Tag Archives: RSS

Debate on Pranab Mukherjee in RSS Program Reveals A Lot

There has been unseemly outrage amongst certain sections of the political class on former president Pranab Mukherjee’s acceptance of an invitation as chief guest for the concluding ceremony of the RSS’s Tritiya Varsh Training programme. Mukherjee is a mature and experienced politician who has spent decades in public life. He has well-evolved ideas on matters that are of social and national significance. The invitation has been extended to him with the view that this will be an invaluable opportunity to listen to his views. Also, he will have the opportunity to listen to the views of the Sangh and have a firsthand experience of Sangh as well. This exchange of views and ideas is intrinsic to the Bharatiya concept of dialogue, this invitation and its acceptance is but a continuation of that democratic tradition, enshrined in our cultural ethos.

So why then the dissonance and negative commentary? Why the opposition to this exchange?

The resistance has surprised many, but if we were to delve into the ideological basis of this opposition it would be unsurprising. Bharat’s intellectual spectrum’s most vocal voices are those of, an ideology that is entirely alien to India and has been rejected the world over, for its high level of intolerance and violent means to achieve conformity, that is ‘Communism’. Their idea of “thought conformity” necessitates this approach that not only rejects healthy exchange among diverse stakeholders but protests it.

There is a lazy assumption that if you are not of a so-called leftist persuasion, then by default you are a “right winger” – their view of the ideological world exists in strict binaries, and as a result, you become someone who should be criticised, publicly shamed and protested against. This is the communist tradition, verifiable with human experience or rather oppression the world over. And yet despite repeated displays of intolerance, they adorn the mantle of human rights and free speech advocates.

A few years ago at the same program, an invitation was extended to renowned social activist and Magsaysay Award winner Abhay Bang. At that time as well eminent socialists with all kinds of ‘left leanings’ in Maharashtra were up in arms against his decision to accept the invitation. Their pressure politics to discourage engagement led to opinion pieces and articles in their Marathi weekly Sadhana. Bang responded to the pressure by stating that he was going to present his views at the function, so why the opposition? In fact, he went on to praise the open-mindedness of the RSS, who had invited him as an honoured guest despite knowing his views; in fact, it was the ‘leftists’ who were exhibiting their intolerance despite all their claims to the contrary in rhetoric. He remained firm in his decision to participate in the function and furthermore submitted the text of his speech to Sadhana for publication. However, the magazine that claimed to be the vanguard of free speech refused to publish his speech, despite the fact that he had been a past contributor.

In 2010, I met with Keshavan Nair, a CPM Trade Union leader from Kollam in Kerala. He had been expelled from the communist party for writing two articles in a local paper on “Science in the Vedas”. Singed by this hypocrisy, Nair decided to write extensively on Communists and even published a book – Beyond Red (which he gifted to me).

On the blurb of the book, he is quoted from the book that “The only freedom communists give you is to praise them”!

During one of my visits to Kolkata as Prachar Pramukh (Media Relations In Charge), whilst CPM was in power there, the local unit of RSS made an attempt to schedule appointments with the editors do Statesman, Indian Express, Times of India, Vartaman and a communist leaning newspaper. All granted time for the meeting but the Communist newspaper. The editor of the Left-leaning newspaper declined to give appointment saying he doesn’t want to waste his time. This is their democratic nature and commitment to free expression. The meetings were a success. We had no expectation that those who met with us would agree on every issue with the Sangh, but all were open to understanding and engaging with the RSS’s views. About the undemocratic attitude of the newspaper that declined appointment, I told our local karyakarta that whenever I shall come to Kolkata try to get an appointment with him.

A couple of years ago Dattatreya Hosabale and I were invited to the Jaipur Literature Festival to put forth the views of RSS about different social and national issues in an interactive open session with a journalist. We decided to accept the invitation and attend. At JLF as well there was opposition by Leftist forces.

Individuals like Sitaram Yechury and MA Baby boycotted the festival just because the RSS had been given a platform to air its views despite the fact that Sangh is increasingly finding acceptance, engagement and support from the society all over Bharat. Their elitist definition of free expression excludes even an attempt to understand such an organisation. But what is the motivation for such protest? Is it their fear that should the RSS be given an opportunity to reach out to a larger audience, the veil of misunderstanding, created by spreading canards will be lifted and the lies exposed. People will know the truth and that is the biggest fear of all.

The communist ideology and such fascist opposition to free speech are entirely against Bharatiya thought.

There is, however, another example that is in contrast to the ones elucidated so far. A few years ago a delegation from the Communist Party of China (CPC), visited India. They were interested in meeting with the Sangh and were invited at Keshav Kunj, the Delhi headquarter of RSS. I happened to be in New Delhi and received the delegation; they also gifted me a memento depicting the Great Wall of China. I was curious about their interest in the RSS. CPC being a political party, it was obvious that they meet leaders of different political parties here. But why meet the Sangh?

They answered that query by saying that they were a cadre-based political party and the Sangh was a cadre-based organisation, this had motivated them to reach out for an exchange of ideas.

To which I responded and underscored a distinction, “It is true but there is a basic difference between us. CPC is a political party that works for a state-power and through a state-power whereas we, the RSS on the contrary work through or for a state power. We work directly amongst the society with the support of the people.” Despite this articulated difference, we had a gracious meeting. We did not refuse to meet with them since having an exchange of views and ideas is the Bharatiya approach.

The intellectual world of Bharat is dominated by the people with some sort of ‘communist’ colour. And either because of the lack of original intellectual thinkers in Congress and other political parties based on individual/ family, territory or caste identity, or they have outsourced their ‘intellectual space’ to people with communist or left background. Though they talk of liberalism, democracy and freedom of expression, they invariably are seen exhibiting the communist ideological intolerance, intellectual untouchability and exclusion.

Pranab da’s decision to attend the RSS function has yet again revealed their hypocrisy.

The fourth Sarsanghchalak – Rajju Bhaiya had a deep friendship with a senior Congress leader from Uttar Pradesh. Once when he was visiting Prayag, the Congress politician was invited for an interaction over tea along with the prominent citizens of the city. However, the politician regretfully declined, stating that whilst he wanted to attend, his presence would lead to unnecessary and unpleasant chatter amongst his colleagues in the party.

Rajju Bhaiya was startled by this reticence and asked his friend if they would indeed make him the point of discussion. To which the politician responded dolefully that his friend from the RSS had no idea of how politics worked. Rajju Bhaiya informed him that in the Sangh it was very different. Were the two seen in each other’s company by swayamsevaks, they would not doubt his intentions at all; in fact, they would assume that he must be explaining Sangh to his friend. How can the Congressmen do not trust such a tall leader of their own?

History repeats itself all these years later when a towering and experienced leader who is also the former President of this nation is being questioned by junior leaders from his party, some who regretfully possess shady reputations and not even half of his experience.

How is it that not one swayamsevak has questioned why the former president and Congress stalwart has been invited? This is the difference between the thought process of the RSS and those who claim to be vanguards of free expression.

It is Bharatiya tradition to exchange ideas with a diverse set of people. To reject and protest such an exchange is non-Bharatiya and an assault on our democratic traditions, as a culture and the largest democracy in the world.

However, this debate over Pranab da’s presence at the Tritiya Varsha concluding ceremony in Nagpur has revealed the true face of these so-called proponents of free speech.

Furthermore, Pranab da has resisted these attempts to publicly shame him and has been statesmanlike in his response, stating that he will answer with his speech in Nagpur, emphasising thus, that his decision to attend is unwavering. We welcome his decision and his true spirit of democracy.

–  Dr.Manmohan Vaidya – Akhil Bharatiya Sah Sarkaryavah

RSS Sarsanghchalak Dr.Mohanji Bhagwat Interview with Team Organiser

Excerpts of Interview of RSS Sarsanghchalak  Dr.Mohanji Bhagwat with Team Organiser

Today the Sangh work has a growing acceptability. How do you view this?
The Sangh swayamsevaks reach out to all corners of the society. They work in various other fields too. Right away from Shakha to the society, different organisations and their own families, all of this is enveloped by their right conduct. They are characterised by their approach, inclusivity, transparency, simplicity and selfless attitude, and this leaves an extraordinary impact on the society. This increases the societal confidence in the Sangh. People may recognise some well-known faces associated with the Sangh from distance, but actually it is the swayamsevak living in their vicinity is the basis of this confidence. By observing the words and actions of the senior Sangh functionaries, by and large, people experience that they do what they say. They do not function discretely. This is critical for  confidence building. The common people have started realising that Sangh swayamsevaks are trustworthy and they would work for the society, for the welfare of all and being with them they can also do well. Therefore, the society trusts. We need not do anything else, but to continue being better swayamsevaks to be true to that trust. The social expectations will gradually be fulfilled by taking the society along.

What would be the direction of the society and politics in the next one and a half years? Are we going through a major transformation?
Change is a continuous process. Yes, the atmosphere is changing all over, including Bharat. The country is more respected and venerated than ever before. Therefore, it is logical that ways of dealing with the state of affairs, both inside and outside the country, tend to change. Greater admiration would lead to greater influence. Societal conduct is also changing gradually. Especially, in the young generation we can see the same spirit and enthusiasm as it used to be during the freedom struggle. The spirit of do or die for the Motherland, that minimises the parochial interests, is being replicated by the youth today. They want to achieve whatever they wish with fair and transparent means, while detesting any kind of hypocrisy. They would join wherever they get transparency, simplicity and right direction. Moreover, decades after the Independence, we are maturing as a society with our collective experience. Naturally, all this leads us towards crucial changes, but one could be sure that this all would add up to positivity and optimism. Of course, we are undergoing a churning in the society and in the process as there will be nectar, even some poison also would be the outcome of it. Someone would absorb those toxics for the betterment of society. When Lord Shiva Himself is there to digest that poison, we need not worry. It seems the Sangh swayamsevaks will play a similar kind of role.
There were lot of speculations about major changes in the Pratinidhi Sabha. Not only those discussions were falsified, but some surprising announcements were also made. Why does Sangh leave people surprised when it is so simple?
It is not sufficient for object to be simple, even the subject who is observing that object also should be simple. For many reasons, that subjectivity turns even simple things into difficult ones. A simple problem in mathematics, which we can solve now in seconds, were very difficult for us in certain age, as our undestanding and focus was not the same. This is a first reason. Secondly, there are some people who tend to find tricks even in simple actions. Thirdly, some people develop this suspicion due to their previous experiences. Once they approached something in a straightforward manner get the contrary experience, then they tend to scrutinise every simple thing. There are some sincere people who have this inquisitive approach. They come up to us, verify whatever they have heard  about us and then accept the reality.
Sangh is quite straightforward. But in outside world the Sangh type of functioning is not there. So, they tend to speculate. There will be some changes. There is nothing like big or small here. Yes, we do switch responsibilities and that is not really significant. The series of responsibilities is only a system to facilitate the smooth functioning. Everyone is a swayamsevak. When one has to work in the society, a certain formal structure is necessary and therefore, a system has to be put in place. Different kinds of responsibilities are to be shared. But an ordinary swayamsevak is as important as Sarsanghachalak or Sarkaryavah. Sangh means all the swayamsevaks together and all the swayamsevaks form the Sangh. As there used to be discussion “Who after Nehru?” someone asked Sri Guruji, “Who after you?” Guruji promptly replied, “Why not you?” He meant that the organisation (Sangh) was not going on because of him alone. Anyone can be there. Balasaheb Deoras, when entrusted with the responsibility of Sarsanghachalak said, “I do not have a natural talent like Dr Hedgewar, nor do have a towering personality like Sri Guruji. Whatever heights the Sangh work has reached, it is because of these two great personalities. I can do justice to this responsibility only on the basis of rare set of karyakartas with Sangh.” So, collectively many people carry on the Sangh work and change of responsibilities goes on as a routine. There is no differentiation in this at any level. This is a very normal practice in Sangh. Outside people consider it as a place of power or executive authority. There is nothing like that. All this happens with the consensus among swayamsevaks.  They propose names, on the basis of which elections are held.
What is the basis of it and what is the process?
The process is based on the RSS Constitution that active swayamsevaks in the Shakhas elect their representatives, who further elect their provincial representatives. In proportion to those Prant level representatives, national representatives are elected. These elected members are called Pratinidhis. Along with them, Prant Sanghachalaks, Prant Pracharaks and all the above office bearers constitute the Electoral College. The election takes place as per the prescribed process. A name is proposed after
considering everyone’s will and then it is seconded by others. When I was entrusted with the responsibility of Sarkaryavah, it was very sudden. There were many karyakartas senior to me. There were no serious
reasons for a change of responsibility. But Shri Seshadri ji, who was Sarkaryavah then, said that he had held the post for four terms, so there must be a change. New people should come as it also brings fresh ideas, was his consideration. With the changing times, responsibilities do change. It is as simple as this. There is no personality cult in Sangh, but people do not understand this. Every individual is important, we take care of them, we consider it as the organisational responsibility, but the organisation is not personality based.

The canvass of the Sangh inspired work in different fields is very wide. Is it going to expand further?
May be. Sangh inspires the swayamsevaks. It must be noted that Sangh doesn’t make any action plan, swayamsevaks initiate a work. If it turns out to be good, we encourage them. If needed, some support is provided. There was no plan by Sangh to form the Vidyarthi Parishad (ABVP). Some young minds planned it as per the prevailing conditions. Two organisations cropped up simultaneously. National Students Union was started in the Northern regions like Jammu & Kashmir and Punjab, while in the name of Vidyarthi Parishad similar work was initiated in Uttar Pradesh and Madhya Pradesh. Later, both the organisations thought that as both of them were started by swayamsevaks, working for the same objective, then why to work with two different names. So, they came together, and in 1949 the ABVP was formed. However, Sangh extended the first Pracharak to it only in 1960. Sangh would only organise Shakhas, swayamsevaks will take care of the rest. If they find something important and worthwhile, they will certainly undertake it and the work will expand.
How does Sangh manage and coordinate with so many organisations?
This is not to be done, it just happens. The samskars, actions and goals of swayamsevaks are the only common things. If these three things are there, then coordination and complimentarity naturally take place. We just ensure that originality of the swayamsevaks remains intact. Rest of the things take care of themselves. Sangh coordinates even with those people who are not directly Sangh swayamsevaks, but share the same qualities.

A resolution regarding Bharatiya languages has been passed in this Pratinidhi Sabha. Earlier, a resolution on mother-tongue was also passed. What is the fundamental difference and similarity between the two?
Both the resolutions are regarding languages, especially focusing on the Bharatiya languages. The earlier resolution was about imparting education in mother-tongue and therefore, it is more related to the Government policies. This year’s resolution is related to Bharatiya languages, dialects and even policies. It is more related to the social behaviour. There are some policy concerns that are reflected in the resolution. But we should respect all the languages and consider them at par with our mother-tongue. We should interact in our languages. There are suggestions pertaining to reading of traditional knowledge resources existing in Bharatiya languages. This is not only addressed to the Government. We have also appealed to the media that language should be used in its pristine form.

Today’s Sangh is not limited to Shakhas and grounds, but is also present in the virtual world. You have experienced this changing time. How do you perceive this?
This is only logical. Even though we remain few steps behind the soceity regarding use of resources and facilities, still we walk with the society. Deliberately we remain two steps back. Various
services and facilities are useful, but they also have their nuisance value. Therefore, they must be used in a restrained way. We follow the same dictum. Whatever is necessary for the organisational work, we have been using that. First, we used to travel on foot, and then vehicles were provided with. We have seen the time when in the whole of Nagpur, Sangh had just one vehicle, which was kept for Sri Guruji’s use. Those were the days when the use of vehicles was very limited in the society, so may be 3-4 Sangh swayamsevaks used to have cars (Ambassador or Fiat) or motorcycle. For others, bicycle was the most affordable vehicle. With the changing social conditions, many swayamsevaks have vehicles now. This is a normal process. We make sure that we do not become slaves of these comforts and the side-effects of them are not entered the organisation.

How do you see the usage of apps and other social media platforms?
They are useful instruments and should be used as per their utility. While doing so we should also
understand their limitations and side-effects as well. They can make you egoist and self-centric. Social media means me, my, mine and I have to express my opinion on each and everything. Even after knowing that my opinion is part of a collective whole, still
without waiting for the collective opinion, I post my opinion. Many a times it leads to misunderstandings, sometimes with our own people, and then you have to delete the same. This happens with many people including swayamsevaks. Facebook by name itself represents your face as an individual and therefore, tends to make you more self-centric. Self-projection has its limited importance at individual level but not at the organisational level. Therefore, the Sangh has its Facebook page and Twitter account, but not mine. And I will never have. People working in the political field have a greater value of these platforms, but they also have to use it with caution. We should not be slaves of technology. We should use it in limits.

Earlier Shakhas, organisation and related issues used to be the focus of Sangh, now even in Shakhas social issues are getting more prominence. Is the Sangh changing?
This is not a change, this is a natural expression. Thengadi ji used to call it “progressive unfoldment”. In ‘Sangh Prarthana’ when we say, ‘Samartha Bhavatva…”, it means increasing the evolutionary strength. Sangh is instrumental in that process. The swayamsevaks are one as a collective whole and at individual level they work as an element of the Sangh and work for the cause with sincerity, dedication and purity. Earlier also it was the same. Then we were few in numbers so our work was not noticed. Since
inception of the Sangh, swayamsevaks have been working during the national calamities. Just within a year of formation the Sangh, in 1926, swayamsevaks had worked hard to avoid any chaos during the famous religious fair that takes place at Ramtek near Nagpur. Since then this has been going on, but was not noticed. Now we have grown in strength and spread, therefore what swayamsevaks are doing and the way Sangh is functioning is everybody’s concern. We tell swayamsevaks in Shakha, our strength is increasing, now people of the village or locality in which a Shakha is working regularly should have affinity with the Shakha, they consider the Shakha work pious and therefore they have some expectations, we should strive to fulfil those expectations. As our strength has increased now, we are in a position to deliver the same. The original conceptualisation of the Sangh was for the same purpose.
Dr Hedgewar used to explain that generally a person who goes to office on time and comes back home after doing his work sincerely, without bothering about what is happening around, is considered as a gentle or straightforward by the society.Actually, a gentleman is the one who thinks for the society and is conscious of what is happening around. Dr Hedgewar himself was a living example of this. It was not
possible to effectively contribute in social transformation then. Now it is possible, therefore we are doing.

There is a big change in this year’s Pratinidhi Sabha. Instead of four, there are six Sahsarkaryavahs now. Any specific reason?
This is a direct effect of the spreading Sangh work. Shakha and associated organisations have increased manifold. The Sangh work is dependent on human interaction. Earlier, there used to be an ample time to meet and interact with people. With the growth of Sangh, the functions were divided as Sharirik and Bouddhik. Later, more functional incharges were appointed. We have to allocate and share responsibility so that we can interact with certain number of people. We need to have more people at the top to take care of the organisation. That strength of sixty lakh swayamsevaks has reached up to the block level and now we are talking about reaching to the Mandal level. Other associated organisations manage their organisational functions, but we also have to maintain contact with them, meet them at certain intervals. Therefore, the number of Sahsarkaryavahs has been increased. There is a limitation to increase the number of Sarsanghachalak and Sarkaryavah, but number of Sahsarkaryavahs can increase. In future, if needed, different arrangements can be thought of. In the present situation, the number of Sahsarkaryavahs has increased among whom there will be a distribution of work with different focus areas.

Tripura is another noteworthy development. Is there any special or political reason to make Tripura as a separate Prant for the Sangh 
Nothing special. As the Government looks at the regions from administrative point of view, we look at them from actual Sangh work point of view, terrain,  connectivity and the flow of interaction among the people. This is the basis of our Prant structure. For instance, Arunachal; most of the public interaction is limited to the same region, so with the increasing work we considered it a separate Prant. The same is true with Tripura. The election has taken place just now but our consideration for this new Prant started two years ago. Goa is a different state politically, but for Sangh work it is part of the Konkan Prant. Vidarbha is not a separate state, but for Sangh functioning we treat it as separate one. For us, in Tripura, the Sangh work has increased, we have developed a team there to take care of the work and therefore, now it is considered as a separate Prant.

Bharat is the country of youth and largest number of young minds is getting attracted towards the Sangh. How do you see this flow of young and energetic human resource towards the Sangh?
Yes, youth are getting attracted and we would take them along and train them. As per their taste and ability, they will be encouraged to work in the national interest. Sangh also needs such people to spread its work in different walks of life. They would join, understand and experience. Once they are convinced with the thinking and working of the Sangh, they automatically will be active. This is an inevitable process.

In the present political scenario, there is an attempt to portray two kinds of Hindutva narratives. One what is called as original Hndutva and the other is aggressive Hindutva. How do you see this kind of differentiation?
We consider Hindutva as only one and what it does it mean, I had recently explained at the Rashtrodaya Samagam in Meerut. Hindutva is the set of values which we believe in. Satya (Truthfulness), Ahimsa (Non-violence), Asteya (not stealing), Aparigrah (non-possessiveness), Brahmacharya (consciousness of a higher ideal), Tap (Austerity), Shouch (Purity), Sontosh (contentment) and Ishwara-Pranidhana (Surrender to Almighty) if you believe; if you don’t then Surrender to Truth. Gandhi Ji also talked about ‘consistent search for Truth’, that Truth is Hindutva. It is the same Hindutva, not necessarily Hindu society, about which Vivekananda, Subhas Chandra Bose, Gurudev Rabindranath Thakur, Dr Babasaheb Ambedkar, etc have spoken about. The expression of those values depends on the person and the situation. There was no word called ‘Hindu’ at the time of Maryada Purushottam Shri Ram, but He is still an icon of Hindutva. The principles that He practised were considered to be ideal and they are later called as Hindutva. On the other hand, Sri Krishna, who in a way broke all the norms of propriety of conduct but still He was following Hindutva. The same is true about Parashuram, who used violence and Karunavatar Buddha who practised and preached non-violence. All of them gave expression to Hindutva as per need of the then society. Shivaji Maharaj extended respect to Mirza Raja. He was also following the Hindutva.
Therefore, Hindutva is one. It cannot be different even if one looks at it with different prisms. I believe in Truth and non-violence, but somebody is attacking me, indirectly to kill the Truth and non-violence I believe in, then to protect those values I will have to fight. Whether to fight or not is not Hindutva, to live or to die for Truth and non-violence is Hindutva. To fight for and practice of Truth and non-violence is Hindutva. When to suffer and when one should not, can be an individual decision. That decision can be right or wrong. If one takes a wrong decision and fights, that fight is not Hindutva. In a wrong decision someone decides to keep quiet, then keeping quiet is not Hindutva. The fundamental values for which that decision is being taken is Hindutva. The talk of Swami Vivekananda’s Hindutva and the Hindutva of Sangh, assertive Hindutva and the moderate one, all this is irrelevant. The nature is of an individual being and not that of Hindutva. Human nature can be assertive or moderate, not Hindutva.
As there is a growing attraction towards Hindutva these confusions and distortions are deliberately created. This gravity towards Hindu thought is happening not only in Bharat, but all over the world. The proponents of Hindutva are getting natural benefit of it. To deny that advantage, divisions are being created. As a Hindu, we do not consider anyone as our enemy, nor do we consider anyone as alien. But for the sake of same Hinduness we have to protect Hindu Dharma, Hindu Sanskriti and Hindu Society. In the process, we may have to explain, we may have to fight, if necessary. That explaining or fighting is not Hindutva, but the fundamental values that we are carrying forward, on the basis of which we take a call for action, that is Hindutva. In every sense it is one. That is why in Meerut I said, “If Hindus become more kattar (fundamentalists), it actually means they will be more liberal”. In this sense, Mahatma Gandhi was a ‘Kattar’ Hindu. In one of his writings in ‘Harijan’ he declared that he was a ‘Kattar Sanatani Hindu’ in the same sense. Now how to practice and perfect that Hindutva is an individual decision. There is no differentiation in Hindutva. You can say someone’s understanding of Hindutva is wrong. You can say my interpretation and practise is right and others’ is wrong. There is no meaning in saying our Hindutva or their Hindutva. The society collectively will take a call about this and it is taking now. The larger collective consciousness of society is clear about what is Hindutva.

Whenever there is a favourable atmosphere, it brings lot of challenges as well. Amidst the growing strength of Sangh, how do you see these challenges? What would be your message for the swayamsevaks?
In a positive atmosphere, there are chances of being careless. Human mind obviously gets affected by the surroundings. Avoiding this natural sloppy route and being careful in the favourable atmosphere is the biggest challenge. We should stick to our fundamentals. There was a story in the 8th standard textbook of English. There was a Diwan called Ayyaz who was King’s close confidant, because of his skills, character and commitment. Even then, there were people in the court, who were jealous of him and experts in conspiracies. Someone traduced the King about him by telling that his Diwan goes to the Jungle at the outskirts of the city after midnight. We do not know what he does there, but he goes on a daily basis. Initially, the King did not believe, but when he heard the same story from many quarters, he decided to verify himself. The King in an ordinary dress secretly waited near Diwan’s residence. Diwan came out at midnight and the King followed him. He went to the jungle through a secret route and entered a lonely and almost ruined house. The walls were broken, there was no roof. He entered a room and in two minutes came out. Immediately, the King caught hold of him and asked what he did there. The King also said, “I trusted you, did not believe in what others were saying, but now I have seen with my own eyes. What do you do here?” He requested the King to accompany him and see himself. Diwan took him to the room with firelight in his hand. There was a small trunk there. Diwan opened it and asked the King to see himself. There was a torn coat in it. He told the King that on daily basis he went there, saw the coat and returned to his place. The King asked the reason behind it. Diwan replied candidly that when he came to the city, this coat was the only thing he had as a property. He could be a Diwan because of the King’s grace and his own skills. “I do not even look at such clothes now, wear very expensive ornaments, people respect me. In such a situation I do not want to forget where I come from,” he explained. He further added that he could travel this much because of his qualities and those qualities should not be rotten, that is why he daily looked at the torn coat.
In a favourable atmosphere this is the most important caution. It gives rise to expectations. Accordingly, one has to raise the standards, ability, understanding and everything. We have to be more open and inclusive. We not only will have to maintain our standards, but also will have to raisie them further in a flattering atmosphere. We should never forget our basic qualities because of which we have reached here. Keep all those fundamentals in mind, while moving forward is my only message.

Source : Organiser

భారతీయ భాషల పరిరక్షణ – రాష్ట్రీయ స్వయంసేవక్ సంఘ్ తీర్మానం

దేశం మొత్తంలో ఎన్నికైన ప్రతినిధులతో ప్రతి సంవత్సరం రాష్ట్రీయ స్వయంసేవక్ సంఘ్ అఖిలభారతీయ ప్రతినిధి సభ సమావేశాలు జరుగుతాయి. వాటిలో ముఖ్యమైన  వివిధ అంశాలపై తీర్మానాలు ఆమోదిస్తారు. ఈ సంవత్సరం `భారతీయ భాషల పరిరక్షణ’ గురించి ఆమోదించిన తీర్మానపు పూర్తి పాఠం……..

భాష ఒక సంస్కృతి, వ్యక్తి, సమాజపు అస్తిత్వానికి, భావ వ్యక్తీకరణకు ప్రధాన వాహకమని అఖిలభారతీయ ప్రతినిధి సభ భావిస్తోంది. మన సంస్కృతి, సంప్రదాయాలు, అద్భుతమైన జ్ఞాన సంపద, అపారమైన సాహిత్యాన్ని  పరిరక్షించుకోవడంలో, అలాగే సృజనాత్మక ఆలోచనను పెంపొందించడంలో  దేశంలోని వివిధ భాషలు, మాండలీకాలు చాలా ముఖ్యమైన పాత్ర పోషిస్తాయి. మనదేశంలో  వివిధ భాషలలోని పాటలు, సామెతలు, గిరిజన గీతాలు మొదలైన మౌఖిక జ్ఞాన సంపద లిఖితపూర్వక సాహిత్యం కంటే ఎన్నో రెట్లు ఎక్కువ.

కానీ భారతీయ భాషలను ఉపయోగించడం క్రమంగా తగ్గిపోవడం, అనేక పదాల స్థానంలో విదేశీ భాషా పదాలు వచ్చి చేరడం వంటివి ప్రమాదకరమైన సవాళ్ళుగా మారుతున్నాయి. నేడు అనేక భాషలు, మాండలీకాలు కనుమరుగయ్యాయి, మరికొన్ని అవసానదశలో ఉన్నాయి. కనుక దేశంలోని వివిధ భాషలు, మాండలీకాలను పరిరక్షించడానికి, ప్రోత్సహించడానికి ప్రభుత్వాలు, విధాన నిర్ణేతలు, సమాజం, స్వచ్ఛంద సంస్థలు కృషి చేయాలని అఖిలభారతీయ ప్రతినిధిసభ  భావిస్తోంది. ఈ విషయంలో క్రింది చర్యలు తీసుకుంటే బాగుంటుంది –

  1. ప్రాథమిక విద్య మాతృభాష  లేదా ఏదైనా భారతీయ భాష లోనే బోధింపబడాలి. దీనికోసం విద్యార్థుల తల్లిదండ్రులు  మానసికంగా సిద్ధమవ్వాలి,అలాగే ప్రభుత్వాలు కూడా అందుకు అవసరమైన  విధివిధానాలను రూపొందించాలి .
  2. సాంకేతిక మరియు వైద్య విద్యతో సహా అన్ని రకాల విద్యలకు భారతీయ భాషలలొ ఉన్నతవిద్యాబోధన,వాచకాలు ,పరీక్ష మాధ్యమాలు అందుబాటులో ఉండాలి .
    3. యు.పి.ఎస్.సి. నిర్వహించే నీట్ పరీక్షను అన్ని భారతీయ భాషలలోనూ వ్రాసేందుకు వీలుకల్పించడం  స్వాగతించదగ్గ పరిణామం. ఇలాగే  మిగిలిన అన్ని పరీక్షలను కూడా ఇదే విధంగా భారతీయ భాషలన్నింటిలోనూ వ్రాసే ఏర్పాటు చెయ్యాలి .
  3. అన్ని ప్రభుత్వ ,న్యాయ సంబంధ వ్యవహారాల్లో భారతీయ భాషలకి ప్రాధాన్యం ఇవ్వాలి . దీనితోపాటు అన్ని ప్రభుత్వ ,ప్రభుత్వేతర  కార్యకలాపాలలో  ఆంగ్లానికి బదులు భారతీయ భాషల వాడకానికే ప్రాధాన్యతనివ్వాలి .
  4. స్వయంసేవకులతో సహా  సమస్త ప్రజానీకం  తమ మాతృభాషకి ప్రాధాన్యత ఇవ్వాలి . మాతృభాషలోనే దైనందిన వ్యవహారాలు ,సంభాషణలు జరిగేటట్లు శ్రద్ధ వహించాలి . ఈ భాషలలో సాహిత్యాన్ని సేకరించడం ,చదవడం అలవరుచుకోవాలి. అలాగే  స్థానిక కళలు , సంగీతం వంటి వాటిని ప్రోత్సహించాలి.
  5. పరంపరాగతంగా  మనదేశంలో భాష అనేది సమస్త సమాజాన్ని కలిపి ఉంచే బంధం కనుక తమ మాతృభాష పట్ల అభిమానాన్ని కలిగిఉంటూనే ఇతరభాషల పట్ల గౌరవం కలిగి ఉండాలి.
  6. కేంద్ర ,రాష్ట్ర ప్రభుత్వాలు దేశంలోని అన్ని భాషలు ,మాండలీకాలను ప్రోత్సహించే విధంగా చర్యలు చేపట్టాలి .

అఖిలభారతీయ ప్రతినిధి సభ, జ్ఞాన సముపార్జన కోసం ప్రపంచంలోని అన్ని భాషలను నేర్చుకోవడంలో తప్పులేదని భావిస్తోంది.  అయితే బహుభాషా దేశమైన భారత్ లో, సంస్కృతి వాహకమైన భాషలను కాపాడడం, ప్రోత్సహించడం నేటి అవశ్యకతగా అఖిలభారతీయ ప్రతినిధి సభ గుర్తిస్తోంది. అందుకోసం దేశంలోని అన్ని ప్రభుత్వాలు, స్వచ్ఛంద సంస్థలు , ధార్మిక సంస్థలు , ప్రసార మాధ్యమాలు , విద్యా సంస్థలు , మేధావులు భారతీయ భాషల వాడకం ద్వారా వాటి ఉద్ధరణకి  కృషి చేయాలని పిలుపునిస్తోంది .

RSS IT Milans: An experiment beginning to take shape

Pictures of Swayamsevaks attending Sangh camps in lakhs always left me in awe. Very recently I participated in Vijaydashmi Utsav in Bhagynagar in which nearly 10,000 swaymsevaks decked up in the new uniform, marched in sync with the band. That was first personal tryst with Sangh’s organizational strength. But what will always remain etched in my memory will be 32 of us congregating for our Milan’s Dhwaj Pradan utsav. 32 is 8 times more than 4, which was our Milan strength until few months back. 32 definitely pale in comparison to numbers we usually associate with Sangh event, but our team effort for sure will stand out. Receiving first cheque was awesome feel, but this experience is something else altogether, said Tygraja RSS IT Milans Karyawaha Janki Choudhary, an IIT Delhi graduate.
Tyagraj IT Milan is one of the 50 odds IT MIlans being conducted all across the twin cities of Hyderabad and Secunderabad. A Milan is awarded its own Dhwaj only after its average attendance consistently exceeds 10 and has more than 20 swayamsevaks with complete Sangh uniform, Keshavpuram Khand Karyavaha Sripad Mansabdar said.

Bhagyanagar IT Milans Sah-karyavaha  Ramkrishna Ponapally, who handed over the Dhwaj, said IT MIlans – an experiment initiated just 10 years ago – is now leaping forth in all directions. It’s all due to numerous karyakartas like Janakiji and Sirpad ji across the city who put their soul into the work and regard Milan work as personal obligation, not an intellectual pursuit.

Format of IT Milan is not very different from that of any daily RSS Sakha, except that Milans happen weekly. Today, we get people working for all major global and Indian IT companies including Microsoft, Google, Accenture, IBM, Oracle, Cognizant, Wipro, Infosys etc. The distinct advantage of IT Milans is that it caters to both local as well people who come to the city for work from various parts of the country.

The fact that people from all states attend IT Milan help us better understand our nations, its rich heritage and culture. Our Milans are mini Bharath. Geet of all languages are sung in Milans, no wonder it pains us all equally when regional sentiments are flamed in part of countries in name of language and culture. For us its All One!

We follow a very decentralized working model where every Milan is free is to take up activities it thinks their locality needs or their swayamsevaks are keen to pursue. Only pre-requisite condition is that work has to be selfless and in larger national interest.

He cited example of Balagokulam. It Started nearly five years ago to help children discover and manifest inherent spark of divinity by connecting them with Hindu culture and traditions, currently it is being conducted in more than 60 gated communities across the twin-cities. Nearly 2000 children participate in Balgokulam activities every week. Increasingly large numbers of women are volunteering to conduct Balgokulam, in fact they dominate in numbers now. Indeed an overwhelming outcome for us.
 Service activities:  Milans in and around Gachibowli area run a daily Free-Tuition centre in a slum located near Gopichand Academy. They also succeeded in enrolling nearly 15 of these into to a nearby government school. These students who hail from Odisha, Bengal, Bihar, Chhattisgarh otherwise would have never got into formal education system. Credit must also go to government school management for obliging to admit non local students. Another Milan conducts Free Medical Camps every month in Siddique Nagar, another locality dominated by migrants people who work as security guards and housekeepers in MNCs.

Senior Professionals Mandali: Another lot of Swayamsevaks  took it upon themselves to organize monthly meets for executives who hold CXO level positions in MNCs. Currently two Mandalis are being run and plans are on to start more. Idea is not to leave any strata of society untouched.

Samvit Kendra: Intellectually inclined Swayamsevaks started Samvit study circle where they discuss, debate and research on range of topics and produce original content for dissemination of nationalistic views among masses. Last year, a paper published by Samvit team on Deendayala Updhyayji’ Integral Humanism philosophy won the best paper award at a national level seminar.

Not be left far behind were women in our extended Sangh Family.  Wives of our Karyakarta started weekly Sevika Samiti Milans. Two Milans are running presently. They conduct their own separate Gurupuja Utsav.

Apart from works that have gained institutional shape now, every IT Milans keep conducting various activity like mass awareness programmes on Conversion, Swadeshi, threat posed by China etc. Collectively, we swaysmsevaks put 100s of man hour every week to realize the dream of Param Vaibhav of Motherland.

We also saw a new and a very positive trend of Swayamsevaks leaving cushy corporate job to take up farming as whole-time profession. They are now associated with Gram Bharathi and inspiring more people to take up this noble profession.

Our satisfaction lies not in changing the world, but in small achievements like more new Milans getting Dhwaj and they initiating small activities in their locality, which if not anything instill sense of national duty in them. Tiny as you may say, but so is each drop, Ramkrishna poignantly concluded.

Source : VSK Telangana Report