Between his first meeting with Rajkumar Shukla and his arrival at Champaran, Mahatma Gandhi visited several places as part of his journey:

1. Motihari: Motihari is a town in Bihar, India, and it was one of the key locations associated with the Champaran Satyagraha. Gandhi visited Motihari during his time in Champaran to meet with indigo farmers and investigate the grievances they faced.

2. Bettiah: Bettiah is another town in Bihar, located near Champaran. Gandhi likely passed through Bettiah during his travels to and from Champaran.

3. Muzaffarpur: Muzaffarpur is a city in Bihar, situated northeast of Champaran. Gandhi might have passed through Muzaffarpur during his journey to Champaran or used it as a base for organizing his activities in the region.

4. Patna: Patna is the capital city of Bihar and a major urban center in the region. Gandhi might have visited Patna for logistical purposes or to meet with political leaders and supporters before or after his time in Champaran.

These are some of the key places that Gandhi visited during his journey from his first meeting with Rajkumar Shukla to his arrival at Champaran, where he eventually launched the Champaran Satyagraha movement.

During the time of the Champaran Satyagraha, the peasants in Champaran, Bihar, were forced to grow indigo by the British landlords as part of the system known as the Tinkathia system. The peasants had to give away three parts of the crop to the British landlords as rent, leaving them with only one part for their own sustenance.

However, the British landlords wanted to change this arrangement. Instead of indigo, they wanted the peasants to cultivate another cash crop, such as sugarcane, because synthetic indigo was becoming more economically viable. Synthetic indigo was cheaper to produce and could be manufactured more efficiently than natural indigo derived from the indigo plant.

The impact of synthetic indigo on the prices of natural indigo would have been significant. With the availability of cheaper synthetic alternatives, the demand for natural indigo would decrease, leading to a decline in its price. This would adversely affect the livelihoods of the peasants in Champaran who depended on indigo cultivation for their income. The shift away from natural indigo cultivation would also have broader economic implications for the region, potentially leading to unemployment and economic instability among the rural population.

Gandhi's method of working, particularly during the Champaran Satyagraha, exemplifies his principles of Satyagraha (truth-force) and non-violence. Here are some instances of his approach and how they relate to these principles:

1. Use of Dialogue and Negotiation: Gandhi believed in the power of dialogue and negotiation to resolve conflicts. Instead of resorting to violence or confrontation, he engaged in constructive dialogue with both the peasants and the British authorities. Through dialogue, he sought to understand the grievances of the peasants and to persuade the British landlords to address their concerns peacefully.

2. Commitment to Truth and Justice: Satyagraha is based on the principle of truth-force, which involves standing up for truth and justice through non-violent means. Gandhi's actions during the Champaran Satyagraha demonstrated his unwavering commitment to truth and justice. He advocated for the rights of the oppressed peasants and exposed the injustices perpetuated by the British landlords, all while adhering to non-violent principles.

3. Civil Disobedience: Gandhi encouraged civil disobedience as a means of resisting unjust laws and policies. During the Champaran Satyagraha, he organized protests and demonstrations against the British landlords' oppressive indigo cultivation system. These acts of civil disobedience were non-violent in nature but aimed to challenge the unjust authority of the British landlords and the colonial system.

4. Empowerment of the Oppressed: Central to Gandhi's philosophy was the empowerment of the oppressed. Through Satyagraha, he sought to empower the peasants of Champaran to assert their rights and dignity in the face of oppression. He encouraged them to resist peacefully, thereby reclaiming their agency and challenging the structures of power that kept them marginalized.

5. Appeal to the Conscience: Gandhi often appealed to the conscience of both oppressors and supporters. He believed that through non-violent resistance and moral persuasion, it was possible to awaken the conscience of those in power and bring about positive change. His actions during the Champaran Satyagraha were aimed at appealing to the conscience of the British authorities and encouraging them to recognize the injustice of the indigo system.

Overall, Gandhi's method of working during the Champaran Satyagraha exemplified his commitment to Satyagraha and non-violence. Through dialogue, truthfulness, civil disobedience, empowerment, and appeals to conscience, he sought to address injustice and bring about social transformation in a peaceful and principled manner.

From the account, it seems that the author has literary inclinations towards exploring cultural juxtapositions, human experiences, and the intersection of different worlds. The author portrays situations where individuals from diverse cultural backgrounds interact, leading to moments of incongruity or amusement. This suggests a keen interest in exploring the complexities of cultural exchange and the human experience within diverse settings.

Additionally, the author's portrayal of the English poet addressing the audience at Gemini Studios highlights an appreciation for irony and humor. The incongruity of the situation, coupled with the reactions of the audience and the challenges faced by the poet, suggests a penchant for using literary devices to evoke amusement and provoke thought.

Overall, the author's literary inclinations seem to revolve around exploring cultural diversity, human interactions, and moments of irony and humor. These themes are woven into the narrative to create a rich and engaging account that reflects the complexities of the human experience.

The poet's preconceived idea about communism, as mentioned in the account, was that it was a system where people shared everything, including their wives. This notion reflects a common stereotype or misconception about communism, wherein the ideology is often associated with extreme forms of collectivism and the abolition of private property.

It's important to note that this portrayal of communism is likely simplistic and exaggerated, reflecting a misunderstanding or misinterpretation of the principles of communism. In reality, communism is a socio-economic system based on the idea of common ownership of the means of production and the absence of social classes, where resources are distributed based on need rather than private ownership.

The poet's preconceived idea about communism serves as a humorous anecdote in the account, highlighting the misconceptions and stereotypes that can arise from cultural misunderstandings or lack of knowledge about political ideologies.