RSS Sarsanghchalak, Dr.Mohan Rao Bhagwat when the the situation arises and the constitution permits, if it takes the army 6 months to prepare the common citizens, it would take 3 days for the army to prepare the Sangh swayamsevaks.
RSS Sarsanghchalak, Dr.Mohan Rao Bhagwat when the the situation arises and the constitution permits, if it takes the army 6 months to prepare the common citizens, it would take 3 days for the army to prepare the Sangh swayamsevaks.
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
RSS Sarsanghachalak Shri Mohan Bhagwat with his call for ‘One Temple, One Cremation Ground and One Water-body’ for all in a non-discriminatory way has provided a new action programme for social equality and harmony. Many outside the RSS circles are also appreciating the initiative. The third Sarsanghachalak of RSS, Shri Balasaheb Deoras provided momentum to the social thrust to this reformist thinking, which now Shri Mohan Bhagwat is carrying forward. On the sidelines of the RSS Akhil Bharatiya Pratinidhi Sabha held at Coimbatore, Tamil Nadu, Organiser Editor Prafulla Ketkar and Panchjanya Editor Hitesh Shankar spoke to him on Balasaheb Deoras, his contribution to Samrasata and the way ahead. Excerpts:
Since 1925 itself, Samrasata has been in the basic nature of RSS. Later, Balasaheb Deoras was a great inspiration in this endeavour. How do you look at his contribution?
The organisation of Hindu society is impossible without Samrasata (social harmony). Therefore, non-discriminatory approach is mandatory for unifying the Hindu society and this has been there in the RSS since its inception. However, the strength of RSS has increased over a period of time. In the RSS, Samrasata has been in practice since its formation. But when Balasaheb took over as the Sarsanghachalak, the atmosphere in the society started becoming conducive for listening to what RSS says, to think over it and to experiment over it, at least to some extent. Today, the influence of RSS is much higher, then it was not that great, but it was just a beginning. This egalitarian approach of RSS was necessary for the society as well. Therefore, after assuming the responsibility of Sarsanghachalak, Balasaheb unequivocally declared about the ‘social thrust’ as the main objective of the organisation. To make the meaning of this clear to the Swayamsevaks and also to the society at large, Balasaheb deliberately prepared for months together and delivered his famous address in the Vasant Vyakhyanmala (a lecture series organised at Pune on May 8,1974). The practice was prevalent within the Sangh but the thought process behind this was made clear to the Swayamsevaks through that address and a message was delivered to the larger society as well.
What was the impact of this insistence on Samrasata by Sangh on the society?
Sangh’s belief in Hindutva is a well-known fact. What would be the Sangh’s approach towards the caste system that is predictably associated with the term ‘Hindu’? There were well-intended people in the society who believed that this organisation must be in support of the caste system or caste-based discrimination. Then, this issue was publicly discussed about the Sangh. This perception was there and there were many people who used this to unfairly target the RSS. But when Balasaheb categorically said that the ‘untouchability should be thrown lock, stock and barrel’, these discussions immediately came to an end. With this, Swayamesevaks also garnered courage to present their position in the society. The Samrasata was there in practice but common Swayamsevaks were not aware about the ideological edifice of those actions. Balasaheb’s speech unfolded all this, the thinking and the corresponding steps, clear for the Swayamsevaks. They also became more confident about their position in the society. The suspicion of the genuine people in the society was removed with this clear position. This facilitated many things. There are many instances where RSS Swayamsevaks stood by the victims of discrimination when many in the society were not ready to take a clear position.
After the historical speech of Balasaheb Deoras at Vasant Vyakhyanmala which new dimensions were added to the Sangh work?
Naturally, many new dimensions were added with the beginning of work with the society. The churning started about what are the problems of these groups who are victims of social discrimination, what do they think and what are the remedies to bridge the huge gap that has emerged in the society. In the same process initiative of Samajik Samrasata Manch was started. Special efforts were made to establish contact with different social groups and bring them to RSS Shakha activity; especially the social groups that were psychologically uncomfortable in calling themselves as Hindus due to discriminatory practices were focussed on. Resultantly, the strength of Hindu organisation was added to the larger struggle for self-respect by various groups.
What measures would you suggest to eradicate the social discrimination?
The first and foremost remedy is a continuous process in which we should learn to completely reject all kinds of discriminations in our personal, family, professional and social behaviour. We will have to change our habits for that. For instance, there are many proverbs that are still in usage. Many a times we use it not to demean certain communities but it hurts the people who are the victims of discrimination. We will have to consciously get rid of such usages and habits. Sometimes, though we are mentally and morally convinced about principle of equality, some of our habits do not allow us to act accordingly. We will have to change such habits. Whether we have really discarded the discriminatory practices and inculcated the egalitarian values will be tested again and again, particularly, by our own people with whom we want to connect with for building a non-discriminatory and harmonious society. Even in our normal behaviour such values will have to be nurtured. For instance, I went to somebody’s place. I am not thirsty, still water was offered and I did not have water, this action of mine can also create doubt about my intent of not having water, even though I did not mean anything. Shri Guruji once set an excellent example through his action. A Swayamsevak invited Shri Guruji for a cup of tea. He used to stay in a small hut, in a condition of absolute poverty. When Guruji went there, couple of karyakartas accompanied him. The place was so small that one could see his mother preparing tea while sitting on a chair near door. The utensils were not clean; there was no tea strainer; the tea was strained with a cloth that was also not very clean. When the tea was offered, someone said I don’t have tea, the other said I had a lot of tea since morning. Guruji happily had tea. While returning, the accompanying karyakartas asked, how could you have that tea? Shri Guruji replied, you were observing the tea, I was drinking his love and affection. Such conscious but obvious efforts are needed. The society needs love and respect. So our behaviour should be to protect the self-respect of all. We have to get habitual to this.
Secondly, many issues arise in public life, like inter-caste marriages. Those issues also face opposition. We insist that Swayamsevaks should stand in favour of such reformative measures. Generally, it happens and it should happen. If you take a survey, you will find more Swayamsevaks with inter-caste marriages than anybody else. We observe that in our personal interactions. Two messages were sent to the couple involved in the first public inter-caste marriage in Maharashtra, one was that of Dr Ambedkar and the other was by Shri Guruji. In his congratulatory message, Shri Guruji wrote that not because of physical attraction but to register a protest against the caste system, you are tying this knot through an inter-caste marriage, I support this marriage and convey my best wishes. This message was conveyed to the Swayamsevaks also.
Sangh Swayamsevaks should take such public position, without getting carried away by momentary public sentiments or self-arrogance. It is necessary that Swayamsevaks take a lead role while keeping the social unity, integrity and harmony in mind to sincerely and fearlessly carry out that role.
What are the major obstacles in the path of Samrasata?
As I said earlier, the biggest hurdle is our habits and mindset. We have been practising certain things for more than two thousand years, in which Adharma is followed in the name of Dharma. If we can’t desist our fascination for old things then by breaking it, we have to stand by truth and justice, as Balasaheb clearly said – ‘it should be thrown lock, stock and barrel’.
The issue of discrimination crops up in the form of injustice incurred by ancient Brahminical system. When our ancestors are discussed as selfish and arrogant, the first obvious reaction is to defend our forefathers. The person is actually referring to the inhuman treatment of discrimination, which he has been facing for thousands of years. Take it as his genuine anger and support his stand on equality. If your ancestors and ancient traditions are great, then they are not going to belittle by anyone’s accusations. If there is an injustice, we have to oppose it. Once a Sangh Karyakarta was asked in a programme that you revere Prabhu Shri Ram as an icon of Hindus, do you also support his slaying of Shambuka? This is a tricky question for a Hindu. It creates the dilemma of denouncing Prabhu Ram or supporting the killing of Shambuka. The RSS Karyakarta replied in a very brave and intelligent manner. He said, first of all I should congratulate you as somebody who has sent you to ask this question and you have come well prepared. Through this question you have accepted that someone with name of Ram existed in our history. This is a great thing. Now whether Ram really killed Shambuka, this is a debatable issue as many believe that this whole chapter is added in Uttar-Ramayana (later part). The Ram we worship only killed the unjust and devil king. Slaying of Shambuka is not a matter of respect for us with reference to Prabhu Ram and if it is ever proved that Ram was responsible for the killing of Shambuka, we will denounce that. This kind of clear position we should be able to take. This does not amount to the insult of our forefathers. Savarkarji used to say, do not blame the ancestors for wrong things but denounce the wrong doings of forefathers respectfully. This is very easy to say but very difficult to practise as it gives a feeling of diffidence. In such practical issues, even if our self-interest is hampered we should stand for the just and righteous cause. In this process, we many a times have to face the social reaction. We have to learn how to manage that and how to respect that. We should strive to garner enough courage to deal with such situations.
Another aspect is, we have to accept that due to the discrimination of thousands of years, there would be anger, sometimes even hatred and still we should continue to strive for building bridges. We should remain confident that after exhaling the anger, the hatred will subside. Simultaneously, there are forces who are interested in vitiating the atmosphere. This conspiracy is going on. We have to deal with them as well. Therefore, with love and care, we have to raise people in each and every community who stand for unity, integrity and harmony. This is the need of the hour and also a continuous process.
As you said, nurturing Samrasata is a continuous process. What would be the role of different sections of the society in this process?
An interesting corollary was given by Pt Deendayalji. He said, if you have to pull out someone from a pit, then it is not sufficient that he is ready to come out of it by raising his hands and lifting his foot, the person who is outside the pit also has to bend down. This process has started. The hesitance of bending down from above should go away. We should strive hard to extend our hand to the best possible extent for helping others. Secondly, we need to be calm in thinking, communication and action. Balasaheb in his speech said that untouchability and injustice is clearly visible. Ultimately, we are one society, so it is our responsibility to maintain harmony in it. We cannot persist with the conflict of perpetrators of untouchability and victims of untouchability. If we do not want to widen the rift, if we want peace and harmony, then both the sides should get rid of abusive language. One section has to realise that the anger of thousands of years is being expressed and therefore not to react with similar anger is needed. The other side should learn to tone down the language while expressing their anger for reducing the social strife and gap. We can articulate injustice in a respectful way. The leaders also use discretion for ending all kinds of injustice. A system should be developed in such a way that no one with intent of injustice can rise again. This all should be done with the objective of unifying the society. The system should have inbuilt provisions to maintain the egalitarian system, new suggestions should be accepted. By assimilating everyone in this process, if we start exhibiting this in our action, without waiting for others, then this objective would be attained earlier and faster.
What are the future plans of RSS in this process of social transformation?
The fundamental plan of Sangh is to assimilate all through sincere actions. Whatever may be the external situation, people of all sections of the society should be friendly to each other. As people from same social groups become friends, their families get connected, natural interactions begin and family level affection develops, this has to happen across the sections. Wherever such actions are taken, genuine efforts for equality should be made, we should support and strengthen them, and try making them successful and victorious. This is our work. The victims of injustice should get justice at the earliest. The practice of equality is imitated all over and there should be cordial dialogue in this direction. Therefore, undertaking surveys, talking to people on these issues, and convincing people on the same, are the new initiatives taken. Many new measures can come up in this process.
Recently you gave a call for One Temple, One Crematorium and One Water-body. What kind of response you are getting from the leaders of various sects and religions?
Almost, all responses are positive. The principle behind this call got cent per cent acceptance. But those who do not understand Sangh or oppose it for the sake of it would comment why now or would say it is too late. So the call for One Temple, One Crematorium and One Water-body was not opposed per se but a question mark was certainly put on the intention behind this. Or else they said it is merely a sloganeering. The issue was not directly opposed by anyone. On the other hand, a large section of society rejoiced at the call . The victims of discrimination certainly saw a ray of hope.
There is an incident behind this call. Before my Vijayadashmi speech in which I gave this all, I went to Palamuru in Telangana, where many Swayamsevaks are there from the so-called backward sections of the society. I was the Sarkaryavah then. A so-called Dalit leader with Left leanings was sharing the stage with me. I spoke first and then he addressed the gathering. I was supposed to speak on Samajik Samarasta (Social Harmony), which I did. After that he publicly accepted that I thought RSS to be a caste-ridden organisation but what I am seeing here is Sangh is full of our own people and some of them are full-timers. I just listened to the RSS General Secretary, and could not believe that the Sangh could publicly take such a stand. He asked whether this is a genuine position of RSS. After his speech, in an informal discussion, I assured him that this is what Sangh believes in. It is a matter of conviction for us. He was surprised with that. After that we remained in touch. He interacted regularly with the local level office bearers, sometimes even communicated with them. In one of such discussion, I said the issue of temple, crematorium and waterbody should go first in the society as these are the issues of day-to-day experience. He said, you will not say this publicly. I said, I am going to say this, you attend the Vijayadashmi function to listen to this. He actually visited Nagpur to see whether I actually took this position or not. Now he himself speaks among his community leaders about this position of Sangh. He advises them not to keep RSS people away. Such kind of leadership, not embroiled in political interests and still really represent the so-called Dalits, would certainly be happy about such initiatives. They would be positive about Sangh. The message will be conveyed to the whole nation.
How far politically favourable atmosphere helps in furthering this cause of Samrasta?
Politically favourable atmosphere can be helpful only in one sense, if people in politics decide to do so. Wherever people in favour of social equality are in power, there they ensure the strict implementation of the Constitutional and other legal provisions pertaining to the Scheduled Castes and Scheduled Tribes. Even if the government ensures the timely allocation of funds and appointing the right person for the right job, that itself would be a big job. Fifty percent of systemic issues would be resolved by this. These provisions are already there, we just have to implement them in right spirit. We believe that wherever Swayamesevaks are in government positions, they should focus on this aspect. We can only insist on this and we are doing this sincerely.
What can be the role models for creating Samaras (harmonious) and integral society? What can be the inspiration for the same?
The real inspiration is in our culture itself – truth, compassion, purity and austerity are four pillars of Dharma. What is the Truth? The truth is our biggest conviction that the same eternal principle exists in everyone and everyone is the manifestation of that. Nobody is big or small, ours or aliens. All are ours. The obvious corollary of this is to be compassionate to all. Dharma, means the principles that hold the society, it starts with the two principles, all are mine and I am there in others. Therefore there should not be any degeneration in the system. This compassion comes from the feeling of affinity. If such person is pure, without any self-interest, then he would surely dedicate his life to the public good. Such a life would take him to the path of Dharma.
Therefore, Dharma, the four principles that hold our society is the crux of our culture. All our religious texts, whether, Bhagwadgeeta, Shri Bhagwat Puran, Shiv Puran or the message of Tathagat Bhagwan Buddha, convey us the same thing. All our Bharatiya traditions, may be having different paths, may be having differences on primacy of matter or spirit but their instructions for our actual behaviour are the same. It is not there only in a written form. Thousands of Saintly people actually led that life. This is not only true with the ancient Saints but with modern monks. Swamy Vivekananda celebrated the festival of feeding labourers working in the Varahanagar Muth. Service to man is service to God was the message he conveyed to all. To experience the pain of being an untouchable, Gadage Baba, a modern Saint in Maharashtra used to go to roadside water well and ask for drinking water. He used to fetch water himself on the instruction of the farmer. When suddenly he use to ask about his caste and he would not tell his caste and experience the literal lashes. Dr Ambedkar himself did that many a times. So we have such lives to follow even in modern times that made great sacrifices for the cause of social harmony. This is a great inspiration in itself. This is my society and my nation is the biggest inspiration one can have. If my own people are living in a despicable condition then what is the use of my name and fame. If I travel around the world, then the issue of caste-based discrimination would be a matter of shame and not pride. Devotion towards society, nation and culture is a significant force which we should create amongst all.
Inherent Unity in diversity is the biggest strength of the Hindu society. Why there is a competition to create divisions in it?
The main reason of such divisions is forgetting the nature of one’s true self. Once I consider a section of my society as enemy, then to protect my own interest I would oppose you at any cost. There are examples of inviting even enemies of the nation for protecting selfish interests. Dr Babasaheb Ambedkar during the deliberations in the Constituent Assembly, warned against the same. He categorically said that no foreigner could win over Bharat on his own strength. We lost because of our divisions and some people betrayed our own nation. This has been part of our history, which should not be repeated.
Therefore, we have to revive the basic principles of unity. There are many forces which are working to widen this gulf of divisions for self-interests. Instead of fighting against such forces time and again, it is better we strengthen our unifying tendencies and act accordingly.
You travel throughout the nation; you have been reiterating this subject of Samrasata time and again. How do you see the end-result of this?
See, insisting on Samrasta and inspiring the actions based on this in all aspects is necessary and we are trying to do the same. I am sure, one day this would bear the fruits and whole society will accept this. The divisive tendencies are counting their days. There are few people who are making necessary corrections and trying to follow the path of Samrasta. The larger section of society generally follow the trend. We have to strengthen the voice of righteousness, the society will follow it. Babasaheb used to say that numerous efforts are being made to create a discrimination-free, egalitarian and exploitation-free society. Many people have sacrificed their lives. I sincerely feel that we will get the cumulative result of all those efforts and soon we will have a discrimination-free society.
Honorable chief guest, respected special invitees, gentlemen, mothers, sisters, Mananiya Sanghachalaks and dear Swayamsevak brothers,
After completing 90 years of the sacred Sangh work, the period of Yugabda 5118, i.e. 2016 C.E., in which we are celebrating the Vijayadashami festival, has a special significance. Last year I had mentioned about the Centenary celebrations of Pandit Deendayalji Upadhyay. The Centenary programs are going to continue this year also. This year we will be renewing the hallowed memory of more such greatest historical personalities, to follow whose life and teachings, we feel, is all the more important in the present conditions.
This is the millennium year of Acharya Abhinavagupta’s life. A realized soul, he was also the foremost among the proponents of Shaiva Darsana. Along with propounding the concept of “Pratyabhijna,” being a multidimensional personality, he had even dealt with empirical subjects like poetry, drama, music, language and phonetics and made most authoritative, seminal and everlasting contributions to enrich such varied subjects. The theoretical analysis he presented on “sound” is not only a treatise that speaks on the efficacy of “sound” to lead one to God-realization, but also a subject for deep study for modern computer scientists. But, of all achievements, the greatest achievement of his lifelong penance was that he could resuscitate from the soil of Kashmir the salient feature of the Sanatana culture that helps one to see unity in diversity. And, in spite of being an ardent follower of the Shaiva school of thought, he had studied with utmost reverence the thoughts of other sects as well and imbibed their spirit. He gave the message of pious living and harmonious view field with love and devotion through his own life example and teachings, merged and became one with Shivatatwa, at a cave – the “Bhairav Gupha” – of Birwa near Badgaon in Kashmir.
This is also the millennium year of the birth of the renowned saint from the south, great Ramanujacharya, the author of “Sreebhashya.” He, who had travelled on foot all the way from the south to Delhi to retrieve the festival idol of the revered deity from the Sultan’s court, had also shown the largesse to habilitate the Sultan’s daughter, who had turned into a devotee of the deity, in the temple. He had also thrown open the doors of Bhakti and Jnana for all, totally denouncing the differences of caste, religion, etc. Establishing social equality and practicing Dharma in its pristine form in his life, he was able to invigorate the sense of equality and fraternity throughout the nation.
This year, we are also celebrating the 350th birthday of the tenth Guru of the Sikh Panth, Sree Guru Govind Singh, who had donned the dual-mantle of a statesman and a preceptor ( Meeri and Peeri) to protect the nation, society and Dharma, as also to uphold our self-respect and annihilate wickedness. Recalling the Guru’s total commitment and relentless struggle to the cause of the nation and Dharma, Swami Vivekananda also had exhorted the Hindu youth to emulate his example, in his famous address at Lahore.
This year also marks the birth centenary of Prajnachakshu Sree Gulabrao Maharaj. He, who called himself the “daughter” of Sant Sree Jnaneshwar, had made painstaking study of our own as well as foreign works on spirituality and empirical sciences. During the shameful period of British slavery, he, through his irrefutable logic based on our own traditional wisdom and modern scientific theories, had established the loftiness of Swadharma, Swadesh and Sanskrithi, and reinforced our self-confidence. He had further made unequivocally clear through his voluminous works that the future progress of science, its humaneness, its meaningfulness and the harmonious synthesis of all the religions in the world is possible only by making our spiritual culture their foundation.
If we carefully study the situation that we have been facing for the last one year, we will certainly be convinced of the need for us to follow the teachings of these four illustrious great masters.
Although there is scope to accelerate development and more has to be done to fulfill certain aspirations, by and large, the policies adopted by the government have resulted in dispelling away the sense of disappointment previously discernible all over the country, and had built some measure of confidence, therefore the nation, it appears, is moving forward. At the same time it is obvious – and also expected in the democratic model we have adopted – that the political parties, who could not make it to the echelons of power, are busy formulating strategies for their political gains, to focus on the shortcomings and inadequacies of the government and the administration. In democracy this very thought-churning is expected to bring forth a consensus for the path of progress of the country and to serve as a tool for critical analysis, improvement and alert supervision of policies. However, the picture we have been seeing in the past one year, giving us a clear vision of the dirty tricks being played, is a matter of grave concern. Those who take even a cursory look at the situation prevalent in our country and the world at large, know that the fundamentalist, extremist, divisive, and selfish forces in the world, for whom an efficient, united and self-confident Bharat with an able government is an eyesore, are busy spreading their tentacles all over the country. Since we have not been able to fully eliminate the differences, divisions and the parochial feelings from our social life, once in a while, some untoward incidents happen here and there. Misusing such incidents, or fomenting trouble over them, or in the name of non-existent issues, these inimical elements, with the idea of maligning the government, administration and the benign forces like the RSS, which are capable of thwarting their evil designs, are dragging them into unnecessary controversies so to create a bad impression about them in the minds of the people. The aspirations and character of these forces, which are at loggerheads and even fight among them, clearly show that they even join hands to achieve their common or individual selfish aims. So, there is an urgent need to take necessary protective steps to guard against walking into the trap of their deceit and subterfuges, aimed at creating an atmosphere of division and antagonism in the society.
Sangh Swayamsevaks have stepped up their efforts in this direction. In many states survey of existing condition with regard to social equality is in progress and efforts are also on to prepare people’s minds to find a solution to this problem through the Sangha Shakhas in various villages and locations. For instance, in the Prant called Madhya Bharat by the Sangh, detailed survey of 9000 villages has already been completed. It has come to our knowledge that presently, in 40% villages discrimination prevails on the issue of temple entry; in 30% villages discrimination prevails in the matter of sources of water; and in 35% villages discrimination prevails on the use of crematorium. And efforts are being made to find solution to these problems. Swayamsevaks have also started helping our scheduled caste and scheduled tribe brethren to claim the benefits guaranteed to them under the Constitution, and also to ensure that the government and the administration disburse the funds allocated for their welfare. Sangh Swayamsevaks, according to their strength, wisdom and capacity, would certainly strive to achieve social equality. At the same time, individuals and associations who stand for social good should become more active in the matter. It will certainly be a shame on the 21st century Bharat, if one’s own innocent kin have to bear insults and physical onslaughts, because of one’s wrath over a trivial issue or one’s superiority complex, which also facilitate the divisive forces to take benefit out of it to tarnish Bharat’s image and also to slow down the momentum of good social welfare activities being carried out all over.
Protection, enrichment and growth of indigenous varieties of cows that form a significant part of our cattle wealth, is one of the mottos spelt out in the Directive Principles of our Constitution. And according to the belief and tradition of the Bharatiya society, it is a sacred duty. Not only the Sangh Swayamsevaks, but many saints and other people throughout the country are also carrying forward this work as a sacred mission, remaining strictly within the framework of the Constitution and law. Modern science has acknowledged the utility and greatness of indigenous cows. In many of our states, cow-slaughter and cruelty to animals are prohibited by law. But sometimes in some places in these states, the Go-sevaks have to do active campaigns to ensure proper implementation of such laws. But they cannot be compared with those undesirable elements, who raking up the issue of cow-slaughter or spreading unfounded rumours about cow-slaughter, are busy serving their narrow personal or political ends. Nevertheless, the sacred mission of the Go-sevaks would continue and gather momentum. In keeping with independent India’s democratic spirit and decorum, in spite of grave provocation, our law-abiding people have been carrying out all their activities without violating the law and they will continue to do so. While ensuring that the laws for the prevention of cow slaughter are flawlessly implemented and general law and order is also strictly maintained, administration should not weigh the law-abiding citizens and anti-social elements on the same scale. In the event of such incidents, politicians, while taking sides with an eye on political gains, along with ensuring that the moves they make do not lead to further widening the schism, should also see to it that their thoughts, words and deeds are helpful in lessening the feeling of hatred and ill-will and this is what society expects of them. Some sections in the media also, in the hope to enhance their commercial gains, are in the habit of sensationalizing the reporting of such issues by blowing them out of proportion, they have to resist this temptation. All have to bear in mind that freedom and equality could be achieved and consolidated only on the strength of the quantum and intensity of fraternal feeling in the society. And the nation will be in a position to face the challenges before it only on the basis of this strength. As dense clouds of threat to security, unity, sovereignty and integrity loom large even today, it is all the more necessary to take forward the tradition of goodwill promoted by great seers like Sree Abhinavagupta and Sree Ramanujacharya.
The present conditions in the whole of Jammu & Kashmir make our concern all the more confounded. The diplomatic moves made so far at the international level, and the strong resolve of the government and the Parliament in the matter are welcome steps but to implement the policy with firmness is also important. Major areas of the Kashmir valley, Jammu and Ladakh are less disturbed and the situation in these areas is well under control. There is an urgent need to promote, consolidate and establish nationalistic activities and forces in these areas. To rein in the internal and external forces of disruption active in the disturbed areas, it is necessary for the Central and State governments as well as the administration to work in tandem, adopting a common policy, with a definitive attitude. There should not be any compromise whatsoever on the principle that the whole of Kashmir, including Mirpur, Muzzafarabad, Gilgit and Baltistan, is an inseparable and integral part of Bharat. There is an urgent need to rehabilitate with honor and security and ensuring all-round welfare, our Hindu brethren, who had migrated from those areas, and the Pandits, who were forced out of the Kashmir valley. During the partition, Hindus, who were domiciled in areas assigned to Pakistan, had migrated to Bharat and the then Jammu & Kashmir government had assured and asked them to settle in the state. They should be given all rights of citizenship in the state also. The discriminatory approach of the state administration towards Jammu and Ladakh also should be ended immediately. Only if the Jammu & Kashmir government and administration act with a nationalistic feeling, and perform in a clean, considerate, impartial and transparent way, the people of the state will certainly have simultaneous feeling of victory and confidence, and the process of assimilation of the people of the valley will move forward.
Presently, the whole world is aware that the subversive activities constantly promoted from across the border are mainly responsible for the disturbances in the Kashmir valley. It has also come to knowledge that some groups active in the border areas of Bharat and having different countries of the world as the hub of their operations, indulge in subversion, violence, terrorism, smuggling of drugs and narcotics, are hand in glove with such elements. In such a situation, the terrorist attack on our Army camp at Uri has underscored the need for continuous preparedness on the part of our combat forces, and the level of perpetual coordination and cooperation needed among the Army, Defense Forces and Intelligence Agencies, as also the heavy price we have to pay even for a moment’s distraction. I heartily congratulate our Government and our valorous soldiers and all the wings of our Armed Forces, who, through an efficient and expert move, have given a firm and befitting reply to this wanton attack. This firmness and the efficiency shown in the matter of diplomacy and defense should permanently reflect in our policy. Keeping a watchful eye on the maritime boundaries as well as the frontier areas, the administration and the people should, with mutual cooperation, root out all forms of antisocial activities and the forces behind it.
Full cooperation of the law and order machinery of the states, is also essential. In our country, we are following the federal system. While honouring and honestly implementing it, all of us, especially the leadership of our different political parties, in a honourable and credible way, should always remember that, whatever the system of governance and administration, and with all forms of diversity among our people, from time immemorial we have been one people, one country, one nation and in future also, we have to keep ourselves as one. Our thoughts, words and deeds should be to cement and further fortify this oneness, and not to weaken it. Those who give leadership in different walks of our social life, should be disciplined enough to display this sense of responsibility. Along with this, necessary mechanism should be put in place to prompt our people also to behave with this sense of responsibility.
The discussions and deliberations going on during our country in the last many years on our educational policy- The purpose of education is to improve efficiency, developing the sense of responsibility, and cultivating national and social consciousness in an individual- is of great importance. And because of these efforts some sort of consensus seems to have emerged to the effect that educational facilities should be easily available and at cheaper cost. Education should equip an individual to earn his livelihood, make him self-reliant self-respecting and also make him confident about earning his livelihood. Along with acquiring knowledge and learning, he should have a sense of responsibility, congenial attitude as a citizen, and be a good person leading a life based on values. Education should be such as to meet these demands and the curriculum should be suitable to satisfy these needs. Training of teachers and planning about their welfare should be in a fashion to enable them to acquire necessary qualification and competence to carry out their sacred mission of imparting education effectively. Government and society should participate in the educational field and both should together guard against commercialization of education. After the new government at the Centre took over, a committee was appointed to go into the matter and the committee has already submitted its report. It remains to be seen whether the recommendations of the committee are in sync with the wisdom of the educationists and activists in the education field. The blueprint of a suitable framework required to bring about a shift in the direction would be available then only, or else, the consensus would remain a mere pipedream.
However, for the education of new generation, along with what one gets from schools, colleges and universities etc., the atmosphere created by all sorts of social activities and programmes, from family to festival, are important places. Do friendly dialogues between the older and younger generations take place in our families? Do such dialogues lead to gradually cultivating the sense of social responsibility, personal and national character, respect for values, commitment to work, affection, and an urge to resist the attraction of vices, in youngsters so as to mould their character in a proper way? Do the elders by their behavior set an example for them to follow? Who else than we can find answers to such questions? Our experience shows that when children develop proper behaviour, aim and good tendencies at home, then only they work hard to pursue studies and show the discretion to put it to proper use. It is necessary that such dialogues should start and continue, and many saints, men and organizations are engaged in promoting such dialogues. In Sangh also, “Kutumbaprabhodan” is one such activity, in which our Swayamsevaks are very active. Rather than waiting for someone from outside to take the initiative, we have to start the process in our families on our own.
Different programmes, festivals, campaigns, etc., being organised at the social level, are intended to impart social education and culture. But, at times, they lose their spirit and turn into hollow and meaningless rituals. If at all we take care to restructure them, keeping in mind the demands of the changing times, and organise them at social level, they will still prove to be the best instruments for social education. In Maharashtra, groups organising Sarvajanic (Public) Ganeshotsavas at many places have conducted many good experiments. Also, so many useful suggestions have come up regarding new-year (Varshapratipada) celebration. It is necessary to encourage, support and emulate usefully-reformed programmes and festivals. Some new initiatives have been made at the governmental and non-governmental level, and it is for social activists and our Swayamsevaks to motivate more and more people to take part in such activities. Keeping in mind the importance of programmes like planting trees, Swachchh Bharat Campaign, Yoga Day, etc. in cultivating social cohesion, social self-reliance, social feeling, etc., our Swayamsevaks have been taking part along with other people in such programme and, as a result, they have been able to add to the perfection of these programmes, apart from making them more attractive and effective. And we will continue to do so. The innate organised state of society is the root cause that ensures perfect order, integrity, peace and progress of a nation and the world, and it is on the basis of this truth, the Rashrtiya Swayamsevak Sangh has been working continuously for the last 90 years, and moving ahead.
Traditionally, our society has been conducting itself with much diversity. Our dexterous ancestors had realized the eternal unity behind the many-hued diversity in the entire creation, underlying and pervading the apparent diversity. It was their extreme penance that led to the birth of our Rashtra as an instrument to teach this truth to the whole world, and it is to accomplish this sacred mission it continues to exist. As this teaching process has to continue till the end of creation, this Rashtra also will continue to live till such time. Hence, our Rashtra is called” Amar” or deathless. The world that is enmeshed in materialism and the cobweb of self-generated quarrels is once again in need of this teaching, and, on our part, this is the time for us to move ahead discharging our duty and prove the rationale behind our existence.
Studying and understanding our Sanatana Dharma and culture, deeply entrenched on the strong foundation of the truth of unity of the entire creation, in the light of modern age, we have to present them as a living example before the whole world in its new form suitable for the time, location and circumstance, on the strength of our organized, mighty, non-exploitative, equitable, complete and rich national life. Emancipating ourselves from the wrongful influences caused by centuries-old slavery and self-forgetfulness, we have to formulate our national policies based on our own traditional genius. For this, we have to imbue our hearts with our great and lofty eternal values, ideals and culture. Through our life and deeds we must show to the world that, as a nation, we are marching ahead with self-confidence, finding answers to all sorts of painful problems that have been nagging the world for millennia. And this is the sum and substance of the message the great saint Gulabrao Maharaj has given us through his voluminous works and his life-long penance.
The government should move in this direction with firmness, and the administration should implement the government policies in this direction with efficiency and enthusiasm, and both should perpetually ensure that, to the last man in the last row, everyone is happy, fine and safe and enjoys a life of contentment. On the other hand, the people also, remaining harmonious, organized and alert should help the government and the administration and, if needed, should exercise their control, which is necessary for the progression of our national life. If all these three entities move in tandem in the same direction with perfect planning and mutual understanding, then only we will be able to ensure our victory, defeating the evil designs, subterfuges and treachery of the demoniac forces and overcoming the difficulties and adversities we have been facing.
The task is very difficult. But we have no other alternative but to accomplish the task. We have the legacy of Sree Guru Govind Singh, who, through his own illustrious life-example, has proved beyond doubt that even things that appear to be impossible could be achieved with strong commitment, valour, total dedication, detachment and selflessness. And it is for us to pursue this ideal with dedication, with all our might.
Rashtriya Swayamsevak Sangh is the organization that is working for only this mission of infusing the Samaj with such divine qualities creating a helpful atmosphere by providing living examples. To organize every individual through selfless and unadulterated love and equip him to identify himself with the aim of taking this sacred Hindu Nation to the pinnacle of glory in the world, to make Sakha Sadhana that helps one to cultivate physical, mental and intellectual faculties through common and simple programmes, and to depute such “Sadhaks” according to their efficiency, as and when necessary, in different spheres of our national life to do the required work with a spirit of service, is the programme taken up the R.S.S.
I have already briefly mentioned about the activities like Samarasata, Gou-samvardhana, Kutumbaprabodhan, etc., aimed at bringing about the required change in the Samaj urgently. But it is necessary for the entire society to become active in this direction. During the nine days of “Navatri,” gods – the noble human-force of that time- coordinated, harnessed and consolidated their might and, on the tenth day, decapitated demons like Chanda, Munda and Mahishasura to relieve humanity of their burden. And today is Vijayadashami, the festival of victory. Now before taking leave of you, along with praying to you for the soothing shade of your love and encouragement for the national mission taken up by the R.S.S., I also humbly solicit your increased cooperation and participation.
I offer my good wishes to all of you on the occasion of Vijayadashami, with the prayer:
“देह सिवा बरु मोहे ईहै
सुभ करमन ते कबहूं न टरों।
न डरों अरि सो जब जाइ लरों
निसचै करि अपुनी जीत करों।।
अरु सिख हों आपने ही मन कौ
इह लालच हउ गुन तउ उचरों।
जब आव की अउध निदान बनै
अति ही रन मै तब जूझ मरों।।”
O Shiva! Shower this blessing on me:
I should never hesitate doing noble deeds.
I should have no fear as I enter the field to fight the enemy:
I should be determined to win.
With a view to teaching myself,
I should ever continue to eulogize you.
When my end approaches,
I should die fighting in the field of battle.
।। भारत माता की जय ।।