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Nation: Its malady and remedy
It is only a society filled with self-confidence that can take on the world and guide it.
This is a collation of ideas from Shri Guruji?s Samagra Darshan (Volume II-V) on various issues confronting the nation.
By R. Balashankar
Our history is not one of dependence but of struggle. There is no time period when a foreign power created a strong empire, and we have accepted it. Many Muslim emperors ruled from one or the other corner of the country and despite the presence of a Hindu society in the rest of India, why should we say that India was under the control of the Muslims. Even during the period of Aurangzeb, Chhatrasal ruled his independent state.
Can the meeting not be held at home even if there is a bit of a problem in arranging it there? Every swayamsevak should think in this manner. The thought that ?our home is also an office of the Sangh?, is very essential. It is then that one should think that one is deserving enough to do the Sangh work. Otherwise, the Sangh will remain outside the house and will never be able to enter it. And if it cannot enter our house, how will it enter our hearts?
The land, our mother
We have worshipped the Bharatiya landmass that spreads from the ocean to the Himalayas as the Mother of the Universe. Our respect for it is so profound that when we wake up in the morning, we touch this land with hand and worship its feet, and then say O Goddess, the ocean is like your robe and the mountains like your breasts
I am stepping on you, forgive me for this.
Samudravasane Devi
Parvatstanmandale
Vishnupatni Namastubhyam, Padsparsham
Kshamaswa Me
Shaktipat
Just as sermons are helpful in achieving knowledge, so is power. ?Shaktipat? has also been described in our traditions. It means that man should impart his knowledge to others through direct contact. In the Marathi text (Gita Bhashya) of Saint Gyaneshwar, it has been described that after having imparted complete knowledge, Lord Krishna, while holding the reins of the chariot in his left hand, embraced Arjuna. This was not just an embrace, but it was meant to impart knowledge to Arjuna through direct contact, which means that knowledge was conducted like electricity. But for Shaktipat, it is important to have strength. Sometimes through contact, sometimes through conflict, there is need for strength to also make others realise that power and truth. Therefore, we shall create a life imbued with an aura by which we shall be able to take people towards unity of the world, sometimes with our perspective and sometimes through our strength. It is only a society filled with self-confidence that can take on the world and guide it.
Who is a Hindu?
We are Hindus. We have been living in Hindustan since the ancient times. We have a huge society. It might have diversities but we are all one. From east to west and from north to south, this is our country. Our devotion is for this country and society. People ask for a definition of Hinduism. I shall say we are Hindus and those whom we say so are Hindus. Like the Jagadguru Shankaracharya, we too shall have to blow the conch and say
that all those who have heard the blowing of the conch are Hindus. We have common beliefs, traditions and ideals of the lives of the great men. Today, people are not ready to call themselves as Hindus. Various sects of Hinduism, lured by political privileges have separated themselves from it and want to stand apart as small groups. The same tendency is visible even in political work. Instead of Hindus, now people are called Indians. The British coined the term Indians from India that was derived from ?Indus.? In reality, a country derives its name from its society. People living in a country are not called after the name of the country. We are Hindus, therefore, our country is Hindustan.
Why do we feel aversion in calling ourselves Hindus? Weaknesses, demerits, loss of independence for a thousand years and the struggle against the British are the reason for our shame. We should also look at our history in the right perspective. Our history is not one of dependence but of struggle. There is no time period when a foreign power created a strong empire, and we have accepted it. Many Muslim emperors kept ruling from one corner of the country and despite the presence of a Hindu society in the rest of India, why should we say that India was under the control of the Muslims. Even during the period of Aurangzeb, Chhatrasal ruled his independent state by defying his might. History today has forgotten Chhatrasal but remembers Aurangzeb. From both north and south, successful examples of strong Hindu rulers are before us. Since 1857, we continued to fight against the Britishers. We achieved success in the end and they had to
leave the country. They lost the courage to face up to us. Whatever influence of theirs is left, we shall finish it off. Therefore, our history is not one of dependence but of constant struggle. The invaders who came here from outside were all driven away.
Therefore, amnesia of the self and self-disgust should be done away with. We are the sons of this motherland. Its sorrow pains us and removing it is our responsibility. By understanding this responsibility and using the pain in our hearts, we should resolve to avenge the insult to our society and wash away its stains.
Sangh and Discipline
If we say that we are part of the organisation, we know its discipline. Then, individual wishes and choices have no place in life. Do what is said. If it has to be kabaddi, then it has to be kabaddi, and if a meeting has to be called, then it has to be a meeting. Like when we said to some of our friends that go and work in politics, then it did not mean that they had great interest or inspiration for it. They are not desperate for political work like a fish without water. If they are asked to quit politics, then they will have no objection to it. We shall strive to attain the ability to do the work that is handed over to us?it is with this determination that these people move along.
I remember an experience of mine. Though one should not speak about oneself, still I say that once I started my daily worship. Swami Akhandanand (Guruji?s Guru) said, ?Leave aside god, first clean the utensils.? After the utensils were cleaned properly, he asked me to do the sweeping and dusting of the house. He then said, ?Water the garden.? I did not evince my disinterest in all these things. Then he said in the end, ?Well, now remember god.? If you are told to remove filth, remove the filth. It is in doing this that the Sangh work will get done. Like a stone, you should work where you are placed, which means that for work, the policy should be of ?total surrender without reservation.? It is only then that the ability to do the work is generated. Nothing should be kept aside for self. Mind, discretion and body?nothing is ours, everything has been surrendered. It is from this total surrender that all the qualities hidden inside our hearts blossom.
Nature of daily Shakhas
The work has two aspects. One is of the daily Shakhas. The Sangh work that we do in 24 hours, the place to evaluate it is the Shakha. It is the place where one can learn some discipline, and rub shoulders with each other to learn some exercise, games and inculcate an impenetrable tendency towards society in one?s hearts. Here, one gets the opportunity every day to pray and salute the flag and in this way remind oneself of our objectives.
In our daily Shakhas, we make our determination more firm that we shall make the nation greater. By pronouncing ?Param Vaibhavam Netumetat Swarashtram? we reiterate our determination to take the nation forward on the path of glory. The meaning of the nation?s glory in our viewpoint is not just to feel contented with just some property and power. According to our national perspective, contentment can come only when wealth and progress are in conformity with dharma and strength to protect dharma. Protecting dharma also means conforming to it. Therefore, we say in our prayers that? ?Vidhayasya Dharmasya Samrakshana.? Protecting dharma is supreme, which means that while protecting dharma, we long for supreme happiness. Without this, happiness and freedom are meaningless. This is a prerequisite to achieving all kinds of glory.
There is another aspect of this Shakha work. And it is that our spare time should be utilized to visit our brothers in society and make efforts to select people and bring them along with us. Everybody should make use of his time in this way. By establishing close contacts with people, the work that increases affinity should go on round-the-clock. In this way, if we make efforts, then I understand that in a few days and in sufficient measure, we shall stand forth as a pure power whose voice is heard by everybody. This is important in the interest of the nation, society and the country.
Setting example
There was an utsav at the Mumbai shakha. I was also there. It was well attended. Swayamsevaks who had not been seen for a long time were also there. The programme was held in an organized manner. Later, a swayamsevak sent a letter at my Nagpur address. It was written in the letter, ?At the public function in Mumbai I saw that at the time of saluting the flag, you did not bow your head. Do you consider yourself so great that you cannot bow before the flag?? I immediately replied to him, saying, ?Usually, I do not make such mistakes but if I have really done this, it makes me unfit for holding this post in the Sangh.? But the person who handles my correspondence, became shaky on seeing this, he asked, ?The height of the stage was 16 feet and at the time of flag salute and secondly when all swayamsevaks had to bow, how was this swayamsevak able to spot this mistake without looking towards the stage??
It may be a mistake on the part of the swayamsevak, but we should understand that even our smallest actions are under scrutiny by the swayamsevaks.
Political power is not our goal
Some people say that it would be better to achieve political power for the success of our work. The idea is interesting. The desire for power also inspires. In the past, Buddhism and Islam were propagated because of the desire for power and even today, many non-Hindu ideas are seen to be spreading because of the desire to achieve power. It is also said that if power remains in the hands of others, then the greed for it
will again bring about a ban on our work. But one fails to understand this. The whole of the establishment was against Christ, even the people were opposed to him. He was crucified and his disciples had no one left to guide them. But they had faith in their heart, dedication and a realisation of principles. It was on this basis that they spread everywhere.
The world bowed to them. They had no power. When they tried to achieve power, it led to corruption. In the same way, a huge Buddhist empire was created. Efforts were made to destroy everything related to Hinduism in the name of the Buddha. Faith in life declined but Shankaracharya revived the power of Hinduism through cultural endeavours and caused the downfall of Buddhism that was well entrenched. Those, who worked to immortalise a specific kind of nationalism, were destroyed and corrupted because of the love for power that arose in their hearts.
Had our lives been dependent on political power then we would have been completely destroyed when faced with attacks by the invaders. But they came and went away. The Ghaznis, the Ghoris, the Tughlaqs, the Mughals and the French all came and went away. Only we remained because we continued to regard culture as the basis of our social structure and continue to do so. So long as we continue to keep alive our cultural traditions, we shall remain alive. If we keep this in mind, then we shall have no reason to fear that if those who are inimical to the idea of a ?Hindu Rashtra? come to power, we shall remain alive or not. We remained alive even during the times of those who had vowed to make the whole of India Islamic.
Politics is not the only thing
By adopting regional nationalism and converting it into a reality, and to achieving power to fulfil material pleasures, politics has gained an important place in our lives. It can also be said that today, politics has become the be-all and end all of our lives. It is a polluting influence of the Western life because of which, an average person has come to regard politics as the central point in his life. He understands the tool as the end-product. Man wears clothes to protect his body, and therefore, gets the clothes stitched according to his body?s needs. It is not that the size of the body is altered according to the clothes. If a person gets a coat stitched first, and then tries to alter his body according to the size of that coat, then nobody will regard that man as wise. In the same way, who will call such people wise who mould their lives according to politics? Today, the struggle that is going on with politics on the basis of regional nationalism, and the harm that it is causing to the national life, has endangered our life that has been going on since ages. Political structure is for the benefit of real life. It is not the system that is superior, it is life that is superior.
There is another form of delusion. People associate the Sangh with one or the other political organisation. In this connection, we want to make it clear that we have no association with any political institution. Our relations are only with the Hindu society. We are not going to be enthralled by the brilliance of another organization. People are driven by an obsession that they would drag every belief to the political arena. In their view, political activities are the most important. But the protection of spiritual and cultural uniformity of the society is superior to political work. We are indifferent to all kinds of political struggle.
On Kashmir
Had our country not been one, how could have Sri Shankaracharya gone to Kashmir and established a Shiv temple on a mountain peak. Kashmir is a part of Bharat. While uttering the word ?Bharat?, it is assumed that Kashmir is an inherent part of it. The whole of the body needs to be ascertained to determine something about a particular organ. The decision to operate an organ will be decided only by that organ or the whole body? If a decision has to be taken about Kashmir, it should be done by associating everybody. Is it not right to take the view of the whole nation about the future of a province? Even then, the destructive decision of giving the special right to Kashmir has been taken.
On ban on cow slaughter
Now we have our own government. The Constitution carries the assurance of banning the slaughter of the cow, which is the object of our dedication and devotion. The relevant Article of the Constitution stipulates that all cattle, especially cows (milch or dry), will be protected. The whole country was expecting that their desire would be fulfilled in the sessions of the state assemblies and Parliament. But nothing happened. They did not allow the proposal on cow slaughter to be passed. Some states, which wanted to pass a Bill on this, were prevented from doing so.
After independence, it was expected that there would be a total ban on slaughter of cows. But because of the policy of appeasement, nothing happened. Therefore, we have held this programme to make the government aware of the wishes of a majority of the people. If people want a law on these lines, they should communicate it to the government through a signature campaign. For those who do not want this, we will make them understand the need for it. This will be our task. The rest of the work is to be done by the government. Democracy can not be nurtured by disregarding the wishes of the majority just to gain some votes. We believe that such a bill will be introduced in parliament in the near future. It has to be seen if the government is democratic or not. It will be a testing time for the government.
We took over this programme on the occasion of Gopashtami. Some days later, our Prime Minister said that the campaign for getting cow slaughter banned was politically motivated. I had never even imagined that the movement to get cow slaughter banned would be called a political move.
We have not undertaken this signature campaign with any political motive. We have been inspired to do this work because of internal inspiration. But if a government that we call our own regards this as a political move without going into the value of the cause, how can we call this government as our own. All intellectuals and thinkers in our society are of the view that there should be a total ban on cow slaughter. Acharya Vinoba Bhave says, ?Sabe bhumi Gopal ki? (All land belongs to the one who keeps cows (Krishna)?. But I want to know if this land belongs to the cowherds or those who slaughter cows?
While opposing the move to ban the slaughter of cows, Pandit Nehru had said, ?If the cow slaughter is banned, Muslims and others who eat beef will be provoked. Therefore, a ban on cow slaughter is not proper.? When I read this statement, I felt sad and was also surprised. Just because some people will make noise, cow slaughter will not be banned. In other words, is it not an invitation to those demanding ban on cow slaughter to indulge in mischief? This speech of Pandit Nehru is extremely irresponsible and he should have spoken more thoughtfully. His statement only indirectly encourages the mischief makers. People will start thinking that the government listens only to those who raise a hue and cry and create troubles. Creating such an impression does not behove a patriot. There is no place for mischief makers in this programme. We will be able to achieve our goal of getting cow slaughter banned through peaceful and morally acceptable means.
Some people talk of economic issues. I do not look at this problem from an economic
point of view. I am more concerned with the emotional aspect. Talking of killing the cattle just because they cannot be provided fodder is like saying that the naked and the poor should be killed just because they cannot be provided with food, clothes and shelter.
On Nepal
Nepal is connected to us since time immemorial. Therefore, any act of enmity against Nepal is an unfriendly act against us. Probably, if the Chinese army enters Nepal, it should not come as a surprise because earlier, forces were sent to Korea and Tibet in a similar way.
In connection with Tibet, they said that it was their internal problem. They asked our government not to interfere. They will say the same thing in connection with Nepal. Similar propaganda is being undertaken in Nepal. They say that historically, the Chinese and the Nepalese have descended from the same lineage. A map published in China is also a cause for worry. It has shown some portions of Nepal as parts of China. It means that their entry into Nepal will not be regarded as a violation of its sovereignty. It will not even be regarded as a violation of the principle of co-existence. They will say this is their internal affair. Now this internal affair can arbitrarily be indicated by drawing a small line on the map with a pencil. Not much needs to be done for that. But the question that arises is, what are our people doing? Will they keep singing paens of praise for the mantra of Panchsheel ?at all costs?? They have resolved to maintain it at all costs. But what price we will have to pay?has any of our leader thought about it? They can say that in return for this great friendship, we had to pay a small price. Therefore, I have said that in the present world, co-existence has no meaning. I am not the only one to say this. Gandhi?s follower DR Kumarappa, who has returned from a tour of China and Russia, has also said this. Therefore, if we have to live in this world with peace and self-respect and guard our freedom, we will have to become strong economically, socially and politically. Mere lip service and signed pieces of paper will not suffice. There has to be strength behind every word uttered.
Speech delivered at the house warming ceremony of the Sangh office ?Sanskriti Mandir? in Jalandhar on 3 March, 1956
Many swayamsevaks and others who sympathise with our work have helped us immensely in this task and we have secured a bigger and better place for our work. Every swayamsevak, who has love for Sangh?s works in his heart is happy about this. Generally, I also have a sense of happiness. I used the word ?generally? because the kind of life that I have been leading, does not regard the collection of anything as proper. For the Sangh work we do collect what is needed to carry out our duties. There is not much happiness in stockpiling anything, it should not even happen. Therefore, there is no need to be pleased by having this building made of brick, stone and lime. Sometimes, I also feel whether our workers would develop attraction for this brick-stone at various places. Today, while coming to this place, I heard a similar news on the way. At many places, there is a thinking of renovating the buildings that we have. At many places, all this leads to strife. This involves time, money and our attention.
The house warming ceremony has been held today in the morning and I have now placed these views to know if we have developed a liking for these things. Is there any attraction gaining ground that we have a huge office, big field and 10-15 organisations? You should not have any attraction for such things. If a swayamsevak comes and says that there should be a small place for meetings where they can have conversations, I fail to understand whether these swayamsevaks do not have a house of their own? We are all swayamsevaks. We have taken up the Sangh work. Have we banished the Sangh work from our homes? It means that the Sangh work has neither entered our homes nor become a major trait of our conscience. Just as four people meet on the streets to while away their time, so the Sangh work has met with a similar fate. Can the meeting not be held at home even if there is a bit of a problem in arranging it there? Every swayamsevak should think in this manner. The thought that ?our home is also an office of the Sangh?, is very essential. It is then that one should think that one is deserving enough to do the Sangh work. Otherwise, the Sangh will remain outside the house and will never be able to enter it. And if it cannot enter our house, how will it enter our hearts?
On Vande Mataram
If these objections are supported and those in power direct that the singing of Vande Mataram should be voluntary, then we can definitely say that an organized effort is being made to suppress the patriotic feelings in the country. I do not think that this suppression is going to do our country and society any good. The Hindu worships his motherland, bows before it, places his head at its feet and resolves to sacrifice himself for its greatness. Because he knows that he is the son of this land, of Mother India.
This objection attracts our attention to the fact that it is the Hindus who are the progeny of this land. If a Muslim too says that he is also a son of this land, it is essential that he should say Vande Mataram with complete faith and sentiments. If objections are raised to it, the conclusion that will be derived is that the Muslims have no love for the country as their motherland. They are not the progeny of this land. It was required of all the leaders to come forward to condemn those who criticise Vande Mataram. Those who want to bring reforms in the Muslim society should also have come forward and say in unambiguous terms that the motherland should be worshipped with the Vande Mataram song. Those who are opposing the song are acting against the interests of the country. Therefore, everybody should condemn such elements. I hope that political parties, including the ruling party will show some firmness over the issue and those who show disrespect to the singing of Vande Mataram will not find a place in any political party. It is this that will create an environment in the country in which the relationship between the motherland and the various communities will be that of mother and son.
Interesting anecdotes
Once I went to a town without prior programme. Since it was the Shakha time, I went straight to it from the station. None knew me at that Shakha. After the prayer I stayed on to talk to the mukhya sikshak, Karyavah etc. Seeing that a new person had come, all Swayamsevaks gathered near me because of their enthusiasm for getting introduced. I said them that my name was Madhava. Then they asked, ?Where do you live?? I told, ?I keep wandering?. Then they asked, ?Don?t you go to Shakha?? I told that my life was like that. They began to lecutre on the importance of going to Shakha, I listened to them humbly. I also told them that because of my irregular attendance at the Shakha my name figured at the top of irregular Swayamsevaks. Hearing all this, the Karyavah was getting angry at me. In the meanwhile, the Pracharak, who had advised them to introduce themselves to the new entrants, reached. What I mean to say is that verbal instruction brings artificiality in the work because there is neither discrimination nor adjustment in that. Everything is reduced to a formality.
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An episode took place before me and I have also been connected with it. It took place many years ago. A person wanted to go to the railway station by ?tonga? (a carriage generally pulled by one horse). When he left his house, he found that he was late, so he told the tonga-driver, ?Please take me to the station soon. It?s almost time for the train to depart. If you make me reach before the departure of the train, I will give you one rupee, but if you drive the carriage slowly and fail to reach me before the time, I will give you nothing.? The carriage driver was happy because generally he got four annas for that distance, hence he accepted his condition. The gentleman sat on the carriage. But the carriage was going with ease. Neither was the horse ready to go fast nor was the carriage driver ready to make it faster. The station of Nagpur was then not as impressive as it is today. It was visible from a very long distance. He saw from a long distance that the train was coming. Then he said, ?Brother, the train is going. There is no point in going to the station now. I get down here.? His condition was that he would pay when he?d reach the station on time. Otherwise nothing was to be paid. So he got down and left. When the tonga driver saw him leaving without paying him his charge, he caught him and began to demand one rupee. He said, ?The money was to be given to you when you would have taken me to the station on time. You did not do so and I will not pay you.? A discussion started. He assaulted the tonga driver. Seeing him getting assaulted, several people of his community gathered and, objecting to the assault, began to thrash him. Someone took his watch, another flicked money from his pocket. The number of those who were assaulting was fifty, and there was none to protect. His condition became bad. Many were watching, but none wanted to be involved in any dispute.
There was a physician?s clinic in front of the spot where this quarrel was going on. His compounder, hearing the noise, peeped through the window to find out what the matter was. He saw that a Hindu had been besieged by some Muslims and was being beaten. There was none to protect him. He kept a ?danda? (lathi or a long, heavy wooden stick) with him. He took the ?danda? and came out of the clinic. Seeing him go out of the clinic, the doctor, who was also known as a servant of the society (?Samajsevi?), said, ?Where are you going? Why do you invite trouble? Unnecessarily we will get into some complication with the police.? He repeatedly prevented but he rushed into the crowd. I was passing by that road. As I saw him enter into the crowd with the ?danda? in hand, I followed him. I knew that compounder. I had learnt from him how to wield a ?lathi?. He gave the benefit of his ?danda? to about six of them and dispersed the crowd. He then took the man to the clinic and he gave him medical aid.
I began to ponder over the question that the doctor was considered a great social worker, but instead of protecting a brother member of his society, he was preventing the protector. Our society has become so self-centered and individualistic. We are ourselves responsible for this low condition of our society. We have to resolve that we must remove the inadequacies and faults of this society which has been doing good to us for generations uninterruptedly.
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Once I was travelling by train. The swayamsevaks on the route came to know that the Sarsanghachalak was travelling. The train passed through their station at about two in the morning. I did not know that the swayamsevaks were there to meet me. So I was sleeping comfortably. About eight young men had come, but they did not recognise me. They hit upon a device. From one end to the other end of the train, they were raising the slogan, ?Hindu Rashtra, Hindu Rashtra?. I heard those voices. I got up and came out to find out what the matter was. When they came near I asked them, ?Who is this man called Hindu Rashtra?? One of them said, ?How does it concern you? We have come to meet our Sarsanghachalak.? I asked, ?Then why are you raising the slogan?? He said, ?We don?t recognise him.? I told him, ?I am standing before you.? He said, ?We did not know your name, then by which name we could have called you? In the Sangh Hindu Rashtra is talked about, so we thought we should say Hindu Rashtra.? Now did they understand the meaning of Hindu Rashtra? No purpose is served by uttering some words without knowing what they mean.
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