Sangh’s March:Some Thrust-Areas

via Sriram Savarkar published on August 13, 2007



The Sangh has often been misrepresented by its

 detractors, political or ideological,

 as having political motives or as a paramilitary organisation.

The seven-decades-long growth of the Sangh

and its ever-growing influence over the society are

 also sometimes attempted to be evaluated in political terms.

But the Sangh, it must be remembered,

 is for attaining the ‘Saravangeena Unnati’

(all-round development) of Bharat, and for this end

only the swayamsevaks pledge to dedicate themselves.

 They do desire that the political field too needs to be cleansed and reformed,

based on Hindu values and ethos,

 but politics is just one among the many facets of social life.

 As such, to cast political aspersion on Sangh is,

to say the least, baseless, since the concept of all-round

 development encompasses the entire spectrum of life, including politics.

The Sangh has to its credit a few thousands of service projects,

 covering varied fields of social life.

 Apart from the projects, the swayam sevaks on their

own are rendering service to the society,

 individually and collectively too, wherever needed, whatever the cause.

 In fact, a Sarvodaya leader, in appreciation of the

 service rendered by the swayamsevaks for the

 cyclone-hit victims of Andhra Pradesh in 1977,

meaningfully said that ‘RSS’ stood for ‘Ready for Selfless Service’.

 Obviously, the real purpose of the Sangh

is rightly understood by the unbiased and discerning analyst only.

The thrust of all samskars in the Shakha,

though it outwardly appears to be for military-like discipline,

which in any case is essential for any nation-building exercise,

is for imbibing the noblest qualities of head and heart.

Admittedly, a swayamsevak attending a Shakha is a common man,

with exposure to unhealthy and corrupt practices

now rampant in the society outside the Sanghasthan.

Yet, by involving himself in all the wholesome physical

and intellectual programmes,

 both formal and informal, in the Shakha,

 he in course of time becomes broadminded and service-oriented,

 ready to serve the society.

In the Shakha, because of his interaction with the other members of society,

 his angularities become rounded off,

the tastes and the outlook get moulded for a purer plane where,

 in place of self-aggran- disement,

the dedication for the service of the society becomes his fervent preoccupation.

With these samskars rooted deep in his mind,

while he considers participating in daily Shakha,

 a must in his routine – for that alone provides him the

driving-force for all his social work – he gets real satisfaction

 in applying all his energies for the amelioration of social maladies.

The Shakha, in fact, is not an end in itself, but just a means to achieve the end,

which in brief is social transformation.

The programmes in the Shakha are so structured

 that while they develop a proper insight and make

 one aware of the deficiencies and drawbacks

in the society, it also instils a sense of pride and intense

 love for its glorious cultural heritage and, simultaneously,

awakens his commitment to work for its emancipation.

Thus, through the instrumentality of the Shakha,

 men are moulded, and they in turn enter varied

social fields to ennoble them with Hindu fervour.

Just as the pure blood flows out of the heart, to reach each and

 every body-cell, taking along with it oxygen and nourishment,

 purging it of its dross, making it function properly and then

 returning back to the heart to get itself once more energised,

the swayamsevaks also imbibe proper samskars in the Shakha,

 and then propel themselves into diverse social activities.

The aim of the Sangh is to organise the entire Hindu society,

 and not just to have a Hindu organisation

 within the ambit of this society.

Had it been the latter, then the Sangh too would have added

 one more number to the already existing thousands of creeds.

 Though started as an institution, the aim of the Sangh

is to expand so extensively that each and

 every individual and traditional social institutions like family,

caste, profession, educational and religious institutions etc.,

are all to be ultimately engulfed into its system.

 The goal before the Sangh is to have an organised Hindu society

in which all its constituents and institutions function in harmony

 and co-ordination, just as in the body organs.

 While this is easily perceived at the conceptual level,

the institutional outer form of the Sangh is also necessary

 for internalisation of this habit of organised living,

but without making it a creed.

The swayamsevak considers the Hindu society itself as

 ‘Janata Janardana’-god incarnate.

Any service rendered to this society,

accepting nothing in return, is for him the worship of his god,

 the ‘Samajaroopee Parameshwar’ (the god in the form of the society).

To him, who feels intensely for the good of the society,

 it provides any number of opportunities of service.

 The abject poverty, illiteracy, caste barriers,

false sense of high and low, untouchability, exploitation,

lack of medical facilities, etc., are, to name just a few,

the social maladies which call for immediate corrective steps.

 The prime concern of the swayamsevaks all over the country

 is now for such service activities.

At the Shakha level, a strong orientation is now given for this purpose.

It is but natural that in a self-oblivious society like ours

the innate oneness and the fraternal bonds are the First casualty.

As such, the poor, the illiterate and the weaker sections

 in the society become an easy prey for exploitation and conversion to other faiths.

 While the unsympathetic rich try to suck the blood of the poor,

 the crafty intelligent exploit the gullible.

So, apart from rendering positive service,

 the swayamsevaks consider it equally important to

 combat such injustices, on behalf of the weaker sections.


Militancy and intolerance become good traits when they

are put to use for helping the innocent and the weak in the society.

 The Bharateeya Vanavasi Kalyan Ashram,

the Grahak Panchayat, the BMS, the BKS (Bharateeya Kisan Sangh) etc.,

are all spearheading such movements

for social justice whenever the need arises.

In a society divided on caste, class and language lines,

the greatest service from a social worker to his

 community will be to keep intact the very social fabric.

The oneness of the society being an article of faith with

 the swayamsevak, it becomes all the more important for him

 to strive for social consolidation, especially when the self-seeking

politicians try to drive a wedge between diverse groups for their

own selfish ends, and anti-social elements take advantage of such

 sensitive situations. The unifying Hindu appeal generated by Sangh

has always acted as a powerful antidote to the disintegrating pulls

 exercised by separatist elements, in many a trying situation

 of conflicts born out of casteism, untouchability and sectarianism.

The Rashtriya Sikh Sangat, the Samajik Samarasata Manch of Maharashtra,

 the ‘Speak Samskrif movement of Karnataka,

and the like have been rendering yeoman service in this direction.

While founding the Sangh, Dr. Hedgewar – himself a freedom fighter

had before him the goal not only of independence,

but also of ‘swatantrya’ in its literal sense, i.e.,

the blossoming of ‘swatantra’ – the national identity – in every walk of our social life.

As such, it has always been the supreme concern of the swayamsevaks,

to uphold and seek re-assertion of the national

honour wherever it is at stake.

The State of Jammu & Kashmir, with its oppressive Muslim-majority character,

 has been a headache for our country ever since Independence.

 The forces inimical to Bharat never wanted Kashmir to integrate itself with Bharat,

 and in October 1947, immediately after Independence,

 when Pakistan’s forces invaded Kashmir, these elements

conspired with the enemy to defeat every move to save

 the situation from our side.

However, thanks to the timely collaboration of the entire Sangh force

then present at Jammu with the Armed Forces of Bharat, Kashmir was saved.

 Had it not been for the premature and insensible cease-fire declared

 unilaterally by our own government,

 even while a large chunk of our territory was still under the siege of the enemy,

our Armed Forces would then itself have driven out the latter completely

beyond the borders and there would not have been this problem

of ‘Pakistan-occupied Kashmir’ (POK), which even now continues

to be a scourge undermining the sovereignty of Bharat.

The problem of Kashmir, in fact, is one of our own making,

 since, keeping in mind its unique demographic character,

unlike other States, it has been conferred

a special status under Article 370 of the Constitution,

 even after its total accession with Bharat.

In 1952, Bharateeya Jan Sangh and Praja Parishat,

 in those days the political front of the Sangh in Jammu & Kashmir State,

 jointly agitated against this special status; and the BJS had to pay a heavy

price in the death of Dr. Shyama Prasad Mukherjee,

the founder-presi- dent of the party, in Srinagar jail.

 He died under dubious circumstances, after being incarcerated there

 for having led a batch of satyagrahis defying the ban on his entry into the State.

 However, because of this agitation, the game-plan of the

conspirators with Sheikh Abdullah as the kingpin,

after being exposed, was thwarted and Kashmir

was once more saved, for the time being.

The endless appeasement of the Muslim population,

 especially in Kashmir, practised by the successive governments at Delhi,

 has been the bane of our government’s Kashmir policy.

Just as too much mollycoddling and lack of discipline spoil the child,

so has been Kashmir, a problem created out of our own folly.

With about one-third of the State territory illegally occupied by Pakistan,

a hostile neighbour, the alienated area has virtually become

a haven for subversives.


Knowing fully well that an open war with Bharat may prove too

 costly and also withchances of winning unpredictable,

Pakistan is waging a cold war, abetting the militants, supplying them with arms,

 training them for armed revolt from within.

The militants are taking advantage of the government’s weakness,

being sure that government dares not take ruthless action against them

 because of their privileged ‘minority’ tag.

 They have resorted to all types of inhuman measures to evacuate

 the minuscule Hindu population from the Valley.

 They went to the extent of o openly burning the national flag

 at Lal Chowk in Srinagar on an Independence Day.

 It was the ABVP which first accepted the challenge from the Kashmir militants,

and took a massive 10,000 – strong contingent of students

 from all over the country to Lal Chowk to hoist the tri-colour there.

The attempt, however, was foiled by the then government under V.P. Singh.

Two years later, the BJP picked up the cue and a historic

 ‘Ekta Yatra’ (Unity March) from Kanyakumari to Srinagar,

with Dr. Murii Manohar Joshi the party president himself

 as the leader, was organised

This 25,000 km-long Yatra successfully culminated at Lal Chowk,

 exactly on the decided day, braving all the challenges,

political as well as others, and did hoist the national tri-colour there,

 thus proclaiming to the enemy within and without that

a competent party had arrived to settle the account.

Apart from the Kashmir issue, the Sangh has all along been in the

forefront in each and every national campaign,

 be it ‘Ban Cow-slaughter‘ campaign of 1952 or the mass collection drive

 for the Vivekananda Rock Memorial at Kanyakumari in 1963.

The Ekatmata Rath Yatra of Ganga Jal and Bharatmata in 1983

and the later issue of Ramajanmabhoomi temple,

sponsored by the Sangh Pariwar,

have irrefutably established that the Hindu society

 would respond like a ‘Virat Purush’ (one corporate body),

when the innate chord of Hindusthan

 is stimulated to pulsate in every Hindu heart.

Thus the thrust of the Sangh and its methodology

 is not restricted to its outward institutional form only,

 but is multi-dimensional, extending beyond the boundaries of ‘sanghasthan’.

The aim is to activise the dormant Hindu society,

 to make it come out of its self-oblivion and realise

its past mistakes, to instil in it a firm determination to set them right,

and finally to make it bestir itself to reassert its honour and

self-respect so that no power on earth dares challenge it in the days to come

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