Tag Archives: Balasaheb Deoras

हमारे बाला साहब – On Sri Balasaheb Deoras by Sri Dattopant Thengadi

हमारे बाला साहब

– दत्तोपंत ठेंगड़ी

प. पू. बालासाहब के साथ कई दशको तक घनिष्ठ संबंध रहा । ऐसे मेरे जैसे व्यक्ति के लिये आज के इस अवसर पर कुछ भी बोलना कितना कठिन है इसकी कल्पना आप कर सकते है । शायद यदि किसी को कल्पना न होगी तो अपनी भावनाओं के बारे में हमारे मान्यवर जगजीत सिंह जी ने जो बताया कि प्रगट करना बहुत कठिन हो जाता है । उसी का अनुभव मैं ले रहा हूँ । जैसा कहा गया कि खामोश गुप्तगूं है “आज बेजुबाँ है जबाँ मेरी” हम में से बहुत सारे लोगों की अवस्था इस समय एसी ही होगी, ऐसा में समझता हूँ । किन्तु एक कर्तव्य के नाते इस समय पर कुछ बोलना है इसी नाते बोलने का साहस कर रहा हूँ ।

यह मासिक स्मृति दिन मनाया जा रहा है । मा. सरकार्यवाह श्री. शेषाद्री जी के आदेश के अनुसार ‘सामाजिक समरसता’ दिन इस नाते इसको हम मना रहे है । बालासाहेब का पूरा जीवन हमारे सामने है । His life was an open book कई नेताओं का जीवन इतना open नही रहता । बालासाहब का जीवन open book जैसा जीवन रहा । जीवन के अंतिम चरण में विकलांग अवस्था के कारण उनको कितनी असुविधा बर्दाश्त करनी पडी, कष्ट बर्दाश्त करने पडे, हममे से बहुत लोगों ने उनका दर्शन करते हुए यह आखों से देखा है । कई वर्ष तक वो विकलांग थे किन्तु इसके कारण एक भ्रांति जिन्होने उनको नजदीक से देखा नही उनको मन में रही कि विकलांग है, अब कुछ काम काम नही कर सकते । निरूपयोगी हो गये ऐसी भ्रांति अपरिचित लोगों के मन में हो सकती थी । वह गलत थी । भीष्म पितामह सरशैय्या पर थे, हलचल नही कर सकते थे किन्तु उस अवस्था में भी युधीष्ठर ने भगवान श्री कृष्ण से पूछा ”धर्म और अधर्म इसका निर्णय कर लेना चाहता हूँ ” तो स्वयं भगवान श्री कृष्ण ने कहा इसका निर्णय करने के लिए अधिकारी पुरूष भीष्म पितामह ही है । मै तुमको उनके पास ले जाता हूँ । ठीक यही अवस्था जब सरशैय्या पर बालासाहब थे, हलचल नही कर सकते थे तो भी सभी को मार्गदर्शन करना, सलाह देना, सभी की बाते सुनना ये सारा कार्य उनका चल रहा था । शरीर विकल था, बुद्धी विकल नही थी यही विशेषता थी । Intellectual capacity, memory intact थी और इसके कारण कोई भी समस्या लेकर भी जाता था, उसका उचित मार्गदर्शन करते थे । कोई भी मिलने को आया तो उसको ठीक ढंग से पहचानते थे । उसके बारे में, उसके परिवार के बारे में, उसकी शाखा के बारे में पूछते थे । सारे समाचार पत्र, जो भी उपलब्ध थे, हर दिन पढ़वा लेते थे । टी. वी. पर आधुनिक समाचार क्या है यह भी बारीकी से देखते थे । राष्ट्र जीवन के विभिन्न क्षेत्र में क्या हो रहा है, इसका इनका निरीक्षण बराबर चलता था । sharp Intellect, sharp memory आखिर तक थी । बिलकुल अंतिम चरण तक थी । और इसी कारण राजनैतिक क्षेत्र में क्या उथल-पुथल हो रही है, सामाजिक क्षेत्र में क्या गलत बाते हो रही है सभी बातों का उनका निरीक्षण रहता था । और इस दृष्टि से मार्गदर्शक के नाते भीष्म पितामह के समान उनकी भूमिका हमेशा रहती थी ।

संघ के कार्यकर्ता, इतना ही नही तो स्वयंसेवकों द्वारा चलाई जा रही विभिन्न संस्थाएं उनके कार्यकर्त्ता को भी मार्गदर्शन करने का काम उस विकलांग अवस्था में भी उन्होने किया यह एक उल्लेखनीय बात है । उनकी सारी उत्कृष्ट भावनाएँ संघ के स्वयंसेवक के नाते, सर संघचालक के नाते , उस विकलांग अवस्था में भी यथापूर्व कायम थी । वे हमेशा स्वयंसेवक की ओर अपने पुत्र के जैसे देखते थे । पितृतुल्य भावना उनके मन में थी । कुछ लोगों ने ऐसा कहा की भई इनकी मृत्यु हुई तो उनको बड़ा शोक हुआ । स्वयंसेवकों पर कोई भी आपति आती है तो उनका दिल दर्द करता था और इसलिये सबको आश्चर्य हुआ की जिस समय कार्यालय के एक कमरे से दूसरे कमरे में जाना wheel chair पर भी कठिन लगता था, ऐसे समय जब उन्होने पढ़ा की मद्रास में अपने संघ के कार्यालय में  Bomb Blast हुआ है, हमारे कुछ स्वयंसेवक हत और आहत हुए है, उनसे रहा नही गया और आखिर में डॉ. के Advice के विरूद्ध जाते हुए हर तरह की “रिस्क” लेते हुए वो उस अवस्था में भी मद्रास गये । जिनकी मृत्यु हो गयी थी ऐसे लोगों के परिवार जनों को स्वयं व्यक्तिगत रूप से मिले । जो आहत हुए थे, घायल हुए थे, उनको सांत्वना दी और वे फिर वापस आये ऐसी अवस्था में भी एक कमरे से दूसरे कमरे में जाना उनके लिये कठिन था । इतना साहस उन्होने दिखाया इतनी ताकत उन्होने जुटाई तो सभी स्वयंसेवको के बारे मे कितना प्रेम कितनी पितृतुल्य आत्मीयता, एकात्मता उनके मन में थी । यह विकलांग अवस्था में भी उनका दर्शन हम लोगों ने किया ।

जीवित अवस्था में उन्होने जो कार्य किया वह हमारे सामने है । लेकिन विशेष रूप से मैंने इसका उल्लेख इसलिए किया कि बहुत लोगों के मन में भ्रांति देखी थी कि एक बार विकलांग होने के बाद, कार्य के लिए उनका मार्गदर्शन, योगदान नहीं रहा , ऐसी बात नही थी । विकलांग अवस्था में भी उनका योगदान था, आखिर तक यह योगदान रहा यह कहने की प्रमख बात थी ।

वैसे उनके जीवन के बारे में पिछले एक माह में बहुत कुछ कहा गया है, बहुत कुछ लिखा गया है । इसके कारण कोई नई बात बताने की है ऐसा मै नहीं समझता । देवरस परिवार यह आंध्र प्रदेश का है, महाराष्ट्र का नही । आंध्र-प्रदेश में चंद्रपुर के मार्ग से, वाया चंद्रपुर कई तेलगु परिवार नागपुर में आये । हेगडेवार परिवार उसी में था । बापूजी अणे उसमें थे । बाल शास्त्री हरदास का परिवार था । कन्नमवार का परिवार था । कई तेलगू परिवार वाया चंद्रपुर, नागपुर में आये, उसी मे से देवरस जी का परिवार था । उनका पहला नाम देवराजू ऐसा था । नागपुर में स्थायी होने के बाद देवराजू का मराठी करण देवरस हो गया । आचार्य विनोबा भावे जो शाब्दिक श्लेष करने में चतुर थे वह हम लोगों से कहते थे कि देवरस का अर्थ तुम नही समझते । सभी देवताओ का रस निकालकर जो तैयार हुआ वह तुम्हारा देवरस है । विनोबा भावे ऐसा शाब्दिक श्लेष करते थे । उनके पिताजी बहुत धार्मिक थे, कर्मठ थे । नागपुर में मोती बाबा जामदार करके एक श्रेष्ठ संत थे । जिनको दत अवतार कहा जाता था । उनके भक्त थे । उनकी माताजी, वह भी बहुत धार्मिक थी और प्रमुख बात यह थी कि बहुत कर्मठ और एक तरह से व्रती उनको कहना, यह ठीक होगा । ऐसा उनका व्यवहार था । परिवार में गृहिणी के नाते उनको ही सब काम करने पड़ते थे किन्तु किसी शारीरिक न्यून या बीमारी के कारण Medical Advice था कि उन्होने केवल छाछ पर जीवित रहना और कुछ लेना ही नही, केवल छाछ! दिन में, सुबह, रात को केवल छाछ । तो जीवन का आधे से अधिक हिस्सा बालासाहब की माता जी ने केवल छाछ पीकर बिताया और उसी अवस्था में घर का भी तो सब काम करती थी और हम बच्चे थे तो हम लोगों को आश्चर्य होता था कि इधर पूरण पोली, वडा ऐसे सारे भोजन के पदार्थ वह बनाती थी । सब लोगों को परोसती थी और स्वयं केवल छाछ पीकर रहती थी । इसमें उनका जो संयम है, व्रती जीवन है उसका परिचय उस समय भी हम लोगो को होता था । ऐसा उनकी माताजी का स्वभाव था । बालासाहब के मन में माता जी के बारे में बहुत ही प्रेम आदर था । आखिरी बीमारी में उन्होने अपने माताजी का बक्सा, माताजी का फोटो, उनका जो गांव है, आमगांव कारंजा, वहाँ से मंगवाया था और इसका कारण बालासाहब के जीवन में माताजी का योगदान भी महत्वपूर्ण रहा । सूझबूझ आने के बाद या सूझ बूझ आते ही बालासाहब राष्ट्रीय स्वयंसेवक संघ में प्रविष्ठ हुए और उन्होनें संघ के वायुमंडल के अनुकूल माताजी से कहा की मेरे साथ भोजन के लिए सभी जाति के लोग आयेंगे । दलित भी आयेंगे । उस समय मै यह नहीं सुनूंगा की ये दलित हैं तो मेरे रसोई घर में रोटी नही खा सकता । मेरे साथ बैठकर खायेगे । रसोई घर में बैठकर रोटी खाएंगे । माता जी ने कहा मेरी ओर से काई आपत्ति नही है । उन दिनों में आप कल्पना कीजिए जब वे बाल स्वयंसेवक थे । उन दिनों में orthodoxy इतनी प्रबल थी की जहाँ माता पिता दोनो बहुत कर्मठ, वहाँ यह बाल स्वयंसेवक आग्रह करता है कि मेरे दलित बंधु भी मेरे साथ आयेंगे और रसोई घर में खाना खायेंगे । बाहर नही । तो माताजी ने यह बात स्वीकार कर ली । यह एक अनोखी बात उन दिनों मानी गयी थी । सामाजिक समता परिषद् सामाजिक मंच आदि बातें तो सब नयी है । मै तो समझता हूँ उनके बाल्य अवस्था से ही यह सामाजिक समरसता का प्रांरभ उनके रसोई घर से उन्होने किया था और माताजी के सहयोग के कारण यह हो सका । इस तरह की माताजी भगवान की दया से उनके लिए उपलब्ध थी वह हमारे लिये भी एक सौभाग्य की बात थी । जब से सूझ-बूझ आयी तब से शाखा में शामिल हुए कुश पथक यह बाल स्वयंसेवकों का पथक उन दिनों में बहुत ही प्रसिद्ध था । प. पू. डॉक्टर जी का विशेष ध्यान कुश पथक के स्वयंसेवकों पर रहता था । बहुत आशाएँ उन्होंने लगायी थी और कुश पथक में से सभी वैसे ही स्वयंसेवक, कार्यकर्ता निर्माण हुए, जिन्होने डॉक्टर साहब की आशा फलीभूत करने का प्रयास किया । वहाँ से धीरे-धीरे संघ के कार्य में उनकी प्रगति हुई । संघ के बारे में आप जानते है कि संघ में हर एक को रगड़ में से जाना पड़ता है ऐसा नहीं होता की अच्छा भाषण देता है तो उसको अधिकारी बना दो, ऐसा नहीं होता । जो संघ की रगड़ है, स्वयंसेवक, गटनायक, शिक्षक, मुख्य शिक्षक, प्रचारक, जिला-प्रचारक, विभाग-प्रचारक, या कार्यवाह, जि. कार्यवाह, विभाग-कार्यवाह, एक रगड़ मे से हर एक को जाना पड़ता हैं । तो सभी तरह के काम करते करते उन्होने संघ कार्य में प्रगति की । जिस विभाग में उनका जन्म हुआ, उनका मकान जिस विभाग में था वह विभाग पुराने नागपुर में था । नागपुर के हम दो हिस्से उन दिनों में मानते थे । जो ब्रीज है, ब्रीज के उधर का नागपुर, याने Modern इधर का याने पुराना । तो पुराने नागपुर में उनका मकान था और इसके कारण तथा कथित पिछड़ी जातीयों, तथा कथित दलित जातीयाँ, ऐसे लोग उनके अगल बगल में रहते थे । तो सारा वायुमंडल ऐसा था । शाखा पर भी दलित और पिछड़े लोगों की संख्या अच्छी रहती थी । उन सब को लेना, संम्भालना, संस्कार देना यह काम करना पड़ता था और वह भाषण से नहीं करते थे ।

संघ कार्य के बारे में आप जानते है कि संघस्थान पर आना पड़ता है । संघस्थान कहाँ मिलेगा? पहला ही संघस्थान बालासाहब को ऐसा मिला की एक टूटा हुआ मकान, खंडहर, उसके सामने मैदान ऐसा ही पड़ा था । कोई उपयोग नही लेता था जो केवल खंडहर था, तो सुबह शाम को लोग प्रातविधी के लिये उसका उपयोग करते थे । इसके कारण वहा गंदगी रहती थी । वहाँ शाखा लगाने का सोचा तो वह गंदगी दूर करने का काम पहले करना पड़ा और दूसरे लोगों को कहने के पहले स्वयं बालासाहब सामने हो गये । उन्होने वह गंदगी अपने हाथ से उठायी, बाकी फिर स्वयंसेवकों ने यह काम पूरा किया । तो यहाँ ऐसे छोटे छोटे कामों से लेकर सबके साथ खेलना कबड्‌डी बहुत अच्छा खेलते थे- सबके साथ खेलना एक Sprit सभी लोगो में रह सके इस तरह से शाखा चलाना, होते होते नागपूर कार्यवाह तक उनकी प्रगती हुई और नागपूर कार्यवाह के नाते जितने भी कार्य आवश्यक थे वो बहुत ही उत्कृष्ट ढंग से उन्होने किये । विभिन्न शाखाओं से संबंध, हर एक कार्यकर्ता को बराबर देखना, कौन कार्यकर्ता है, कैसा है? उसका स्वभाव कैसा है? दोनो के बारे मे Equations कैसे है ये सारा देखना, कार्यकर्ताओं को संस्कारित करना और विशेष बात कि सारे जो कार्यक्रम होते है, जैसे संघ शिक्षा वर्ग है उसकी व्यवस्था । शीत शिविर है उसकी व्यवस्था । उन दिनों शीत शिविर की व्यवस्था याने सारे शारीरिक कार्य स्वयंसेवक को ही करने है इस तरह की व्यवस्था थी । बिल्कुल तंबू ठोकने से लेकर सभी काम स्वयंसेवक करते थे । उसमें पहल करने का काम स्वयं बालासाहब करते थे । जिसके कारण बाकी लोगों को प्रेरणा और प्रोत्साहन मिलता था । इस तरह के सभी कार्य नागपुर कार्यवाहक के नाते उन्होने किये । इतना ही नहीं तो कार्यवाह तो नागपुर के थे लेकिन नागपुर यह राष्ट्रीय स्वयंसेवक संघ का केन्द्र है, उसका एक विशेष जिम्मेदारी है ऐसा प. पू. डॉक्टर जी कहते थे । उसके अनुसार नागपुर में रहते हुए बाकी देश मे प्रचार कार्य करने के लिए कार्यकर्ताओं को, प्रचारकों को निकालना ये महत्वपूर्ण कार्य अच्छी संख्या में बालासाहब ने किया और नागपुर के बाहर भी जब संघ शिक्षा वर्ग शुरू हुए तब वहाँ प्रारंभिक दिनों में मुख्य शिक्षक भेजना, वह भी नागपुर से ही भेजे जाते थे । तो संघ शिक्षा वर्ग में मुख्य शिक्षक, शिक्षकों को भेजना और प्रचारक के रूप में काम करने के लिये लोगों को Motivate करना इस तरह, नागपुर में रहते हुए संपूर्ण देश में कैसे यह कार्य का वटवृक्ष किस तरह से फैलेगा उसके लिए परिश्रम करना उनका काम रहा ।

प. पू. डॉक्टर जी के समय ही प. पू.  श्रीगुरूजी का संघ में प्रवेश हुआ और ऐसा दिखता है कि डॉक्टर जी के मन में श्रीगुरूजी और बालासाहब इनके बारे में कुछ विशेष Equation होगा । जैसे सन् 1939 में कलकता में संघ कार्य शुरू करने के लिए श्रीगुरूजी को भेजा गया और थोडे ही दिन के बाद उनके सहायक के नाते बालासाहब को भेजा गया । तो दोनो के विषय में कुछ विशेष भावना डॉक्टर जी के मन में थी ऐसा स्पष्ट दिखता है और यह भावना का अनुभव दोनों करते थे । इसके कारण दोनों की जो परस्पर विषयक भावनाएँ थी ये बहुत ध्यान में रखने लायक थी ।

श्रीगुरूजी सर संघचालक हो गये बालासाहब कभी नागपुर कार्यवाह थे, कभी सह-सरकार्यवाह थे । बाद में सर-कार्यवाह बने लेकिन पहले नागपुर कार्यवाह और सह-सरकार्यवाह ही थे । उस समय भी बालासाहेब का जब उल्लेख होता था – तब श्रीगुरूजी कहते थे जिन्होंने डॉ. हेडगेवार जी को देखा नही ,उन्हे बालासाहब को देख लेना चाहिए, तो फिर उनके ख्याल में आयेगा की डॉक्टर जी कैसे थे । एक समय श्री गुरू जी तांगे में जा रहे थे । उनके सामने ही रास्ता दिखाने के लिये बालासाहेब चल रहे थे । तो स्वाभाविक रूप से गुरू जी के मुख से शब्द निकले कि असली सर-संघचालक तो पैदल रास्ते से जा रहे है और नकली सर-संघचालक हम तांगे में बैठकर जा रहे है । मजाक में लेकिन जो स्वाभाविक रूप से शब्द निकला । एक समय उन्होने कहा ‘ संघ के संविधान में एक समय दो सर-संघचालकों की नियुक्ति करने की गुंजाईश नहीं है । यदि होती तो फिर शायद आज की अवस्था नहीं होती । दो सर-संघचालक एकदम नहीं नियुक्त हो सकते इसलिए मै सर-संघचालक हूँ और ये सरकार्यवाह है ।‘ माने कितनी भावना उनके बारे में श्रीगुरूजी के मन में थी यह हम देख सकते है । उनकी भी भावना श्रीगुरूजी के बारे में जो थी वह भी देखने योग्य है । मासिक श्राद्ध के समय सर-संघचालक पद ग्रहण करते समय उनका जो भाषण हुआ उन्होने वर्णन करते हुए कहा उनके वाक्य थे – ‘Under his benign  leadership, I was functioning as a manager’. श्रीगुरूजी उनको कितना उच्च पद देते थे और वे कहते थे , ” Under Guruji’s benign leadership I was functioning as a manager.” के नाते, organizer के नाते उनकी जो क्षमता थी वह विशेष थी ही किन्तु परस्पर संबंध कैसे थे यह एक देखने की बात है । हम जानते है की विविध कार्य स्वयंसेवको द्वारा चलाये गये । प्राय: श्री गुरू जी के कालखंड में ही शुरू हुए । बाद में भी कुछ शुरू हुए और भी कुछ शुरू होंगे । वह क्रम चलेगा क्योंकि यह तो Progressive unfoldment है । 1925 विजय दशमी के पूर्व ही प. पू. डॉक्टर जी ने संपूर्ण राष्ट्र पुनर्निर्माण की योजना बनायी थी, किन्तु जिसको प्रकाशित नहीं किया जो उनकी पद्धति थी । आजकल तो पद्धति नयी है कि एकदम 5 लोग भी पार्टी Form कर लेते है Manifesto Publish कर देते है कि दुनिया की सुर शक्ल कैसे सुधारने वाले है । ब्रह्माण्ड की सुर शक्ल कैसे दुरूस्त करने वाले है । डॉक्टर जी की कार्य शैली दूसरी थी । रघुवंश के राजाओं के बारे में कहा गया है की फलानुमेय: प्रारंभ: । माने किसी भी बडे काम का प्रारंभ करते थे तो पहले शोरगुल नही मचाते थे । उसकी Advertisement propaganda नही करते थे । शांत चित्त से कार्य का पारंभ करने देते थे । जब कार्य का फल आता है तो ”फलानुमेय: प्रांरभ:” । लोग अनुमान लगा सकते थे कि जो फल आया है तो इसका बीजारोपण कभी न कभी हुआ होगा । इस तरह से काम करने की डॉक्टर जी की शैली थी । इसके कारण तरह तरह की सारी योजनाएँ उनके मन में रहती थी । तो भी उन्होने इस तरह Manifesto नही दिया । किन्तु आज जितना हम देखते हैं मूल योजना की ही यह Progressive unfoldment है । उत्तरोत्तर होने वाला यह प्रस्फुटीकरण है । तो तरह तरह की संस्थाएं जो निर्माण हुई थी अब इसमें गुरूजी और बालासाहब का ऐसा कुछ Joint था । उदाहरण के लिये दादासाहब आपटे बहुत साल U.P. उस समय United Press करके थी, बाद में उसको U.N.I. बनाया गया । उसमें उन्होने काम किया । पत्रकारिता क्षेत्र में जाना है यह सोचा था, सभी क्षेत्र में जाना है यह पहले से ही सोचा था । संघ कुछ नही करेगा, संघ स्वयंसेवक सब कुछ करेंगे । संघ केवल संपर्क, स्वयंसेवक, संगठन यही तक अपनी सीमा रखेगा । किंतु संघ से प्रेरणा और संस्कार प्राप्त किये हुए स्वयंसेवक व्यक्तिगत रूप से राष्ट्र जीवन के विभिन्न क्षेत्रों में प्रवेश करेंगे और वहाँ संघ के आदर्शों के अनुकूल कार्य की रचना और विकास करेंगे । यह विजय दशमी 1925 में सोचा गया था । उसके अनुसार जैसे जैसे संघ की शक्ति बढ़ती गयी वैसे वैसे अन्य अन्य क्षेत्रों में प्रवेश करना शुरू हो गया । तो दादासाहब आपटे की कुछ Apprenticeship United Press  में हुई थी । उनके साथ श्रीगुरूजी की  बातचीत हुई । अपनी भी देशी भाषाओं को लेकर ‘News agency’ होनी चाहिए । ”हिन्दुस्थान समाचार” का विचार हुआ । जैसे वह विचार तय हुआ तो उसको ठीक ढंग से क्रियान्वित करना, उसके लिए उपयुक्त व्यक्ति कौन है , उनको locate करना motivate करना उनकी team बनाना । दादासाहब आपटे थे, बापूराव महाशब्दे, बापूराव लेले।, जी.आर. माधवराव, नारायणराव तरके, वसंतराव देशपांडे और आखिर तक जिन्होनें यह काम चलाया वह बालेश्वर जी अग्रवाल यह सारी जो team बनी, वह बनाने का काम बालासाहब ने किया । जैसे वनवासी कल्याण आश्रम, प्रेरणा गुरू जी की थी । बालासाहब देशपांडे जसपुर में वकालत करते थे । उनको वनवासियों में काम करने की प्रेरणा दी, किन्तु जैसे वह काम बढा, जो केवल जसपुर तक सीमित था । तो फिर उसको अखिल भारतीय स्वरूप देना चाहिए यह प्रेरणा बालासाहब ने दी और उसका अखिल भारतीय स्वरूप होना चाहिए इसलिए जो -जो सहायता संघ की ओर से होनी चाहिए वह देने की व्यवस्था भी की और उस कार्य से इतनी एकात्मता थी, जैसे मैने मद्रास का उदाहरण दिया, एक बडे सम्मेलन की योजना, वनवासी कल्याण आश्रम की, एक बिहार के गुमला में और एक बस्तर में हो गयी । सम्मेलन की योजना हुई इस समय बालासाहेब की तबीयत ठीक थी । योजना होने के बाद प्रत्यक्ष सम्मेलन के समय उनकी तबीयत बहुत खराब हो गयी उनके लिये चलना फिरना भी असंभव हो गया । फिर भी लोगों का विरोध न मानते हुए आग्रह पूर्वक गुमला में और बस्तर में वो स्वयं गये । वनवासी लोगो ने देखा की कितने कष्ट उठाते हुए सरसंघचालक हमारे बीच में आ रहे है । एक कृतज्ञता का भाव उनके मन में था । तो योजना बनाना, जनरल मार्गदर्शन -क्रियान्वयन करने का काम इसी तरह उनका चलता था । विशेष रूप से हम जानते है कि संघ कार्य में हमेशा एक समस्या रहती है ,आगे भी रहेगी और ये समस्या ये है ,और वह सच भी है कि संघ कार्य परिस्थिति निरपेक्ष है । संघ कार्य परिस्थिति निरपेक्ष है किन्तु स्वयंसेवक का मन यह परिस्थिति सापेक्ष  रहता ही  है । संघ  कार्य परिस्थिति निरपेक्ष है, लेकिन स्वयंसेवक  का मन परिस्थिति सापेक्ष है और इसके कारण बाह्यय परिस्थिति का परिणाम कम अधिक मात्रा में विभिन्न लोगों पर होता है ।

इसके कारण स्वयंसेवको की मानसिकता क्या है, जिसका ज्ञान केंद्र को रहना, केंद्र का विचार क्या है इसकी जानकारी स्वयंसेवको तक पहुंचाना यह  ‘Two way communication ‘ बहुत आवश्यक होता है । यह रास्ता बालासाहब ने खोला । मुझे स्मरण है कि पहला ही प्रयोग 1945 में जब बहुत खलबली स्वयंसेवकों  के मन में थी, कई तरह तरह के विचार मन मे थे -कार्यपद्धति के बारे में खासकर तो उन्होने नागपुर में जो  राजाबाग मारूति मंदिर है, उसके प्रांगण में दिनभर का कार्यक्रम रखा । एक दिन में और कुछ नही , प.पू. गुरूजी ने बैठना ओर नागपुर के सभी कार्यकर्ता एकत्रित थे और उन्होने मुक्तचिंतन करना । जो भी विचार मन में हो वहां संकोच की बात नही थी, आदर के, मर्यादा के कारण कम बोलना ऐसी भी बात नही थी । जो विचार जिसके मन में आयेगा वो बोलेगा । पूरे दिन यह कार्यक्रम चला और कोई बात नही थी और फिर दूसरे सप्ताह में मा. बाबासाहब घटाटे के यहाँ बैठक हुई और वही लोग, और फिर जो जो बोला गया था उसके बारे में सरसंघचालक के नाते क्या प्रतिक्रिया है वह श्री गुरूजी ने उस समय प्रकट किया ।‘Two way communication ‘की प्रकट पद्धति बालासाहब ने शुरू की । उसी का अधिक विस्तृत स्वरूप सिंदी के जिला प्रचारकों के वर्ग में, इंदौर के विभाग प्रचारकों के वर्ग में, ठाणे में नवंबर 1972 मे वर्ग हुआ उसमें इसी का विस्तृत स्वरूप हम देख सके और इसके कारण इस तरह से केंद्र के मानस की जानकारी नीचे के स्वयंसेवक तक और नीचे के स्वयंसेवक की मानसिकता केंद्र तक -पहुंचाने की व्यवस्था भी बालासाहब की कुशलता की योजना के कारण हो सकी ।

हमारे विजय गिरकर जी ने उल्लेख किया था कि तरह तरह से कुछ लोग जानबूझकर गलतफहमी फैलाते है । जैसे श्री गुरू जी के समय कहते थे, कि डॉक्टर जी का संघ अलग था, श्री गुरूजी  का संघ अलग था और आगे कहा की गुरूजी का संघ अलग था, बालासाहब का संघ अलग था । माने समझते दोनो को नहीं । लेकिन जानबूझ कर बुद्धिभेद करने का प्रयास होता है । वो लोग नही जानते कि कितने उनके घनिष्ठ संबंध थे । आखिरी दिनों में  Ban  (प्रतिबंध)  के समय द्वारका प्रसाद जी मिश्र इनको जवाहरलाल जी ने नागपुर भेजा । श्री गुरू जी सिंदी के जेल में थे, बालासाहब आदि बाहर थे । उनके साथ मिश्रा जी की बैठक हुई । मिश्रा जी ने कहा की जवाहरलाल जी ने तय किया है कि  Ban  (प्रतिबंध) उठाना है । केवल उसके लिए श्री गुरू जी ने, केवल नेहरू जी के नाम पत्र देना चाहिये कि Ban  (प्रतिबंध) उठाये । तो बालासाहब ने कहा- नही, इतने दिन का हमारा अनुभव ऐसा है जिसके कारण आपके शब्द पर हमारा विश्वास नही । श्री गुरू जी ऐसा कोई पत्र नही लिखने वाले । मिश्रा जी ने कहा आप केवल पत्र लिखिये, Ban  (प्रतिबंध) उठने वाला है, मैं आश्वासन देता हूँ । बालासाहब ने कहा कि नेहरू जी के नाम श्री गुरू जी यह पत्र नही लिखेगें   । फिर मिश्रा जी ने compromise  निकाला की श्री गुरूजी ने नेहरू जी के नाम पत्र नही लिखें, किंतु मध्यस्थता करने वाले पं. मौलीचंद्र शर्मा इनके नाम Private  पत्र देना । इसके आधार पर Ban (प्रतिबंध) उठाने का काम होगा और ऐसा ही हुआ । आखिरी जो पत्र था  श्री गुरूजी का, नेहरू जी को नही था, Private  letter to  पं. मौलीचंद्र को शर्मा था और उसी के आधार पर Ban (प्रतिबंध) उठाने काम हुआ । किन्तु ये जब मिश्रा जी से बात हुई तब श्री गुरूजी तो सिंदी में थे । लोगो के साथ उनका  Communication  नही था, लोगो का जाना आना नही था । किन्तु जब मौलीचंद्र गये तो पत्र का content सीलबंद करके उनके पास दिया और उन्होन कहा कि इस पर आप को हस्ताक्षर करना चाहिये । बालासाहब का जब यह पत्र देखा कि इस पर आपको हस्ताक्षर करना चाहिये, गुरू जी ने तुरन्त हस्ताक्षर कर दिया वो Private letter to मौलीचंद्र शर्मा , इनके आधार पर बाद में Ban (प्रतिबंध) हटाया गया । माने इतना विश्वास ।

इनके परस्पर संबंधों  के बारे में, खासकर जिन्होने गलतफहमी फैलाना अपना धर्म माना है कितनी बात कही  है । कितनी परस्पर आत्मीयता थी उनकी, इसका केवल एक उदाहरण मै देना चाहता हू । शायद बाहर के लोगो को इतना मालूम नहीं । बहुत ही मार्मिक ऐसा यह प्रसंग है । गांधी हत्या हुई, शासन ने जानबूझकर संघ के बारे में गलतफहमी फैलाई जो राजनैतिक तत्व संघ को बदनाम करना चाहते थे । उन्होने उसका लाभ उठाया । जनता में क्षोभ पैदा किया गया । और फिर यह बात हुई की एक आदमी की हत्या हुई उसका बदला दूसरे आदमी की हत्या से होना चाहिये -खून का बदला खून से, हत्या का बदला हत्या  से, ऐसा कहते हुए और ऐसे जो राजनेता थे बहुत बडे, वो Mob  (भीड़) को लेकर प.पू. गुरूजी के मकान पर हमला करने के लिए आए । मकान छोटा था बालासाहब ने पहले ही व्यवस्था कर दी थी । Mob (भीड़) आ रही देखा तो 40 दंडधारी स्वयंसेवको को अंदर रखा था । किंन्तु Mob (भीड) इतना बडा था कि इतने Mob (भीड) के सामने 40 दंडधारी स्वयंसेवक कुछ नही कर पाते । इसलिये कई लोग गुरूजी से कहते थे आप यहाँ से सुरक्षित बाहर चले जाइये । बडा Mob (भीड़) है, यहा आप रहेंगे तो आपकी हत्या होगी । गुरू जी ने इन्कार कर दिया । उन्होने कहा की मेरी भूमिका ये है कि मै जिस हिंदु समाज के लिये काम करता हूँ वही हिंदु समाज यदि मुझे नही चाहता, मुझे मारना चाहता है, तो मुझे मारे । जो हिंदु समाज की इच्छा होगी वही हो । मै अपनी जान नही बचाऊंगा – अगर हिंदु समाज मेरी जान लेना चाहता है तो । कई लोग गये लेकिन गुरूजी हटने के लिए तैयार नही थे । बाहर Mob (भीड़)  इकट्ठा हुआ था । मकान छोटा था । दरवाजा लकडी का था और वो भी पुरानी लकडी का दरवाजा था । आखिरी में दरवाजे को धक्के लगाना भी उन लोगों ने शुरू किया, गुरूजी मानने को तैयार नही थे । शायद उनके मन मे यही भावना थी की इस समय यहाँ आत्मार्पण करना यही सिद्धान्त के अनुकल है, ऐसा कुछ विचार होगा । आखिर में बालासाहब आये और बालासाहब ने उनको कहा आप हमारे सरसंघचालक है, हम आपके स्वयंसेवक है । सरसंघचालक के नाते आपके आदेश का पालन करना हमारा काम है । किन्तु स्वयंसेवक का भी स्वयंसेवक के नाते आप पर कुछ अधिकार है और उस अधिकार के नाते मै कहता हूँ कि आपको यहाँ से सुरक्षित बाहर जाना चाहिये । बाहर जाने के लिए रास्ता था । गुरू जी तैयार नही थे । मुझे इस समय बिल्कुल समानान्तर घटना का स्मरण हो रहा है, समानान्तर घटना! अपने इतिहास की! गुरू गोविंदसिंह जी चमकौर के दुर्ग में – उसको दुर्ग क्या कहा जाय उसको कच्ची गढी़ कहते है । बहुत थोडे़ लोगों के साथ थे । घेरे गए थे मुगल सेना से । मुगल सेना बहुत बडी़ थी । इतनी बडी सेना के साथ एकदम लड़ना भी संभव नही था किंतु जब घेराव हुआ तो पहले उन्होने अपने बडे पुत्र साहब जादा अजीतसिंह व बाद में पुत्र साहब जादा दूसरा जुझारसिंह दोनो को  10, 15 –  10, 15 लोग देकर लड़ने को गुरू गोविंदसिंह जी ने भेजा । अब लड़ने के लिए क्या भेजना था मरने के लिए ही भेजना था । स्पष्ट था जो जायेगा मरेगा ही । इतना होने के बाद  15-20 लोग गुरू गोविन्दसिंह जी के पास रहे फिर उन्होने कहा अब हम जायेंगे, उस समय शिष्यों ने कहा कि साहबजादा अजीतसिंह, साहबजादा जुझारसिंह उनका आत्मार्पण हुआ है । लेकिन आपकी बात दूसरी है आप हमारे नेता है आपने हमको सिखाया है कि ‘ ‘आप्पे गुरू आप्पे चेला । ” इस युक्ति के अनुसार अब हमारी बात मानना आपके लिए बाध्य हो जाएगा । आपको हमारी बात माननी चाहिये । आप सुरक्षित बाहर निकलिये । यह अपने लिये, देश के लिये आवश्यक है । ठीक यही बात जैसे बालासाहब ने कही स्वयंसेवक के नाते हमारो बात आप को माननी पडेगी । यही शिष्यों ने कहा ”आप्पे गुरू-आप्पे चेला” इसी उक्ति के अनुसार हम आपको कह रहे हैं और हमारी बात आप को माननी पडेगी । अपनी अनिच्छा होते हुए भी गुरू गोविंदसिंह जी ने शिष्यों की बात मान ली । वैसे ही अपनी अनिच्छा होते हुए भी श्री गुरू जी ने बालासाहब की बात मान ली और सुरक्षित बाहर आये, वरना हिंदुस्थान का ओर संघ का इतिहास बदल जाता । यह हम समझ सकते है दोनो में इतना परस्पर संबंध था ।लेकिन लोगों ने उसको तरह तरह के रंग दिये !

जैसे उन्होने कहा  ‘Under his benign  leadership, I was functioning as a manager’.   वारत्तव में “Sceience ofManagement की शिक्षा दीक्षा न लेते हुए जन्मजात वो  Manager थे, जन्मजात । बचपन में शाखा में तो Management करना ही पडता था । एक Philonthrophist डॉ चोलकर उन्होने नागपुर में अनाथ विद्यार्थी गृह निकाला । यह अनाथ विद्यार्थी गृह पुराने नागपुर में था । तो अनाथ विद्यार्थी गृह में स्वाभाविक रूप से उस पुराने नागपुर के दलित और पिछडी जाति के अनाथ विद्यार्थी ही आते थे । उन्होने वसतिगृह तो निकाला था । प.पू.डॉक्टर जी को उन्होने कहा की कोई अच्छा compitent आदमी दीजिये कि वो वसतिगृह की Management कर सकेगा और कैसी Management करना उसकी व्यवस्था लगा देगा । बालासाहब की वहाँ योजना हुई । 2 साल तक उन्होने ठीक ढंग से व्यवस्था की, अनुशासन बद्ध व्यवस्था की । उसी समय उनका बाकी दलित और पिछडे हुए लोगो के साथ संबंध आया । अच्छी Management  इस नाते डॉ. चोलकर जी ने भी उनकी बहुत प्रशंसा की । आपको आश्चर्य होगा, बहुत लोगो को शायद यह पता नही है,१९४५,४६,४७  में उन्होन एक स्टार्स भी चलाया था’ भारत स्टोर्स ‘करके । मा. मनोहरराव ओक उनके सहयोगी रहे । भारत स्टोर्स की व्यवरथा तो business  Management थी, Regular Management वो भी Management बहुत Efficiently वे कर सके ।

वैसे बहुत लोगों को ये पता नही होगा की उनकी पैतृक खेती थी, कृषि थी । बालाघाट जिले में कारंजा के पास आमगाव करके गांव है वहाँ थी । तो उन्होने सोचा कि प्रयोग के नाते मैं स्वय कृषि करूगा । और उस समय का उनका अनुभव है एक आदर्श कृषक  इस नाते उन्होने काम किया और उन्होने उस समय कहा – जब बाकी कृषकों के सामने तो यह बात बहुत बाद में आयी तब उन्होने कहा कि- कृषको को जो कीमते मिलती है वो ठीक नही है । हमारे यहां हर तीन चार साल में एक बार अकाल आता है । माने दो साल में उसको इतनी कमाई करनी पडती है कि तीसरे साल भी इस पर या उस पर गुजारा कर सके । यह ध्यान में रखकर कृषि उपज का मूल्य तय होना चाहिये । यह बात उन्होने उस समय कही कि जिस समय यह बात उस हवा में नही थी और दूसरी बात उनके साथी किसान उनसे नाराज थे । क्योंकि उनके यहाँ काम करने वाले खेतीहर मजदूर और कारीगरों को वे पूरी रोजी देते थे । लोगो ने विरोध किया कि आप पूरी रोजी देते हैं, इसलिए हमारी Position  खराब होती है आप पूरी रोजी देते है तो हमको भी देनी पडेगी । तो बालासाहब ने कहा आप भी दीजिये । ये तो न्याय की बात है । तो वो बोले हम नही दे सकते । बालासाहब ने कहा मत दीजिये मैं मेरा क्रम बंद नही करूंगा । मैं खेतीहर मजदूर और कारीगरो को पूरी रोजी दूँगा । ये उन्होन चलाया । इतना होते हुए भी उनकी कृषि एक आदर्श कृषि के नाते रही । तो वहा की भी Management उन्होन बहुत ही अच्छे ढंग से चलाई थी ।

विशेष रूप से जब तरूण भारत, यह पेपर खरीदा गया तो वह तो उनकी परीक्षा ही थी । उनके ही उपर भरोसा रखकर संघ के लोगो ने तय किया था कि पेपर खरीदेंगे । क्योंकि पेपर के संपादक और Management  के जो लोग थे वो सब कांग्रेस के लिए अनुकूल, ऐसे थे । संघ के लिए कुछ तो विरोधी, कुछ प्रतिकूल, कुछ कम से कम अनुकूल ऐसे लोग थे और सीधा रास्ता जो होता है जो प्राय: होता है जब Management Change  होती है, कि पुराने लोगो को हटाना, नये अपने लोग लाना । वो भी नही करना ऐसा बालासाहब ने तय किया ।और पुराना जो स्टाफ था, संपादकीय जिसमें सामान्य लोग नही थे । भाऊसाहेब माडखोलकर, तात्यासाहेब करकरे, श्री पटवर्धन, गोविंदराव गोखले, यशवंतराव शास्त्री, मानो  Each one of them was great in his own right in field of journalism ऐसे लोग जो संघ के लिए विरोधी या प्रतिकूल थे ऐसे वायुमंडल से वह पेपर लेकर आये, इनको बदला नही लेकिन उनके ऊपर प्रेशर भी नही डाला । जब कभी समय मिलता था, तरूण भारत में जाते थे । इन लोगों के साथ बराबरी के नाते बातचीत करते थे, बार बार जाते थे । सब लोगो के मन में apprehention  था, आशंका थी ,ये संघ का है यहाँ डिक्टेटर शिप होगी । परंतु उनको आश्चर्य हुआ की बालासाहब 2-2, 3-3 घंटे उनके साथ बातचीत चाय पान, नाश्ता करते थे और ऐसे stalwards  में, पुराने लोगों में उन्होने इतना परिवर्तन लाया जिसके कारण तरूण भारत अपने लिए अनुकूल इस ढंग से काम कर सके । इस बीच ”समचार पत्रो की Management” इस विषय को उन्होने पूरी तरह से हस्तगत किया और इसक कारण वो बता भी सकते थे, कि कोई पत्र निकालना है तो कैसे निकालना यह सलाह दे सकते थे ।

उदाहरण के लिये दिल्ली में जब लोगो ने सोचा की र Motherland  ये दैनिक पत्रक निकालना चाहिये । तो पहले उन्होने warning  दी पत्रक निकालिये, आज आपके पास Finance है ठीक है लेकिन पत्र का Model  क्या रहे यह तय करें । उन्होन कहा Model  का मतलब ?  तो बालासाहब ने कहा  Mother land  का Model  नागपुर टाइम्स का होना चाहिये । Indian Express, Times of India या  हिंदुस्थान टाइम्स  ये  Model लेकर आप मत चलिये । किन्तु दिल्ली पंजाब का उत्साह था, उस समय उन्होने दूसरा Model  लिया और Mother land बंद करना पडा ये हम जानते है । तो Science of  Management इस नाते उनकी एक विशेषता हर जगह दिखाई देती है और इस दृष्टि से उन्होन कहा कि “ Under His Benign leadership I was functioning as a manager “ बिलकुल सही है ।

राष्ट्रजीवन के सभी क्षेत्रो पर उनका ध्यान था । सभी क्षेत्रों पर और हर क्षेत्र में जहां जहां आवश्यकता स्वयंसेवको को होती थी वो सहायता करते थे । वो जानते थे की राजनैतिक क्षेत्र का महत्व है और इस दृष्टि से जैसे विद्यार्थी क्षेत्र में, मजदूर क्षेत्र में, किसान क्षेत्र में वैसे राजनैतिक क्षेत्र में भी अपने स्वयंसेवक संघ की नीति-रीति पद्धति, आदर्श लेकर काम करे और एक Model Political  पार्टी बनाकर लोगों के सामने उपस्थित करे । ये उनका प्रयास रहा और खासकर ये सब जानते हैं , कि जब आपातकाल आया उस समय बाकी सारे राजनैतिक दल निष्प्रभ हो गये थे । सारे निष्प्रभ हो गये थे । उस समय RSS had to bear the brunt उस समय जो R S S ने किया इसके कारण कुछ क्षण के लिए सभी राजनेताओं ने संघ की बडी प्रशंसा की, संघ के बारे में कृतज्ञता प्रगट की, किन्तु कृतज्ञता का भाव ज्यादा दिन तक मन में रखना ये राजनैतिक नेतृत्व का स्वभाव नही है इसके कारण वो बात बाद में भूल गये । किन्तु उस समय सभी ने प्रशंसा और कृतज्ञता भाव प्रकट किया था । वो सारा जो आपातकालीन संघर्ष था इसका सारा संचालन येरवडा जेल में रहते हुए बालासाहब करते थे । जो बाहर थे उनके साथ दिन प्रतिदिन उनका संपर्क रहता था । बाहर क्या हो रहा है उसकी खबर उनको जेल में मिलती थी । उनका आदेश क्या है ये लोगो को हर दिन मालूम होता था और इस तरह से सारा संचालन उन्होन किया । येरवडा जेल में बाकी लोगों को भी बालासाहब का परिचय हुआ । विभिन्न दलों के लोग थे, नाम लेने की आवश्यकता नही वो भी व्यक्तिगत संपर्क में आये । मुसलमान लोग भी संपर्क में आये और सभी के मन ने बालासाहब के प्रति इप्ताा?  फादर  फिगर  के नाते श्रद्धा हुई  कि विभिन्न दलो के नेता भी बालासाहब के चरणस्पर्श करने लगे वापस जाते समय और मुसलमान लोग भी बालासाहब के चरणस्पर्श करने लगे और जेल के बाहर आने के बाद भी बालासाहब को मिलने को बहुत लोग आते थे किन्तु हिंदु मुसलमान एकता हो जायेगी तो हमारी मिनिस्टरशिप का क्या होगा ?  ऐसी चिंता जिन लोगों के मन में थी उन लोगो ने यह भी व्यवस्था की, इस तरह का हिन्दू मुसलमानों का मिलन नही होना चाहिये । तो मुसलमानों में फिर से गलत फहमी फैलाने का काम राजनेताओं ने किया । किन्तु उन सब लोगों में बालासाहब के विषय में श्रद्धा का भाव था । यह उल्लेखनीय बात है ।

राजनीति का महत्व वो जानते थे । साथ ही साथ राजनीति की सीमाएं भी जानते थे । खराब लोग राजनीति में रहें उसकी तुलना में अच्छे लोग शासन में रहे तो देश का नुकसान नही होगा, यह भी जानते थे । अच्छे लोगो का शासन में लाना चाहिए यह भी समझते थे किन्तु साथ ही साथ राजसत्ता के द्वारा ही राष्ट्र निर्माण होगा यह उनका विश्वास नही था । राष्ट्र निर्माण जो होगा वह सामाजिक, सांस्कृतिक शक्ति के आधार पर होगा ऐसा वो मानते थे । और इसके कारण जहाँ लोकतंत्र के अस्तित्व का ही सवाल आया, जब लोकतंत्र ही खतरे में था उस समय 1977 के चुनाव में खुलेआम बालासाहब ने घोषणा की, कि लोकतंत्र को बचाने के लिए कांग्रेस के खिलाफ हमारे लोग काम करेंगे । उस समय जो चार्टर ओफ डिमाण्ड बताया गया था, उसमें हम क्यो लडाई लड़ रहे हैं, उसमें ये  Clause नही था कि राष्ट्रीय स्वयंसेवक संघ का Ban  (प्रतिबंध) हटना चाहिये । इसके लिए यहClause  नही था । संघ का नाम नही था । संस्थागत अभिनिवेश की बात नही थी ।  Institutional Ego की बात नही थी । एक ही था कि लोकतंत्र को बचाना और लोकतंत्र को बचाया गया । तानाशाही खत्म हो गयी । जिनको शासन चलाना था, उनके हाथ में शासन की बागडौर चली जाये और फिर, फिर से लोगों को चेतावनी के रूप में बालासाहब ने कहा कि राजनीति, राजनैतिक सत्ता, इसका महत्व कितना है और संघ का उससे क्या संबंध है । तो जनता पार्टी शासन में आने के पश्चात् दिल्ली में जो  Rallies हुई उन Rallies में बालासाहब ने स्पष्ट रूप से एक विषय रखा था । तीन बार बालासाहब ने यह विषय दिल्ली की Rallies में रखा । जनता पार्टी शासन में आने के बाद राष्ट्रीय स्वयंसेवक संघ और हिंदुत्व इन शक्तिओं का मापदंड राजनैतिक नही हो सकता । वह मापदंड सामाजिक और सांस्कृतिक ही होना चाहिए । यह विषय तीन बार उन्होने सामने रखा । तो इस तरह से संतुलन था । राजनीति का महत्व भी जानना, साथ ही साथ उसकी सीमाएं जानना और राष्ट्र निर्माण का कार्य लोकशक्ति के आधार पर होगा राजशक्ति के आधार पर नही, यह सारी बाते संतुलित रीति से उन्होने लोगों के सामने रखी ।

जहाँ तक सामाजिक समरसता का प्रश्न है, यह बताना आवश्यक है कि, संघ की विचारशैली, कार्यशैली इसकी एक विशेषता है । जैसे मैने कहा कि विजय दशमी सन् 1925  को जो संघ की स्थापना हुई वह  Reflex action  नाते नही हुई । एक Reaction  के रूप में नही हुई । सालों तक प.पू. डॉक्टर जी ने सोच विचार किया था । डॉक्टार जी का सभी समकालीन कार्यो से प्रत्यक्ष संबंध था । सभी देशी-विदेशी विचारधाराओं का गहन अध्ययन था । यह सारा करते हुए उनके मन में यह लगता था कि कुछ कमी है और वह क्या है? इसका गहन चिंतन सालो तक उन्होने किया । उसके बाद संघ की स्थापना हुई । उनको Bi-focal Vision   हो गया था । Bi-focal Vision आप जानते है कि नीचे पढने का होता है, और ऊपर का दूर का देखने का होता है । तो उनका Bi-focalVision  हो गया था । नीचे के चश्मे से दिखता था कि तात्कालिक लक्ष्य क्या है? Immediate Object वो स्वराज्य है और ऊपर के चश्मे से दिखता था कि

Ultimate Object क्या है ? अंतिम लक्ष्य क्या है? वो है ”परम् वैभवम् नेतु मेतत् स्वराष्ट्रम्” इस ढंग से कार्य की रचना थी और इस कार्य की रचना में सारी जो योजना थी बहुत लंबी योजना थी । आज एकदम लोग जो संरथाएं खडी करते है ऐसा नही था । गहन चिंतन का परिणाम था और इस दृष्टि से आगे क्या होगा इसका पूरा विचार डॉक्टर जी के सामने था । यहाँ वो सारा विषय लेने की आवश्यकता नही है और इस दृष्टि से जो भी नया नया कार्य बाहर के लोगों ने देखा तो कहा कि अब संघ के लोग राजनीतिक क्षेत्र में भी आए, मजदूर क्षेत्र में आए, और किसी क्षेत्र में आए ऐसा कहा । वास्तव में यह पूर्व योजना थी । जैसे जैसे Capital बढेगा वैसे वैसे दुकानो की संख्या बढेगी ।Capital  के Intrestपर दुकानों की संख्या बढानी है । पहले से ही योजना थी और भी नयी नयी संस्थाएं हमारे स्वयंसेवक निर्माण करेगें, किन्तु पूर्व योजनानुसार यह सारा चला और यह सारा जो पूर्व योजना के अनुसार चल रहा तो इसमें एक शैली इस नाते, जैसे, मैने कहा ”फलानुमेय: प्रारंभ:” यह विचार शैली होने के कारण पहले से  declare  नही हुआ । सभी बाते आरंभ में थी । एकदम सारा Manifesto घोषित नही हुआ । धीरे धीरे प्रस्फुटीकरण हुआ । उसको Progressive unfoldment कहना चाहिए । Progressive unfoldment धीरे धीरे होता गया । उदाहरणार्थ गौ हत्या विरोध संघ के स्थापना के पूर्व ही से डॉक्टर जी  को यह  Article of faith  था । संघ का तो था ही किन्तु उसको समय की आवश्यकता के , अनुसार विशेष आग्रह जिसको thrust कहते है,  इस रूप में प.पू. श्री गुरूजी के कालखंड में आया । जो गौ हत्या विरोध आदोंलन हुआ । ”स्वदेशी” अभी स्वदेशी जागरण मंच के नाम से काम चल रहा है । किन्तु स्वदेशी का आग्रह पहले से ही रहा । यहाँ तक कि नागपुर में  जो स्वदेशी भंडार चलता था वहां Counter पर बहुत समय तक डॉक्टर जी भी बैठते थे । पहले से ही स्वदेशी का आग्रह रहा, किन्तु विशेष आग्रह, thrust के रूप में परिस्थिति की आवश्यकता के अनुकूल इस समय स्वदेशी जागरण मंच के रूप में आया । वैसे, ही सामाजिक समरसता यह आरंभ से ही थी । जब मैने कहा बालासाहब बाल स्वयंसेवक थे उस  समय अपने कर्मठ परिवार के रसोई घर में दलित स्वयंसेवक बंधुओं को ले जाते थे यह सामासिक समरसता छोड़ कर और क्या थी । स्वयं डॉक्टर जी के जीवन मे आता है । मेरे गांव में , आर्वी गांव में एक जरठ युवती का विवाह उस युवती के मामा ने पैसे की लालच में आकर तय  किया था । डॉक्टर जी को पता चला उनको बात बर्दाश्त नही हुई । वो आए, उन्होने देखा कि वो विवाह नही होगा ,उन्होने वो तोडा़ और उसी युवती का विवाह दूसरे अनुरूप वर के साथ ,युवक के साथ उन्होने विवाह करवा दिया । उसकी प्रसिद्धी नही की, आजकल Modern Fashion जो है , Propaganda , Image building  की,  थोडा सा काम करना और बहुत प्रसिद्धी करना ऐसा नही । लेकिन यह जो है सामाजिक कुरीति का विरोध चाहे बाल विवाह रहे ,चाहे दहेज वाली प्रथा रहे, सभी बातों का ये मूल से विरोध है । किन्तु इसका एक Propaganda  कुछ लोगों ने तो ऐसा किया कि  Propagandaकरते जाना, काम कुछ नही करना । अपनी ऐसी पद्धति नही रही । सामाजिक समरसता पहले से ही थी ।. लोगो ने खासकर  के महाराष्ट्र के, एक ऐसा वायुमंडल निर्माण किया और हमारे विजय गिरकर ने उसका उल्लेख भी किया कि गुरूजी और बालासाहब दो ध्रुव के समान एक बिलकुल Orthodox और एक बिलकुल Progressive  गलत बात है । बहुत पहले 7 अक्टुबर 1945 को महाराष्ट्र में एक सुप्रसिद्ध अंतरजातीय विवाह हुआ । नवले- करपे ऐसा विवाह था । अंतरजातीय था । उस अंतरजातीय विवाह के लिए शुभेच्छा और आशीर्वाद भेजेने वालों में महात्मा गांधी  और  सावरकर जी के साथ श्री गुरूजी का भी शुभेच्छा संदेश उस विवाह के लिए था जो उन्होने ही सारा छपवाया था । 7 अक्टुबर 1945 की बात है । इतना है कि Progressive लोगों के समान उसका डिम-डिम बजाना अपनी पद्धति में नही है । तो सिद्धांत मूल से लेकिन परिस्थिति  की आवश्यकता के अनुकूल और thrust के रूप में देना यह काम बालासाहब के समय हुआ और  वो उन्होने बहुत ही सक्षमता के साथ किया यह हम जानते है । हम जानते है कि कठिन परिस्थिति में भी बालासाहब ने इतना संतुलन भी रखा और आग्रह भी छोडा नही । सवर्ण लोगों को बताया कि तुमने दशको तक – शतकों तक दलित बंधुओं के साथ अन्याय किया है । अत्याचार किया है और पहली बार जब वो आरक्षण का सवाल खडा़ हुआ था- अभी तो आरक्षण के सवाल ने केवल Political Character लिया है- पहली बार जब आरक्षण का सवाल खडा़ हुआ था उस समय उन्होने स्पष्ट कहा कि, आरक्षण के बारे में सोचते समय हर एक सवर्ण हिंदु के मन में यह कल्पना करनी चाहिए कि यदि उस दलित जाति में मेरा जन्म होता – जिस दलित जाति पर शतकों तक अन्याय हो रहा है- तो मेरी मन: स्थिति? क्या होती ? मेरी प्रतिक्रिया क्या होती ? यह कल्पना मन में करके फिर आरक्षण के प्रश्न पर विचार करो ऐसा उन्होने उस समय कहा । सभी सामाजिक प्रश्नों के बारे में अभी वसंत व्याख्यान माला का उनका जो भाषण है उसका भी उल्लेख हुआ । राष्ट्र सेविका समिति का अखिल भारतीय सम्मेलन नागपुर में था उस समय अंतरजातीय विवाह का उन्होने प्रतिपादन किया । दहेज वगैरह कुरीतियों के खिलाफ वो हमेशा बोलते रहे और सामाजिक समरसता यह विषय उनके मन में कितना था, सरसंघचालक बने Officially घोषित भी हुआ । प. पू. श्री गुरूजी ने लिखा था कि  ततीय सरसंघचालक पद का ग्रहण करना तो मासिक श्राद्ध के समय वह होने वाला था । Official सरसंघचालक पद ग्रहण करने के लिए जाते समय मंच पर जाने के पहले महात्मा फूले इनकी प्रतिमा को पुष्पहार समर्पण किया, उनको वंदन किया और उनका आशीर्वाद लेकर मंच पर गये और फिर वहाँ उन्होनें सरसंघचालक पद का ग्रहण घोषित किया यह दिखता है कि किस तरह उनके मन में इस विषय में एकात्मता थी । यह एकात्मता ,जो- जो राष्ट्र पुरूष है, सबके मन में रही । अभी जो कहा विजय गिरकर ने डॉ. आम्बेडकर जी के बारे मे। पाश्चात्य देशों  में सिद्धान्त त्रयी  का बोलबाला है । Liberty , Equality, Fraternity  स्वातंय, समता-बंधुता पू. डॉ. बाबासाहब अंबेडकर ने कहा कि मैं इन सिद्धान्त त्रयी को मानता हूँ । किन्तु ऐसा कोई न समझे कि मैनें ये सिद्धान्त त्रयी, फ्रेंच राज्य क्रांति से उठाई है , नही ! मेरी प्रेरणा फ्रेंच  राज्य क्रांति से नही है, ये सिद्धान्त त्रयी मेरे गुरू भगवान बुद्ध से उठायी है और जहाँ तक पाश्चात्य  देशों का सवाल है, पू. डॉ. अंबेडकर जी ने कहा पाश्चात्य देश तो इसको  Implement नही कर सके । घोषणा की स्वातंत्र्य, समता-बंधुता । स्वातंत्र्य की स्थापना की तो समता बिगड गयी । समता की स्थापना करने गये तो स्वातंत्र्य  खत्म हो गया । स्वतंत्रता और समता दोनों एक साथ नही चला सके इसका कारण ? अंबेडकर जी ने इसका कारण यह कहा कि तीसरा जो फैक्टर है बंधुता, इसका तो उदय ही नही हुआ-, इसका निर्माण ही नही हुआ और उन्होन साफ कहा जब तक बंधुता निर्माण नही होती तब तक स्वातंत्र्य और समता दोनो साथ- साथ जिंदा नही रह सकते और फिर उन्होने कहा कि इसी बंधुता को, मै ”धर्म” यह संज्ञा देता हूँ । ऐसा पू. अंबेडकर जी ने कहा । जिसको उन्होने ”धर्म” यह संज्ञा दी, जिसको बंधुता ऐसा उन्होने  कहा, वही अभिप्राय समरसता  इस शब्द का पू. बालासाहब देवरस का है ।

तो यह  संदेश सभी राष्ट्र परूषों ने दिया है । बिलकूल महात्मा फुले हो, अंबेडकर जी हो, साहू छत्रपती हो, राजाराम मोहन राय, केशवचंद्र सेन, ईश्वरचंद्र विद्यासागर हो, स्वामी दयानंद जी, लाला हंसराज जी, स्वामी श्रद्धानंद हो, गुरू देव नारायण गुरूस्वामी  केरला  के हो, सभी लोगो ने यह समरसता का संदेश दिया । लोग भूल जाते है – public memory is short उसको फिर से उज्वल करने के लिये हमारे मा. शषाद्री जी ने कहा कि बालासाहब की स्मृति में यह जो मासिक स्मृति दिन होगा  ”सामाजिक समरसता दिन” इस नाते हमको मनाना चाहिये । तो सभी  लोगों की यह जो परंपरा है । उसी परंपरा में सामाजिक समरसता का संदेश  पू. बालासाहब देवरस का है । इसको हम ध्यान में रखे और यहाँ से जाते समय हम निश्चय करें  कि यह सामाजिक समरसता हम अपने जीवन में लायेंगे और इसका संदेश जहाँ जहाँ हमारा प्रवेश है ,एसे सब लोगों को यह संदेश पहुँचायेगें, उतना हम प्रण करें । इतना ही इस समय कहना पर्याप्त है ।

(16 जुलाई 1996 को मुंबई में श्री दत्तोपंत जी ठेंगड़ी  द्वारा दिया गया भाषण ।)

Advertisements

Balasaheb Deoras – An Inspiration forever

Balasahebji Deoras

An inspiring incident from the many inspiring incidents from the life of Balasahebji Deoras.

Two tours undertaken by him, after being affected by paralysis and ill-health are very inspiring. The ban imposed after Ramajanmabhumi was lifted in 1993. There was a bomb blast by jihadis at the Madras Karyalaya. The front room of the Karyalaya was damaged. Eleven persons including the residents of karyalaya and visitors had died in the blast. Whole country was stunned. Sri Srikanth Joshi who was was his sahayak says that, The moment this was heard by Balasahebji he wanted to visit Chennai and console the surviving members. However, due to his health condition, Doctors did not agree to move him. Balasahebji was mentioning to everyone who came to visit him and feeling bad for his helplessness. Every time he was seeing me (his sahayak, Srikanth Joshi,) he was telling him that he wanted to go to Chennai.After a few days, the doctors had permitted him to go to Chennai on the condition that he should go to Hyderabad from Nagpur and take 2 days rest and then if he does not have any problem he should fly to Chennai. Accordingly, after taking 2 days rest at Hyderabad he flew to Chennai. He was taken on a wheel chair.

Balasahebji in wheelchair

Just before landing at Chennai one of the Air-hostesses spoke to him. For anyone, it looked as if he was going for a special treatment . She asked him as to which hospital he was going to. He said “I am not going to any hospital for treatment. I am coming from Nagpur to visit and console the relatives of the people who died in the recent bomb blast”. She was surprised at that. She apprised his health condition and age. He cannot walk, his right side is paralysed. His age must be around 80 years. There was a tube attached for passing urine and a urine bag was hanging by his side. In that state, such a long journey? The aircraft landed in the Airport. She bought a wheel chair. She and Srikanth Joshiji together could put him in the wheel chair with great difficulty. A car was stationed at the end of the airport to pick up them up. She took the wheel chair up the car and helped him to sit in the car. She touched his feet after he sat in the car. She said, “Your are really a Mahatma. At this age, in this condition and with all the troubles you have come to share the grief of the people. I have never seen such a person in my life. Really you are a Mahatma.” . and turned back.

The car went into Chennai.It was about 10.30 in the morning by the time we reached our place of stay. Balasahebji pressurised me to take him to the Karyalaya. He was informed that at 4 pm the family members of all the people who died in the blast have been informed to assemble at that time and Balasahebji could meet all of them at that time. He calmed down after that.Doctors had examined him and were worried. His blood pressure was 180/110. He was given tablets to reduce the BP. Doctors were wondering as to how to take him to the Karyalam. By afterooon his BP had risen to 220/120. Doctors expressed fear that if this condition remains, he may have a heart attack or could be paralysed once again. Balasahebji was questioning the delay. He was asking as to why they were not leaving. Then Sri Srikanth Joshi informed the doctors that they have to go to the Karyalam and there is no escape from it. In case his health deteriorates, they should be ready with emergency services and oxygen. If he remains here, his BP will further raise. Doctors had to agree.

We took him to karyalam leaving everything to God. Seated in the wheel chair Balasahebji approached the photographs of the martyred svayamsevaks. He offered floral tributes to each one. He put tilak and lit the lamps. He offered dhupam. He was shaking with grief. He looked around the damaged karyalam with tears flowing from his eyes. Nearly 200 svayamsevaks and families were seated in the shamiana, among them were relatives of the martyrs such as mother, sister, brother, father , etc.They were introduced to Balasahebji. Balasahebji spoke for some time with great difficulty. “I have come to meet you. In fact I should have come earlier. How can I console you ? How can I reduce your grief? I am the Sarsanghachalak, head of the institution. I should have come first. I should have come and consoled you first. But doctors did not allow me to come. I have come as soon as they have allowed me to travel. Please pardon me. This kind of murder of svayamsevaks causes a lot of grief. It is impossible to fill the gap. I have come to meet you. My health condition is not good. Still it is my duty to meet you. I also share your personal grief. I can understand your grief.”All the family members of the martyrs were moved by this and some of them spoke “By your coming our grief has reduced. Even in this condition, you have come this far just to share our grief. This is what we want. You are really like God. You are really a Mahatma.”Babasaheb was not allowed to talk much. His speech in Hindi was translated in Tamil. After the Prarthana, he was taken back for rest. Doctors heaved a sigh of relief and checked his BP. It was 120/80 just normal.”

That is the life of Balasahebji.

Social Equality And Hindu Consolidation by Balasahebji Deoras

Speech of 3rd Sarsanghchalak of RSS – Balasahebji Deoras in Vasant Vyakhyanmala at Pune ( Translated into English )

The organisers of this program had suggested some topics for my speech. Out of them, I have chosen the topic ‘Social Equality and Hindu Consolidation’, as it has a very vital bearing on the future of our nation. Hindu consolidation is a must for the welfare of the nation. Hence all aspects of it are important. Even among them, the aspect of social equality being a delicate and currently relevant one, appealed to me as one of great import. That is why I thought that I should not miss the opportunity of expressing my views on it.
I do not claim to be one among the thinkers and scholars of the society. But I have moved much amongst our people. That has given me many experiences and ideas and also a peep into the feelings of the people. Keeping all of them in view, I shall try to place before you what all of us might be feeling.

Who is a Hindu ?
While broaching this subject, the first question that naturally poses itself before us is: “Who is a ‘Hindu’?” Many definitions of the word ‘Hindu’ have been forwarded but none of them appears to be perfect, since every one of them, however carefully worded, suffers from the defect of being either ‘too short (Avyapti) or ‘too much expansive’ (Ativyapti) But can we deny the very existence of the Hindu society just because it defies definition? Although the word cannot be defined, we all know very well that the ‘Hindu society’ does exist. Also, all of us do have a definite and common understanding as to who constitute this society.

Some years ago, the Government formulated the Hindu Code which was approved by the Parliament. Pandit Nehru and Dr. Ambedkar were the main architects of the Code. In order to make the Code applicable to the largest society in this country, they had to perforce name it ‘The Hindu Code’, While defining its scope of applicability they had to declare in the beginning that all except the Muslims, the Christians, the Parsis and the Jews come under its purview and that it was applicable to Sanatanis, Lingayats, Arya Samajists, Jains, Sikhs and Buddhists and even others who did not come under any of these categories. It was also made clear that any one see king exemption from it will have to bear the onus of justifying such an exemption. The only comprehensive term which could denote the people whom they had in mind was ‘Hindu’.

The Two-fold Basis
We want to organize or consolidate all the Hindus. Organization does not merely mean a crowd, a front or a meeting. Organization implies bringing and keeping the people together and making them realize the purpose for their remaining together. This is no easy task. We will have to furnish some basis for it. And some of those basic factors of unity will have to be necessarily emotional in content; because the constitution of the human mind is such. Therefore we start with our motherland.
‘This is our motherland, we are its children and we have been living here for the past thousands of years. During this long past, we have created in this land a glorious history, and also contributed to world thought, culture and civilization. We alone have been responsible both for its rise and for its fall. Therefore we, being the children of this soil, must come together and live together. ‘These realizations should form the emotional basis of our unity. Even those who call themselves ‘rational’ will have to accept such an emotional basis. There is nothing wrong in it. Even Stalin had to remind his compatriots that they all belonged to a single, great nation, when Russia faced a terrible ordeal during the Second World War. He had to invoke the spirit of ‘nationalism’ and ‘fatherland.’ The necessity of such an emotional inspiration is beyond controversy.
However, will this suffice? While actually working in the social field, we feel it necessary that there should also be a practical manifestation of this basis. It is of course essential that every one must emotionally feel that we are all one and that we are all equal, but at the same time we should also be able to experience naturally and always this oneness in our day-to-day life. So long as we do not have this living experience alongside the emotional call, the basis of our unity will neither be robust nor long-standing.

The Folly is Ours
Our history of the past hundreds of years tell us that just a handful of Muslims and even fewer Englishmen could rule over us and could forcibly convert many of our brethren to their religions. They also created controversies like ‘Brahmin and non-Brahmin’, ‘Savarna and Asprishya’. In this regard we cannot just blame the foreigners and exonerate ourselves. What is the use of lamenting that it was because of our contact with foreigners and their divisive machinations that our unity was shattered? It was but inevitable that we should, sooner or later, come in to contact with the foreign societies and their cultures. There could not for ever be a Berlin Wall between them and us. It is only the diffident people afraid of the contacts and thoughts of others that put up a wall around themselves. The greatness of any system is proved only when it can hold its head high even while it is in contact with others. When a system encloses itself in an impenetrable shell, it is only declaring its own inferiority. Hence instead of blaming others for our short comings we should introspect within ourselves and try to know which of our failings enabled the foreigners to get the better of us. In this regard, Dr. Hedgewar, the founder of the RSS, had a unique outlook. Whenever this topic arose, he used to say, “We cannot escape our responsibility by simply blaming the Muslims and the Europeans for our downfall. We must seek out our own failings.” We have to admit that social inequality amongst us has been a reason for our downfall. Fissiparous tendencies like caste and sub-caste rivalries and untouchability have all been the manifestation of this social inequality.

For the Hindu Sanghatanists this is a delicate and difficult issue since we are immensely proud of our Dharma and our Sanskriti. It is true that we have a lot of things of which we can be justly proud. The philosophy and values of life of this land have received the highest acclamation of the thinkers the world over as an invaluable contribution to peace and progress of humanity itself. These values of life have stood the test of time in the race of long drawn out onslaughts and amidst historical and political upheavals. We all naturally feel that these eternal life-principles should be preserved.
However, it is clear that even while cherishing this pride it would not do to think that all that is old is gold.
Puraanamityev na saadhu sarvam.
Just because something is old, it need not necessarily be good or eternal or gospel truth. Neither should we think that since we have been living all these years on the basis of these old principles, we need not even think on new lines.
Taatasya koopoyamiti bruvaanaahaKshaaram jalam kaapurushaaha pibanti.
‘My father and grandfather dug this well. The water was salty. But they drunk it and lived on. Hence we shall also drink the same water’—such bigotism does nobody any good. The saying speaks of such a person not as Satpurusha (good person) but as Kaapurusha (coward). Such a way of thinking is wrong.
The society is made up of various types of people. There will be some who will jump at any new thing as good and ideal; some others react to any new thing adversely and reject it outright as being useless and worthless. But those who have taken up the mission of eradicating the social defects and reorganizing the society should not take up either of these extreme attitudes. They have to adopt the attitude of –
Santaha pareekshyaanyatarat bhajante.
They will have to discriminate, preserve and take up whatever is worthy and feel not sorry for the dying out of things which are to die. The more our people adopt this rational way of looking at things, sooner will the mission of Hindu Consolidation and removal of illegality be fulfilled.
Reform in Keeping With Times
For instance, the Jews have, according to a book I read recently, reviewed their religious texts and practices after every century or two and revalued them in the contemporary context. Of course, the wordings of the religious texts could not be changed, but fresh interpretations were placed on them in keeping with the times. These they introduced in practice and made popular also. It means they discriminated between what was eternal and what was changeable. I believe that in our own country too similar rethinking and revaluation of our religious texts must have been done in the olden times. Otherwise there is no reason why so many different types of religious books—smritis—should have come into existence. See, how many changes have taken place even in our gods and goddesses. The Indra, Varuna, Agni and other gods have given place to Vishnu and Siva. There was at one time conflict between Saivas and Vaishnavas, but Sri Sankaracharya established a harmony between the two and ushered in the puja of the Panchaayatan. And now Sivaratri and Shayani and Prabodhini Ekadasis are being observed in almost every house. It means that even in olden times efforts were made from time to time to establish harmony and bring in new interpretations, and that people were not insistent about sticking to every word and syllable of all that is old.
A Common Human Weakness
There are many stories recounted in the ancient texts and Puranas. But do we accept them all as literally true? For instance, it has been said in the Puranas that the lunar and solar eclipses are a result of ‘Raahu and Ketu swallowing the Moon and the Sun’. But should we, in order to affirm our devotion to our old religious texts, incorporate this story in the school text books to explain to the children why the eclipses take ‘place? We are bound to give in text books only what is scientific and factual.
It is not peculiar to only Hindu society that religious texts are understood by the letter, and the texts or stories therein believed in blind faith. In 1925, a thrilling court case took place in America (`The trial that rocked the world’, Readers’ Digest, July 1962)—a country believed to be most scientific in outlook. A teacher in one of the states was placed in the dock. He was charged by a Christian citizen with teaching the theory of evolution in contravention of the story of Genesis and Creation of Man as told in the Bible. The teacher had taught in the light of the latest theory of evolution. The court declared him guilty and he was punished. However today no Christian gives credence to that story of evolution in the Bible; but still they have not tried to destroy their faith in the Bible. This may appear strange, but has a great lesson for us.
Spirit Eternal, Forms Ever New
Such problems are common to all countries. Solutions must be found for them. Whenever I speak like this, some people say that these are things created by God. It is their intention perhaps to impress upon us the idea that such things cannot be changed or amended because they are created by God. But how far can this argument stand? God Himself has declared. “Whenever Dharma declines I reincarnate myself.” However, the re-establishment of Dharma after its decline does not mean that the old order will be re-established without any change whatsoever. Nobody in our country, like Mohammed Paigambar, has ever said, “I am the last Prophet.” So it is but proper that we should rethink how far it is right to assert that this is the Word of God and hence unchangeable. The re-establishment of Dharma can only mean that the same eternal life principles will be preserved, while its expressions and manifestations will change. And these changes we must be prepared to welcome.
We should also be able to think clearly and without bias regarding the genesis of the systems which came into vogue in those old days. There is no reason to think that our ancestors had no insight into things and that they had set up the systems arbitrarily or in ignorance. We must keep in mind the fact that the thinkers and leaders of society of those times considered the needs of the society under those conditions and laid down suitable norms to ensure its solidarity and progress. In case those systems are unnecessary or no longer useful at present, we are free to reject them. But it is necessary that we should also understand why a particular system was introduced in a particular period of time.
Take for instance the Varna Vyavastha—it is said that there was no Varna Vyavastha in olden times. Later on it was felt that some system was necessary to ensure the proper and steady progress of society. The leaders of society at that time thought that the society could progress only if four kinds of functions were properly and efficiently executed. Hence the society was classified into four groups depending upon the specific propensities and aptitudes of individuals and groups of individuals. Thus, the Varna system was evolved. Any system entails classification. However, this system did not envisage any differences in the status of the people belonging to the different groups.Classification is one thing and class-discrimination is another.
According to some scholars, the classification in the beginning was also not hereditary. But as time went on, it must have become increasingly difficult to recognize and classify aptitudes in an extensive society, residing in such a vast stretch of country and having no means of quick transport or communication. Under such a situation, birth in a particular family must itself have been taken as the indication of his aptitudes and as a basis for classifying a person or a group of persons. That is how the growth of the Varna system must have taken place. But even at that time there were no superiority or inferiority complexes. On the other hand, the whole society was visualized as a single living entity, personified into a magnificent figure with ‘a thousand heads, a thousand eyes and a thousand feet’. Such a glorious concept does not permit the perverse and ridiculous notion that the thighs are superior to the feet, the hands are superior to the thighs or the head is superior to the hands. The idea is that all these limbs are equally essential for the proper functioning of society.
The sense of high and low that we witness today had no place in that concept of one corporate living social entity. To imagine otherwise would be to do grave injustice to those people. It was for this reason that the system was acceptable to one and all. And it was because of its common acceptance that certain systems of checks and balances were evolved to continue it from generation to generation. For example the group endowed with the intellectual power was to embrace poverty. The group with ruling power was denied wealth power. The power of state and of wealth was not allowed to combine in the same group. So long as these checks and balances were efficiently maintained, the system worked well. But defects crept in the system when these checks and balances were ignored in course of time.
Defects are bound to creep into any system. It is well known that communism aimed at the removal of all types of inequalities, particularly the ‘classes’. But Milovan Djilas (a top communist leader of Yugoslavia) in his famous book ‘The New Class’ has written that a new class has come up in all communist countries. He had to say this of the communist system within less than 50 years of its inception—a system which was avowedly born to do away with all classes’. Human nature is such. Vested interests develop in any system. The Varna system too was no exception to this human weakness and as a result it became distorted and it collapsed. But none can say that the originators of the system had any such perverse intentions in their mind when they introduced it.

Limitations of Hereditary Aptitudes
Even though our ancestors classified the society on the basis of heredity, they were aware of the limitations of the inherited talents. In our old religious literature such expressions are scattered all over. They said,
Shudropi sheelasampanno gunavaan braahmano bhavet
Braahmanopi kriyaaheenaha shudraat pratyavaro bhavet.
‘By his noble conduct a Shudra can become a Brahmana, and a Brahmana becomes a Shudra without that rectitude.’ Or
Jaatyaa braahrnana iti chef na.
‘One cannot become a Brahmana because of birth alone.’ Great sages like Rishyashringa, Vishwamitra and Agastya stand as illustrious examples of people who, though not born as Brahmins, became Brahmins by their penance, virtues and attainments.
It is said in the Puranas that Mahidas, the author of Aittareya Brahmana, who became a Dwiia, was the son of a Sudra woman. Jabala, who had no father to be named, was initiated into the Brahmin group by his Guru through the Upanayana ceremony. These things were possible only because they had recognized the limitations of the inherited talents and had made the system elastic and catholic in outlook. Thus it was possible for the system to last for centuries.

The changed situation
Today the situation has changed completely. The changed situation demands changes in our way of thinking also in keeping with the times. Those were the days when every student had to learn his lessons at the residence of his teacher. Then the printing press had not been invented. The machine age had not set in. The blacksmith’s son, the jeweller’s son or the weaver’s son used to learn his trade by observing his father at work. The home was his school. Hence, heredity and environment cooperated with each other in teaching the individual his profession. But now the printing press has come, education is imparted in educational institutions, not in homes. The machine age has made the industries to be carried on in factories, not in homes. Science has progressed, new inventions have been made. The whole environment has changed.
It is now recognized by one and all that though heredity is important, environment also has its effective role in shaping the human character.
Therefore, it is inconsistent with the demands of modern times to insist on the hereditary varna and caste system.

Importance of Environment
Some people attach great importance to the differences arising out of natural and hereditary factors. To an extent their contention is true. But to make these differences into a science is simply ridiculous. It is definitely not to the credit of man if he were to make efforts only to substantiate the hereditary disparities in individuals. His efforts should be to study nature’s processes and devise ways and means for lessening these disparities and making them tolerable. Therein lays his greatness and his courage. Keeping in mind the limited importance of heredity we should, by changing the environment and imparting education and training and introducing suitable systems, try to remove any hereditary defects and handicaps in any section of the people. This is possible in the present times. The Japanese people were considered to be dwarfish in stature. But after the Second World War, they came into close contact with the Americans. Appreciable change took place in their eating and drinking habits as also in their general style of living. As a result, their average height has now increased.
Before the First and the Second World Wars, only certain groups of people in our country and also other countries were termed martial races. But during the two wars total mobilization and conscription had to be resorted to in all the countries and huge armies were raised. It was then observed that all these people fought better than even the professional soldiers, better than even the standing armies. Nobody accepts the notion of ‘martial’ or ‘fighting’ races any more. Hence it is now futile to try to give heredity a philosophical basis.
In fact, circumstances have changed so much that even to say that Varna Vyavastha and caste system, which could serve as a necessary basis for the proper functioning of the society, exists is ridiculous. Perversion and confusion pervade the atmosphere. Castes no doubt exist, but they have nothing to do with the preservation of the social fabric. Caste is now confined only to marriage alliances. It exists only in the form, the spirit having disappeared long ago. What exists now is not (Varna) Vyavastha but only Avyavastha! Hence we should all put our heads together and think out how to guide it—a system which has to die and is already dying a natural death—along the correct path to its termination.

Hasten Slowly
There is in vogue a phrase Roti-Beti-Vyavahaar. In the olden days, even the Roti-Vyavahaar, that is, partaking of food was restricted to within a caste. That restriction has however broken down and nowadays people of all castes have started partaking food with one another. The credit for such a change is shared by English education, the Jhunka-Bhaakar Sangh, community dinners and social workers taking to that task specifically, etc. RSS also deserves some credit on account of its camps and other congregational programmes. This has subscribed greatly to the easing of disparities among different castes. Inter caste marriages have also begun taking place.
It can be said without reservation that if the Beti Vyavahaar, just like Roti-Vyavahaar, also takes place in a greater measure, it will help to a very great extent in wiping out caste-differences and bringing about homogeneity in the society. However Beti-Vyavahaar—inter-caste marriages—are a more difficult proposition than inter-caste dinners Keeping this in mind, and without making unseemly haste, all should conduct themselves in a congenial manner. The reason is, as soon as the idea of marriage comes up, the question of a good match naturally crops up. Any one cannot marry indiscriminately any one else. It can be a good match if only the bride and the groom can claim near equality in educational, economic and social standards. This is possible only to the extent that residences are close together encouraging the habit of close contact with one another. Residential colonies like the LIC colony, the bank employee’s colony, the railway workers colony and the teacher’s colony, coming up in good number nowadays, subscribe substantially towards this end. Along with this, when their economic status also rises, irrespective of caste differences, and education becomes universal, then such marriages also become natural. Legislations, monetary temptations, propaganda tactics cannot bring this about. That would be wrong. For, this is a delicate matter which cannot have a rough and ready solution. Every one of us has to keep this in mind and subscribe his mite towards bringing about the social transformation. The change-over may take time, but it is bound to take place.

Root Out this Evil
Untouchability is a still more saddening and unfortunate aspect of our social inequality. Some thinkers opine that it was non-existent in the olden times, but at some stage during the passage of time, it gatecrashed into our social system and, took root. Whatever be its origin, all of us consider that untouchability is a terrible folly and it must, of necessity, be thrown out lock, stock and barrel. There are no two opinions about it. Abraham Lincoln, who abolished slavery in America, said, “If slavery is not wrong, then nothing is wrong.” Similarly it is for all of us to declare, “If untouchability is not wrong, then nothing in the world is wrong!”
Every one of us must therefore aim at eradicating social inequality in each and every form. We must clearly explain to the people at large how our society became weak and disorganized on account of social inequalities. We must also show them the way to get rid of them. It is necessary that every individual must make his or her contribution in this effort. That would remove a stumbling block in the way of Hindu Consolidation.
Success through Persuasion
In this task of bringing about social equality, we should be able to win over the support and cooperation of various types of people. We should, for that purpose, conduct our selves with restraint and grace. Then only we will be successful. There are our religious leaders, saints, sages and scholars. They hold a sway over the popular mind. Their cooperation in this task is essential. Sometimes we feel that they are firmly attached to only the old customs and would not like to see them changed. However, this should not make us mistake their good intentions.In other countries too there are religious teachers pinning their faith on ancient systems. Nevertheless the people there do not ridicule them on that account. We too, with proper approach, could plead with our religious leaders that they should, in their preaching’s and discourses, tell the people which facets of our Dharma are of eternal value and which of them changeable according to the times, and that such an exposition on their part would be more impressive and pervasive in its effect. We should also submit to them that the responsibility of protecting the society is theirs and that it can be discharged only by their coming out of their ashrams and mutts and unreservedly mixing in the society.
Though this appears as an uphill task, actually it is not so. Fortunately there are already auspicious indications that our Dharma Gurus have started working in this direction. Our late Sarsanghachalak Parama Poojaneeya Sri Guruji had brought together on a common platform, under the auspices of Vishwa Hindu Parishad, all the religious leaders to persuade them to this viewpoint. As a result, many saints and religious leaders have commenced mixing amongst all sections of society. They have given up their previous opposition to reconversion and have now come forward to take back into their fold those brethren of ours who had been converted.
The enlightened section of our society has a great responsibility in this regard. They should so think and act as will help achieve equality and at the same time not give rise to bitterness in society. Those who suggest solutions to the problem should also keep in mind the dangers that may result from such solutions.
Upaayam chintayan praagnaha apaayamapi chintayet.
We want equality only for the purpose of establishing in the society an atmosphere of goodwill, harmony and mutual cooperation. Those that speak, write or act without understanding this basic viewpoint will only harm the purpose they wish to serve.
The Right Approach
Many times, some particular section of society is made the target of stinging attack. It is highly improper to disgrace or to demoralize any part of our society. Maintaining their morale, examples of new and better social behaviour should be placed before them. Unfortunately there are still some people in our society who believe in discrimination and are unable to grasp the right attitude. In the final analysis, they are all a part and parcel of the Hindu society. It is not necessary that we should pounce upon such people or tackle them the hard way. There are certainly other ways of persuading and bringing them round.
This was the way revered Dr. Hedgewar, the Founder of the Sangh, worked. I had the good fortune in my young age to work under his guidance. In the beginning stages, we had very interesting experiences. I was present in the first Sangh camp. In that there were quite a number of mahaar (untouchable) brethren. At the time of meals, some began hesitating to sit along with them. They had never before in their life sat for meals with the mahaars. They placed their problem before Doctorji. But he did not enforce the discipline of the camp and ask them to get out. Doctorji simply said: “Our practice is to sit together. We shall sit accordingly.” All of us sat together for meals. Those few that were hesitant sat in a separate line. But, for the next meals those very people came to Doctorji and apologized and sat with us of their own accord. If Doctorji had taken disciplinary action against them at the very outset and sent them out of the camp, they would not have been transformed.

A very instructive episode concerned my late friend, Sri Bachharaj Vyas. He was a swayamsevak of the Sangh shakha of which I was the Karyavaha. Having been born in a highly orthodox family, he would not come even to my house for meals. When he first attended a Sangh camp, taking meals posed a problem for him. He could not partake the meals prepared and served for all. When I placed this problem before Doctorji, he did not quote any rule of the camp and prevent Sri Bachharaj from attending the camp, since he was certain that the desired reformation would definitely take place in him. He knew Bachharaj was a man of great caliber and utterly selfless at heart. He told me, “Let him come to the camp.We shall give him the utensils and the ration; let him cook his own food.” Thus it was for the first year. The next year, Sri Bachharaj himself said to Doctorji, “I shall take meals with the rest!” Thereafter, as he involved himself more and more in Sangh work, as you all know, his behaviour underwent a metamorphic change in spite of his orthodox background. He became a trusted worker of the Sangh and served as the Provincial Organiser of the Sangh in Rajasthan.Later he even became the All India President of the Bharatiya Jana Sangh.

Beware of This Game
Many a time, at the root of the internecine quarrels and violent conflicts in the Hindu society lie political or personal rivalries. Election clashes, land and family disputes also take up that vicious form. Further, the politician or the interested person gives it the colour of conflict between two castes just to save his skin and serve his political ends. At such times, unfortunately, many well-meaning persons and even press correspondents, in their ignorance, are made pawns in this game. In particular, pressmen in search of a scoop do not bother to obtain first-hand knowledge of what happened but weave out a story with a single thread of information and give it a sensational headline. When, clashes take place between Hindus and Muslims they are reported as a clash between one community and another, while even petty quarrels among the Hindus are magnified and reported in an inciting fashion. This is certainly not desirable. We should all exercise the greatest care and restraint in all our actions, if we are to lessen the social disparities.

Not Criticism but Cooperation
It is a fact that the backward or untouchable brethren of ours have borne quite an amount of misery, insults and injustice all these centuries. That agony is there in their hearts. We are also much pained at this sight. Now we have to find a way out of this. All of us feel that onslaughts on them are wrong and that they should stop forthwith. Therefore, the efforts of all of us, our talk, and our behaviour should be such as to be conducive to the achievement of this goal. I appeal to the oppressed brethren also to exercise this care and restraint. The faults and follies in our society must certainly be criticized. But there are different ways of criticism. When foreigners criticize us, it is with a sense of contempt. But when our own people criticize, it carries an element of pain born out of affectionate concern. Otherwise, if we begin to drag our quarrels of the past into the present we shall be only placing our future in jeopardy. That will only hamper our progress towards equality and harmony. They (the oppressed brethren) should feel that they are also part and parcel of the same society and shall live as such with the other members of society. If they stand up shoulder to shoulder with others who have similar ideas and feelings, then the combined efforts of both will make the task much easier and bring the goal much nearer.
In the past, some eminent leaders of the oppressed communities have severely criticized certain castes and certain religious texts. That was necessary at that time. In order to draw the attention of the people to a certain point and rouse public opinion, an individual may employ a biting language in the beginning stages. But it is not necessary that such tirades should continue for ever. Now the times have changed. The actual transformation has to take place now. As such the responsibility is upon all of us to employ only such language as will help the process of change.

The Self-respectful Way
I believe that the ‘backward’ brethren of ours do not ask for the mercy of anybody. They only desire an equal status with others and that too on their own merits. Since they have been backward all these days, they only want that facilities and opportunities should be provided to them to advance. This desire of theirs is quite legitimate. And it is for them to decide how long these privileges should continue. In the long run, however, they will have to compete with others and earn an equal status only on the basis of merit. Perhaps, they also know this. It is for them to think and strive and chalk out a time-bound plan of rising themselves up. A day has to come when all of us will feel equal, equal in our worth and capacities.

The Real Basis of Equality
In spite of many drawbacks, the Hindus have their own specialties. They have certain concepts and attitudes with regard to life. Thinkers the world over concede that this society has established certain great and eternal values of life. If the Hindu society, believing in such specialties and eternal values of life and following them in practice, can stand up united, imbued with the spirit of social equality, then alone those specialties will live on for ever and prove beneficial to the world at large also. But unfortunately today the Hindu society is weak and disorganized. Dr. Ambedkar felt very much pained that in this society which considers all human beings as children of God, nay, as part and parcel of that Divinity Itself, there should be found a sense of high and low. He also said that there could be no better basis for equality than the basic faith in the existence of a common spark of divinity in all human beings.

Adopt Constructive Outlook
The history of our society is a very long one. All these centuries there was absolute freedom of thought and action. As a result, quite a good number of things were written in our texts some of which could even be misinterpreted. If Na stree swaatantryamarhati (Woman is unworthy of freedom) is quoted to make it appear that the woman was despised in this society, the saying Yatra naaryastu poojyante, ramante Tatra devataaha (Where women are revered there the gods rejoice) is also available to show that woman was held in the highest esteem. If one wants to establish unity and harmony in the society, one has to think what are the concepts which should be picked up from our religious texts and from our history, which would be conducive to the removal of disparities and the consolidation of Hindu society.
May all of us feel that the Hindus must unite and that for their unity the basis can only be social equality? With this conviction may all of us come forward to make our society united and strong? This is my fervent appeal to one and all.

Balasaheb Deorasji’s Biography in Telugu – A Festive Occasion

Balasahebji’s life history in Telugu – A Festive Occasion

By Dr. Vaddi Vijayasaradhi

Swargiya Balasahebji Deoras is a well known figure who was admired and respected by the svayamsevaks, the general public and admirers in Andhra Pradesh. Balasahebji made annual visits to Andhra Pradesh from the time he took over as Sarsanghchalak in 1973 till he left his body, except in 1976 during which he and other patriots were put behind bars when emergency was declared.

His mere presence was memorable experience for all the participating karyakartas, whether it was a training programme for new entrants or Shibiram for all ages and holding various responsibilities or public functions attended by normal public or while touring during natural calamities to give courage to the people or any other special occasion.

This writer has seen Balasahebji Deoras in 1973. Due to the indisposition of the then Sarsanghachalak Pujya Guruji, it was decided by the senior karyakartas to send the then Saha-Sarkaryavaha, Balasahebji to attend the Sikshavargas to be held in April, May and June of that year. Accordingly, in 1973 Balasahebji had come for the Sangha sikshavarga held at Ghatakesar near Hyderabad. Usually when any national level (Akhila Bharata sthayi) leader comes, his message would be in the form of a speech (bouddhik). However, he said that he would like to clarify the doubts of the participants. While this announcement itself was surprising, he very patiently had answered all the questions posed by the participants, how so ever irrelevant they could be. He was supposed to stay for three days but due to the demise of Pujya Guruji, he had to leave for Nagpur on the second day itself.

After taking over as Sarsanghachalak, he visited Hyderabad and Vijayawada. The next year he visited Hyderabad and Visakhapatnam. After taking over as Sarsanghachalak, he presided over a public meeting held at Visakha Municipal Stadium organised by Sri. G.S.K. Arya who was the Visakha Vibhag Sanghachalak and the main pillar of the relief work after the cyclone. Balasahebji attended the Sangha sikshavargas held at Bhagyanagar in 1974 and 1975.

Soon after the conclusion of the 1975 sikshavarga, emergency was declared and within the next few days ban was imposed on Sangha. For about 18 months, Balasahebji was kept in the Yerwada jail near Pune as a MISA detenue.

After the ban was removed, as a part of his nation-wide tour Balasahebji visited Hyderabad. He was taken from Begumpet airport to the Sangha Karyalaya in Barkatpura in a grand procession (shobha yatra) which is uncomparable. It looked as if the entire city had assembled to welcome him. He was welcomed by important personalities. Everyone was overwhelmed with joy on seeing that view. A public meeting was held at Ghoshamahal Stadium in the evening. There was not much time for conducting Sangha Shiksha Varga in 1977. However, Balasahebji toured all over the country with a view to improve the Shakhas. He happened to visit Andhra Pradesh in December during that year. On November 19, Diviseema in Krishna District and nearby places were hit by a devastating cyclone causing immense loss – personnel, livestock and property. There was an eerie silence all around. Thousands died and remaining were searching for shelter at which time the svayamsevaks had come forward and started relief work.

Most difficult part was removing the dead bodies. None came forward but the swayamsevaks did the job. Under the leadership of Sri Sreedhar , groups were formed to remove the dead bodies and cremate them. Sri Divi Dwarakacharya, Sri Bandaru Dattatreya, Sri Vedantam Sangameshwara Shastri, Sri Kallepu Vidyasagar Rao and others came to Diviseema from their place of work. Hundreds and thousands of svayamsevaks had come from the four corners of the country to participate in the relief work. With great planning they made available the necessities to the affected people and won laurels from all. Seeing the service of swayamsevaks, Sri Prabhakar, a Sarvodaya leader, praised RSS, saying “RSS means Ready for Selfless Service”.

Balasahebji came to Vijayawada after shortening his tour in the Karnataka area. He travelled by road to Diviseema. He visited the most affected villages such as Mandapaka. He consoled the people who were taking shelter in a Junior College at Avanigadda. In the evening he attended a meeting presided over by Sri Mandali Venkata Krishna Rao at Gandhikshetram. He handed over some items so as to enable the affected people restart their lives. He also handed over Rs.50,000/- to the Cyclone Relief Committee stating that when he was leaving Bangalore, the Swayamsevaks of Bangalore, having known that he was going to visit the cyclone affected areas, had collected 50,000/- rupees and handed over to him. That was an indication that help is going to pour from all over the country and extensive relief work & rehabilitation can be taken up.

Subsequently, relief and rehabilitation took place on a warfooting. Cottages were built. In Parrachivara village and Moolapalem, pucca houses were proposed to be built. The village now known as Deendayalpuram was inaugurated by the then Chief Minister Marri Chenna Reddy and Sri Atal Bihari Vajapeyi, the then External Affairs Minister handed over the houses to the villagers. His message was “Nature will not be under our control. Sometimes nature shows its anger causing destruction. We cannot stop it. But by our constructive work we can over come the destruction” and he praised the work of the swayamsevaks.

Many rivers were in spate due to the cyclone in 1977. Many streets in Anakapelli were submerged due to the over floods in river Sarada in Visakha district. Hundreds of houses were damaged. Sriramnagar was born at such a place due to the work of swayamsevaks. This was inaugurated by Balasahebji Deoras himself. State Minister Padmanabha Raju was the Chief Guest. Not only people from many villagers of Visakha district but also the tribals of Paderu district also participated in the meeting and enjoyed.

During that time the words uttered by Balasahebji are unforgetable – When the society faces troubles, it is natural that swayamsevaks would respond. Outsiders may be surprised at the immediate response being shown by the swayamsevaks but not the swayamsevaks. If any swayamsevak does not respond to any loss caused by any danger, then it is surprising. Some people will be asking as to how such a training is given. There is no special training for this. Attending daily Sakha inculcates qualities such as , listening to each other and helping each other and because of this they are able to serve the society better.

After the emergency was lifted, Balasahebji used to share his jail experiences. Some of the opposition leaders who were jailed along with him used to question as to how the svayamsevaks are able to move together without any arguments, fights, difference, etc.. He explained to them that the feeling of ‘thy need is greater’ is inculcated through attending Shibiras. Hence, in jail life also svayamsevaks are able to face the difficulties.

As part of his annual tour he participated in several programmes held at the main kendras of Nellore, Thirupathi, Proddutoor, Ananthapuram, Kurnool, Palamur, Karimnagar, Nizambad, Warangal, Khammam, Bhuvanagiri. Once while travelling from Visakhapatnam to Kirandole, he got down at Araku Station to enable the Vanavasi karyakartas from Paderu, Araku and Hukumpet mandals meet him.

Two tours undertaken by him, after being affected by paralysis and ill-health are memorable. The ban imposed after Ramajanmabhumi was lifted in 1993. There was a bomb blast by jihadis at the Madras Karyalaya. The front room of the Karyalaya was damaged. Eleven persons including the residents of karyalaya and visitors had died in the blast. Whole country was stunned. Sri Srikanth Joshi who was was his sahayak says that, The moment this was heard by Balasahebji he wanted to visit Chennai and console the surviving members. However, due to his health condition, Doctors did not agree to move him. Balasahebji was mentioning to everyone who came to visit him and feeling bad for his helplessness. Every time he was seeing me (his sahayak, Srikanth Joshi,) he was telling him that he wanted to go to Chennai.

After a few days, the doctors had permitted him to go to Chennai on the condition that he should go to Hyderabad from Nagpur and take 2 days rest and then if he does not have any problem he should fly to Chennai. Accordingly, after taking 2 days rest at Hyderabad he flew to Chennai. He was taken on a wheel chair.

Balasahebji in wheelchair

Just before landing at Chennai one of the Airhostesses spoke to him. For anyone, iIt looked as if he was going for a special treatment . She asked him as to which hospital he was going to. He said “I am not going to any hospital for treatment. I am coming from Nagpur to visit and console the relatives of the people who died in the recent bomb blast”.

She was surprised at that. She apprised his health condition and age. He cannot walk, his right side is paralysed. His age must be around 80 years. There was a tube attached for passing urine and a urine bag was hanging by his side. In that state, such a long journey?

The aircraft landed in the Airport. she bought a wheel chair. She and Srikanth Joshiji together could put him in the wheel chair with great difficulty. A car was stationed at the end of the airport to pick up them up. She took the wheel chair up the car and helped him to sit in the car. She touched his feet after he sat in the car. She said, “Your are really a Mahatma. At this age, in this condition and with all the troubles you have come to share the grief of the people. I have never seen such a person in my life. Really you are a Mahatma.” . and turned back. The car went into Chennai.

It was about 10.30 in the morning by the time we reached our place of stay. Balasahebji pressurised me to take him to the Karyalaya. He was informed that at 4 pm the family members of all the people who died in the blast have been informed to assemble at that time and Balasahebji could meet all of them at that time. He calmed down after that.

Doctors had examined him and were worried. His blood pressure was 180/110. He was given tablets to reduce the BP. Doctors were wondering as to how to take him to the Karyalam. By afterooon his BP had risen to 220/120. Doctors expressed fear that if this condition remains, he may have a heart attack or could be paralysed once again.

Balasahebji was questioning the delay. He was asking as to why they were not leaving. Then Sri Srikanth Joshi informed the doctors that they have to go to the Karyalam and there is no escape from it. In case his health deteriorates, they should be ready with emergency services and oxygen. If he remains here, his BP will further raise. Doctors had to agree. We took him to karyalam leaving everything to God.

Seated in the wheel chair Balasahebji approached the photographs of the martyred svayamsevaks. He offered floral tributes to each one. He put tilak and lit the lamps. He offered dhupam. He was shaking with grief. He looked around the damaged karyalam with tears flowing from his eyes. Nearly 200 svayamsevaks and families were seated in the shamiana, among them were relatives of the martyrs such as mother, sister, brother, father , etc.

They were introduced to Balasahebji. Balasahebji spoke for some time with great difficulty. “I have come to meet you. In fact I should have come earlier. How can I console you ? How can I reduce your grief? I am the Sarsanghachalak, head of the institution. I should have come first. I should have come and consoled you first. But doctors did not allow me to come. I have come as soon as they have allowed me to travel. Please pardon me. This kind of murder of svayamsevaks causes a lot of grief. It is impossible to fill the gap. I have come to meet you. My health condition is not good. Still it is my duty to meet you. I also share your personal grief. I can understand your grief.”All the family members of the martyrs were moved by this and some of them spoke “By your coming our grief has reduced. Even in this condition, you have come this far just to share our grief. This is what we want. You are really like God. You are really a Mahatma.”

Babasaheb was not allowed to talk much. His speech in Hindi was translated in Tamil. After the Prarthana, he was taken back for rest. Doctors heaved a sigh of relief and checked his BP. It was 120/80 just normal.” That is the life of Balasahebji.

Since he was unable to undertake tours, due to ill health in 1994, Rajju Bhayya was handed over the responsibility of Sarsanghachalak. Now there were no responsibilities on him. In that condition, he once came to Bhagyanagar. He travelled to the ancestral village of Dr. Keshav Baliram Hedgewar, the founder of the Sangha, Kandukurthi in Nizamabad district. By then, the temple of Keshavaswamy was under construction due to the initiative and plans of Sri Moropanth Pingle and others. Sevabharathi was promoting education scheme through Keshava Vidyalayam. Doctorji’s statute was placed in the Vidyalaya. It was one of his wishes to visit the village and see the memorials. After getting relieved from his responsibilities, he had fulfilled his desire. “Better late than never” and “we have to be wiser at least after the event” are the two sentences which were frequently used by him.

His speech was incoherent at that time. His message was read out by Srikanth Joshiji. He explained about historical and mytholigical importance of Kandukurti village – being the southern triveni sangam a confluence of Godavari, Manjeera and Haridra rivers. Vinatha, one of the wives of Kashyapa Prajapathi loses a bet and becomes a slave to Kadruva, another wife of the Prajapathi. Vainatheya (Garutmantha) brings amrutha from heaven and gives to his step mother at this very place and frees his mother from the slavery. Balasahebji said that this mytholigical story has caused people like Lokamanya Tilak to participate in the freedom movement. He also explained about the new direction Doctorji had given to the country.

During one of his visits to Vijayawada, Balasahebji said that his ancesestors were from Vijayawada. They had migrated to Nagpur and settled down there. Their surname was Devaraju which has become Deoras over a time (Some people having the surname ‘Deorasu’ are living in Bandar).

This writer had the privilege to translate some of the bouddhiks of Balasahebji Deoras. The importance of his speech was that we will not feel that he was talking on a very heavy topic. We feel that he was still speaking the foreword and would be listening very attentively. It would be for an hour or hour and a half. We would return home thinking about the content.

All political parties of this country talk about democracy, secularism and socialism being their main adarsh. These adarshas will remain so long as the Hindus are strong majority in the country. Places where Hindus have become minority have been torn from the country. No democracy, secularism or socialism can be seen there. Hence, everyone has to recognise the need to keep this country as a Hindu desha – Balasahebji reinterated this time and again. Can anybody having historical knowledge deny this?

Such a great personality, whose life we saw with our own eyes – He was Sangha and Sangha was him – that is the way he lived – His life history being released in Telugu is a festive occasion for all of us.

Source in Telugu : Jagruti. Translated into English by Smt.Sarojini Rao