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Sanghe Shakti Yuge Yuge. Unity is strength

SANGH DARSHAN OR

SANGH PHILOSOPHY AT A GLANCE

HINDU SWAYAMSEVAK SANGH U.K.

Dr. Keshav Baliram Hedgewar. The Founder and the first Sarsanghachalak of the Sangh.

SANGH DARSHAN OR

SANGH PHILOSOPHY AT A GLANCE

PUBLISHED BY HINDU SWAYAMSEVAK SANGH REGISTERED CHARITY NO 267309

Published by Public Relations Office Hindu Swayamsevak Sangh (U.K.).

PREFACE Hindu Swayamsevak Sangh (popularly known as Sangh) is a registered charity in the UK and has been functioning since 2nd July 1966, the sacred day of Guru Poornima. Today it has over 70 branches working throughout the UK. Its work is mainly confined to the Hindu Society resident in the UK but it has close relations with various youth and charitable organisations throughout the country. Many people are aware of the Sangh activities, and have also participated in them. Some have visited its various Shakhas (branches) or heard about it through the press media. Important personalities like MPs, Councillors, Mayors, and youth and community officers have attended various Sangh programmes and taken a keen interest in its work. Sangh is growing steadily and a large number of people are coming into contact with it. It is therefore quite natural that one should want to know in some detail the objectives, the method of work and the achievements of Sangh. With this in mind we present this small booklet, hoping to provide a clear understanding of Sangh and its activities. National Secretary (Karyawaha) HINDU SWAYAMSEVAK SANGH (UK)

HINDU SWAYAMSEVAK SANGH

CHAPTER 1

HINDU SOCIETY FIELD OF WORK Hindu Swayamsevak Sangh (or Sangh in short) is a national organisation dedicated to the organisation and consolidation of the Hindu Society, to the advancement of Hindu Dharma and to the education of the public in the Hindu ideals and way of life. Sangh lays emphasis on the building up of good character, self-discipline, selfconfidence, self-reliance and a sense of social service in its members who are known as Swayamsevaks. It constantly maintains before the Swayamsevaks the ideals and values of life as cherished by Hindus. Through its numerous programmes and activities, it fosters bonds of friendship, brotherly feelings and unity among all Hindus. In a nutshell, the whole field of Sangh work is intimately connected with the Hindu society. It is therefore very relevant to understand some characteristic features or specialities of the Hindu society, its culture and way of life.

HINDUS AND HINDUISM In Sangh, “Hindu” has a cultural meaning which includes religion, philosophy and way of life. The term Hindu thus includes various religious groups like Buddhists, Sikhs, Jains, Arya Samajis, Sanatanists etc. Hinduism is a broadbased philosophy and a way of life. It gives the individual the freedom to develop various forms and ways of worship depending on the individual’s genius, temperament and emotion. Hinduism believes in the famous Vedic saying “Ekam Sat Viprah Bahudha Vadanti” - meaning “Truth is one but sages say it differently”. As a result we see a variety of traditions, beliefs, ways of worship and languages in the Hindu society. Hindu society is therefore the mother society and Hinduism the Universal Philosophy and way of life. Hindus and Hinduism have been in existence since the beginning of history. Hinduism is one of the most ancient cultures of the world which is still fully alive and active. It is often described as “Sanatan Dharma”, that is “Eternal Dharma”. The roots of Hindu Dharma or Philosphy are to be found in India (Bharat) and therefore India is considered a sacred land by all Hindus. From times immemorial, Hindus have spread far and wide to many countries of the world. They had a predominant influence on the life of people not only in the neigh-

SANGH DARSHAN - SANGH PHILOSOPHY AT A GLANCE

bouring countries of India but also in the Far East, Middle East and America. In modern times Hindus from India have emigrated to many countries and make up significant numbers in about 120 countries of the world outside India. Today out of the total world population of about 4,000 million, Hindus exceed 700 million (one in every 6 human beings in the world is a Hindu). An estimated 10 million Hindus are living outside India. A sizeable population of Hindus (estimated over half a million) live in the UK. Hinduism therefore has been recognised as one of the major cultures of the world, and Hindus as a worldwide society.

GLORIOUS PAST OF HINDUS A study of history clearly shows that Hindus had achieved remarkable progress in all walks of life. They had a prosperous and harmonious society in which art, science and philosophy thrived and attained remarkable heights. Important contributions were made by Hindus to the various fields of human activities and these included philosophy, astronomy, sciences, mathematics, medicine, art and literature. In fact India was the seat of learning to which people from other countries came to live, study and learn. A galaxy of kings, emperors, heroes and saints enriched the life and culture of Hindus by their valour, teachings and their able and impartial administration.

PRESENT STATE OF HINDUS In the course of time, Hindus had to face a continuous series of invasions and onslaughts from outside which came from all directions and lasted over centuries. While these attacks were bravely resisted and repulsed, the progress of Hindus was heavily circumscribed and in due course halted. The Hindu Society soon came under the rule of foreigners which lasted for centuries, first under Muslims and then under Europeans. This foreign domination over India lasted for over nine centuries and ended with the attainment of its independence in 1947. This long period of foreign rule and influence ate into the vitals of Hindu society which lost its past glory, respect and prosperity. Today Hindus live in many countries under severe restraints and under constant fear of being thrown out. In a number of countries Hindus are economically backward and in some they have no say in the affairs of the country of their residence. They are facing every kind of harassment, bullying and mistreatment from other communities.

HINDU SWAYAMSEVAK SANGH

The feeling of inferiority that developed during the period of foreign rule is still persistent and many a time they feel that they are being bullied and maltreated by others. This has also affected the younger generation. They are forgetting the purpose of life. Their not being conversant with the great eternal values of their cultural past and heritage and at the same time being strongly drawn to the attractions of the materialistic features of a permissive society, has created great strains in relations between the old and the young. This has made them prone to ape the culture that is foreign to them and degrade and denounce that which is their own. In short, from the heights of glory to the present depth of cultural degradation it has been an unmistakable regression of the Hindu society.

SANGH DARSHAN - SANGH PHILOSOPHY AT A GLANCE

CHAPTER 2

WHY THE DECLINE? It is quite natural to ask why Hindus are no longer making a significant contribution to the prosperity and peace of the world as they used to before, and why they are now relegated to the background? Why are Hindus not proud of their rich culture and way of life which can offer solutions to many problems affecting the world today? What are the reasons that have brought this once great society to such a state? Such questions also baffled the founder of Sangh, Dr Keshav Baliram Hedgewar and he endeavoured to find answers and solutions. He closely studied the history of Hindus and came to certain conclusions.

LACK OF UNITY AND CONSCIOUSNESS He found that Hindus did not lack in valour and prowess in the battlefields. They were not numerically inferior, nor did they lack in material resources compared to their invaders. Hindus were not behind in learning, or in the art of administration or in economics. In fact they had an upper hand in all these fields over their enemies. Yet why did they lose and become dominated by foreigners? Dr Hedgewar came to the conclusion that the primary reason for the regression of Hindu society was the lack of unity, cohesion and a pride in being a Hindu and belonging to a great society. The Hindu became an individual, a self-centred person. He thought for himself only. There was no thought for the society at all. If one were to analyse various factors that held a society together and maintained its strength, one would come to the conclusion that there are certain basic values which are essential for this purpose.

ESSENCE OF SURVIVAL Taking Hindu society into consideration the following factors would appear to be indispensable for its survival.

HINDU SWAYAMSEVAK SANGH

(1)

Every Hindu should be conscious of being an integral constituent of his socie ty, be worthy of the name and also be proud of it.

(2)

Every Hindu should also be conscious of the essential features, values and ideals for which he stands as a part of his society and be seen to practice them in his day to day life.

(3)

Every Hindu should be confident of his Dharma and the faith he has in order to contribute towards the universal life through his chosen way of life.

(4)

Every Hindu should be aware of the unity in diversity as the natural and spe cial feature of his society and should be able to experience oneness through all the apparently superficial differences of caste, creed, language, customs etc.

(5)

Every Hindu must be prepared to make any sacrifice and dedicate himself to the higher social call of the society whenever necessary.

Lack of any of these basic qualities would result in the lack of progress and strength of the Hindu Society. The founder of Sangh, Dr Hedgewar, thought deeply over these matters and resolved to find solutions to the problems facing the Hindu society. He carefully studied various movements and organisations that were working (for Hindu society) at that time. He even joined them and became active in many such organisations but he was never satisfied with the methods and objectives of these organisations in relation to the task of uniting Hindus. After careful thought and planning he established the Sangh in 1925 and gave to it the unique method of work called the Shakha.

SANGH DARSHAN - SANGH PHILOSOPHY AT A GLANCE

CHAPTER 3

MISSION OF SANGH One of the fundamental reasons for the degradation and downfall of Hindus was a lack of unity and consciousness of being a Hindu and having feelings for the Hindu society. The whole society was torn into small groups, sects and castes, and each of them thought for itself only. The Hindu became isolated as a self-centred person, thinking and working for himself and his family only. Beyond these there was nothing for him to care about. Apart from the lack of unity, Hindus were feeling inferior about their culture and way of life and felt ashamed to call themselves Hindus. Every Hindu became a stranger to another Hindu. The problem with the Hindu was his mental attitude towards his society and culture. And it was this weak point that Dr Hedgewar set about to cure through the Sangh.

THE MISSION He founded Sangh in 1925, his great mission being to mould Hindu society so that it would become proud of the values and ideals of life. His approach to work was to contact individuals and develop them into dedicated Hindus. Sangh would eventually organise the divided Hindus into a strong and united society. Such an organised Hindu Society alone would be heard and thus command the respect from the world and be in a position to contribute the great values of Hindu Dharma for the benefit of mankind. Hindu Dharma has always been regarded as â&#x20AC;&#x153;Vishwa Dharmaâ&#x20AC;? (Universal Dharma) and knows no bounds of space or time. This Dharma is conducive both to happiness in this life and to the happiness thereafter. It enables everyone to achieve every material, moral and spiritual success. It is thus the mission of all Sangh Swayamsevaks to work for the development of this Dharma and to see that every Hindu as a member of this society lives according to its principles and demonstrates to one and all how conducive it is to world peace and to the prosperity of all living beings. This is a noble task worthy of the best human endeavour. It is not a mere verbal theory but a practical idea which can be achieved, as had been demonstrated by Hindus in the past. A study of history reveals how Hindus had gone far and wide in order to spread this mission and how successful and long lasting their achievements had been. The beauty of their achievements was that they did not try to win the material wealth but the hearts of the people through the personal example of their character.

HINDU SWAYAMSEVAK SANGH

SHAKHA IS THE CRUCIBLE In order to fulfil the mission of Sangh, that is, to create a strong and unified Hindu society, the founder of Sangh devised a very effective method. This was the “Shakha” or the branch. Shakha is a place where the Swayamsevaks meet regularly and participate in a set programme. To recall the words of Sister Nivedita, a disciple of Swami Vivekananda, who said “If Hindus gather daily for just five minutes to pray, the Hindu society would be strong and invincible.” Shakha is the practical example of this noble thought of Sister Nivedita. Regular gathering of Swayamsevaks at fixed times with a planned programme, which includes noble values of life, and a congenial atmosphere creates a strong bond of mutual friendship and brotherly feelings. A Swayamsevak feels proud to belong to such an organised group. A Shakha has an atmosphere of its own. It is a place where everyone feels that he is welcome and is a valued person. There are brotherly feelings prevailing all around. The Swayamsevaks freely mix with one another, play games, sing songs, listen to lectures and participate in discussions. Through these programmes and activities, through personal examples, friendly talks, recollections from the lives of the great men and women of the past, noble qualities of the Swayamsevaks are gradually developed. A process of providing ‘Sanskar’ (education) takes place and this leaves a deep impression on the minds of the Swayamsevaks. Regular prayers in the presence of the holy Bhagwa Flag (saffron flag) serve to strengthen the devotion of the Swayamsevak to the ideology and mission of Sangh and prepares him to work for its fulfilment. Gradually he is motivated to devote more of his time and energies to the task. He develops various qualities and skills needed to meet people and unite them. All the programmes and activities of Shakha are performed with the objective of educating, training and instilling devotion in the Swayamsevak. There is no feeling of high or low, educated or uneducated, rich or poor in Sangh. In Shakha all are Hindus and equal. The Shakha is thus a crucible where Swayamsevaks are moulded and who are in turn spread into the society and all walks of life. A simple analogy to Shakha is a university where one learns and develops skills which are then utilised fruitfully in the progress of the society. The work of moulding Swayamsevaks in Shakha is thus a long lasting process. The difference between a University and Shakha is that a student leaves University at a certain time whereas a Swayamsevak never leaves Sangh.

SANGH DARSHAN - SANGH PHILOSOPHY AT A GLANCE

A SWAYAMSEVAK The product of the Shakha is the Swayamsevak. What does this term mean? It does not merely mean membership of an organisation involving payment of fees and enjoyment of certain privileges and facilities. Nor does the term mean a person who is a mere volunteer, that is, one who helps out in the conduct of certain programmes and functions of an association free of charge. A Swayamsevak of the Sangh is a person who has developed or is in the process of developing a capacity, together with the sincere feelings of moral devotion and dedication, for the fulfilment of a mission which he has before him. He works for it voluntarily, of his own free will because he loves to work for it. He is not just a member but much more than that. He fulfils the need of the society to have leaders of thought and action at all levels, starting from the lowest level of the family and gradually evolving himself to the higher levels of community and may even rise higher to the level of nation, consistent with the capacities and skills developed within. Through their example and behaviour the Swayamsevaks will have an influence on others and this circle of friends and acquaintances will keep growing until it spans the entire society. The Swayamsevaks hold other people in the society together through bonds of love and regard. The society is like a garland of flowers. A garland consists of various flowers of different colours and fragrance. Each flower is a piece of art and perfection by its own right. It is fully developed and attractive. These various flowers are held together by a thread and the whole appears as a beautiful garland which is offered to God. In the same way the various individuals in the society need to be contacted and developed individually according to their own genius. These developed individuals are collected and connected together through the cementing bonds of a common goal of love and self discipline.

UNIQUE METHOD OF WORK The primary work of Sangh is to create and develop Swayamsevaks who would be instrumental in fulfilling the mission of Hindu consolidation and unity. The nature of the work demands spe:ial techniques. The Sangh has therefore developed a unique method of work. It believes in individual contact, talking and meeting person to person and heart to heart rather than the wide publicity through the media or otherwise. Since its work is more creative and educative, something more akin to the work done by universities, it performs its work silently, paying individual attention and always optimistic in nature. It creates a feeling of belonging to one family - one

HINDU SWAYAMSEVAK SANGH

large family of Swayamsevaks -which is constantly expanding and sharing all the pains and pleasures together. This helps in the moulding of character in tune with the social and national life, as well as imbibing the hereditary qualities. Its method is therefore comparable to the method adopted in families. It insists on a sense of working for the family with all affection and pleasure and not insisting more on onels privileges and rights. The method of work is oriented towards a meeting of hearts for a common mission. In this respect the method adopted by Sangh is unique in itself.

EDUCATIVE PROGRAMMES Apart from its routine activities in Shakha, the cultivation of good character, self discipline and a sense of pride in being a Hindu, there are other programmes that Sangh organises in order to educate Swayamsevaks and the public at large, about Hindu values and ideals, Sangh’s misson and work. Sangh celebrates six festivals which fall at regular intervals during the year. Each festival has a special message, covering a particular value of life observed by Hindus. These festivals are celebrated in public in many Shakhas so that the significance of festivals can be realised by them. These six festivals are briefly summarised below:-

(1) MAKAR SANKRAMAN This festival falls on 14th January every year and it is the harvest time in India. It heralds the beginning of “Uttarayant’, that is the day when the sun enters the ‘Makar Rashi’ (Capricorn in the Zodiac system). It heralds the coming of brighter, warmer and longer days after the cold and dark winter days. This cheers everyone, and there is happiness and joy all around. Makar Sankranti signifies a transition from darkness to light and from cold to warmth which informs us of the need to look into ourselves and bring good changes in our life. It also signifies the need for cementing together individuals in the society through friendship and love. According to tradition ittil-gud” (sesame seeds in thick sugar syrup) is distributed to friends and neighbours. The “til-gud” shows how individual sesame seeds are held together by the sweet syrup.

(2) VARSHA PRATIPADA This is the New Year’s Day according to Shaka Era and the Lunar Calendar. It falls in

SANGH DARSHAN - SANGH PHILOSOPHY AT A GLANCE

March or April. Coincidently, it also happens to be the birthday of Dr Hedgewar (the founder of Sangh). The festival heralds the hope of a new year after reviewing the performance of the previous year. On this day “Neem” leaves mixed with sugar are distributed indicating that both good and bad happen in life and one should take both with equanimity.

(3) HINDU SANGHATHAN DIWAS This falls on the 13th day of the bright half of the month of Jyeshtha, corresponding to the month of June. On this day Chatrapati Shivaji was coronated as a Hindu king at Raigad in India. The fascinating life of Shivaji, his remarkable achievements and his glorious work for the cause of Hindus are recalled on this day. The festival instils pride in Hindus. It signifies the importance of unity of Hindus and how a united Hindu society can achieve great things as exemplified by Shivaji Maharaj.

(4) GURU PUJA It is also called Guru Poornima or Vyasa Poornima. It falls on the full moon day of the month of Ashadha corresponding to the month of July. This festival reminds Hindus of the age old relationship between Guru and Shishya (Teacher and Student) and their respective responsibilities. On this day the Shishya (Student) gives ‘dakshina’ as his offerings to his Guru (Teacher) for all the knowledge and guidance that the Guru has given to him. In Sangh, the sacred Bhagwa, flag which symbolises the age old Hindu culture, religion and society, is regarded as Guru. On this day, Bhagwa Dhwaja is worshipped by all Swayamsevaks individually. He also offers his “Dakshina” before the Guru. The importance of Guru in onels life and the significance of Bhagwa Dhwaja as our Guru are also explained on this day.

(5) RAKSHA BANDRAN This festival is very popular and is celebrated with great enthusiasm by Hindus all over the world. It falls in the month of Shravan (August). It is one festival which every sister looks forward to, for on this day, she meets her brother and ties a “Rakhi” on his right wrist. The brother in return assures her all protection and care. In Sangh, all swayamsevaks gather with families and other members of the society and tie the “rakhi” (a decorated piece of thread) to the Bhagwa flag as well as to all present there. After the function, swayamsevaks usually go out to meet others and offer them “Rakhi”. The sacred thread called “Rakhi” or “Raksha” (which is tied to

HINDU SWAYAMSEVAK SANGH

the right wrist) symbolises a vow to protect and promote the culture, the Dharma and Sanskriti that was propounded by the great rishis for the benefit of the human race. For some years now Shakhas in the UK offer the “Rakhi” to the Mayors of local boroughs or councils every year. The Rakhi signifies the bond that exists amongst all members of the society and our determination to strengthen and protect this bond. It truly represents a spirit of international brotherhood discarding any barriers between man and man.

(6) VIJAYA DASHAMI Also called Dussera. This festival signifies the inevitable victory of good over evil in various kinds of conflicts in one’s life and in society. It falls on the 10th day of the bright half of the month of “Ashwin” (October). Stories from the great Hindu epics of Ramayana and Mahabharat are recalled on this day. It is also the day when Sangh was founded in 1925. Leaves from the “Shami” tree are distributed to all signifying the concept of “Seemollanghana”, that is “crossing the border”. Swayamsevaks on this day repeat their resolve to do more for Sangh in the coming year than they had done in the previous year thus “crossing the border”. Apart from the above six festivals which are celebrated regularly, Sangh also organises camps, youth leadership courses (Shiksha Vargs), seminars, charity programmes and discourses by eminent personalities. To encourage closer relation8 between Shakha and Swayamsevaks, various sports tournaments and inter Shakha activities are organised. Many Shakhas also participate in local youth and charitable programmes to give Swayamsevaks the experience of working with other people. All activities in the Shakha are conducted in the presence of the holy Bhagwa Dhwaja (flag) with the emphasis on discipline, good behaviour and brotherly feelings. The programmes end with the Sangh prayer which is recited in chorus by Swayamsevaks who stand in front of the Bhagwa flao. Games, exercises, physical drills and singing are all performed to create these qualities in Swayamsevaks.

BASIC VALUES IN SANGH Sangh educates its Swayamsevaks in the basic values of Hinduism and its way. of life. It does not claim to discover these values but puts more emphasis on them. The ancient sages and saints had conceived and placed them before the society for application in daily life. These values have stood the test of time over countless centuries and have proved their relevance at all times. Some important values are briefly

SANGH DARSHAN - SANGH PHILOSOPHY AT A GLANCE

described here, although this list is not comprehensive and it is not possible to describe all such values in such a small booklet as this.

(a) FAMILY LIFE In Hinduism great stress is laid on the importance of family life and the way in which the family life should go on. An individual can develop himself fully in an atmosphere of natural and mutual feeling of attraction that the family so automatically provides for him and inspires him to discharge his responsibilities for each and every member of his family. Today in western countries the family system is rapidly breaking down, resulting in various kinds of problems affecting the society. The absence of this natural human feeling has resulted in the creation of so many individual as well as social problems in the society, ultimately leading it to the chaotic conditions of the permissive society. Sangh has therefore devised a unique technique of work based on the family system and thereby maintaining this important value of life in an individual.

(b) ANUSHASAN (self-discipline) The concept of belonging to a family is enlarged gradually to belonging to the Hindu society. From being a member of the family, the Hindu expands himself gradually by realising that he belongs to a society, to a nation and finally to the Universe. Ultimately, a Hindu realises his relationship with the entire Universe and his responsibilities towards this relationship. In the process of development and enlargement it is necessary that a smaller entity gives priority to a larger entity of which it is a part. Small interests should be subordinate to larger interests in order that all may live and thrive. Hindus believe in “live and let live” and not in the doctrine of “the survival of the fittest”. This is the essence of Anushasan” or 11self discipline”.

(c) SENSE OF SACRIFICE In Hinduism great stress has been laid on the sense of sacrifice. In the Upanishads it is said that everything in this world belongs to God and whatever be in one’s possession, he holds it in trust for God. He should therefore learn to dedicate his services unconditionally and with pleasure and share his prosperity with others. The concept of “Yagna” is also linked with the sense of sacrifice., This ideal is constantly placed before the Swayamsevaks in Sangh.

HINDU SWAYAMSEVAK SANGH

(d) GURU AND SHISHYA (Teacher and Student) The rer-lation between “Guru” and “Shishya” is of a very special kind in Hinduism. It is not a mere temporary relationship which is linked by the payment of fees and salaries. It is an abiding relationship which transcends the business or commercial nature. A Guru is a person who not only teaches science or art or technical skill but also gives to his student the values and principles to enable him to lead a noble and prosperous life. The student not only learns but also holds the teacher in reverence and esteem. Today the moulding in the so called modern society is that of robots and not that of human beings. Sangh with its novel method has successfully tried to revive the noble relationship of the character moulder and the moulded both being made fully aware of their duties and responsibilities. In Sangh the sacred Bhagwa flag is revered as the Guru and thus keeps this ancient value fresh in the minds of Swayamsevaks.

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CHAPTER 4

ORGANISING HINDU SOCIETY Hindu Swayamsevak Sangh wants to organise and consolidate Hindus into a united and strong society which can then be respected by all the world. Some have wondered whether this objective is too narrow a concept in these modern times where distances have been obliterated by the use of modern technology and where people are talking of international community instead of individual nations and societies. In fact, in Sangh prayer there is reference to and recital of “Universal Religion” and “Universal Brotherhood”. Then why work for Hindus only? Sangh believes that the Hindu way of life, its ideals, values and philosophy are Universal and for the good of the whole Universe, irrespective of time or space. These values are called Hindu Dharma or eternal religion and have been time tested for centuries. They are there for the well being of all living creatures. Its one constant prayer throughout the ages has been “Sarve Bhavantu Sukhinah, Sarve Santu Niramayah” - “Let all be happy. Let all be free from illness”. The concept of Universal brotherhood is not an invention of modern thinkers. The idea of the whole world as one large family has been with the Hindus since the dawn of history. Thus goes the famous saying “Krinvanto Vishwamaryam”, “Vasudhaiva Kutumbakam” “The whole world is one family”. These high sounding thoughts were not merely for academic consumption but they were practised in everyday life by the Hindus. That is why India, the sacred land of Hindus was once addressed by the world as “Vishwa Guru” i.e. World Teacher. The catholicity of Hindus and a liberal outlook on life makes them suitable to unite the world and bring peace and happiness everywhere. Hindu Dharma is not just a way of worship. The world today is on the brink of a nuclear holocaust with nations engaged in preparations for war and other hostile acts against each other. The growing peace movements all over the world are an indication of man’s longing for peace and happiness in this world. And what philosophy and way of life can suit better for bringing this about than Hindu? Arnold Toynbee, the great British historian has rightly said “Today we are still living in this transitional chapter of the world’s history, but it is already becoming clear that a chapter which had a western beginning will have to have an Indian ending if it is not to end in the self destruction of the human race”.

HINDU SWAYAMSEVAK SANGH

So much for the great Hindu culture and its values. But who cares about this great culture when the people who have inherited it are weak, disorganised and poor. Hence the primary task of Sangh is to organise Hindus who are familiar with Hinduism and its great values. It is for this reason that Sangh has kept its first objective to organise and consolidate Hindus, while at the same time work towards Universal peace and brotherhood as its ultimate goal.

FACTORS REQUIRED FOR ORGANISING HINDUS (a) Be Proud as a Hindu It has been a common experience that many Hindus feel themselves inferior in being Hindus. Some may even be ashamed of calling themselves Hindus. Usually the thoughts that Hindus are a caste ridden society, bound by customs and superstition, following no one book or prophet, and pervaded by the feeling of touchables and untouchables make one feel depressed and inferior compared to other religions and cultures like Christianity and Islam. Moreover, the long period of foreign rule suffered by Hindus has left its own imprint on the Hindu society. This inferiority complex is not conducive to progress or development, and needs to be replaced by a sense of pride and identity in being a Hindu. Every Hindu should feel that he can also walk on this earth with respect and human dignity. Then only can he grow to his full stature and make his full contribution.

(b) Be a Practising Hindu A mere sense of identity or pride will not be adequate. In addition a Hindu should know what Hinduism is and what its basic principles are and how these compare with those of other religions. This knowledge is very neccssary if the feeling of being a Hindu should endure. The principles should also be practised in actual life. The Hindu values and ideals need to be lived in daily life. It should be shown to others that it is a practical and useful way of life. The lack of knowledge of at least the essentials of Hindu Dharma and its practise is widely prevalent and needs to be remedied.

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lars on which all achievements in life could be based. The lack of faith or confidence has contributed to the deterioration of Hindu Society. When Hindus were self-respecting and had- a tremendous faith in themselves, their achievements were really great. At that time Hindus went all over the world with self-confidence and showed through their faith and devotion the greatn ‘ ess of their culture and Dharma. They went not as a conquering race but as an assimilating power for the good of all humanity. They did not destroy the indigenous culture, the way of life or religion but added the good things of Hinduism to them. All this was achieved on the strength of self-confidence and faith. The need for regenerating these two qualities and to keep them going is very vital today.

(d) Sense of Unity and Readiness to Serve Society Wherever they are and whatever their language, customs, food or dress, the Hindus are essentially one and belong to one family. Individuals however great, rich or capable will not be able to thrive or protect themselves by being alone. It is only a well knit society which can assure protection and growth. Every Hindu should feel that the sorrows, dangers and happiness of others are his own.. Like a body where all organs are united and well knit and where every other organ feels when anyone of them is subject to injury or pleasure, so every Hindu should also realise that the society is one great whole body of which he is an integral part. Should the need arise, every Hindu should be prepared to work for the society even if it means personal sacrifice and suffering.

COMING AND WORKING TOGETHER Individual Hindus who are fired with immense faith, self-confidence and have developed the great qualities of head and heart, should come together, follow one “Anushasan” (self-discipline) and work together for the common good. This is the only sure way for the progress of Hindu society, or for that matter, any society. What is seen at present is that the Hindu Society has been divided into various groups, each following its own narrow interest and not pulling together with other groups for a common purpose of good. Because of this, the Hindu society is weak and unable to develop or make the contributions of which it is capable. It is therefore not able to win the respect that is due to it in this world. It is for this task - to make the individual and the Society realise and rise to fulfil the

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responsibility that God has bestowed upon it - that Sangh was established and has been working successfully for the last six decades.

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CHAPTER 5

PROBLEMS FACING HINDU SOCIETY Hindu society has faced countless problems and dangers from outside since times immemorial and it is its good fortune that whenever such dangers faced the society, heroes, saints and sages took birth to inspire the society in distress and guide them to survival and success. The present time is no exception. Today, too, the Hindu society is facing many problems, both internal and external. The Sangh has been diagnosing these problems and guiding all Hindus to face and overcome them. Some major problems are briefly outlined here.

(a) CONVERSIONS TO OTHER RELIGIONS The Hindu Society has always been liberal and tolerant. It has not only allowed differences of opinions but also tried to seek unity in diversity. It has not only believed but also practised the principle of â&#x20AC;&#x153;Sarva Dharma Samabhavaâ&#x20AC;? i.e. all religions are equal and lead to the same goal. Therefore it has never been aggressive to other religions but on the contrary it has always been a victim of aggression from other religions. History is full of incidents of how Hindus have been converted to Islam and Christianity, often with dubious means such as temptations, money, threats or exploitation of weak and ignorant folk. These conversions still go on not only in India but in other countries where Hindus are resident.

(b) FALSE AND MISCHIEVOUS INTERPRETATIONS Often the attack on Hinduism takes the form of falsifying and misinterpreting Hindu scriptures, defaming saints, sages and heroes whom Hindus hold in high respect, and ridiculing Hindu customs and traditions and festivals. The simple minded and gullible Hindus get confused and begin to lose confidence and faith in themselves and their culture and Dharma. They become easy targets for propaganda and conversion.

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where ideas of materialism and permissiveness prevail. It would be difficult for Hindus to shield themselves from these alien influences and retain their own culture, Dharma and identity.

(d) GENERATION GAPS The problem of communication between the older and younger generations, between educated and non-educated has always existed in the past. It has however become more acute in recent years, particularly in countries where Hindus have emigrated. Hindu children are educated in local schools according to the local culture and values of life, and which has made it difficult for them to understand Hindu culture and values and live accordingly. The parents and elders find it difficult to communicate with their children and explain to them in a convincing manner the great values of a Hindu way of life. This is, therefore not only a problem of the generation gap but also of cultural conflicts in young Hindus. Besides these external dangers, there are also other problems within the Hindu Society. It may not be possible to list all of them but suffice it to say that these problems do exist and the Hindu Society has to face them. The founder of Sangh discovered one golden solution to solve all these problems and that was to make-Hindu society strong and united. Just as a strong and healthy body would be able to face various germs and diseases trying to attack it from within and without, it is only a strong and united society which could stand up boldly, accept all challenges and overcome all problems and dangers.

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CHAPTER 6

RETROSPECT AND PROSPECT Over the last six decades Sangh work has grown immensely. In spite of opposition, difficulties, and problems it has grown and has proved itself a great sustaining force both in India and elsewhere. From its humble beginnings in 1925 in Nagpur, India, it has now spread to various countries of the world. It has created thousands of Swayamsevaks who have entered various fields of human endeavour. Fired with the missionary spirit of Sangh, they have achieved remarkable success. They are nou running numerous service projects for the good of the society, both in India and elsewhere. In all their works, the greatness and nobility of the Hindu values shine out in addition to their remarkable physical achievements. Many well known personalities have paid tributes to the work of the Sangh and of the Swayamsevaks. The society looks to Sangh as their friend in times of distress and as their guide in happiness. It has shown all the promise of growing up into a universally acceptable â&#x20AC;&#x153;thought in actionâ&#x20AC;? according to the organisational set up and methodology of the Sangh, assuring achievements for both the good and peace in the world. It is here that the necessity arises to judge and understand it in its right perspective and not try to misguide or misunderstand it by viewing it through vested interests or prejudices, personal or otherwise. A clear understanding and active support can definitely expedite the progress of this noble cause.

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APPENDIX 1

Dr. K B HEDGEWAR THE FOUNDER OF SANGH Doctor Keshav Baliram Hedgewar, the founder of Sangh, was born on Varsha Pratipada Day, Sunday lst April 1889 in Nagpur in India. From his early childhood until his very last, his life burned like a steady lamp in the cause of his motherland and Hindu Dharma. Even as a child of eight he threw away in disgust the sweets given to him in his school on the birthday of Queen Victoria saying that it was a sign of slavery. He amazed his elders by his strange questions such as - “How is it that these Englishmen coming from thousands of miles away have become our rulers?” When he was in high school he was rusticated for lighting the flame of “Vande Mataram” movement among the students. He had, as it were, imbibed the spirit of undiluted patriotism right from his mother’s womb.

RARE AMONG RARITIES After matriculating from Poona, he chose Calcutta, then the home of revolutionaries, with a view to studying their movement at close quarters and participating in it. He soon became one with the Bengalis in their life and customs.’ He plunged into various political and social activities there and soon became the inspiring centre of a band of patriotic young men drawn from all over the country. When he returned to Nagpur as a young and brilliant doctor, many eyes were riveted upon him with fond hopes about the “bright career” that awaited him. Many were the matrimonial approaches made to him. but his was not a life to be chainedto the narrow confines of a family. By way of a final reply to all such proposals he wrote to his uncle Abaji Hedgewar, “I have pledged my life to an ideal. I have staked my all at its altar. When then shall I find time and energy to indulge in personal pleasures and family life?” Let it be remembered that he was born in a family grovelling in stark poverty. He had lost both his parents on the same day when he was only in his teens. We may come across persons born in affluence, who have no need to worry about their bellies or their kith and kin, coming out for national and social work, though of course, even such instances are rare. But Doctorji was a rarity among rarities. Though stark

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poverty and half starvation were staring him straight in the face, he never thought of earning a single penny for his family or himself. He never practised although he was a qualified doctor. He preferred to become the “Doctor of the Nation”. Right up to his very end, dire poverty remained his faithful companion. For months on end he carried on with hardly one full meal a day. Many times he was in tattered clothes. He was very short of the barest necessities of life. But nobody could sense that such hardships were faced by Doctorji. For looking at the ever smiling face of Doctorji, his radiant enthusiasm, his infectious laughter, his captivating manners, shedding sweetness and joy all around no one could imagine the extremes of hardships under which he was living. He was like a lamp which burns itself silently but sheds warmth and light all around.

SELF REFORMATION In addition to his burning idealism, he was a glowing example of the rarest of virtues - the will to reform oneself in conformity with the chosen mission in life. He was born in a family known for its violent and fiery temper. Doctorji too inherited that ancestral ‘heritage’ in full. But since the day he resolved to build an organisation, wherein people of varied natures and qualities were to be blended into an organised and harmonious whole, he decided to reform himself. Those who had seen him before were surprised to find him a completely transformed man. After he founded the Sangh rarely did anyone see him using a harsh word or getting upset in the face of even the gravest provocation. if anybody spoke to him harshly he would give a smile that would wear away the edge of opposition. Steadily and with stupendous self-effort Doctorji had transformed himself in every little detail of his behaviour as a moving and living example of a worker dedicated io the mission of Hindu consolidation based on the highest values of the Hindtr cultural heritage. He had realised from his experience that fiery public speeches, however thrilling for the moment, would never help to build an enduring organisation of dedicated hearts which will burn like a steady flame amidst all tempests, temptations and adversities. On the contrary such intemperate speeches would only harm the organisation by inculcating, though unconsciously, a mentality of finding cheap satisfaction in criticising and exposing one’s opponents. Such a mentality could have no place in an organisation of the type of Sangh which sought selfreformation in society, knowing as it did the one lesson of Hindu history, that Hindus alone, and not outsiders, are responsible for their

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degeneration and disaster.

AN AJATA SHATRU - A NAN WITH NO ENEMIES In all thig transformation there was nothing artificial or superficial. It was so deep and enduring that it became the very texture of his nature expressing itself spontaneously in thought, word and action. His was not for the “long distance popularity” which would vanish like a soap bubble on closer contact and scrutiny. There is a saying, “No hero is a hero unto his own valet”. But in his case, the opposite was true, the more one came near him, the more one would love and adore him. His character was the same i& private as in public - one sweet harmonious whole - such was his pure, noble, radiant and transparent character that even those who opposed him in the public field had not a word of reproach or abuse about him personally. Even his public adversaries had absolute faith and confidence in his sterling character, and would trust his word without any shadow of doubt. He was like Yudhisthira (in the great epic, Mahabharata) who would address even Duryodhana as Suyodhana. When the incredible news of the death of Ashwatthama spread in the battle field, Drona decided to verify its truth from Yudhisthira, his chief adversary. Such was his rectitude of conduct which had made others, his friends and foes alike, to trust him. Doctorji was, as it were, the modern reincarnation of Yudhisthira. He was a man with no foes and only friends - an Ajatashatru. This feature of his character had endowed him with such a rare power of personality that even persons notorious for their arrogance and turbulance would behave in a decent and gentle manner in the presence of Doctorji.

INCOMPARABLE UNIFIER What a mountain-load of anxieties and torments Doctorji must have been carrying in his bosom to be able to hold together countless numbers of men, mould each one of them after the image of an ideal national worker and set up enduring conventions and inspiring examples as a basis for the organised life of the whole Hindu Society and all this under extremely hard conditions of personal existence. But the most amazing part was, no one could know or even guess these deep undercurrents conversing through his being. Whoever came in his contact would go back bathed in the fresh springs of joy and laughter gushing forth from him. Various and diverse were

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the types of persons who invariably surrounded him. His friends would jocularly say that Doctorji was maintaining a “human zoo”. But none in the “zoo” felt himself out of tune while in the company of Doctorji. The young and the aged, the orthodox and the modern, the educated and the uneducated, the rich and the poor would all find in him a note of common interest. Such was his spirit of identification and the sweep of his dexterity. To him, no man however low and deficient in the eyes of others, was worthless.

SELF-EFFACED At the root of that exceptional quality lay the spirit of complete humility, unsullied by even the least traces of ego. & desire for name or fame, position or power, never touched him. Right from the inception of the Sangh, he was constantly on the look-out for a suitable person who could be the head of this organisation. And he himself wanted to remain as a humble follower, thus setting up a living example for all other workers. In fact he made repeated efforts to bring in a great Hindu leader as its chief, but in vain. That great man with all his other virtues could not grasp the potentialities of the Sangh and make up his mind for that historic role. Doctorji was surely disappointed but he continued his search. He remained naturally the chief of the organisation on the sheer merit of his virtues, like the lion which is the natural king of the forest - “Swayameva Mrigendrata”. But he could not till the very end reconcile himself to that position. In spite of his towering height, Doctorji never exhibited any airs. He would even restrain the natural and spontaneous expressions of adoration for him by his co-workers and Swayamsevaks. He was equally adverse to being photographed. It was only rarely and after a prolonged tussle with his co-workers that he would consent to his photograph being taken.

PHILOSOPHY OF ACTION Single minded devotion, sterling character, matchless organisational skill, unflinching faith in the ultimate success of the cause he had taken up,as his life mission and limitless capacity for effort and expansion were his only capital. He spared no pains and paid little attention to his bodily needs. Even failing health in his later years could not slow down the tempo of his physical and mental exertion. He knew no rest or respite. His was the philosophy of action. He was for ceaseless and intense action, especially during the days of his youth.

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Just as a Yogi finds fulfilment in offering himself as an oblation in the fire of yoga manifested in his body so did Doctorji offer his body in the fire of suffering and sacrifice. That has been the glorious Hindu tradition. His was not an ordinary death. It was a steady and consuming fire stretched over the entire period of his life. There are some who sacrifice their lives in a flash of martyrdom. True, that is also glorious and inspiring. But to burn oneself every moment of one’s life in order to light up countless other hearts is a “tapasya” of the highest order. Like Shibi of the olden days, Doctorji sacrificed his whole life in order to protect the ‘dovel of the society. Like Dadhichi who gave his bones to be forged into a deadly weapon to slay the demon Vritrasura, Doctorji too smilingly transfused his life blood to society until the last drop. That was how Shankaracharya died at the age of thirty-two, Vivekananda at thirty-nine and Shivaji at fifty. Doctorji too died at fifty (on 21st June 1940). And it is they who live eternally. Such was Dr Hedgewar, the founder of Sangh, the Hindu ideal of a man in flesh and blood, the embodiment of the saying “the great ones achieve great tasks not because of external aids but by their intrinsic merit”, a guiding light for all generations to fashion their lives in its effulgence for glorious and immortal national life. The worship of such a soul transcends the worship of an individual and becomes the worship of the ideal itself. He is verily the ideal incarnate for Swayamsevaks of the Sangh. For a detailed biography of Dr Hedgewar, please read: (1) Dr Hedgewar - The Epoch Maker (English) (2) Hamare Doctorji (Hindi)

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APPENDIX 2

BHAGAWA FLAG Sangh has evolved a technique, an emblem, a “mantra” and a code of discipline in keeping with its ideal of a unified and disciplined Hindu way of life. The great and inspiring emblem that Sangh has chosen is the immortal Bhagawa Dhwaj (flag) which brings before our eyes the living image of the ancient, sacred and integrated Hindu values and ideals in all its pristine purity and entirety, crossing all superficial barriers of province, sect, creed, caste, language and custom. Since time immemorial, it has been the symbol of Hindu Dharma, Hindu Culture, Hindu traditions and ideals. It embodies the colour of the holy sacrificial fire that gives the message of self dissolution in the fire of idealism and the glorious orange hue of the rising sun that dispels darkness and sheds light all round. It has been the one guiding star to all Hindu endeavours, material as well as spiritual, the one unfailing witness to every page of Hindu history. It has witnessed the rise and fall of empires, the penance of yogis and the sacrifices of heroes and has symbolised the dreams of countless millions of Hindus all through the ages. In short, it has been the highest, the noblest and the truest symbol of Hindu society.

THE GURU Sangh has taken up this living symbol as its guiding light - the Guru. When the founder of Sangh, Dr Hedgewar, placed this flag (saffron coloured, five cornered flag) as Guru of Sangh, that is, the ideal preceptor before Sangh, a few of his co-workers raised their eyebrows. Having seen the ideal in the flesh and blood in the form of Dr Hedgewar himself, they queried “Why not look upon Doctorji himself as our Guru?” But Dr Hedgewar, in keeping with the spirit of the original organisational concept of the great Hindu way of life, placed the immortal Bhagawa as Sangh’s Guru. No individual, however great, can be the Guru for a society. The individual is after all a fleeting entity in the eternity of a society’s life. However great, he can at best reflect a fraction of the beauty and fragrance of the full bloom of the society’s culture and

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values over the centuries. Moreover, it is futile to expect that all people will cherish the same devotion towards a particular person, however noble and venerable he may be. Some worship Sri Rama as their chosen Deity whereas others look upon Sri Krishna as their God and so on. Therefore Sangh has kept a symbol which has the privilege of being a witness for all the work and progress of the great Hindu thought from its very inception as its guide, and thus has at once a universal acceptance by its all-absorbing appeal. The Sangh Shakhas always start and close with a salutation to the Guru, Bhagawa Dhwaj. The Swayamsevaks conduct activities and learn everything in the Shakha in the presence of their Guru. It is placed in a prominent position and given all the respect due to a Guru.

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APPENDIX 3

SANGH AND POLITICS Sometimes a question is asked whether Sangh supports a particular political party, system or philosophy. Sangh does not advocate any political philosophy or plead for any political party. It is apolitical but it desires the all sided development of society in all fields of human activities. It therefore encourages Swayamsevaks to enter into all walks of life -religious, cultural, educational, political and others according to their own genius and liking, and work in their own chosen field in the light of the great values of Hindu life which they have learnt in Sangh. Sangh’s work is thus confined to the Shakha and the creation of Swayamsevaks. Later Swayamsevaks themselves choose a field of life according to their personal tastes and capacities, and work there wholeheartedly. It is therefore said quite aptly that “Sangh does not do anything. The Swayamsevaks do everything.”

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APPENDIX 4

CONFIDENCE OF ELDER STATESMEN Over the last six decades of Sangh’s existence hundreds of eminent personalities in various walks of life have come in contact with its work, visited Sangh Shakhas and addressed the Swayamsevaks. They have all been impressed with the mission and work of Sangh, and showered blessings for its ultimate success. Here we give impressions and views of some of these great people.

MAHATMA GANDHI (Delhi 1947) “I am greatly impressed by your discipline, total absence of untouchability and vigorous simplicity. I am convinced that any organisation inspired by the high ideal of service and self sacrifice is bound to grow in strength”. Gandhiji had also visited a Sangh camp at Wardha, Maharashtra in 1934 and met the founder Dr K B Hedgewar. At that time also, he had blessed the Sangh work.

PANDIT MADAN MOHAN MALAVIYA (Nagpur 1925) (Founder of Banaras Hindu University) “I have not seen any other organisation such as the Sangh, which prizes heart over money.”

VITHAL BRAI PATEL (Nagpur 1928) “My dream of national rejuvenation, I am sure, is going to be fulfilled by such centres of training young men as this”.

SUBHASH CHANDRA BOSE (Calcutta 1938) After a long talk with Dr Hedgewar he said, “Doctor, I am convinced that this is the real path of national emancipation.”

DR B R AMBEDKAR (at Sangh camp in Poona.in 1930) (Father of Indian Constitution) “This is the first time that I have visited a camp of Sangh volunteers. I am happy to find here absolute equality between the Savarniyas and Harijans, without anyone being aware of such a difference existing.”

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JAYA PRAKASH NARAYAN (Nay 1975 at Sangh camp in Kerala) (The Famous Sarvodaya Leader) “The task of cleaning the social life I have undertaken is the same as the Sangh has been doing.”

DR S RADHAKRISHNAN (ex-president of India) (at Banaras, in 1930, when he was the Vice Chancellor of Banaras Hindu University) “I congratulate the workers of Sangh on their excellent discipline, sterling character and devotion to cultural values.”

PANDIT SATVALEKAR (12th August 1968) (Great Vedic Scholar) “Sangh is the greatest organisation today doing national work. I feel it is necessary that Sangh Swayamsevaks should go to all the places on the surface of the earth where Hindu Civilisation had reached in ancient times.”

ACHARYA VINOBA BHAVB (Paunar Ashram 1973) (Great Gandhian) - addressed to Shri Balasaheb Deoras “I am an unofficial member of Sangh.”

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APPENDIX 5

SANGH PRAYER All the Shakha activities and other functions of Sangh start or end with the Sangh prayer which- explains the mission of Sangh. It is a prayer that is Universal and applies to mankind in general. The prayer is in Sanskrit language and has 7 stanzas. It is recited by a Swayamsevak and sung in chorus by the rest. Here we give the prayer and its meaning. PRARTHANA Sarva Mangala Mangalyam. Deveem Sarvartha Sadhikam Sharanyam Sarvabhootanam. Namamo, Bhoomimatram

-1

Sachchidananda roopaya Vishva mangala hetave Vishvadharmaikamoolaya Namostu paramatmane

-2

Vishvadharma Vikasartham Prabho. Sartghatita Vayam. Shubhamashisha mashmabhyam Dehi tatparipoortaye

-3

Ajayyamatma Samarthyam Susheelamlokapoojitam Gnanan cha dehi vishvesha Dhyeyamarga prakashakam

-4

Samutkarsho stu no nityam Nishreyasa samanvitah Tatsadhakam sphuratwantah Suveera vrata mujjvalam

-5

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Vishvadharma prakashena Vishvashanti pravartake Loka sanghatana karye Dhyeya nistha. sthirastunah

-6

Sangh Shaktir vijetriyam. Krutva smad dharma rakshanam Paramam vaibhavam. praptum Samartha stu tavashisa

-7

Vishva Dharma ki Jay PRAYER We bow down to thee. O Mother Earth, The giver of all happiness, the centre of all good things, the fulfiller of all our desires and the refuge of all beings. Obeisance to you, Oh Mighty God, the embodiment of truth, knowledge and bliss, the giver and cause of all the good to the world and the only source of Dharma, which embraces the whole world. O God. We get together and organise ourselves for the spread and development of Vishva Dharma, kindly bless us in the fulfillment of this object. O Lord of the Universe. Grant us unconquerable strength (self-confidence), good character worthy of respect by others and the knowledge that brightens our path leading to the achievement of our aim. We have undertaken a vow which is divine and worthy of heroes. It aims at achieving our material and spiritual prosperity. May this great vow always inspire our hearts to fulfill it. Let us have unwavering devotion to our ideal of organising and uniting the Samaj (Hindu) so that it is capable of establishing world peace in the light of universal Dharma. Let our victorious organised strength, having protected our Dharma, be capable of achieving the supreme prosperity for us through your blessings. Victory to the universal Dharma

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Shri. M.S. Golwalkar, (Guruji). Second Sarsanghchalak.

“Sangh Darshan” presents in a nutshell the philosophy and the work of Hindu Swayamsevak Sangh (U.K.). The Sangh is now active in over 70 towns and cities throughout the United Kingdom. Many people are aware of its activities and curiosity to learn more about the Sangh is increasing among the people. “Sangh Darshan” is an attempt to fulfill that need.