କର ଆତ୍ମଜୀବନୀ 'ଅନୁଭବମାଳା'ର ପ୍ରଥମ ଭାଗରୁ ସଙ୍ଗୃହିତ । ବହିଟିର ପ୍ରଥମ ସଂସ୍କରଣ ଭୁବନେଶ୍ୱରସ୍ଥ ସଂସ୍ଥା ଶିକ୍ଷାସନ୍ଧାନ ୨୦୦୫ ମସିହାରେ ପ୍ରକାଶିତ କରିଥିଲେ ।
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| Vinoba Bhave during the Bhoodan movement Photo credit: Wikimedia Commons |
Slowly we realised that for the functionaries to understand these brilliant lectures, some prior intellectual preparation was needed. To be able to work towards social work and social change, one needed both familiarity and knowledge in the various sciences that relate to the human mind and social structure, and my belief in this had become stronger. Apart from that, our village-level functionaries were also lacking in common intellectual knowledge on politics, economics and the social system. Therefore, a curriculum was developed for these camps to ensure excellence in their intellectual attainments. Plans were made to provide a general understanding to the activists on the subjects mentioned above, the path of development of human civilisation, the role of self-awareness and science in this, and the contributions of literature, with the help of professors and other knowledgeable people. Along with this, the practical work of sarvodaya and issues related to these were also to be discussed. In the camps, everyone learnt the art of collective living as well.
The first such training camp took place in the Cuttack Town Hall. After that these were organised in Cuttack, Bhubaneswar and other nearby places. At first, these were all lecture-based, but later enough time was set aside to enable the activists assimilate the subjects through discussions with each other. Questions directed at the speakers were also encouraged. These training camps usually extended from seven to ten days. Initially, it was feared that the functionaries would not be able to appreciate such intellectual matters, that they would get bored. However, it was found that the activists had great interest in all these discussions. Eighty to hundred functionaries from all over the state were invited for these camps. However, the total number of activists who would be present was usually larger than this. Village level functionaries from places like Koraput would arrive spending around fifty rupees from their own pocket towards travelling. On one occasion, when a rural worker from Koraput started debating with an economics professor from Utkal University, we realised that the goal of the camps had been achieved. Later, we started experimenting with two-level camps. For those who had attended camps in the previous years, there was an advanced programme, whereas for those who were new, there was basic training. Once there was a three-level camp as well in which an advanced programme was kept for important state-level functionaries.
Later Gandhi Vidya Sansthan started supporting these camps in a major way. It was established in 1960 by the efforts of Shankarraoji, Nabakrushna Choudhury and Jayaprakash Narayan. They had felt that such an institution was needed after realising the need for debates, discussions and research in the social sciences for the sarvodaya movement. Sugata babu, the coordinator of this institute and its other faculty used to help according to their capacities towards the success of these camps. Professors from Utkal University and the University of Agriculture, especially Dr Baidyanath Mishra, Dr Bidyadhara Mishra, Dr Shri Ramachandra Das, Dr Radhanath Rath, Dr Laxman Mohapatra, faculty member Kulamani Mohapatra, etc. used to help in these with a lot of interest.
After the state-level camps, there were plans for conducting three to four days long camps at the district level and two to three days long camps at the block level as well. The activists trained in the state-level camps used to organise these camps. In this manner, in a year, five hundred to a thousand activists used to get trained in one way or the other. I feel that due to this reason the general level of knowledge and understanding of activists from Odisha had become more robust in comparison with those from other states working at the same level. Apart from these, future work plans were also discussed in these camps and as a result, the work progressed smoothly.
Note: This is a translation of a chapter from 'Kasturi Mruga Sama', the autobiography of Manmohan Choudhury (1915-2003). Choudhury was a freedom fighter and sarvodaya activist from Odisha who participated in almost all the popular socio-political movements of his times that happened in the state. He was also a noted writer of non-fiction in the Odia language who won major awards for his writing.
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