Our Revered Baba

When I received a phone call suggesting me to write an article about my late beloved father, my mind scattered in all directions, scores of episodes and incidents flitted across my mind’s eye. Thereafter, I decided to write about the incidents that have shaped my life; that moulded me into the person that I am. I am often asked as to who inspired me to become a pracharak (full-time worker of RSS), and my unflinching answer is that my inspiration to take up my way of life came from my father MG Vaidya.

My father MG Vaidya, better known as Baburao Vaidya, whom we addressed as Baba, became one with the Supreme Divinity on 19 December 2020. He led an active, meaningful and inspiring life of 97 years. His life was affectionate towards family, committed towards his goal and dedicated to the Sangh. In 1931, having moved to Nagpur from a village called Taroda to pursue his education, my father became a swayamsevak of the Rashtriya Swayamsevak Sangh (RSS) at the tender age of eight. Accepting to shoulder the responsibilities of Sangh in 1938, he regularly attended the daily shakha from the age of 15 until the age of 95. First as an office-bearer of the Sangh (RSS), then while at Jana Sangh, thereafter as a journalist, then a member of Maharashtra Legislative Council (MLC), again as the All India Bauddhik Pramukh of RSS, then All India Prachaar Pramukh, there on the spokesperson of Sangh, and finally in the capacity of an ordinary Swayamsevak, his insistence on attending the daily shakha persisted. The way he planned his life, his time, and his finances, his economic acuity, his insistence on the ethical use of resources, and how he planned even his death, were nothing short of remarkable.

Succeeding in simply the material sense–securing a high-profile position or job, cannot be and should not be the goal of life. This is because securing means of earning for survival is not the purpose of life. Our father was one who tested the meaning and success of life against this thought. Because of this mindset, his own thinking and that of all us siblings could espouse a society-centric and meaningful approach to life, rather than a position-centric careerist approach. Out of the various incidents that shaped our distinct approach to life, the first one dates back to when I was in the 10th grade. At school, we were asked to write an essay on the topic ‘My Aim in Life’. This was around 1969-70. Most of my classmates had written about becoming a doctor, engineer, or government officer. I, on the other hand, decided to discuss the topic with Baba. He asked me to begin my essay with the line, “The aim of my life is to be a social revolutionary,” and the sentence that followed was, “To earn my livelihood, I may be an engineer, doctor, IAS officer, or a military officer.” With these two simple sentences, he brought home the fact that earning a livelihood is not the end goal of life and from then on this idea became subconsciously imprinted on my mind.

I secured good marks in the examinations of 10th grade and chemistry was my favourite subject. Anyone in my place would aspire to get into a medical college, especially given that one of my sisters was already pursuing medicine. However, when I broached this topic with Baba, he remarked—“Our country does not need only doctors.” A year after that, we discussed the option of getting admission in an engineering college. This time again, Baba said: “Our country does not need just engineers.” Through such precise, simple statements, he got all of us brothers and sisters into the habit of exploring what could be the needs of our country.

Baba was an avid reader. His reading extended from English fiction to severe philosophical treatises. While I was pursuing my M. Sc., I noticed that his reading time would normally exceed my study time. His books’ collection was also rich, diverse, and well-organised, and he could easily pick out any title from his vast collection.

This spirit of renunciation extended to national level responsibilities of the Sangh—despite enjoying great health he stepped down at the age of 75. Thereafter, he remained active only in the capacity of an ordinary swayamsevak

In 1983 after submitting my PhD thesis to the university, I started working as a pracharak. I was asked to go to Gujarat but was not aware which part of the State would be assigned to me. None of our relatives or close friends lived in Gujarat then. It is a different region, with a different language, it promised to be a novel experience for me as a pracharak. On the day I was to leave for Gujarat via a late-night train, I attended the evening shakha, and returned home to have dinner with my family. Instead of advising against travelling carefully, Baba looks after my health, write regularly etc., proceeded to instruct me about something of great importance to him—reading. He said, “A pracharak should always be reading something new. Whichever region you are assigned duties in, you will find a library there. You will be able to get good books to read by availing a membership there. Suppose, you are assigned to work in a small hamlet where there is no library, there will be homes which house a good collection of books; scout them. If you acquaint yourself with the people living there, you will be able to find books worth reading even there.” Thus, he advised me on procuring books and emphasised that I should constantly be reading something new.

Our father was a quintessential family man. There were hardly any entertainment means during our school days, but he would keep us occupied by playing cards with us during Diwali and summer vacations and teaching us new card games such as bridge and heart. Our relatives’ circle has always been huge, but he always found time to keep in touch with all of them, participating actively in family events and celebrations.

He was also an industrious farmer who initiated several agricultural experiments in our ancestral village. He had a great knowledge about cattle. Bulls were inevitable for agriculture. He would travel to Telangana, to the well-known Nirmal and Mhaisa bull markets to procure the best pair of bulls—not just for our family but even for others in the village. I had accompanied him to bull markets several times. Even after we sold off our farmland, he always remained in close contact with the village—making it a point to visit during the famed village celebration Yatra of Sant Kejaji Maharaj and Pola, one of the most important festivals of farmers. During Pola celebrations, he would also award the most beautifully decorated bulls, and encourage people to take good care of them.

On completing 50 years of age, he decided to devote more time at home. During the Chaaturmaas—the four months from the Ekadashi of the month of Ashadh to the month of Kartik, all family members would gather between 9 and 10 at night and recite a stotra together, an adhyaya of the Bhagavad Gita, and collectively read a book on Gita. It was a rule for everyone to return home before 9 pm. He would also decline participation in any public event post 9 pm, during these four months. This continued for many years, incessantly.

At the age of 60, Baba retired as the editor of Tarun Bharat despite the board of directors insisting him to continue for a few more years. Thereafter, he was offered the position of a managing director of the Narkesari Prakashan that managed Tarun Bharat, and later he was asked to come on board as the Chairman of the same organisation. He accepted but was determined to not carry on in these positions beyond the age of 70. This spirit of renunciation extended to national level responsibilities of the Sangh— despite enjoying great health he stepped down at the age of 75. Thereafter, he remained active only in the capacity of an ordinary swayamsevak. In the year 2000, it was decided for the first time that a spokesperson be appointed for the Sangh. After much coaxing, he relented and accepted the responsibility, but only after categorically stating that he would shoulder it for only three years. A man of words that he was, at the end of his three-year tenure, continued his participation in public life as a swayamsevak.

His planning of hours was as precise as his planning of years. His time for shakha, for his family, for reading, listening to the news on the radio, and later, after the advent of television, was always pre-determined for watching the news. His insistence on punctuality was extraordinary. When I served as the Akhil Bharatiya Prachaar Pramukh, I met several journalists who told me that my father had turned them down for turning up late even for five minutes. When one such journalist, who was forced to return empty-handed on reaching five minutes late, was assigned an appointment for 4 pm the next time, he reached our home at 3:30 pm to avoid getting late again. At that time, Baba was reading a book. Finding Baba sitting there all by himself, the journalist attempted to initiate a conversation, but Baba chided him. He pointed out that the clock was yet to strike 4 and went back to his book. Sharp at 4 pm, he closed his book and started the discussion with the journalist.

At the behest of Sangh adhikaris, he decided to leave his 17-year-old stable and secure job as a Sanskrit professor. He ventured into the field of journalism—an impractical decision, to say the least, given that his family was growing and journalism paid lesser than his previous job. But to him, his larger goals mattered most and he took this decision with the consent and co-operation of Aai—our mother. When Baba was asked how would they make ends meet with such a paltry income, his answer was simple: they knew many such families who could survive within the same means. And thus, by minimising financial requirements, without seeking anybody’s support and maintaining his self-respect, by undertaking more hard work, and with the co-operation of Aai, he managed the family’s financial needs well.

Taking into account the sources of income, his financial planning would be thorough. When my younger brother—Dr Ram Vaidya, who is currently a pracharak based in UK, was in the final year of his graduation, the Maharashtra government had a scheme to waive students’ fees from economically weaker sections. Given that Baba had retired, Ram applied for the waiver on the university officials’ advice and it was sanctioned. Four months later when Baba came to know about it, he told Ram that he had made enough financial arrangements for his education, and promptly proceeded to write to the university saying that the waiver granted to his son was a mistake and that he shall not only pay the fees for the past four months but also the penalty for late payment.

When Baba was an editor at Tarun Bharat, my elder brother, Dhananjay, used to run a small business alongside his bank job. He was required to make calls outside Nagpur for his business. However, the phone belonged to ‘Tarun Bharat’ so Baba insisted on paying the charges for the STD calls made by Dhananjay to Tarun Bharat.

He had written down that his last rites should be performed in the same place that he breathes his last. On bringing the dead body home, it should not be kept for more than 12 hours. Further, he should be cremated in an electric or diesel incinerator, and that no speeches be made at his funeral. If required, different organisations may organise independent events to pay tribute to him

Similarly, as the Chairman of the Narkesari Prakashan, he had a car and a driver to his disposal. The day he resigned from that position, he returned home from the office in a cycle rickshaw instead of the car despite the new Chairman’s repeated entreaties. The managing director also suggested my elder brother, Dhananjay, to purchase the same car for a mere eleven thousand rupees to be of use to our father. But Baba did not agree to that either. Later, when the same car was sold for fifty-five thousand rupees, Baba reiterated his decision’s appropriateness. Such was his monetary discipline and insistence on the ethical use of resources.

When Sharad Pawar formed the government and became the chief minister of Maharashtra in coalition with the Janata Party, the governor was mulling Baba’s appointment in the legislative council as MLC. When Sharad Pawar and Baba met each other during an event of Tarun Bharat, Pune, Sharad Pawar mentioned to Baba that his name was being considered for appointment as the governor’s nominee in the Legislative Council. But he added, “Only your people are recommending your name at the moment. If you make some efforts to get other people to recommend you as well, then the task would become easier.” To which Baba replied that “you should forget that I’ll ever make efforts to get my name recommended. Rather, you should drop my name altogether. I will send you the names of two to three deserving persons from Vidarbha.”

Even after this incident, Baba’s name got selected as the nominated member of the legislative council. A senior member of the Janata Party, Smt. Sumatitai Sukalikar, came home to convey this decision to Baba. When I reached home after winding up the evening shakha, I saw Sumatitai stepping out of the house and Baba standing outside to see her off. I could overhear Sumatitai saying— “Baburao, please don’t refuse!” To this, Baba replied, “Tai, without asking or informing those who have entrusted me with the responsibility of Tarun Bharat, how can I say yes?” The kind of efforts people, including karyakartas, put to bag such position is common knowledge. But, to Baba propriety was more important. The esteemed Sarsanghachalak Balasaheb Deoras was touring at this time. When he returned to Nagpur after three days, Baba met him and sought his permission, and only then did he accept the nomination. During those three days, congratulatory calls for Baba kept pouring in, but, at our home, the appointment was celebrated only after three days.

I recall one more episode in this context. Everyone in the daily shakha was naturally ecstatic that one of their own was now an MLC. A few days later, Baba’s lecture had been scheduled on the occasion of Kojagiri—the full moon day, at the Gorakshan shakha. The swayamsevaks of that shakha decided to felicitate Baba for becoming an MLC, during this event. I too was present at the event and distinctly recalled how, after being felicitated, when Baba stood up to speak, he began his address by reprimanding the swayamsevaks. He said, “What difference has getting appointed in a political position brought about in me? I am still the same, a swayamsevak! Since when did the custom of celebrating a political appointment kickstart amongst the swayamsevaks? If others considered such a thing to be an achievement, it is a different matter; but it is inappropriate for a swayamsevak of the Sangh to look at in this way. If a swayamsevak resolves to begin a new life as a pracharak, that surely would be a reason to congratulate him.”

He had even pre-planned his own death. ‘???? ??????? ?????? ???????? ??????’ —‘A life not dependent on anyone, easy arrival of death’—was a line he would often recite. He had vowed to live for 100 years. On 11 March 2021, that is, merely three months later, he was going to complete 98 years and enter the 99th year of life. He would also often speak about welcoming death like an old friend. In the year 2017, he had written down that his last rites should be performed in the same place that he breathes his last. On bringing the dead body home, it should not be kept for more than 12 hours. Further, he should be cremated in an electric or diesel incinerator, and that no speeches be made at his funeral. If required, different organisations may organise independent events to pay tribute to him.

He felt an exceptional obligation always to keep his word. In 1947, while on the one hand talks about his marriage were underway, the then Karyavah of Nagpur—Balasaheb Deoras checked with him if he would be willing to go as the chief instructor to the Sangh Shiksha Varg (Summer Training Camp) commencing from 9 May at Madras (now Chennai). Baba agreed. He was required to leave Nagpur on 7 May itself. As the Varg’s duration was 30 days, he was to return to Nagpur after 9 June. After much discussion over the marriage, the date was finally getting fixed on 15 May. However, Baba made it clear that he was not available from 7 May to 11 June, as he had to be at Madras for the Varg. The bride’s side met Balasaheb Deoras, discussed the matter, and Balasaheb said that ask him to meet me. We will send him for the next Varg taking place in a different state. However, when Baba was informed of this, he asserted that as “I have already said yes to Balasaheb once, I shall not go to meet him again, and you can fix a suitable date after the Varg ends”. The bridal side was naturally infuriated on hearing this. They said, “Then do not depend on us!” And lo! On hearing these words, our grandfather also got angry and said, “Alright! So the next time you come to us, we will begin again by asking the boy to rethink the match with the girl.”

Later, the same people approached our family after Diwali, and our grandfather broached the subject of bringing the girl to Nagpur again to be reconsidered as a match by the family. The opposite party also agreed. When grandfather asked Baba to come along to meet the girl, he said, “I have already met her before and given my assent, so I won’t come again. I have agreed to the match. If in the past ten months, the girl has been paralysed, handicapped, or even had a major illness, it will not affect my decision.” In this way, the wedding that was to take place in May 1947, took place in March 1948. Such firm was he on his word.

I have recounted him being selected as the governor’s nominee in the Maharashtra Legislative Council above. The swearing-in ceremony had been organised immediately in the next three days. Because, the Speaker of the Vidhan Parishad, Mr RS Gavai was to leave for a two month tour abroad. However, Baba had accepted the invitation of an event at the Vinayakrao Deshmukh Vidyalaya in Nagpur, which was to be held on the same day as the swearing-in ceremony. When Baba was urged to come to the swearing-in ceremony instead and was also informed of the Speaker’s unavailability for the next two months, he said that he will swear-in after two months kept the word he had given to the Vidyalaya.

The important quality of being able to ‘surrender oneself to Sangh’ can only be developed by attending the shakha regularly. For the past several years, the Akhil Bharatiya Pratinidhi Sabha meeting of Sangh is held in Nagpur once in three years. One such meeting was underway in Nagpur in March 2018. Baba had remained present at such meetings for the past several years. But owing to his advanced age, he was no longer obligated to attend it. The respected Sarkaryavah Bhaiyyaji Joshi invited Baba to remain present at the meeting for a short while, to get to meet the karyakartas from across the country. Baba reached the meeting venue on 11 March 2018. Bhaiyyaji Joshi learnt that 11 March is Baba’s birthday as per the Gregorian calendar. As a result, Baba was felicitated for completing 95 years of age at the Param Poojaniya Sarsanghchaalak Mohanrao Bhagwat at the meeting. Baba was wheelchair-bound. Hence, Sarsanghchaalak got down from the dais and felicitated Baba with a customary shawl and coconut. Baba (aged 95 years) attempted to bow down to the Sarsanghchaalak (aged 68 years), when the latter held Baba’s hands to prevent him from doing so. Everyone witnessed this. It was an extremely touching moment. After that, Baba was to share his thoughts for about five minutes. Baba commenced his address by saying, “The Sarsanghchalak did not allow me to touch his feet. Hence, I mentally bow down to him.” Listening to these words, the entire audience was moved. Baba’s entire speech over the next three minutes was deep and poignant. He said, “It is not easy to understand Sangh. In order to understand Sangh, it is important to understand the Ishavaasyopnishad. In one of the shlokas of this Upanishad, the ‘Aatmatattva’ (loosely translated as the ‘Self/Soul’) has been described using paradoxical elements. The shloka goes like this:

Meaning, it (Aatmatattva) moves but also does not move. It is far, and it is near. It is inside all, and also outside all. The same description also applies to the Sangh. Sangh is political but is also apolitical. Sangh is a religious organisation but is also not one. Sangh is a social organisation but is also not so. Because; Sangh wants to organise the entire society. Sangh is one with the society. Sangh is the entire society itself.”

He imparted such a fundamental understanding in a span of merely a few minutes. I reached home after the meeting concluded. While discussing the events of the evening with Baba, when I told him, “everyone really liked your speech”, he said, “I am extremely embarrassed and upset about the fact that, due to my physical infirmity, I was unable to go to the dais and the Sarsanghchalak had to get down from the dais for my sake.” This episode has remained etched in my memory.

Such small incidents, episodes, and instances have consciously or unconsciously moulded our lives, shaped our lives, and supported our lives. Baba’s physical body is not with us anymore, yet we feel that he continues to be with us through the guiding light of his thoughts and ideas. Our prayers go out to him, and the Almighty, to grant us the strength to walk on this path illuminated by him.