"The Story of The
Sangh / By a Swayamsevak
I am now going to narrate the story of the ‘Sangh’ which,
I am sure, will interest you as it very much involves you, me and indeed every
one of us.
The full name of the ‘Sangh’ is Rashtriya Swayamsevak
Sangh. However, in common parlance it is called R.S.S. What do these three
words mean? It is quite easy to understand. Bharat [Indien] is our nation.
Self-inspired people who have volunteered to serve Her cause selflessly are
called “Swayamsevaks”. The coming together in an organized manner of such
inspired men is the “Sangh”.
Abb.: Dr. Keshav Rao Baliram Hedgewar (1889 - 1940)
The founder of the Sangh was Dr. Keshav Rao Baliram Hedgewar.
He was born in a family of priests in Nagpur on the Hindu New Year day in
1889. He lost his mother and father on a single day – both falling victims
to plague. Subsequently, his elder brother started looking after the family.
A Patriot Right From Childhood
It was 1897. Keshav was in the primary school. Sweets were
distributed in the school marking the golden jubilee of Queen of England’s
coronation. Keshav threw them away. Again in 1901, during the coronation of
Edward VII as the Emperor of the British Empire, there were great celebrations.
Outraged by the display of fireworks and rejoicing, Keshav sat at home. When
asked why, Keshav replied, “They are foreign kings and queens – not ours.
Why should we participate in their celebrations?” It is clear that
patriotism ran in his blood .
|Vande Mataram (indische
Mother, I bow to thee!
Rich with thy hurrying streams,
bright with orchard gleams,
Cool with thy winds of delight,
Dark fields waving Mother of might,
Glory of moonlight dreams,
Over thy branches and lordly streams,
Clad in thy blossoming trees,
Mother, giver of ease
Laughing low and sweet!
Mother I kiss thy feet,
Speaker sweet and low!
Mother, to thee I bow.
Who hath said thou art weak in thy lands
When the sword flesh out in the seventy million hands
And seventy million voices roar
Thy dreadful name from shore to shore?
With many strengths who art mighty and stored,
To thee I call Mother and Lord!
Though who savest, arise and save!
To her I cry who ever her foeman drove
Back from plain and Sea
And shook herself free.
Thou art wisdom, thou art law,
Thou art heart, our soul, our breath
Though art love divine, the awe
In our hearts that conquers death.
Thine the strength that nervs the arm,
Thine the beauty, thine the charm.
Every image made divine
In our temples is but thine.
Thou art Durga, Lady and Queen,
With her hands that strike and her
swords of sheen,
Thou art Lakshmi lotus-throned,
And the Muse a hundred-toned,
Pure and perfect without peer,
Mother lend thine ear,
Rich with thy hurrying streams,
Bright with thy orchard gleems,
Dark of hue O candid-fair
In thy soul, with jewelled hair
And thy glorious smile divine,
Lovilest of all earthly lands,
Showering wealth from well-stored hands!
Mother, mother mine!
Mother sweet, I bow to thee,
Mother great and free!
Text von Bankim Chandra Chatterjee (1838 - 1894)
Keshav started igniting the flame of freedom in the minds of
his fellow students when he joined the middle school. As a result, during the
Vande Mataram agitation in 1905 the roar of Vande Mataram echoed and re-echoed
in the school. Not surprisingly, Keshav was expelled from the school. Then, he
completed his matriculation from a school outside Nagpur. Receiving the
patronage and assistance of some eminent nationalists, Keshav went to Calcutta
to study medicine. You might wonder why Keshav had to go so far as Calcutta
for studying medicine. Actually, to study medicine was only a pretext. Those
days, Calcutta was the beehive of revolutionaries who were ready to fight and
die for the freedom of the country. Keshav started learning its technique and
participating in it.
He returned to Nagpur in 1916 as a doctor, but did not start
his practice. Nor did he get married to start a householder’s life. He was
asked by many : “Your family is in dire poverty, should you not settle
down?” Keshav just replied, “I do not have time for all that”. He wanted
his every breath reserved for securing the freedom of the country. Where was
the time for other things? Basing himself in Nagpur, he started several
programs all over Vidarbha to generate national awareness among the people. In
1920 and 1931, he plunged into the Satyagraha movements led by Gandhiji and
was imprisoned. Towards achieving freedom, he undertook several activities
like publishing a newspaper, participating in national campaigns and festivals,
Such was the character of the man who founded the Sangh. It is
essential to remember this because, the secret of Sangh’s progress till now
right from its birth, is embedded in this. Reading this book further, you will
know how each step in the progress of the Sangh has been getting increasingly
linked with the many fronts of Dr. Hedgewar’s national endeavour. The
intertwining of the two are thrilling to say the least.
Why was The Sangh Established?
You may wonder why Dr. Hedgewar, who was already involved in
so many diverse national activities, should have formed a separate
organisation like RSS? Once, while at Wardha, Gandhiji too asked him why he
did not think of organising such a volunteer organisation while he was in the
Congress and why did he found a separate organisation? Dr. Hedgewar replied :
“My idea of a Swayamsevak is different. I want to prepare selfless people
who will volunteer on their own to serve the country. This can never be
achieved being a part of a political party”. He also added, “I believe
that it is on the strength of such dedicated workers alone that all the fields
of our national life can be uplifted”. When Swayamsevaks too asked similar
questions, Dr. Hedgewar explained giving a simile: “We are now engaged in
producing electricity. In the future, this will help to provide energy in the
various national welfare activities”.
For 15 years after the establishment of the Sangh, Dr.
Hedgewar continuously traveled across the country for readying such
Swayamsevaks. He spent day and night in meeting and discussing with people his
ideas about the Sangh. Like the sandalwood, he was giving himself entirely to
spread the fragrance of the Sangh everywhere. Finally in 1940, he offered
himself as poornahuti [vollkommenes Opfer] in the sacrificial fire of the national cause.
‘Shakha’, Centre for Moulding
You may want to know what method Dr. Hedgewar adopted to build
such selfless workers in order to fulfill his unique vision. It was the “Shakha”.
Many amongst you would have witnessed such a one. Young and old assemble in
front of a saffron flag called Bhagwa Dhwaj. They play various indigenous
games, perform Surya Namaskar, practice Yogasanas and carry out exercises for
physical fitness. They sing patriotic songs in chorus. Some times, they listen
to speeches on the lives and achievements of great men and have interactive
learning sessions. In the end, forming themselves in orderly rows they offer
salutations to Bharat Mata [Indien] and seek from God strength, character and wisdom in
order to serve Her well. This program takes place for one hour everyday at a
fixed time and place. To suit the convenience of the participants, Shakhas are
held at varying times – morning, evening or in the night. Anyone who
witnesses a Shakha will certainly be pleased to see its discipline and
efficiency. At the end of the Shakha, the Swayamsevaks have a friendly
tete-a-tete with one another. And then they go out to meet new people.
In the initial days of the Sangh, the participants in the
Shakhas were only very young students. Several people expressed doubt, “Can
such a grand national mission be served by such simple programs?” There were
a few who even made fun of the Shakhas. However, by now, most people in the
country know the powerful impact and achievements of the Shakhas. They also
know of the various types of nation building activities that the Swayamsevaks
Characteristic Features of the “Sewa
In many places, you may have also observed Swayamsevaks
visiting the poor and backward areas called Sewa bastis – where they provide
literacy to children. They also teach them about basic health. The children
are taught to respect their elders, to serve them, to speak the truth, to love
and care for flora and fauna. All teaching is done through small stories. For
women in these Sewa bastis, tailoring is taught by women instructors.
Necessary equipments and machines are also provided. In some places,
Swayamsevaks also run large hospitals. In far flung, inaccessible tribal
villages where no facilities for education exist, they run 6,000 Ekal
Vidyalayas – one teacher schools. They also provide hostel facilities for
students from the Sewa bastis and the tribal villages. All put together till
today, a total of 29,000 Sewa activities are being undertaken by the
You may wonder if there are any distinguishing features of
these service activities undertaken by the Swayamsevaks. Yes, there are. At
the very outset, you would like to ask, “For such an enormous number of
activities one would require several crores [10-Millionen] of rupees each year. Where does
this amount come from?” To a small extent, donations are received from
wealthy Sangh well-wishers and Swayamsevaks settled abroad. Our Government
also provides a little assistance. But, all these moneys put together account
for not more than 5% of the resources. So where does the rest come from? Lakhs
[Hunderttausende] of ordinary citizens of our society have remained the mainstay of our
resources. What makes these millions of our ordinary countrymen feel that it
is their duty to support these service activities?
First, the Swayamsevaks explain to them that just like our own
family, the society too is our wider family whose common mother is Bharat
Mata [Mutter Indien] .
It is our duty to care for the brothers and sisters in our society, just as we
care for every member of our own family. The second significant factor is, a
Swayamsevak is looked upon as a reliable worker who values every paisa
[1/100 Rupie] and
insures that it is correctly accounted for and well spent. Not only the
commoners but also several other institutions also trust the Swayamsevak for
his clean credentials. For this very reason, wherever there is a serious
calamity in our country calling for humanitarian assistance, several
institutions which mobilise resources, clothes, blankets, etc., hand them over
to the Swayamsevaks for distribution to those in distress. Last year, the
coastal districts of Orissa were hit by a most devastating oceanic cyclone.
Two to three years prior to this, this very region was affected by a terrible
famine. On both the occasions, the Gujarat-based “Bhansali Sewa Trust”
entrusted their relief and rehabilitation works worth several crores of rupees
to the Swayamsevaks.
How the Transformation Came About in J.P [Jaya Prakash
Narayan (1902 - 1979)]?
In this context, the experience of Loknayak Jaya Prakash
Narayan will be of special interest to you. Formerly, JP was a hardcore
socialist and a fierce opponent of the Sangh. During 1965-66, Bihar suffered a
severe famine. JP was incharge of the entire relief operations. He was averse
to involving the Sangh in the relief work. However, on the insistence of late
Hanuman Prasadji Poddar, Sangh was allotted the responsibility of providing
relief in one district. Midway during the operations, each district was called
by JP to submit its accounts. The Sangh workers provided a complete statement
of accounts for up to the previous day’s work. After a detailed inspection,
JP inquired in a doubtful tone, “While everything seems fine, there is one
thing missing in this.” The Swayamsevaks asked, “What is that one thing?”
JP replied, “Nowhere is there an account for the moneys given to you for
your expenses, why so?” Swayamsevaks replied with a smile, “The Sangh has
taught us to eat at home and work for the nation. We cannot even dream of
receiving remuneration for such services. We have ourselves borne our travel
expenses also. We consider it a sin to spend on ourselves even a paisa
[1/100 Rupie] from
the moneys given to care for the affected people.” Jai Prakash was simply
astonished. For the first time, JP had an occasion to see the Sangh’s true
character at close quarters.
Service projects run by the Swayamsevaks have other distinct
features also. They do not serve to provide just one time help. Swayamsevaks
teach people in the Sewa bastis to be self-reliant, capable of improving their
lives on their own, to keep away from vices like liquor, gambling, avoid
internecine quarrels etc. Swayamsevaks also teach them to take pride as
Hindus, to honour and protect temples, cows, women and such other sacred
things in their area and imbibe a spirit of equality with the rest of Hindus.
This, in fact, is the chief motive for carrying on such service activities in
the Sewa bastis. Such changes can be noticed in a more or less degree in most
of such Sewa bastis all over the country.
Sewa Karya for Healthy Social
Several perverted beliefs in the name of religion such as
untouchability, casteism etc., sense of high and low have been eating into the
vitals of our Hindu society for long. Several programs being conducted to
eradicate them in the Sewa bastis form an important aspect of the Sewa
For example, in northern Bharat [Indien], on the Durgashtami day, thousands of
Swayamsevaks invite small girls from Sewa bastis to their homes and perform
puja to them in the traditional form. The entire household participates in it
creating a festival atmosphere, infusing a spirit of unity and affection with
the basti. Besides this, all over the country, thousands of Swayamsevaks’
family members, both male and female, visit the houses in the Sewa bastis
sharing food with them. In turn, they are invited to the Swayamsevaks’ homes
where they are treated as honoured guests, and partake food along with them.
Rural development forms a most important facet of national
reconstruction. We all know that since Bharat [Indien] attained Independence, instead
of development in rural areas, they have been neglected and sidelined. The
reason is, the village-centred economic development schemes which Gandhiji
[Mahatma Gandhi, 1869 - 1948] had
propounded were thrown out unceremoniously. With a view to remedying the
situation, to some extent at least, Swayamsevaks have started suitable
activities in a few selected villages to bring about comprehensive and
integrated rural development. They took Anna Hazare’s initiatives as their
model. Within a short span of about 15 years, Anna Hazare [Webpräsenz: http://www.cfar.umd.edu/users/venu/ANNA/.
-- Zugriff am 2001-07-26] had brought about
such healthy changes in his backward village Ralegan Sindi – that it now
resembles Rama Rajya [Königreich Ramas]. In Madhya Pradesh, Mohad village has been similarly
transformed into a prosperous one by the Swayamsevaks’ efforts. In the last
10-12 years, significant changes were brought about in the village which has
resulted in improved working conditions, civic hygiene, production of gobar
gas etc. To a large extent caste discriminations, untouchability have also
been removed. Speaking in Sanskrit has also become popular. Similarly, in 33
villages in Karnataka, Swayamsevaks have initiated several programs towards
achieving “freedom from hunger, sickness and illiteracy”. Similarly a
total development plan is being envisaged for the Sewa bastis also.
A New Mantra for Hindu Unity
Saints and sadhus are playing an evermore significant role in
bringing about a sense of brotherhood and mutual respect among all Hindus. At
the global conference organised by the Vishwa Hindu Parishad at the Kumbha
mela, heads of various religious sects – Vedic Acharyas like
Shankaracharyas, Ramanujacharyas and Madhwacharyas along with the Acharyas of
Sikhs, Jains and Buddhists – have all underlined the need for unity among
all Hindus. From Prayag emerged such a contemporary smriti (authentic
religious injunction) as Hindavah sodarah sarve (all Hindus are blood brothers
and sisters born to the same mother).
It is our desire to take this message of social harmony into
all aspects of our daily life also. Since its very inception, the Sangh had
been striving for the entry of all Hindus into every temple. However, the
Sangh’s views were not limited to this goal. The Sangh strongly believes
that our sacred scriptures like Vedas, Upanishads, Yogashastras, Bhagavad Gita
should be made open to the entire society as the common heritage, and not
confined to any one section. As a result of this clear viewpoint, in Kerala
and Tamilnadu, Swayamsevaks have trained non-Brahmin Hindus for performing
Vedic rituals and Pujas. It is a matter of immense pride that in several
temples many such trained Hindus are now performing the daily religious
rituals. A notable example of this progress is the performance of foundation
rites for Sri Ram temple at Ayodhya by a ‘Harijan’. Thus, it is clear that
the social harmony as perceived by the Sangh does not limit to just economic,
political, constitutional and educational fields, but covers every other
aspect of Hindu life.
The knowledge of Yoga is a valuable Indian contribution of
health -- both physical and mental -- to the world. In order to make it popular
among the youth all over Bharat [Indien] yoga centers are established in many Shakhas
of Sangh and of Rashtra Sevika Samiti [Webpräsenz: http://www.rss.org/SEVIKA SAMITI.htm.
-- Zugriff am 2001-07-26]. The English had condemned Samskrit as a
dead language. This was repeated parrotlike by our confused Anglicised
sections. The Sangh has formed the Samskrita Bharati
-- Zugriff am 2001-07-26], which through several
thousand speak Samskrit camps have taught people to speak the ‘language of
the gods’ sufficient for their daily use in just ten days. By accessing the
basic conversational Samskrit to common people in the Sewa bastis pride in
their cultural inheritance is enhanced. Today, these Samskrit conversational
workshops have also spread to London and Washington.
‘Na Hinduh Patito Bhavet’ (A Hindu is never fallen for all time)
-- A Welcome Message to Hindus’Home
Over the last one thousand years, beginning with the Islamic
invasion of our country, countless Hindu mutts [Klöster] and temples have been
destroyed. Hindu women have been abducted, Hindu religious preachers and men
of scholarship have been selectively murdered; and under threat of life Hindus
have been converted to Islam in large numbers. The newly converted joined the
aggressors’ camp and started harassing their brothers and sisters who still
remained in the Hindu fold. The Hindu silently suffered such attacks and his
numbers drastically reduced, as if caught between the two razors of a scissor.
Along with the English and the Portuguese colonisers came their Christian
missionaries who, very much like the Musalmans, launched their anti-Hindu
crussade. Sooner, wherever the Muslim political power increased, there
demographically their numbers also increased. And so too of the Christian
We all know the frightening consequences of this phenomenon.
Gandhar from where came Gandhari became Afghanistan. Sind, the western part of
Punjab, Baluchistan and the Frontier Provinces were sliced away from Bharat [Indien]
and became Pakistan or Islamistan. Similarly, the eastern part of Bengal
became East Pakistan and later Bangladesh. In other words, our nation, our
country, became bits and pieces. Even now, in our north eastern states, a
similar attempt at fanning armed insurgency is going on to break it and form
Ultimately, who is responsible for all these developments?
Indeed, it is we – the Hindus – ourselves. We remained passive witnesses
when our Dharma was being destroyed and when segments of our society were
being cut asunder. We allowed the Islamitation and Christianisation of the
Hindu society to continue almost as a one way traffic. This is so even today.
Let us analyse the Hindu mindset behind this entire development. We did not
allow the re-entry into our fold of those who once left us. Once anyone left
the Hindu fold he was ostracized forever, he was treated as fallen; any
attempt to bring him back was considered sacrilegious to our ‘dharma’.
Thus, even those who desired to come back were denied re-entry.
However, started from Deval rishi the followers of Chaitanya
Mahaprabhu and some kings of Rajasthan made efforts to bring back to the Hindu
fold those who were converted. For 100 – 200 years the Arya Samaj,
Masurashram, Hindu Mahasabha under the leadership of Savarkar have also
endeavoured in this direction. All Bharat [Indien] leaders of the Arya Samaj
-- Zugriff am 2001-07-26] such as
Swami Shraddhanand had to sacrifice their lives for this very cause. Swami
Vivekananda [1863 - 1902], ringing a note of caution, had said, “Remember, with every
individual who leaves the Hindu dharma not only will the Hindu society’s
number come down by one but it will increase the enemy’s numbers by one”.
Now, slowly but steadily our entire society is waking up to this dreadful
danger. Several sadhus and religious heads are also striving in this
direction, giving the Hindu society a valuable mantra for self-protection:
“A Hindu is never a fallen one” and never to be ostracized. As a result,
return back into the ancestral dharmic traditions of Hindus who were once
converted to Islam or Christianity has started. Hindu society today treats
this as only the home coming of the Hindus.
Are all such a multitude of activities which are going on in
several thousands of places all over the country, carried on under the name of
only the Sangh? No, the Sangh never desires to beat its own drum. There are
several service-minded organisations initiated by the Swayamsevaks like the
Seva Bharati, Vanavasi Kalyan Ashram, Vishwa Hindu Parishad,
etc., which are involved in these activities. Through these organisations,
besides the Swayamsevaks, there are thousands of other men and women who are
dedicating themselves for such service.
Seva A Sadhana for Self Purification
Abb.: M. S. Golwalkar
I would like to inform you one more aspect in this regard. A Swayamsevak, while trying to bring about transformation in the society also
undergoes a change in himself. He intensely desires to develop in himself the
devotional attitude of “service to man is service to God”. For a Swayamsevak, his work in the
seva basti is a sadhana for purifying the sins and
evils such as discrimination, unjust treatment, social insults, etc.,
perpetrated on them by the society as a whole. Sri Guruji Golwalkar
(Sarsanghchalak after Doctor Hedgewar) called upon the Swayamsevaks to work
with this spiritual attitude. Sri Balasaheb Deoras, who became the head of the
Sangh after Guruji, declared: “If untouchability is not wrong, there cannot
be anything wrong in this world”.
Service During Times of Disaster
Let us now turn to the special qualities of Swayamsevaks which
come to the fore during times of natural or man-made disasters. The
Swayamsevaks are the first to arrive and serve in every national calamity
whether it is the earthquakes in Assam, Uttarakashi, or the Latur district in
Maharashtra, the terrible cyclones which hit the coastal districts of Andhra
twice, or the famines in Karnataka, Orissa, Bihar, Gujarat and Rajasthan or
during floods caused by heavy rains or during the several rail disasters in
different parts of the country, or at the site of the air crashes at
Charkhi-Dadri in Haryana and at Patna, Bihar. Sometimes, even the police or
the army reached such sites later than the Swayamsevaks. The Swayamsevaks
volunteer to undertake such ‘repulsive’ services which even the police are
not prepared to undertake; such as taking out the foul-smelling decomposed
bodies, burying or cremating them and also burying the dead animals. Such
sights are often vividly described in papers and shown on Doordarshan
After the December 1977 disastrous cyclone (in Andhra), the rehabilitation and
total restoration of Avanigadda village was made possible by the Swayamsevaks.
At the ceremony when the newly built houses were being handed over to the
people, a well-known Sarvodaya leader of Andhra, Shri Prabhakar Rao commented,
‘The name R.S.S. stands for Ready for Selfless Service’. Service Without
Since the Sangh is devoted to the cause of Hinduism, at times
people question the Swayamsevaks if their services also are limited to Hindus
only. No, never, it is not in the blood of Hindus to provide merely a
sectional service. We serve everyone who is needy and affected. The
Charkhi-Dadri air disaster is a telling case in point. The non-discriminative
and ‘secular nature of Sangh’s service’ was widely described in all the
newspapers. The affected passengers in the air disaster were all Muslims. No
Islamic service organisation came forward to bury them in accordance with
their customs. The Swayamsevaks called in the maulvis and from start to end
observed all the their rites in burying the dead. This prompted Al-Riyadh, a
Saudi Arabian newspaper, to write: “Uptil now we were under the impression
that R.S.S. is a communal, anti-Muslim organisation. Now, we feel this view
was totally wrong.”
Similarly, when the Machu reservoir embankments breached,
thousands of people were left homeless. Many among them were Muslims. This
calamity happened during the month of Ramzan. The Swayamsevaks took care to
organise their food and prayer facilities keeping in mind the ‘Roza’
norms. When Shri Vajpayee visited the camp, the Muslim citizens met him and
expressed their thankfulness to the organisers for providing all the
facilities for enabling them to keep upto their Ramzan schedule.
During Times of War
During times of war, people’s service plays a very vital
role. In 1962, the Chinese suddenly occupied territories in our north eastern
area. When this happened, the Swayamsevaks went far and wide to mobilise
public support in favour of the various steps taken by our Government to
protect our nation. This effort was greatly appreciated by Pandit Nehru [1889
- 1964, Premierminister von Indien 1947 - 1964]. He
invited the Sangh to participate in the parade on the Republic Day
celebrations of 1963. Even though they were given just 3 days notice, a 3,000
strong contingent of Swayamsevaks provided an excellent display in their
traditional uniform. In 1965, during the Pakistani invasion, the then Prime
Minister, Shri Lal Bahadur Shastri, invited Shri Guruji for a meeting in
Delhi. Several other experts were also invited to discuss war-time strategies.
Shri Guruji’s contribution during that meeting was greatly valued for its
foresight. Again, during the Bangladesh Liberation war, in 1971, the role of
the Swayamsevaks was very significant.
In times of war, it is essential to ensure that every possible
effort be made to reinforce the morale of the armed forces. Even during the
recent Kargil conflict the Swayamsevaks played this role effectively. On every
such occasion, they worked to encourage farmers and workers to keep up their
productivity, to tell people to keep vigil. They organised blood donations for
the wounded soldiers, served and nursed them, ensured regular supply of food
and drinks and sometimes, when necessary, even transported arms to the
warfront. All this, the Swayamsevaks have done with such exemplary dedication
and earnestness that not just the unknown soldiers but even the top officers
of the armed forces treat Swayamsevaks as their trusted friends in distress.
Even now, Pakistan is waging an undeclared war against Bharat [Indien] in Jammu &
Kashmir. There too Swayamsevaks are providing all the needed co-operation and
assistance to our armed forces.
During Enemy Attack
Yet another role of Swayamsevaks at the hour of dangerously
emergent situations needs to be mentioned. In the last week of October 1947,
Pakistan attacked Jammu & Kashmir. We could successfully defend our
territory thanks to the timely landing of our defence aircraft at Srinagar.
This was made possible by the 500 Swayamsevaks who removed the snow which had
densely covered the Srinagar airport runway, working day and night for full 48
Shri Guruji had great foresight on border related issues. He
had warned the country even 8-10 years prior to the actual Chinese occupation
that they were slowly penetrating into our north-eastern frontiers. He strove
hard to wake up our leaders to be ever vigilant. But it was our dire
misfortune that our leaders at that time were blind to the Chinese designs and
were under the suicidal spell of slogans such as Hindi-Chini Bhai-Bhai and
Liberation of Dadra-Nagar Haveli
Even after the ouster of the British from Bharat [Indien], Dadra
Nagar-Haveli and Goa remained under the foreign rule of France and Portuguese.
The Swayamsevaks took up the challenge to liberate these territories. On 2nd
August 1954, hundreds of armed Swayamsevaks mounted a surprise attack on
Dadra-Nagar Haveli. The foreign rulers shaken to their bones, did not even
attempt to resist it. Thus, without shedding even a drop of blood, victory was
achieved. Later on, the Swayamsevaks hoisted our State Tricolour Flag and
handed over the administration to our officials.
Sacrifice for the Liberation of Goa
However, in order to liberate Goa, prolonged struggle became
inevitable. In 1961, hundreds of freedom-loving patriots from all over the
country crossed the borders into the Goa. Once there, they bravely faced the
lathis [Schlagstöcke] and bullets of the cruel Goa police. In their prisons, several of these
freedom fighters were put to inhuman physical torture. A Swayamsevak, Rajabhau
Mahankal from Ujjain, marched upholding our Tricolour Flag braving the shower
of Portuguese bullets, and fell as a sacrificial offering for the liberation
of Goa. Even as he fell down dead, he held up in one hand our Flag.
Following these incidents, the agitation precipitated forcing
the Central Government to send its police force. In this struggle for Goa’s
liberation, besides the Sangh’s Swayamsevaks, the members of Bharatiya
Jansangh and the Samajvadi Parties also participated. Needless to say, it was
the Swayamsevaks who not only drew the blue-print for the agitation but
carried it out effectively to its end.
Immortal Saga of Sacrifice
During the Partition of our country in 1947, several lakhs
Hindus were stranded in Western Pakistan. The role of bringing those hapless
Hindus safely to Bharat [Indien] forms an ever-memorable chapter radiant with limitless
valour, sacrifice and martyrdom during those days of the transfer of power.
Millions of Hindus, men and women, inclusive of Sikhs were
trapped and lay at the mercy of the enemy’s army, police and their hostile
people. While saving them from this deadly ordeal, several Sangh workers
willingly sacrificed themselves. Several mothers and sisters took poison,
jumped into wells to save their honour. Many got themselves killed from their
husbands, brothers or fathers. Such matchless martyrdom is indeed an
incomparable chapter in the annals of global history.
Several soul stirring instances too come to mind. In 1947, in
the midst of continuous firing by the Pakistanis at our borders, the Shakha
Karyavaha of Rajouri sacrificed himself protecting that border town;
similarly, in 1962, during the Chinese invasion, all the officials of the
Tejpur city fled emptying the state coffers into a pond. They had earlier
advised the citizens also to escape to safety. Even in such a desperate
situation, the Swayamsevaks together with some patriotic citizens not only
salvaged the wealth but stood guard night and day to protect the town. During
the 1971 Bangladesh liberation war, on the western Bengal boundary, Churka
Murmu a Mukhya Shikshak in a village called Chakram near West Dinjapur town,
tied a thick rope around his waist, crawled on the ground and tying the rope
to the ammunition box accidently thrown into the pond by our aircraft, again
crawled back to hand them over to our soldiers, himself falling a martyr to
the enemy’s bullet.
Any Special Training Given to Swayamsevaks?
The invaluable services and the sacrifices made by the
Swayamsevaks during the days of Partition and during October 1948 when
Pakistan invaded Jammu and Kashmir, were well known to the senior officers of
our armed forces. When Shri Guruji was on a tour of Punjab a very high ranking
military officer came to offer his respects to him. He queried, “Sometimes
even our men in the armed forces would not consider it worthwhile facing the
enemy in view of certain death in the encounter. How is it that the Sangh’s
Swayamsevaks go forward even in such dangerous situations unhesitantly? What
special training is given to them for displaying such death-defying
courage?” Shri Guruji replied with a smile, “Kabaddi”. Later, Shri
Guruji elaborated: “In the Shakha, our Swayamsevaks are taught qualities
like patriotism, discipline and love and care of our society. This is the only
training provided to them. Over and above this, no type of military training
is given to them”. It is said that it is not the weapon in one’s hand
which fights nor does the hand which holds the weapon. But it is the heart
which is behind both that actually fights. The truth of this saying came to
the fore on every such occasion.
Upholding the Honour of National Symbols
Besides these nation-wide efforts towards awakening national
awareness and consolidation, various types of mammoth campaigns are also
launched by the Swayamsevaks. All such programmes have only one great
objective: To protect and uphold the honour of our national symbols and to
invoke the right perspective and feelings of reverence towards them among our
Campaign for Cow-Protection
Cow Protection was one of the main issues during the entire
period of our freedom movement. The Islamic and the Christian aggressors on
our country practised cow slaughter as one of the ways of demoralising our
people who revered the cow. As a result, almost every freedom fighter had
declared that the ban on cow slaughter would be the very first legislation to
be passed on attaining freedom. On the question of cow protection, Mahatma
Gandhi had gone to the extent of saying, “To me cow protection is of far
greater significance than even of attaining freedom”. Ironically, after the
British have left Bharat [Indien], not only did cow slaughter continue but has also
increased many many fold. Therefore, in 1952, Swayamsevaks undertook a massive
campaign and collected about 1.75 crore [10 Mio.] signatures from the adult citizens,
demanding ban on cow-slaughter. On the completion of the campaign the
collected signatures were submitted to then President Dr. Rajendra Prasad. It
was a pleasant experience that several thousands of Muslims and Christians too
had appended their signatures in support of the demand. Some eminent men among
them had even issued statements favouring the cause. It is regrettable that
the Government ignored this massive national mandate. A more unfortunate fact
was that even in those Hindu states where cow slaughter was prohibited before
independence, the law was watered down. In the recent past, huge mechanised
slaughter houses have been started resulting in atleast a 100 times more
slaughter of cow than what it was prior to independence. A grave situation is
staring us in the face that in this land of cow worship of Gopal Krishna, our
entire cattle wealth may well be wiped out in the near future.
Therefore, the Swayamsevaks are undertaking several types of
activities to stop cow slaughter and save the country from the looming
disaster. Several hundreds of sadhus and saints have also taken up this holy
cause and are going round the country for that purpose. The issue has now
gained momentum due to the initiative and leadership provided by revered Shri
Jayendra Saraswati Swamiji of the Kanchi Mutt.
Putting Up of Vivekananda Rock Memorial
Subsequent to the 1962 Chinese aggression on Bharat [Indien], our
national morale lay at its lowest ebb. Nation’s psyche was deeply hurt and
wounded. The utmost need of the hour was to rouse the nation to its innate
spirit of heroism and self-honour once again. Towards this end, a massive
campaign for national awakening was planned. It was as if providentially
ordained that in 1963 Swami Vivekananda’s [1853 - 1902] birth centenary occasion also came
on hand and the inspiring life mission of our nation was provided for the
Before leaving for his world-renowned trip to the United
States, Swami Vivekananda had meditated on a huge rock in the middle of the
sea, a little away from Kanyakumari. For 3 days on end, the Swami had
meditated on the future of Bharat [Indien] and decided upon the mission of his life. It
was resolved, therefore, that on this holy rock of such unique national
significance, a grand memorial be built for the Swamiji.
Abb.: Vivekananda Rock Memorial, Kanyakumari, Tamil Nadu [Bildquelle. http://travel.indiamart.com/places/monument/rock_memorial.html.
-- Zugriff am 2001-07-27]
Keeping in mind the importance of this mission, Shri Guruji
relieved its Sarkaryavaha, Shri Eknathji Ranade, in order to take up the
project. Christians tried to put up several impediments to stop the venture.
However, because of Eknathji’s tremendous capacity and remarkable tact the
work was started, overcoming several more obstacles. All over the country,
Sangh’s Swayamsevaks took up the responsibility of collecting donations and
simultaneously build up awareness and people’s participation. Many
well-wishing wealthy men and some state governments too came forward to extend
their helping hand for the cause. Alongside of this, in hundreds of schools,
colleges and universities eminent persons spoke on Vivekananda’s inspiring
message of national awakening. Books on Swamiji’s stirring thoughts were
published in several languages and widely distributed. As a happy culmination
of all these efforts, a grand memorial for Swami Vivekananda was dedicated to
the nation in 1970 as a beacon lamp reflecting our undying national urge and
inspiration. It now stands as a great pilgrimage centre drawing towards it
several lakhs of our countrymen all the year round.
Journeys for Cultural Unity
Abb.: Bharat Mata (Mutter Indien) [Bildquelle: http://www.angelfire.com/ca/VinitBudhiraja/bmata.html.
-- Zugriff am 2001-07-27]
For millions of our people, both Bharat Mata
[Mutter Indien] and Ganga Mata [Mutter Ganges] are universally revered symbols of our cultural unity and divine sanctity.
During November 1983, Vishwa Hindu Parishad undertook gigantic project of
organising unity journeys to every nook and corner of Bharat [Indien] carrying to the
people the sacred waters of the Ganga [Ganges]. Placing Bharat mata’s image at the
forefront and carrying pots of Ganga water, more than 2,000 Rath-yatras
travelled starting from all the four directions of the country. The three main
yatras and the other smaller ones put together covered about 50,000 km. On
their way, they passed through 3 lakh villages, and established contact with
10 crore people.
In a similar manner, a campaign was launched in 1995 to
intensify faith in the holy Go-Mata [Mutter Kuh]. During October-November, 1995, placing
the figures of Go Mata, along with those of Bharat Mata and
Ganga Mata, 1,726
Rath Yatras were launched. Throughout these yatras public meetings were held
at 1,73,797 places and contact was established with 11.88 crores people.
Struggle for Ayodhya Ram Mandir
Several lakhs of people took part in the country-wide
shila-pujas for the Ram temple at Ayodhya and in journeys carrying Ram
Later came the foundation laying ceremony, the historic Karseva for building
the temple itself, the martyrdom of several Ram devotees – all these
thrilling episodes have marked the golden pages of our national life in the
recent past. Needless to say, the Swayamsevaks of Sangh also had put in their
best efforts in co-operating with VHP [Vishva Hindu Parishad] in all these phases of the campaign.
The Birth Centenary of Dr. Hedgewar
The birth centenary of the Founder of the Sangh, Dr. Hedgewar
in 1989, came as a joyous and heart warming occasion not only for the
Swayamsevaks but for all the lovers of the cause of Hindutva [Hindutum]. Covering every
state in their campaign for carrying the life saving message and mission
bequeathed by Dr. Hedgewar, the Swayamsevaks reached 2,16,284 villages across
the entire length and breadth of the country. This is until now an unsurpassed
record for any massive person-to-person contact programme. In this programme,
1,48,70,682 families were personally approached by the Swayamsevaks.
Role of the Various Sister Organisations
Dr. Hedgewarji had wished that the task of national
re-construction be undertaken in all spheres by the Swayamsevaks who were
honing themselves in the Shakhas. Apart from the seva-field, specific areas
such as education, students, teachers, workers, farmers and tribals,
Swayamsevaks have also built up huge independently-run organisations in the
fields of dharma, art, swadeshi, politics etc. Work among women is also going
on in the name of
Rashtra Sevika Samiti [Webpräsenz: http://www.rss.org/SEVIKA SAMITI.htm.
-- Zugriff am 2001-07-27],
on the model of Sangh, but
independently. Every one of these stand out in their respective areas as the
most outstanding and influential organisations. To name a few such ones:
Akhil Bharatiya Vidyarthi Parishad [Studentenorganisation]. -- Webpräsenz:
http://www.abvp.org/. -- Zugriff am
Bharatiya Mazadoor Sangh [Gewerkschaftsorganisation],
Vidya Bharati [zur Förderung wissenschaftlicher und technischer
Kenntnisse im ländlichen Bereich]. -- Webpräsenz: http://www.vigyan
-- Zugriff am 2001-07-19],
Vanavasi Kalyan Ashram [Organisation für Stammesbevölkerung (Adivasi/Vanvasi)].
-- Webpräsenz: http://www.kalyanashram.org/.
-- Zugriff am 2001-07-19]
Swadeshi Jagaran Manch [Organisation für
ökonomische Unabhängigkeit]. -- Webpräsenz: http://www.swadeshi.org/.
-- Zugriff am 2001-07-27],
Vishwa Hindu Parishad [ ein Propagandaorgan des Sangh Parivar].
-- Webpräsenz: .http://www.vhp.org.
-- Zugriff am 2001-07-19],
Although these bodies are independent and totally autonomous, there is a
common current of virtues such as spirit of nationalism, discipline,
harmonious co-operation, dedication and commitment to ideals imbibed in Sangh
by the Swayamsevaks. All these organisations are trying to re-establish our
eternal national values of life in their respective areas of work. They also
ensure that every man and woman who comes within their sphere of activity
would spend his/her strength, skills and experience in building and
strengthening the organised people’s patriotic force.
Therein, in fact, lies the uniqueness of our national life. It
has never centred round politics or political power. It is with a view to
re-establishing this characteristic national feature, that none of these
organisations depend on the favour or disfavour of the powers that be. They
have been going on and growing exclusively on the strength of its workers and
people’s co-operation and support. The overall goal of the collective
efforts of all these dedicated organisations is that our people should evolve
into a nationally conscious, vigilant, duty conscious, disciplined and
self-reliant nation. Then alone can the present situation of politics and
political power totally dominating over every aspect of our national life, be
changed. Only then can the people’s power be able to reining in the
Lessons From our History
At this juncture, it is quite possible that several questions
arise in your mind: Can the mere carrying out of such organisational and
service activities ensure comprehensive national regeneration? Today, the
nation is facing ever so many dangerous challenges and complicated problems
can we find solutions to all of them? Had the founder of the Sangh thought
about all these aspects? Such doubts and questions are indeed of great
importance and significance.
Doctor Hedgewar was an extraordinarily original thinker. He
was not to be content for having participated in the freedom struggle or for
having conducted several national awakening programmes. He made a keen
critical study of the strengths and weaknesses of all such efforts going on at
that time. He also studied in depth our past history. While closely pondering
over all such aspects, one particular question confronted him, “Why are we
today in such a poverty-ridden and slavish condition? Has our country been in
such a backward state from the very beginning?”
The answer to these questions were also clearly given in our
past history. Doubtless, in the last one thousand years, our country has
steadily got degenerated. Before this, for thousands of years our country was
the most educated, prosperous and gifted with unique scientific achievements.
In the entire world, it also topped in trade, industry, agriculture and
radiant with a sublime culture and dharma. But, in spite of all this, why were
we defeated by the foreign aggressors? Weren’t our soldiers brave enough? Or
was our people’s numerical strength or natural resources insufficient? Our
history tells us very clearly that we were not inferior in any of these
aspects. In reality, on all these counts, we were far ahead of the aggressors.
Of course, sometimes, we lagged behind the aggressors in war
strategy and modern weaponry. At some other times, we also could not
comprehend the crooked and unethical war practices of the aggressors. We fell
victim to our own naive expectations that the aggressors would also be fair
and truthful and would follow the rules of dharma yuddha as was prevalent in
Bharat [Indien] then.
Our people were caught in yet another illusion. We believed
that the religious beliefs of the aggressors i.e., Muslims and Christions,
would be similar to ours – tolerant and generous. We thought that the
differences lay only in the modes of worship. We did not conceive that our own
people, on falling a prey to these foreign religions would become disloyal to
our motherland and worse, as their numbers grew, our national life itself
would be destroyed.
Disunity – the Chief Malady
However, the most important reason, more than all others, for
the decline of our nation, was the corroding disunity of our nation. In our
collective social consciousness, our nation has been our dharma bhoomi, karma
bhoomi, punya bhoomi and moksha bhoomi [Land der Religion, des
Karma, des Verdienstes, der Erlösung] par excellence. Pilgrimages were
undertaken by our people from one corner of the country to the other. During
special occasions such as the Kumbh Mela, devout people from all over the
country including from far off hills and jungles assembled in massive numbers.
However, inspite of all this, one over-riding factor was not in our minds.This
country forms the basis of our national life, it is our rashtra-bhoomi
Safeguarding its unity should have been our first and foremost duty. But this
all too important basis of our national existence had almost vanished from our
people’s consciousness. Later, the crooked and cunning propaganda campaign
of the British brought about yet another self-delusion. Our own people, under
the influence of the English educational milieu, started to forget their true
National Self. Their minds were overwhelmed with questions which confused and
confounded them: Who are we? What is the name of our country? What is our
nationality? Questions and doubts about such fundamental issues dominated
their mind infused as it was with a sense of self-negation.
Correct Diagnosis by Doctor Hedgewar
Dr. Hedgewar realised that unless our country is freed from
this chief cause for its downfall, it can never save itself from dangers and
difficulties in future also.
In those days, the main objective of every national agitation
was to free the country from the clutches of the British rule. But no one was
mentally disposed to do any in-depth study of what had caused, in the first
instance, our degeneration and how we could rid ourselves of those failings.
During the freedom struggle, it was also felt that independence could not be
secured without taking along the Muslims also in the struggle. So, the
Congress leaders were embroiled in the issue of how they could bring the
Muslims into the fold of freedom movement. However, Dr. Hedgewar determined to
concentrate on removing the basic weaknesses of our nation which had caused
our physical and psychological subjugation. He was clear that the disorganised
state of our nation and the fact that we were oblivious of our nationality and
its inherent strength were the main causes of our downfall and degeneration.
Realisation of Our True Nationality
In contrast to the mindset of our people in the days of the
founding of the Sangh, there is now a wholesome change in it. Due to the
untiring efforts of the Swayamsevaks, Shakhas are now held all over the
country and the influence of the Sangh also has vastly increased. As result of
this, not only most of our ordinary citizens but also the well-educated people
have come to realise the true nature of our national identiy. They now clearly
recognise that their national identity is ‘Hindu identity’ and our
nation’s name is Hindu. Our people also realise that if the Hindu society
does not stand united as a well organised national personality its very
existence will be at stake.
Need to Organise the Entire Hindu
It is true, Dr. Hedgewar had started the Sangh Shakhas to
organise the Hindus on the basis of Hindu nationality. But saying only this
much was not enough. Simultaneously, he was thinking on what should be the
concept of Hindu Consolidation, for achieving which Shakhas were started? What
should be the mindset of the Swayamsevaks to accomplish this task? The Doctor
started educating the Swayamsevaks on all these counts. Normally an
‘organisation’ means an institution within the society – forming just a
part of it. But the Doctor aimed at organising, through the Sangh, not merely
a part but the entire society. Which means, the entire Hindu society itself
should be transformed into an organised state of existence.
Undaunted Stand on Hindu Unity
From Dr. Hedgewar’s time till today, Hindu Unity has been
the sole, unfaltering mission of the Sangh. After Dr. Hedgewar, Shri Guruji
had taken over the reins of the Sangh. An incident related to this period
comes to mind in this regard. Taking advantage of the murder of Gandhiji
Congress, Samajwadi and the Communist cadres went on a rampage to destroy the
Sangh. They organised fierce attacks on the houses of Swayamsevaks,
particularly in Maharashtra and some parts of Karnataka. The strength of the
Sangh in those days was also not negligible. The Sangh could have very well
given a fitting reply to the hooligans. But the Sarkarayavaha instructed
Swayamsevaks to keep calm at all costs. This was repeated even when Shri
Guruji’s quarters in Nagpur was attacked. Shri Guruji said, “We are
dedicated to serve and unite the Hindu Society. I cannot allow even a single
drop of blood to be shed of any individual of the same society” and ordered
the Swayamsevaks gathered outside to disperse.
Same View-Point Even Amidst Widespread
Here is yet another, but a different type of instance. In the
beginning of February 1948, ban was imposed on the Sangh. This was lifted only
in July, 1949. After this, Shri Guruji travelled all over the country .People
gathered in massive numbers to hear and honour him. Upon seeing the mammoth
gathering at the Delhi function, the BBC commented, “In India today there
are only two persons for hearing whom very large numbers of people assemble.
They are Pandit Nehru and Golwalkar, the chief of the RSS”. In spite of
commanding such vast popular support and overflowing response, Shri Guruji
gave only the message of maintaining peace and harmony among the people. He
did not allow even a semblance of bitterness of the memories of the barrage of
vilification and physical attacks on the Sangh to enter his mind. In a similar
vein, he advised the Swayamsevaks saying, “While eating, if inadvertently
our tongue is bitten by our teeth do we pull out our teeth? Similarly, we
should remember that our leaders today are our very own. We should have the
same attitude of generosity towards them”.
Why Did the Sangh Reject Indiraji’s
Our country was under a state of Emergency during 1975-77.
During its final days, Shrimati Indira Gandhi [1917 - 1984,
Ministerpräsidentin seit 1966] came to know that the powerful
campaign against the Emergency launched by the Swayamsevaks was shaking her
out of her dictatorial throne. Hence, she sent a very senior officer of the
secret service as emissary to meet the Sangh leaders. Her message was that if
only the Sangh suspended the agitation against her, she would lift the ban on
the Sangh. The Sangh’s leaders rejected the offer out of hand saying that
the Sangh would never dream of letting down the country in order to save its
Why is the Sangh Aloof From Politics ?
We have seen how the Swayamsevaks are continuously working
towards the removal of every kind of social evils such as caste
discriminations, untouchability, etc., undermining the unity and harmony of
our society. But there is yet another propensity severely eroding our social
fabric, especially after independence. Many of the political leaders
infatuated with the lure of power, are perverting our social diversities such
as community, language, caste etc., into social cleavages, thereby fragmenting
our society, with a view to serving their own narrow electoral interests. Dr.
Hedgewar who was himself in politics had realised only too well its
potentiality to damage the society. Hence, after the founding of the Sangh,
inspite of being a reputed political leader in the Vidarbha area, he kept
himself and the Sangh also completely away from politics. Subsequently also,
the Sangh has been steadfastly sticking to the same line.
On Every Occasion, Away from Power &
After attaining independence, the central theme of our
national life has become politics and elections. Therefore, people sympathetic
to Hindutva [Hindutum] had suggested that an influential organisation such as the Sangh
should enter politics. They felt that it would immensely benefit the Hindu
Society. But the Sangh decided to remain firm true to its decision to stay
away from politics. During the 1948-49 ban on Sangh, the then Home Minister
Sardar Patel wrote to Shri Guruji urging him to merge the Sangh with the
Congress and continue to serve the society through that forum. At that time,
prospects of the government lifting the ban on the Sangh were indeed very
bleak. Even then, Shri Guruji wrote back to the Sardar with due respect that
the Sangh, as before, wished to continue to serve the nation in the cultural
Yet another situation came up before the Sangh in the wake of
the end of Emergency in 1977. All the then leaders of the various political
parties knew for certain that it was the Swayamsevaks who had played the
crucial role in mobilising the people to struggle against it. Not only this,
the Sangh had also played a decisive role in bringing together the diverse
political groups on one platform – the Janata Party – through its workers
both inside and outside the prison. When elections were announced, the
Swayamsevaks proved to be the main force to embolden the people to come out
with fortitude and strength, and vote against Shrimati Gandhi. It was mainly
these efforts which had culminated in the landslide victory of the Janata
Party defeating the autocratic regime, and restoring democracy in the country.
It was on this background that many people expected that some
representatives of the Sangh also would be inducted into the Central and state
cabinets. But as soon as the Emergency was lifted and the ban on the Sangh
removed, the Swyamsevaks got back to their Shakhas from the very next day,
leaving behind politics and related affairs. The gross injustice done by
Srimati Indira to the country and to the Sangh, the inhuman torture and
violence unleased by her regime on the Swayamsevaks were very well known but
still Shri Balasaheb Deoras advised: “forget and forgive”.
How Are so Many Workers Prepared ?
You might be wondering how many lakhs of dedicated workers
must the Sangh be having for organising and running Shakhas in thousands of
centres all over the country, and also for carrying on several such big
organisations, widespread campaigns, etc. As the Sangh is now 75 years old, it
is clear that ever new generations of workers must also be getting readied.
How is it possible for the Shakhas to continuously keep up the flow of such
trained and dedicated men? Now-a-days, we hear that for want of dedicated and
committed people, many religious and service organisations are facing immense
difficilties. But the Sangh seems to have no such scarcity of such men. It can
even depute trained and committed workers to other organisations also. What
could be the reason for this?
Dr. Hedgewar had thought deeply over this issue. He had
introduced simple but highly significant techniques for the running of the
Shakhas. For instance, he had made it a point that in the Shakhas there should
not be any such programme or symbol which would make the Sangh appear separate
from our society.
Abb.: Bhagawa Dhvaj -- der Wimpel Gottes
The Bhagawa Dhwaj or the saffron flag, invoking whose
blessings the Shakha is conducted, is a symbol of reverence for all Hindus
alike. While going about their day-to-day activities and routines also, the Swayamsevaks do not behave or wear any differentiating symbols. Their
behaviour, dress, language and demeanur all remain the same as others in the
society. There is nothing to differentiate them from the rest of the society.
Hence, they are saved form being ‘ghettoed’ as a cult or an uncommon
outfit, outside of the Hindu fold.
Dr. Hedgewar also succeeded in changing certain deep-rooted
wrong conceptions in the people’s mental make up then prevailing about
social work. An ordinary Hindu thought that it was sufficient for him to think
and work for his family welfare alone, without any thought of the society. A
few among them thought it fit also to provide some financial assistance to one
or the other social cause. Time permitting, they sometimes participated in
social programmes also. But the majority of them would either keep themselves
entirely unconcerned or were contented with only expressing sympathies. Dr.
Hedgewar had designed and organised Shakha programmes so as to overcome such
mental blocks about social activities and to unhesitatingly participate in
them. During his time only young boys and college going youngsters would
attend the Shakhas. Hence, to suit their convenience Shakhas were held only in
the eveninigs. Nowadays boys, youth, the aged and also from various
professions take part in Shakhas; as a result, Shakhas are run at timings
suitable to them.
Pracharaks and Local Workers
During and after the Shakha timings, Swayamsevaks intract in
an extremely friendly and homely atmosphere. The members of the Shakha also
maintain a warm and cordial relationship with the members of the
Swayamsevaks’ families, be they young or old, men or women. As a result, new
persons who come to participate in the Shakhas feel delighted and at home and
unlike others in the society the Swayamsevak never feels that social work is a
burden to him. Slowly, but steadily, seeing the dedication of the senior
Shakha workers, the Swayamsevaks start giving more time to work for the
Simultaneously, in keeping with each one’s ability they are given
some small responsibilities. They are also provided with adequate training to
effectively carry out those responsibilities. In this process, a succession of
trainees grow to become trainers and the continuity from one generation to
another is maintained.
It is through this process that some of the more capable from
among those who are trained thus, choose to dedicate their full time for the Sangh. They are sent to various parts of the country depending on where there
is the necessity. Such workers who are assigned full time responsibility are
known as pracharaks. The duration a pracharak works full-time for the Sangh
depends on his mental preparedness and capacity. He is provided with
specialised training also for this purpose. It is but natural that the number
of such pracharaks will be limited. However, the majority of workers normally
remain locally. They are students, farmers, workers, teachers, merchants etc.
They belong to different age groups also. They range from boys between 6-10
years of age to old people but who are mentally and physically fit. They spare
time for Sangh activities each day from their bread-winning and other domestic
routines. They move within their village, town or city or even go out to other
places at regular intervals for strengthening and extending the Shakha
As the Sangh grows in age it is natural that the age of the
senior ones who are associated with it also grows. In keeping with the Hindu
vanaprastha [3. Lebensstadium, Rückzug] tradition some workers who are in the 50-60 or more age group,
relieve themselves from their family responsibilities and dedicate themselves
fully to the Sangh’s work. They are allotted work keeping in view their age,
experience, background etc., and trained accordingly.
It may now be clear to you as to why and how the Shakhas have
been sufficiently successful in enabling even the common man to participate in
the service of the society. Several other sister organsations founded by the
Swayamsevaks have also succeeded in creating devoted and disciplined workers
from their own fields of activities. There are also certain high water-marks
of the character of all such workers. They never desire or expect any rewards
for their efforts and sacrifices — neither money nor fame nor position or
any honours. They also never aspire to tom-tom their name.They are happy in
striving to further the qualities and virtues in their co-workers and desiring
to see them become more capable and efficient than themselves.
The Significance of Shri Guru Dakshina
Dr. Hedgewar also introduced certain distinct and original
features in the working of Shakhas so to ensure that the ever new generation
of workers have the right mental attitude towards the Sangh. For every
organisation, to carry on its work sucessfully, its members should necessarily
have, in addition to character and discipline, a healthy attitude towards its
finances. For this sake, Dr. Hedgewar, instead of collecting fees or taking
donations tried to inculcate a spirit of selfless offering/samarpana. The
tradition of Shri Guru Dakshina was introduced in the Sangh precisely towards
Every year on the holy Vyasa Poornima (Ashadha shuddha
poornima) day considering Bhagwa Dhwaja [Flagge] as the Guru, each and every
Swayamsevak offers his dakshina. It is with the help of these offerings that
the activities of the Sangh are carried on throughout the year. By this
method, the spirit of self-reliance is cultivated among Swayamsevaks. Speaking
to the Swayamsevaks on this issue, Dr. Hedgewar used to say, “However poor a
family is, the members of the household do not go out begging for conducting
any happy or unhappy occasion in the house. Whatever their difficulties they
meet their requirements within their means. Such should be our thoughts about
the Sangh too”. In fact, the Swayamsevaks adopt this attitude while
conducting any of the Sangh’s programmes like camps, functions, campaigns,
Devotion to The Ideal, Not to Any
Through this unique practice of Guru Puja Dr. Hedgewar
succeeded in replacing personal loyalties with that of devotion to the
ideology. And he himself stood as the shining exmple in this regard. One never
heard him say, “I am the founder of the Sangh”. He never took decisions
pertaining to Sangh on his own. He always discussed them with his colleagues.
He would invariably say that decisions were taken by his co-workers. He also
followed every single rule or system with utmost rigour. He always said, “In
the Sangh, there is no such distinction as the ‘leader’ and the
‘worker’. We are all Swayamsevaks”. Even today, whatever the
responsibility one holds, either in Sangh or any sister-organisation and
whatever his stature outside the organisation, it is only in saying “I am a
Swayamsevak” that a worker feels himself honoured. It is because of this
attitude that the word ‘Sangh Swayamsevak’ invokes in any ordinary
countryman of ours a sense of implicit trust and confidence. Needless to say,
the original seed of this great Bunyan tree of people’s trust was laid by
the total self-offering of Dr. Hedgewar to the ideal.
Sangh Growing In Spite of Opposition
Reading the story of the Sangh so far, you would expect it to
grow in the future also as it did uptil now. You may also wonder whether this
growth has been all along without any opposition to it at all? In fact, since
its very birth the Sangh has had to face ever so many types of foul propaganda
and fierce opposition. You already know how strong a nationalist Dr. Hedgewar
was even as an youngster. It is no surprise that he should have unfailingly
attracted the hostile attention of the British rulers. Three times, they
attempted to put a govermental stop to the Sangh activities. It was because of
the public support and dexterity of Dr. Hedgewar and Shri Guruji, that all
such efforts proved ineffective. Even after Independence, opposition did not
subside. Following the death of Mahatma Gandhi in 1948-49 and later during the
state of Emergency in 1975-77 bans were imposed on the activities of the
Sangh. Again in 1992, after the Karseva a ban was imposed, which was lifted
because of a verdict from the tribunal in that very year. Each and every time
after a ban the Sangh came out ever more sparkling and popular as gold put
into the fire
Who Are These Accusers?
There is even now a continuous barrage of mal-propaganda let
loose against the Sangh. It is only natural that as Shakhas have spread far
and wide, Sangh’s influence should be having its impact on all fields of our
national life including the political, and that as a result anti-propaganda
would also ensue. But who are these people who level such a variety of wild
allegations against the Sangh and other related Hindu organisations? By now,
you would have surmised that these people belong to some particular religious
groups or political parties, especially the English press and Christian
missionaries. Hitler had a notorious propaganda minister Goebbels, by name. He
used to say, “If falsehood is repeated a hundred times it will start
sounding like truth”. It appears our accusers are his devoted disciples!
“Gandhiji’s Murder” / Government
Confess Allegation Was Baseless
Let us take the example of Gandhiji’s murder. Repeatedly it
is alleged that the Sangh had killed Gandhiji. However, in a letter dated,
27.02.1948, to Pt. [Pandit] Nehru, Sardar Patel, the then Home Minister had
unambiguously stated that “Neither the Sangh nor any member of that
organisation is involved in the conspiracy to murder Gandhiji”. Later on, not
even in the charge-sheet filed in the Special court of Justice Atmacharan was
there any mention of the Sangh or of any Swayamsevak. Even later, in the
specially constituted Kapoor Commission Report also the Sangh was totally
exonerated. Shri Morarji Desai, as the Prime Minister, stated the same in the
Parliament in 1977. Even the prohibitory ban of 1948 had to be unconditionally
withdrawn. This was stated in 1949, by the Government itself in the
Maharashtra Assembly also. Now tell me, if after all this, the allegation is
being repeated even now, is it not clear that those who accuse us of
Gandhiji’s murder are the verily disciples of Goebbels?
Opinions Of Prominent Personalities
Another similar baseless allegation against the Sangh is that
it is communal, it is opposed to Muslims and Christians. Uptil now, there have
been many communal clashes in our country. Every time the special Enquiry
Commission constituted to probe into the riots, have given a clean chit to the
Sangh. In fact, Justice Venugopal Commission enquiring into the violence at
Mandaikadu (Kanyakumari) stated that the mass conversion of Hindus to
Christianity had triggered the violence. The Justice had even advised the
government to prohibit religious conversions.
Former President Dr. Zakir Hussain during a Milad mehfil at
Munger held on 20.11.1949 said: “It is totally false to allege that Sangh
hates or attacks the Muslims. In fact, Muslims also must learn mutual love and
respect, co-operation and skillful organisation from the Sangh”.
Uptil now the Sangh has never demanded that the Hindus be
given any special rights or facilities, over and above what is available to
others. On the contrary, it has always declared that giving special privileges
on the basis of religion would be against the secular norms and democratic set
up of our country.
Former Chief Justice Of Bharat [Indien]
At the Gurudakshina function held on 25.08.1968 at Bangalore,
former Chief Justice of Bharat [Indien] Shri Koka Subbarao said, “Rashtriya
Swayamsevak Sangh is creating national consciousness and cohesion—through
self-reformation and mental and physical discipline. It has now become a
household name throughout the country and everybody recognises the selfless
service it is rendering to the people. The Sangh has also been striving to
rejuvenate the Hindu tradition-which has always allowed all faiths to be
practised without any discrimination. This is in fact the essence of
secularism. Therefore accusing the Sangh as anti-secular is meaningless”.
Field Marshal K.M.Carriappa at the RSS function, at Mangalore,
in 1959, declared: “RSS work is my heart’s work.... My dear youngmen,
don’t be disturbed by the uncharitable comments of interested persons. Dr.
Hedgewar, the revered founder of this great organisation, has set before you a
bright example of selfless devotion to the service of our motherland.”
Why is it then that some politicians continue to accuse the
Sangh of being anti-secular,etc.? It is quite easy to find an answer to this.
There is now a greater Hindu awakening. They are now getting upset and feeling
insulted because of their continuous neglect, abuse and ridicule by such
politicians. The crooked electoral game been played by them, with an eye on
the non-Hindu vote bank, of granting more rights and privileges to the Muslims
and Christians than for the Hindus has become clear to the latter (Hindus).
The Hindus have at last learnt to give such pseudo-secular politicians a
fitting reply in the language they understand i.e; of elections. Since the
Sangh works to generate awareness of their rights under democracy among the
Hindu people, it is natural that it becomes a target for them.
Sangh & Politics / Different Spheres
There are some who ask various types of questions vis a vis
the nature of relationship between the Sangh and the BJP [Bharatiya
Janta Party]. We have already
noted at the beginning of this Story that the Swayamsevak enters every field
of our national life and tries to infuse the sublime values of Hindutva which
he has assimilated as a Swayamsevak. One such area is politics. The presence
of Swayamsevaks is the only common link in all such organisations working in
different spheres of activitiy. One such organisation is the BJP which works
independently. At the Centre or in the states, wherever the BJP is in power,
it takes decisions and formulates its policies independently, on its own. The
Sangh has no role in it whatsoever. The Sangh, on its part, directs all its
efforts towards giving a right overall national content into the social mind.
BJP and the BJP-led governments work in the legislatures and administrative
area of governance whereas the area in which the Sangh works is social and
Swayamsevaks are only too well aware of what Swami Vivekananda
had said in this connection: “Every great work has to pass through three
stages. They are neglect and ridicule, opposition and finally victory”. The
Swayamsevaks, on their part, are involved in their work with invincible faith
in the ultimate victory of Sangh, not in the least bothered about any such
motivated oppositition or mal-propaganda.
Carrying the Torch Abroad
After having gone through the Story of Sangh so far, you must be wondering:
What about the Hindus living abroad? They are also our own kith and kin; has
not the Sangh thought about them at all? Yes, certainly. The Sangh
Swayamsevaks who have gone abroad from here and those who have become
Swayamsevaks there itself, have been taking forward the torch of Hindu
Consolidation in their new adopted lands also.
Three Stages of Migration
Before going into the story of what precisely is their contribution to the
Hindu cause, it may be of interest to you to know the 'why' and 'how' and
'when' the Hindus have gone to different countries and their general
Broadly speaking, the Hindus have migrated abroad over three periods of
history. A major group was taken out under duress by the British rulers as
indentured labourers to the then British colonies, such as the Caribbean
countries including Guyana, Surinam, Trinidad, Jamaica on the one side, South
Africa and Mauritius on the other side and the Fiji islands in the Far East.
It was from 1845 onwards and mostly from U. P., Bihar and Tamilnadu that this
migration took place. The terrible hardships that they had to undergo even for
their survival is unimaginable. Many of them even perished. But thanks to
their indomitable spirit, not only were they able to survive but also make a
distinct mark of their own in those far off regions and also make their
adopted lands prosperous.
Attaining Eminent Positions
They educated their children and soon carved out for themselves a prominent
role in the social and political set up of those countries. They took care to
ensure that they retained their pristine cultural values even under highly
adverse conditions there. A few have even attained the highest executive posts
in some countries. For example, the Prime Minister of Mauritius, Shri Aniroodh
Jagannath, of Trinidad, Shri Basudev Pandey, and till recently of Fiji, Shri
Mahendra Choudhary, are all Hindus. So also the President of Guyana - one of
the youngest in the world, Shri Barrat Jagdev, and of Singapore, Shri Nathan,
are both Hindus. Only recently, a World Hindu Conference held in Trinidad was
addressed by RSS chief Shri Sudarshan, and by the Prime Minister who thrilled
the audience by leading them in the recitation of the famous Hanuman Chalisa
by heart. Needless to say, all these eminent brothren of ours are intensely
proud of their Hindu heritage.
A majority of the second group of migrating Hindus, mostly from Gujarat and
Punjab, have gone to East African countries such as Kenya, Uganda and
Tanzania. They were mostly small shopkeepers, businessmen or as supervisors in
the Railway Construction work undertaken by the British Colonial masters. They
too, by the dint of their intelligence and efforts, soon attained high
economic positions in these countries.
The third major group of Hindus who have gone abroad are professionals –
doctors, engineers and more recently the computer engineers. They have mostly
gone to USA, UK and Western European countries and are holding prestigious
positions there. Three of them were the recipients of the prestigious Nobel
Prize – Shri Khurana [Har Gobind Khorana, geb. 1922, Nobelpreis in Medizin
1968] (medicine), Shri Subrahmanyam [Subrahmanyan Chandrasekhar, 1910 - 1995,
Nobelpreis für Physik 1983] (Physics) and Shri
Amartya Sen [geb. 1933, Nobelpreis für Wirtschaft 1998] (Economics). The children of these professional migrants too are
attaining high scholastic distinctions in their studies.
As a rough estimate, there are about 25 million Hindus settled in almost
120-125 countries in the world. They are a peace-loving, law-abiding
community, sincere and hard working. Owing to their immense contribution to
the welfare of their adopted lands coupled with their exemplary harmonious and
peaceful family life, they have earned respect from their local compatriots.
Towards Maintaining Cultural Identity
The major challenge facing these migrant Hindu brothers of ours is about
their children, who are exposed to highly unfavourable cultural environment
taking a heavy toll of their awareness of our sublime Hindu cultural heritage;
which, in short, means the loss of their cultural identity. This, in turn,
makes them an easy prey to the vicious propaganda and corrupt conversion
tactics of Christians and Muslims. It is in this context, especially, that the
Sangh is striving its utmost to keep the flame of pride in their invaluable
Hindu ethos burning bright in their hearts, so that they can stand up with
their heads held high. With a view to be able to tackle all such local
problems, Sangh is concentrating on consolidating the Hindus as a well-knit
society. The Shakha technique, you will be pleasently surprised to know, has
proved equally successful abroad also. The Swayamsevaks epitomise its efficacy
by saying, "coming together is beginning, staying together is progress
and working together is success."
The Sangh's full name is Hindu Swayamsevak Sangh
(H.S.S.) [Webpräsenz: http://www.hssworld.org/hss/hssworld.htm.
-- Zugriff am 2001-07-27]; only in Kenya,
it is Bharatiya Swayamsevak Sangh and in Myanmar, it is Sanatan Dharma
Swayamsevak Sangh. The Shakhas are regularly held daily, weekly or monthly
depending upon the local situation. Just as in Bharat [Indien], pracharaks and
vistaraks are also coming out in many countries including U.K., U.S.A.,
Malaysia, Netherlands, Myanmar etc.
Main Focus on the Youth
The main focus of Sangh is upon the youths. Besides the Sangh,
Hindu Students Forum in U.K. [Webpräsenz: http://www.nhsf.org.uk/.
-- Zugriff am 2001-07-27], Hindu Students Council in U.S.A. [http://www.hindunet.org/hsc/.
-- Zugriff am 2001-07-27] are also
active. Hindu Sevika Samiti [Webpräsenz: http://www.samiti.org.uk/.
-- Zugriff am 2001-07-27] is active among the Hindu girls on the same lines
as the Rashtra Sevika Samiti here. The H.S.S. has so far organised youth
training and leadership camps twice in Bharat [Indien], in 1992 and 1997, in Bangalore.
It has also organised Vishwa Sangh Shibirs in 1990 (Bangalore) and 1995
(Baroda) with a view to bringing together Hindu activists, (both male and
female) for mutual interaction. There has been a noticeable upsurge in the
Hindu activities abroad in the wake of these impressive camps. The third one
in the series is expected to be the biggest so far, with a possible attendance
of 500 Hindu workers from about 35 countries which will be held in Mumbai
during Dec. 26, 2000 to Jan. 1, 2001.
Yet another effort for maintaining contacts with Hindus in almost 100
countries abroad is through a fortnightly news-letter "Samvad".
There are about 40 countries where some sort of Sangh-inspired activity is
going on and there are 33 countries where Shakha type of activity is going on.
Various Facets of Impact
You may now like to know more about the impact the Shakha-system is having
among the locals. In 1984, the Chief Inspector of Police at Bradford came to
the camp site to congratulate the Sangh adhikaris for the exemplary restraint
and discipline displayed by the Swayamsevaks in the face of provocative
slogans raised against the Sangh by some Khalistani extremists. Mrs. Margaret
Thatcher, the then Prime Minister of U.K. addressed the Makar Sankranti
festival of Sangh in Jan. 1990 and garlanded the photo of Dr. Hedgewar. In
1996, in London's Wembley, the Mayor of Bradford Mohammad Riyaz had joined the
Hindu marathan and publicly declared, "Your emphasis on moral and
cultural values alongwith physical discipline is exemplary" and rejected
as baseless the charge that Sangh was fascist and anti-Muslim. W. Hanuman
Singh, a Christian, is a Communities Relations Education Officer in U.K.
declared that he was proud of his great Hindu ancestory and was happy that the
Sangh was dedicated to preserving those high values.
At Atlanta in U.S.A. William Cenekar, a Christian scholar presiding over a
Unity Conference of Theologians belonging to various Christian groups said,
"The life pattern and life values of Hindus will certainly enrich the
faith of Christians in general and can qualitatively change the Christian
theology and experience. In Australia, Ganesh immersion ceremony is observed
by all the Hindu organisations coming together in a single grand procession.
In Kenya and Mauritius
In Kenya and Mauritius, the bringing together of Hindu organisations of
various denominations on a common forum, namely, United Hindu Council of Kenya
and Hindu Council of Mauritius, has helped the Hindus to close up their ranks
and put up a united voice in protecting their interests. In Mauritius, in
1979, Hindu Council workers were successful in bringing the Hindu leaders
together and thereby averted the formation of an anti-Hindu governement by a
Frenchman. In Kenya, thanks to the efforts of the Hindu Council – the Vedic,
the Buddhist, the Jain and the Sikh scholars came together to finalise a
common syllabus for Hindu religious education in all schools. The governement
too co-operated and got text books printed and enforced the syllabus, thus
ending the monopoly of Christian religious education in Kenya. Further,
Deepawali has been declared a national holiday for the Hindus and 'Om' postage
Trinidad has the unique distinction of taking the first step in the
formation of Vishwa Hindu Parishad. The seed of V.H.P. was sown when Shri
Shambhunath Capil Dev, then an MP of Trinidad, visited Bharat [Indien] and in his
meeting with Shri Guruji stressed the need for a world Hindu organisation and
urged him to take the lead in that regard.
Buddha Pradarshni in Myanmar
In Myanmar, the impressive Buddha Pradarshani highlighting the life and
teachings of Buddha has generated feelings of spontaneous goodwill in the
Buddhists' mind towards the Hindus and has helped in strengthening the
fraternal ties between the two. In Malaysia, a declared Muslim state, when
Muslims objected to the ringing of bells in a temple nearby a mosque, the
highest court of the land ruled out their objections saying that they had no
right to object since the Hindu temple was much older and the fault lay in
their constructing the mosque nearby.
Restoration of ISCON Temple
In the religious domain, Vishwa Hindu Parishad is doing excellent work,
virtually acting as an umbrella organisation for the various Hindu religious Sampradayas, so that the Hindus could speak out in one voice. A very notable
example of how such Hindu unity proves effective could be witnessed in the
restoration of the ISCON [International Society for Krishna Consciousness]
temple in North London two years back. V.H.P. [Vishwa Hindu Parishad] and
Sangh were in the forefront of putting up a mammoth unified protest by 35,000
Hindus against the unjustified order for the closer of that prestigious
temple, which forced the government to finally declare that "the
spiritual needs of the Hindus outweighs the environmental
Recently, a very valuable textbook "Explaining the Hindu Dharma; A
guide to teachers" [ISBN : 1-85175-118-1] has been published by the V.H.P., U.K. Highly
acclaimed by the academic community, it is of great help especially to the
teachers – many of them non-Hindus – who are expected to teach Hinduism to
the Hindu children in schools. So far they did not have sound reference
material to rely upon. The book is very well received in other countries also.
Service-oriented bodies such as Seva International in U.K.
-- Zugriff am 2001-07-27], India
Development and Relief Fund in U.S.A. and in Kenya [Webpräsenz: http://www.idrf.org/.
-- Zugriff am 2001-07-27] are contributing their mite
towards the uplift of the deprived sections of our people like the tribals,
urban and rural poor people. They were among the first to come forward to help
financially during the natural calamities in Bharat [Indien] like the Latur earthquake
disaster in 1993 and recently the Utkal cyclone tragedy. Organising Hindu
marathons regularly has been another special feature over the last several
years in U.K. The amount collected during such marathon runs is donated to the
social service projects in Bharat [Indien] and elsewhere. In Kenya, the disabled among
the locals are provided with artificial limbs and medical relief camps are
held with regular frequency at different centres.
Series of Hindu Conferences
Recently, there has been a growing interest among the foreigners towards
certain beneficial facets of Hindu life-traditions, such as Yoga and
Meditation, Ayurveda, family values, importance of Sanskrit and the holistic
Hindu approach to life. These topics formed the highlights of the Hindu
Conferences organised during the last one and a half decades in various parts
of the world. The conferences in Denmark 1985, Nepal 1987, Singapore 1988,
Netherlands 1988, U.K. 1989, Germany 1992, U.S.A. 1993, South Africa 1995,
Kenya 1998, Trinidad 2000 have proved as landmarks in bringing about a strong
awakening among the local Hindus. Eminent local non-Hindu leaders have also
attended such conferences: such as, Mr. Nelson Mandela who addressed the
40,000 strong Hindu gathering in Durban, South Africa, and spoke in eloquent
terms about the Hindu philosophy and culture and said that the world was
looking towards this philosphy as a solace. He also gratefully acknowledged
the contribution of the Hindus during the freedom struggle of South Africa.
Commendable Contribution by All Hindu Organisations
A large number of other Hindu organisations are also carrying on
commendable work for helping the Hindus to maintain their Hindu identity and
nurturing their devotion towards Mother India and her culture.
and similar other ones, are all active
concentrating specially on the Hindu youth.
The Sangh feels that the time is now ripe for the Hindus in general and the
youths in particular to come forward to play the role of effective cultural
ambassadors in the foreign countries. Creating a sound social infrastructure
of Hindus infused with the awareness of their intrinsic unity and of their
noble heritage, is what is direly needed to achieve this; the Sangh is
striving precisely to fulfill this need in all those adopted lands of theirs.
A Loving Appeal to You as a Hindu
This, in brief, is the Story of the Sangh. Reading this you will certainly
feel that unless the Sangh speeds up its activity there could be many more
dangers overtaking the country. Therefore it is clear that many more thousands of
people like yourself need to come forward to extend their hand of whole
hearted co-operation in this task. Therefore, it becomes the duty of every
Hindu to give at least a little time as did the squirrel in the Ramayana for
the sake of our Hindu society, our motherland and for the Sangh. I lovingly
appeal to you as a Hindu brother not to stop with the mere reading of this
Story but play an active role in the spread of its Great Message.
The Story is like that of Mother Ganga
This, in short, is the Story of the grand task of rejuvenating our society
in which everyone of us has a role to play. This is the Story of collective
efforts of all of us to elevate our beloved Motherland Bharat Mata
[Mutter Indien] to the
commanding heights of glory through the awakening and organising of our Hindu
society. Swami Vivekananda’s disciple Sister Nivedita [1867 - 1905] had once said, “If
only the Hindu People come together every day for even ten minutes at a common
place and pray, they would generate enormous strength and energy”. The
‘Shakhas’ have made her prophetic words a living reality.
This is the Story of the step-by-step realisation of Dr. Hedgewar’s
historic dream of 1925 on the Vijaya Dashami Day. However, this is a unique
and a very special story. Every story has an ending some time or other. But
this is an Unending Story. The Unending Story of an Unending Society; the
living, immortal story of the Hindu Life-Current similar to the perennial
Ganga Mai who renews herself every moment. Its onward flow will go on forever
and forever, showering its blessings of all round peace and prosperity,
harmony and happiness over the entire humanity.
-- Zugriff am 2001-07-08]