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Sri Guruji A Living Example of Spiritual Nationalism
The Vivekananda Kendra Patrika is a half-yearly cultural magazine. Proceeds from its sales are whol l y used towards the Kendra's charitable objectives.
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Sri Guruji a Living Example of Spiritual Nationalism
The Vivekananda Kendra Patrika is a half-yearly cultural magazine. Proceeds from its sales are whol l y used towards the Kendra's charitable objectives.
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Sri Guruji A Living Example of Spiritual Nationalism
The Vivekananda Kendra Patrika is a half-yearly cultural magazine. Proceeds from its sales are whol l y used towards the Kendra's charitable objectives.
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Sri Guruji - a Living example of Spiritual Nationalism
Vivekananda Kendra Patrika 1
AUGUST06 - JANUARY 07 Vol.-35 No.-2, 70 th Issue VI VEKANANDA KENDRA PATRI KA Founder-Editor : MANANEEYA EKNATHJI RANADE Editor : P.PARAMESWARAN EDITORIAL OFFICE : Vivekananda Kendra Prakashan Trust, 5, Si ngarachari Street, Tri pl i cane, Chennai - 600 005. Phone : ( 044) 28440042 E-mail : vkpt@vkendra.org Web : www.vkendra.org Life (20 Years) : Rs.2000/- + Rs.45/-* Annual : Rs.250/- + Rs.30/-* Single Copy : Rs.125/- + Rs.30/-* Postage Extra * For Out-station Cheques SUBSCRIPTION RATES : The Vivekananda Kendra Patrika is a half- yearly cultural magazine of Vivekananda Kendra Prakashan Trust. It is an official organ of Vivekananda Kendra, an all-India service mission with service to humanity as its sole motto. This publication is based on the same non-profit spirit, and proceeds from its sales are whol l y used towards the Kendra s charitable objectives. SRI GURUJI - A LIVING EXAMPLE OF SPIRITUAL NATIONALISM A DISTINCTIVE CULTURAL MAGAZI NE OF I NDI A (A Half-Yearly Publication) Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 2 INVOCATION 9=l(l|6 4(l TlPl+ B4l+ B4l+ 9l P+l6l+ HltP-44ltP+l 67- |F69F6(l46+ Prajahaati yadaa kaamaan sarvaanpaartha manogataan Aatmanyevaatmanaa tushtah sthitaprajnastadocyate (2-55) O Parthaa, when a person gives up all the desires as they appear in the mind, and is happy in oneself, with oneself alone, that person is said to be one of ascertained knowledge. -G!4+|PP+l- BG9 |4tF9(- |46l44l- |F6lP|+646+ Duhkhesvanudvignamanaah sukhesu vigatasprahah Vitaraagabhayakrodhah sthitadhirmunirucyate (2-56) The one who is not, affected by adversities, who is without yerning for pleasures, and is free from longing, fear, and anger is said to be a wise person whose knowledge remains. 4- B4l+|H(F6t9l-4 HlH4P +l|+-(|6 + |!6 6F4 9l 9|6|76l+ Yah sarvatraanabhisnehastattatpraapya subhaasubham Naabhinandati na dvesti tasya prajna pratisthitaa (2-57) For the one who is unattached in all situations, who neither rejoices on gaining the preasant nor hates the unpleasant, his knowledge is well established - Bhagavad Gita, Ch.2 Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 3 Next issue: February 07 July 07, Vol. 36, No. 1 CHRISTIANITY : PROSELYTISM AND CONVERSION, with a focus on India I II IIndia is at present at the receiving end of an intense evangel i zi ng ef f ort by numerous Chri st i an denominations. Strategies are fine-tuned, targets are fixed, ground situations are minutely studied, interaction with various social layers carefully planned, helpers are roped in, new discourses (such as that of human rights or religious freedom) are learned and propagandized, and massive funds are funneled in from abroad to sustain the numerous soldiers of Jesus marching upon benighted Hindus to save their souls. With minor differences, the same scenario can be seen in other Asian countries and large parts of the developing world. This forthcoming Pat ri ka wi l l di scuss t he i ssue of conversi on, i t s fundamentals and methodology. The standpoint adopted is that of the targeted convert: the cultural implications of proselytism, the encroachment upon traditional societies (especially tribal ones), the violence implicit in the process of conversion, and the actual status of the convert. Case studies will highlight some of the abusive and disruptive methods used for conversion as well as its demographic impact, in India as in other parts of Asia, from Sri Lanka to Thailand and Korea. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 5 CONTENTS SL.NO. TITLE AUTHOR PAGE MESSAGES 1. Guruji Sw. Dayananda Saraswathi 8 2. Guruji-A Gem who outshone himself Sw. Tejomayananda 9 3. Guruji Bhairon Singh Shekhawat 10 4. Editorial Man P.Parameswaran 11 SECTION I - FACETS OF A LIFE DEDICATED TO NATION
5. Sri Guruji - A Vivekananda Reborn Virag SriKrishna Pachpore 16 6. A Lotus of patriotism that blossomed Prof. Sadhu Rangarajan 25 in Spiritual Lake 7. The importance of not asking for anything Amitabh Maharaj 36 8. From Yuva Sanyasi to Rashtra Rishi P.Parameswaran 38 9. Dawn of a new age Sudarsan 41 10. Tathagat our Sri Guruji Ramesh Pathande 49 11. Sri Guruji and his vision of oneness Sw. Satyamitranand Giri 54 12. A real Sanyasi Sant Prabhudutt Brahmachari 58 14. Sri Guruji - a spiritual power Ram Narayan Tripathi 62 15. A Luminous beacon of spiritualism Jai Prakash Narayan 66 16. A bodiless entity Sridhar Bhaskar Varnekar 74 17. Sri Guruji - spirituality personified Vivek Ghalsasi 76 18. A Unique pilgrimage Rangahari 96 19. Some reminiscences of Sri Guruji Ashok Singhal 100 20. That effulgence H.V.Seshadri 104 21. Some personal reminiscences of Guruji Sw. Gautamananda 109 22. Good Morning Dathopant Thengadi 112 23. Inspiring Incidents from the life of Sri Guruji Dinanath Bathra 116 Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 6 SECTION II - SPIRITUAL NATIONALISM IN PRACTICE
24. Sri Guruji-A Saint who renounced his sainthood to rebuild a mighty India S.Gurumurthy 125 25. Culture and National reconstruction of India Jagmohan 131 26. Nations Dharma above politics Ram Madhav 136 27. Sri Guruji Golwalkers historical and momentus efforts for the abolition of untouchability K. Suryanarayan Rao 142 28. Sri Guruji, Sri Ramakrishna-Vivekananda thought movement, R.S.S. C.P.Bhishikar 160 29. Sri Guruji on Hindu View of Life Ma.P.Parameswaran 167 SECTION III - SRI GURUJI AND VIVEKANANDA KENDRA 30. Sri Guruji and Eknathji Nivedita Raghunath Bhide 190 31. Clarion call by Sri Guruji (appeared in Yuva Bharati March 1975) 200 32. Stories for Recollection K.P.Shivkumar (appeared in Yuva Bharati June1975) 202 Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 7 "RASHTRAYA SWAHA RASHTRAYA IDAM NAMAMA" Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 8 Messages I discovered Guruji. The year was 1958. I was in Bangalore bringing out a fortnightly called Tyagiof Chinmaya Mission. The magazine was printed in a printing press called Yuganthara owned by one N.D. Shankar. He was a freedom fighter and later became one with a great commitment to communist ideology. I used to have long discussions with him on various issues. He was out and out anti-RSS. Every Sunday I used to conduct a satsang, which was attended by quite a few people. Among them, there was one Jaya Rao, who was a great supporter of RSS. He used to talk to me about the organization and even took me to one of those special discussion meetings. One day he gave me an invitation to attend a special talk by Guruji Golwalker on a Sunday forenoon. I went to attend this meeting and invited N.D. Shankar also. He was very critical of Guruji and insisted that I should not attend the meeting. In spite of his protests, I attended it at the Kannada Sahitya Parishad Hall, the venue of the talk. The meeting was well attended. Guruji spoke initially very slowly, choosing every word. I could feel the audience was with him after a few minutes. There was a ring of truth in his words. Any one in the audience could recognize the real person behind the words, who had a depth, a commitment. Whatever he spoke, he meant his words. His words had already gathered speed and strength. I would be surprised if any one in the audience could disagree with him. He was more than convincing. I discovered a real person committed to the cause of Hindu Dharma and Bharat.Afterwards, I had many occasions to meet him and offer my respects to him. Every time I found my original discovery getting further confirmed. GURUJI PUJYA SWAMI DAYANANDA SARASWATI Sri Swami Dayananda Saraswati is a distinguished, traditional teacher of Vedanta. He has been teaching Vedanta in India for more than four decades, and around the world since 1976. In his public talks abroad, Swamiji has spoken at many of the most prestigious American universities, and has addressed international conventions, UNESCO and the United Nations. He is the founder of Arsha Vidya Gurukulam and All India Movement for Seva. Swami Dayananda convened the first World Congress for the Preservation of Religious Diversity in Delhi. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 9 Ive not had the privilege of personally meeting Sri Guruji Golwalkar. But I know enough about him to admire him deeply and respect him. He was a stalwart, who ably succeeded Shri Hedgewar. Sri Gurujis strength was his spiritual energy. Having been blessed by Swami Akhanandanandaji and being inspired by Shri Hedgewar, he plunged himself headlong into the RSS and lifelong, led the organization upfront for the cause of Hindutva. However, his softer side offset his fierce patriotism. A humanitarian to the core, he understood his workers and bonded with them on a very humane level. This was clearly evident, when he penned a letter, apologizing for the hurt caused to them, willy-nilly during the natural course of running an organization. Although he was a devoted advocate of Hinduism, he had the heart to readily accept and approve of the marriage of one of the Sangh workers with a non-Hindu. On that occasion, he said, Love rules, above all! The likes of him are very few and very rare. He was like a priceless diamond, which inspired many charcoal pieces to fare better in life! To such a leader, who drank deep of the well-springs of sacrifice and humility, I offer my heart-felt adoration. PUJYA SWAMI TEJOMAYANANDAJI GURUJI A GEM WHO OUTSHONE HIMSELF! Swami Tejomayananda, the Chairman and Spiritual head of Chinmaya Mission worldwide, is one of the foremost disciples of Swami Chinmayananda. He is an outstanding teacher of Vedanta and an accomplished poet, author, and composer. Swamiji has the rare quality of bringing out the depth of Vedanta, with devotion, in simple style from scriptural texts like Bhagavad Gita, the Upanishads, Ramacharita Manas and Srimad Bhagavatam . Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 10 I am happy to know that the Vivekananda Rock Memorial & Vivekananda Kendra, Kanyakumari is bringing out a Commemorative Volume on Shri Guruji MS Golwalkar. Shri Guruji was a staunch nationalist and an impassioned patriot, who had contributed immensely in varied spheres of nation building activities with great distinction. A scholar of eminence, he symbolized the Sanatani ideals. Guruji dedicated his entire life for the enduring welfare of the country and the people. With his vast erudition and fine eloquence, he touched the hearts and minds of millions of people across the country and inspired them with patriotic fervour to serve the cause of the motherland. In his long career, he served the people with his deep knowledge, intellectual insights and progressive ideas, which instilled humane values of compassion, sensitivity, truthfulness and honesty in them to help eradicate misery and suffering in the society. I pay my respectful homage to this illustrious son of India. May the Commemorative Volume vividly reflect Gurujis multifaceted life and ideals and inspire the future generations to rededicate themselves in the service of the nation. (BHAIRON SINGH SHEKHAWAT) New Delhi 1 st November, 2006 BHAIRON SINGH SHEKHAWAT HONORABLE VICE PRESIDENT OF INDIA Bhairon Singh Shekhawat is the Vice-President of India. He has served as the Chief Minister of Rajasthan state three times and is the ex-officio chairman of the Rajya Sabha. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 11 Vivekananda Kendra offers this issue of the Kendra Patrika as a grateful tribute to the memory of Sri Guruji Golwalkar, whose birth centenary celebrations have been just concluded. In a very real sense the setting up of the magnificent memorial of Swami Vivekananda, at Kanyakumari and all the activities of the Kendra that followed it are the result of Sri Gurujis timely support and commitment to the cause. But for the wholehearted co- operation of Sri Guruji, it would have been next to impossible for such a unique memorial to be erected. There was a moment of crisis, bordering on despair, regarding the possibility of the Rock Memorial materializing. Confronted with almost insurmountable opposition, the local organizers who were spearheading the move for erecting the memorial sought help and support from Sri Guruji. He not only lent the entire organizations support to the worthy cause, but equally importantly, deputed Mananeeya Eknathji Ranade, the then Sarkaryavah of the Rashtriya Swayamsevak Sangh for shouldering the responsibility of this historical task. The rest is all a matter of recorded history. No wonder the Kendra feels a natural urge to join the Centenary celebrations of Sri Guruji. Sri Gurujis endorsement and subsequent involvement in this noble work was spontaneous and most natural. Ideologically he was indebted to Swami Vivekananda for his deep patriotic inspiration and espousal of the cause of Spiritual nationalism, of which he was the greatest Champion in post independent India. His entire life and mission were dedicated to this sublime ideal, which he had imbibed from Swamiji. Editorial Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 12 Apart from this, the spiritual master and living embodiment of compassion and service, Swami Akhandananda, from whom Sri Guruji had the rare privilege to get Mantra Deeksha was one of the Gurubhais of Swami Vivekananda. He was also personally intimate with him. Both had shared the unique concept of serve man serve god in equal measure from Bhagavan Sri Ramakrishna. Swamijis admiration for his Guru Bhai Swami Akhandananda was truly thrilling. Swamiji gave full expression to his feelings in a letter dated 15 June 1897: - Accept a hundred thousand embraces and blessings from me. Do that kind of work and I shall carry you on my shoulders. Bravo! It was such a great monk who had earned the highest appreciation from Swami Vivekananda that shri Guruji had the privilege to serve and also earn his blessing you will certainly gain Brahma Jnana There was yet another reason as well. The country then was celebrating the centenary year of Swami Vivekananda. The idea of setting up a memorial for Swamiji on the rock was inspired by that occasion. The invaluable contribution of Swamiji to the cause of Indias freedom struggle was universally accepted. As Chakravarthi Rajagopalachari put it in his own inimitable style Swami Vivekananda saved Hinduism and saved India. But for him we would have lost our religion and would not have gained our freedom. We therefore owe everything to Swami Vivekananda. The seminal ideas of spiritual nationalism, concept of Bharat as the universal Mother, total self-sacrifice in Her service, positive ideas about National reconstruction etc., were Swamijis gifts to Indias freedom movement. It was these same ideas, in their pure and unalloyed form that Dr. Hedgewar, and following him Sri Guruji, were struggling hard to put into practice in an organized manner, through the Rashtriya Swayamsevak Sangh. So Swamijis centenary year had a very special significance to the Sangh and also Sri Guruji. It was a God send occasion for re-vitalizing the ideological roots and conceptual framework of Hindu Nationalism. This perfect understanding and profound sense of obligation evoked an immediate and wholesome response from Sri Guruji to the cause of Vivekananda Rock memorial at the time of crisis. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 13 It was nothing but a divine dispensation that Mananeeya Ekanath Ranade, totally and blissfully unaware of the forth coming Call, was preparing himself, as if guided by an invisible hand, for the historic task by thoroughly mastering and fully internalizing the life and message of Swami Vivekananda in Kolkatta. All these factors combined together, brought about a momentous situation where the difficulties and obstacles to the putting up of the memorial melted away like the mist before the rising Sun. The memorable words, which Sri Guruji wrote in the visitors book when he visited the Vivekananda Rock Memorial is a compressed yet eloquent testimony of his comprehensive understanding and appreciation of the Vivekananda Memorial. Sri Guruji wrote in the visitors book : - Certainly, the elevating life of the great soul who aroused the nation from its lethargic sleep and gave birth to an Awakened Bharat, whose farsighted and vibrant thoughts gave inimitable power to the Nation to shatter the chains of dependency, whose brilliant words inspired Hindu Dharma to realize its Self, whose heroism of the miracles of the intellect of the sages of India hoisted the flag of victory of Hindu Dharma all over the world - of this great nation-rejuvenator, Swami Vivekanandas rock where he got realization, and this Memorial which gives everyones soul a unique awakening message will for a long time illumine the world this is the auspicious thought dwelling within. (07.02.1972) Vivekananda Kendra is in fact trying whole-heartedly to fulfill the vision of Swami Vivekananda and Sri Guruji through all its strenuous and varied activities. As Ekanathji has beautifully summarized on different occasions Vivekananda Kendra, is a man making - nation building mission, It is a Spiritually oriented service organization and a Thought movement. These are condensed, yet significant definitions of Swamijis dream that is being carried out by the Vivekananda Kendra inspired by Mananeeya Eknathji who was specially deputed by Sri Guruji for this as the Divine instrument. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 14 Very many eminent personalities who had occasion to live and move with Sri Guruji and who have gained deep insight into his personal life as well as his organizational capabilities have contributed their inspiring and illuminating experiences of Sri Guruji and his work. This issue is a very rare and valuable collection of such contributions, which will be of immense value to all readers, particularly to the dedicated Kendra workers, to feel and experience the living presence of a great soul from whom they will undoubtedly gain both inner illumination and practical wisdom and guidance. We are indeed fortunate that almost all whom we approached for write-ups on Sri Guruji have obliged us with their valuable contributions. The Kendra is deeply indebted to every one of them for their quick and timely response. The year of Sri Gurujis centenary celebrations is just over. The whole country, literally from Kanyakumari to Kailas rose up as one man to commemorate this historic occasion. The celebration was different from the usual, familiar routine expressions of momentary euphoria. It was unique in the sense that it was devoted to deepening the roots, strengthening the body, consolidating the forces, clarifying the ideas and spreading the message of Sri Guruji and the organizations he inspired. It is bound to manifest itself in the coming years in a manner Sri Guruji really wanted, and worked for throughout his life - a strong, prosperous, powerful, self-respecting Bharat, firmly based on the unshakable foundation of a well- organized Hindu Society. In this historic and Herculean task, which cuts across all organizational or institutional barriers, Vivekananda Kendra also offers to play its chosen part. This special issue of Vivekananda Kendra Patrika is a humble token of that sincere desire and firm determination. P Parameswaran President Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 15 F FF FFA AA AACETS OF CETS OF CETS OF CETS OF CETS OF A LIFE A LIFE A LIFE A LIFE A LIFE DEDICA DEDICA DEDICA DEDICA DEDICATED TED TED TED TED T TT TTO O O O O THE N THE N THE N THE N THE NA AA AATION TION TION TION TION SECTION - ONE The history of Bharat is replete with the lives of many Rishis and saints who guided and moulded the society. One shining example among the modern day saints is Sri Madhav Sadashiv Golwalkarji, fondly and rightly called by the people of Bharat as Sri Guruji. Sri Guruji is a fine example for the ideals Renunciation and Service- held in very high echelons in our society. He was a favourite disciple of Swami Akhandanandaji, the brother disciple of Swami Vivekananda. Swami Akhandanandaji realized that more than spiritual practice for individual spiritual salvation, working for creating a society based on Dharma was the precondition for spiritual practice. If the spirituality is to survive for the progress of humanity then the Hindu society should be organized to fulfill its ordained mission in the world. Thus for Sri Guruji, organizing Hindu society became the spiritual work, spiritual Sadhana. Swami Vivekanandas only mantra to the Hindus was organization, organization, organization. Thus, at the instance and the guidance of Dr Hedgewarji, the founder of Rashtriya Swayamsevak Sangh Sri Guruji dedicated his life to build and expand the work of Rashtriya Swayamsevak Sangh for organizing the Hindus. The thought of ones own salvation became too selfish an end when scores of Hindus were being trodden upon, as they were unorganized and unaware of the mission of Hindu nation. We come to know through one of the articles that Sri Guruji for the sake of serving the society renounced the highest of positions in spiritual and religious realms namely, the peetham of Shankaracharya. Working for building the Hindu nation became his only mission and passion in life. The whole life was centered round this one thought. It was one life one mission. His dedicated life has inspired many into the path of selfless service. The following articles narrate the circumstances, which moulded Sri Guruji into a wonderful, selfless, dedicated personality to become source of inspiration for many! Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 16 SHRI GURUJI: A VIVEKANANDA REBORN Very rare are the personalities who influence each and every sphere of social and national life in their own life span. Shri Madhav Sadashivrao Golwalkar alias Shri Guruji was one such great personality in the galaxy of such persons, who not only turned the tide but also gave it a suitable and desired direction. The only surviving darling son of his parentsBhauji and Taihe was born in Nagpur on February 19, 1906 i.e. on the auspicious day of Vijaya Ekadashi Yugabda 5007. He was a brilliant student from his early childhood and showed signs of extra- ordinary talents. The traits of spiritual propensity were visible from his adolescence. He did his M.Sc. in Zoology from Benaras Hindu University (BHU) and did research in Fisheries at Chennai for some time but could not complete it due to his fathers financial situation. Later he took a teaching job at BHU and there he was fondly and respectfully called as Guruji by his students, the epithet that stuck to him life long. After spending some time in BHU he returned to Nagpur; obtained a degree in Law (LLB) and also worked for the Rashtriya Swayamsevak Sangh (RSS) founded by Dr Keshav Baliram Hedgewar in 1925. But his quest for spirituality took him to Sargachhi VIRAG SHRIKRISHNA PACHPORE in West Bengal where Swami Ramakrishna Paramahamsas direct disciple Swami Akhandananda was serving the society. He got initiated into the order of sansyasins by Swami Akhandananda on the auspicious day of Makar Sankranti i.e. on January 13, 1937. Incidentally this happened to be the birth day of Swami Vivekananda and Shri Guruji mentioned this as a Red Letter Day in my Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 17 life. (GurujiA Man and His Mission, By Dr K M Ghatate, Vishwa Samvad Kendra Nagpur, Yugabda 5107) Here, in Sargachhi, Guruji was accompanied by his colleague in the same pursuit, Swami Amurtanand alias Amitabh Maharaj. Looking at his devotion, dedication and commitment Amitabh Maharaj commented: In Shri Gurujis personality, the RSS has been fortunate enough to get another Narendra (later Swami Vivekananda) as its leader. Back in Nagpur his life was completely transformed when he came into contact with the electrifying and magnetic personality of Dr Hedgewar, the founder of RSS. This touch transformed Shri Guruji into a colossal personality dedicated to a lofty, noble ideal. In his own words, Though stern and unsparing to himself, what an ocean of life he was to each and every one of us! Words fail to describe the depth of that pure and selfless love. The boundless affection of the mothers heart, the sleepless care and diligence of the father and the inspiring guidance of the guru found their culmination in that single bosom. I for one feel it is my proud privilege to worship him as my ideal. The worship of such a soul transcends the worship of an individual and becomes the worship of the ideal itself. He is verily my chosen deity. (The Ideal Incarnate, M S Golwalkar, Bunch of Thoughts, (Ed) Rashtrotthan Sahitya, Bangalore, 1966) His coming in contact with RSS founder Dr Hedgewar was like young, inquisitive Narendra meeting Sri Ramakrishna Paramhamsa to satisfy his spiritual thirst. And the result was also equally epoch- making! Shri Guruji resolved to lay his life at the feet of Doctorji. Never, was there was any place in his thinking for things like personal pleasures and family attachments. Before the blaze of his passionate idealism, the shadows of the temptations of the mundane world automatically disappeared. Before he left for the heavenly abode, Dr Hedgewar, in June 1940, appointed Shri Guruji as his successor. The post of Sarsanghchalak is not just decorative. It was a challenge, which required untiring efforts to free Bharat and make this society strong and capable of achieving total all-round development of the nation. Shri Guruji performed and accomplished this seemingly difficult task, as a leader of a Swami Akhandananda - guru of Sri Guruji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 18 team of youth of extra-ordinary capabilities and dedication inspired by Dr Hedgewar, till he breathed his last on June 5, 1973 in Nagpur. He toured each part of Bharat twice a year during his stint as Sarsanghchalak for 33 years. He exhibited deep insight into the challenges and issues confronting the society. Endowed with an astonishing memory, Guruji with his extensive correspondence inspired hundreds of workers to dedicate and sacrifice their lives at the altar of the motherland, as also enthused thousands of others to serve the society. With his finger constantly on the nations pulse, with his unceasing concern for the good of the country, Shri Guruji was the only leader qualified to guide the nation. Rising above the attractions of position or power or personal glory, his single-minded devotion was to the nation as a whole. His utterances therefore carried the ring of harsh truth. He was fearless in his espousal of the nations cause and made no concessions to any individual or party. When he took over as Chief of RSS, the times were turbulent. The nation longed for freedom, and under the leadership of the Mahatma, a new era of non-violence and non- cooperation began. At the same time there was competition among the Congress leaders to appease the Muslims in order to seek their cooperation in the freedom struggle. This one-sided appeasement policy led to the partition of the country into Pakistan and Hindustan. Before partition of the country, Gurujis warnings to the political leaders and the people in general echoed and re-echoed from one corner of the land to the other. The Sangh Swayamsevaks, at times playing with their life, did an exemplary job of saving thousands of Hindus and bringing them back to Bharat safely during the tumultuous days of partition. Even during the 1942 Quit India movement many RSS workers took active part in it. Noted Congress leaders including Nana Patil, Aruna Asaf Ali, Jayaprakash Narayan, Sane Guruji and others were given shelter by the RSS stalwarts like Pandit Satwalekar, Bhausaheb Deshmukh and Lal Hansraj Gupta, Sanghchalak of Aundh, Pune and Delhi, respectively during those difficult days. The Sangh workers also played a major role in rehabilitating thousands of refugees from the then East Paksitan and West Pakistan. But Shri Guruji never made any capital out of it. It was at some press conference when a journalist passed some caustic remarks, he retorted back saying that, had the media taken proper note of the sacrifices our workers had offered, each and every persons heart in this country would have echoed with the glory of RSS alone. His role in convincing the Maharaja of Kashmir for accession of his state with Bharat was well-known. Shri Guruji met Maharaja Hari Singh with the help of Rai Bahadur Dewan Badri Das, Sanghchalak of Punjab and Barrister Narendrajit Singh and positively convinced the Maharaja to sign the instrument of accession, which he finally did on October 26, 1947. That was a good example of back door diplomacy. Sardar Patel, the then Home Minister also played a pivotal role in sending Shri Guruji as emissary to convince Maharaja Hari Singh in favour of accession to India. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 19 However, when the Nehru government took the Kashmir issue to the United Nations, Shri Guruji was the first to warn the government of its futility. He publicly declared that it would never solve the problem but on the contrary would bring grave harm to our countrys interests. The country is still suffering from the perils of ignoring that timely warning of this great visionary. Similarly, Shri Guruji, from the very outset, had warned the country about the real nature and ulterior motive of the Naga revolt. The nation ignored that also and today the Naga issue has not only become complicated, but it also has become a source of inspiration to other militant and anti- Bharat movements in the sensitive north- eastern part of the country. Years before our government gave out the news of Chinese aggression, it was Shri Guruji again who sounded a warning, way back in the late fifties about the Yellow danger. The Press, the People and the Political parties joined the Government to ridicule him as a Warmonger, Madman, etc. When Prime Minister Nehru and the Chinese Premier Chou-en-Lai toured the country with a slogan of Hindi-Chini Bhai- Bhai Guruji also briskly moved around the country from one corner to another laying bare the dragons teeth behind this enchanting slogan. But at the same time, he never hesitated in extending full cooperation of RSS to the government and exhibited a truly nationalistic attitude in times of national emergencies like the 1962 war with China, and the 1965 and 1971 wars with Pakistan. The unfortunate episode of the Government imposing ban on the Sangh in 1948 following the assassination of Mahatma Gandhi provides one more shining example of Shri Gurujis comprehensive and confident leadership. Knowing fully well that the ban was totally illogical, unjust and unwise, he still spoke to the government leaders with sweet reasonableness appealing to their senses of fair play and justice. In the face of the gravest provocation and having at his back a following of millions ready to obey him at the wink of an eye, Shri Guruji still maintained absolute restraint. He calmly suffered that humiliation only to avoid internecine schism in the nation in the wake of the quitting of the British which would have profited only the enemies. But the government turned a deaf ear to his appeal thinking that it was born out of weakness. Having no alternative left, he called upon the Swayamsevaks to resume the normal shakha activities. It was a call for suffering and sacrifice in the cause of establishing justice and fair play in national life. In number and in discipline the movement far excelled all previous ones in the cause of independence. Soon after, the government lifted the ban unconditionally. It was an unqualified triumph for his leadership. Millions of our countrymen thronged throughout the length and breadth of the land to offer their homage to him. But even in that moment of triumph Shri Guruji struck the same note of national harmony After all, the Government is our own. We do not pull out our teeth, if, by chance the tongue is bitten!(Sangh Darshan, Prakashan Vibhag, Rashtriya Swayamsevak Sangh, Karnatak, Bangalore, 1964) Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 20 Doctor Hedgewar was a Rishi, a visionary, who conceived the Mantra of Hindu consolidation for resurgence of modern Bharat. He diagnosed the ills that had plagued our society and the nation. When all the leaders were busy in devising ways and means to achieve freedom, Doctor Hedgewar was buried deep in thoughts to analyzing as to how this mighty race of Hindus became slaves of the invaders. How could a handful of foreigners coming from six thousand miles become our masters? This was the question that disturbed him from his very early age. He began to study and scrutinize keenly the various forms of movements going on at that time for emancipation of the country. He came to the conclusion that only anti-British struggles would not prove a panacea for all the ills of the nation. Doctor Hedgewar believed that, Bharat as a nation had a long history and our country commanded homage from others in all fields arts and science, architecture and literature, education and religion, social and political sciences, diplomacy and warfare. Pilgrims came from far and wide to have glimpse of that glory. How then did such a virile and mighty nation lose all power and glory during the last one thousand years? Why were we defeated and disgraced by a mere handful of barbaric Muslims and the British. We lost because we were hopelessly weak in one vital aspect on which a nations survival or death depends, and that is national consciousness and cohesion. With this deep thinking, Dr Hedgewar with his fingers rightly on the pulse of the nation, prescribed the Mantra of Hindu Sangathan as the only medicine to rejuvenate the nations health and recapture that glory of the yore. He devised the Tantra also to practice this Mantra. That Tantra is the daily Shakha of the RSS, where people from all sections would gather for one hour forgetting all manner of superficial distinctions of language, province, caste, community, party or sect, as children of a common motherland and play in her sacred dust. The Shakha thus became a crucible, which awakened the noble impulses of dedicated patriotic service, binding the Hindus together with immortal filial bonds and imbues them with an inborn sense of discipline. Unfortunately, Dr Hedgewar had a very short span of life. He could give only 15 years for the Sangh. The responsibility to explain and expound the Mantra and sanctify the Tantra fell upon the young shoulders of Shri Guruji in 1940 after Docotrjis demise. And he performed that responsibility with all his capability and intellect, dedication and devotion, strength and confidence till he breathed his last in 1973 June. The last speech of Shri Guruji at the concluding session of the Akhil Bharatiya Pratinidhi Sabha in Nagpur bears testimony to this stupendous task he performed. Thus, Guruji became a commentator who made extensive comments in order to explain the Mantra of Hindu consolidation as conceived by Dr Hedgewar for the posterity, as Adi Shankara wrote commentaries on various Vedic Mantras, as Saint Gyaneshwara explained the knowledge concealed in the Bhagwad Gita to the common man in his language, through his famous Gyaneshwari. Gurujis peculiarity was, he seldom wrote any book or thesis Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 21 explaining the Mantra of the Hindu consolidation. He accomplished this seemingly difficult task through his casual meetings, informal talks, his letters and his discourses and personal relationship with the Swayamsevaks. A reference has been made earlier about Swami Vivekananda and his guru Ramakrishna Paramahamsa. When the British took over the reins of this great country of Bharat, they started spreading wrong messages in order to confuse the Hindu society. They not only subjugated the Hindus politically and culturally, but ultimately converted them to their faith. Thus, with the advent of the Englishman, Bharat suffered political, economical, cultural and religious domination. The British began training us systematically in various ways. The first thing he taught was that this was a great continent and not a country. He said we are not one people and one nation. The Aryans came from outside, pushed the Dravidans who were aboriginals into the forests and hills. That is, we were told that we had no motherland, that most of us had come from somewhere outside and therefore we are equally strangers and foreigners to this country. We were also told that we had no dharma, no philosophy no morals worth the name; that all our past life was just one of unrelieved darkness; that the coming of the English here was divine dispensation, for we could learn sitting at their feet the first lessons in culture, religion and orderly social and political life. (Bunch of Thoughts, Ed. Rashtrotthan Sahitya, Bangalore, 1966) Fortunately, there were attempts to thwart this illogical and unreasonable propaganda by the British and to create awareness among the Hindu society about their glorious past history, culture and dharma, etc. This era of renaissance and reconstruction of modern Bharat began with the emergence and work of Raja Ram Mohan Roy in the beginning of the 19 th century and continued to the present day through the efforts of noble thinkers in many fields. Roy or later Swami Dayananda, or even Shahu Maharaj, Mahatma Jyotiba Phule, Dr Babasaheb Ambedkar, Justice Mahadev Govind Ranade, etc. were focused on removing all the social ills plaguing this great nation and its children. But, unfortunately, all their efforts, however sincere and honest they were, had a tinge of negation. They believed that the root cause of these ills lay in the Hindu dharma and therefore, they targeted their guns in that direction. Roy founded the Brahmo Samaj, Swami Dayanand established the Arya Samaj, Mahatma Phule set up the Satya Shodhak Samaj, and Justice Ranade founded the Prarthana Samaj. All these movements did their best to check the advent of Christianity and stop the tide of conversion of Hindus to a great extent but failed to consolidate the entire Hindu samaj as they adopted a negationist approach to solve the problems. The efforts to remove the scourge of untouchability can be better seen and analyzed from this angle. Sri Ramakrishna gave a clue to what he had contemplated and spiritually directed his disciple Swami Vivekananda to expound. He told his disciples: While other religions which are also true will come and go, it is Sanatana Dharma which will ultimately Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 22 prevail. (Gospel of Sri Ramakrishna). Taking cue from his master, Swami Vivekananda prescribed this mission to rebuild Bharat to save the world from intolerance and violence promoted by exclusive faiths, by reinstating, reliving and protecting the Sanatana Dharma, which was central to Sri Ramakrishnas experience. (Shri Guruji: A saint who renounced his sainthood to rebuild a mighty India, by S Gurumurthy, Organiser, March 26, 2006) Shri Guruji, like Vivekananda, advocated positive Hindutva to eliminate all the ills confronting the society remaining within the confines of Sanatana Dharma. He believed that as the older, dried branches fall off a growing tree to give place to new ones, likewise, the Society would shed varna vyavastha , the existing social structure at one time and give place for a new necessary one. This is a natural process of the development of the society. He said perturbed social systems must be put to an end here and now and should be destroyed root and branch. Going further, we should proceed to establish a pure and harmonious society on the basis of pure nationalism. (Guruji and Social Harmony, by Justice Dr M Rama Jois, Sri Guruji Janmashatabdi Samiti, Karnatak, 2006) It is this positive approach that made Shri Guruji stand tallest amongst all these stalwarts and advocates of social reforms for one simple reason that he adopted a positive approach to provide a better panacea for the ills of the nation. Like Swami Vivekananda, he defined the dharma in its true sense. He said, Our definition of dharma is twofold. The first is proper rehabilitation of mans mind; and the second is adjustment of various individuals for a harmonious corporate existence, i.e. a good social order to hold the people together. A combination of these two definitions shows that the establishment of dharma means the building of an organized social life wherein each individual has realized his oneness with others in society and is imbued with a spirit of sacrifice to make others material life richer and happier, and develops spiritual strength which leads to realization of the Ultimate Truth. (Dr. M Rama Jois, Guruji and Social Harmony, Shri Guruji Janmashatabdi Samiti, Karnataka, 2006) Dharma is the most ill-defined and wrongly understood word in Bharat. That is mostly because of the English education system which cut off the average Bharatiya from his roots, and partly because of equating Dharma with Religion in meaning. Actually, dharma is the greatest and most valuable contribution to humanity by Bharat Varsha, our beloved motherland. All our present day problems are a direct result of disregarding Dharma under the influence of a materialistic philosophy in the belief that it alone can usher in the happiness and secure the welfare of the people. We have believed since aeons that Dharma sustains the society, Dharma maintains the social order, Dharma ensures the well-being and progress of humanity and Dharma is surely that which fulfills these objectives. The Parashara Smriti also defines Dharma as which sustains and ensures progress and welfare of all in this world and eternal Bliss in the other world. Dharma is promulgated in the form of commands. The exposition of the meaning of Dharma by Shri Guruji to the effect that it means Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 23 rehabilitation of mans mind and adjustment of various individuals for a harmonious existence for a good social order to hold people together, clearly shows that Dharma was the basis for establishing a social harmony and happiness which has been the very purpose of Dharma. (Ibid) Shri Guruji clarified that Rashtradharma and Upasanadharma cannot be intermingled. Each individual has the right to choose the Upasanadharma suitable to his spiritual needs. But Rashtradharma, that is love for the motherland and society as a whole, cannot be compromised for Upasanadharma. He firmly believed that our culture is the real and abiding cornerstone of national harmony and integration, subscribing to common national ideals, irrespective of personal creeds. And it is this concept as applied to our country, that we call Hindu Rashtra, the only rational, practical and right concept. Shri Guruji believed that answers to social problems were available in this concept of nation. This concept is fundamentally different from that of the west where society is a collective of individual interests and their relationship is of a social contract with it. But in Bharatiya concept the society is envisaged and perceived as one living organism, the manifestation of the divine, the Virat Purush. It was this virat smaj purush the individuals were asked to worship in ancient times. Shri Guruji said it was our duty to awaken this inner feeling of oneness in every human being. He said it was our bounden duty to go and work among our deprived brethren and do our best to lift their standards of life. We should plan and implement schemes that would provide them with minimum needs of life. We should open schools, hostels and training centers for them. We should mix with them, eat with them, treat them with natural affection. (Shri Guruji inspired many social activities, by Dr N K Trikha, Organiser Vol LVII, NO 37, New Delhi March 26, 2006) Shri Guruji, during his tours to various parts of the country, apart from meeting Swayamsevaks, took initiative to interact with distinguished personalities and scholars. In this way, he strived for coordination and unanimity among various social and religious streams of Bharatiya society. The most significant end result of this effort was the establishment of Vishwa Hindu Parishad (VHP) in 1964. Saints and seers from different religious persuasions in the Hindu society congregated on one platform and announced unanimously that untouchability had no sanction in Hindu Dharma. At the same time, they threw open the doors for those brethren who, for some historical or other reasons, got converted to non-Hindu sects, and now wanted to return to their ancestral fold. The fact that this historical reform began to bear fruit in the next 5-6 years, bestows on Shri Guruji an eminent place amongst the distinguished personalities and saints of his time. It is often alleged that Shri Guruji was a staunch supporter of Varna Vyavastha (caste system) and wanted to promote the same in Bharat. He was once asked by Swami Karpatriji Maharaj to direct all the Swayamsevaks to follow this Chatruvarna strictly in daily life. To this suggestion Shri Guruji with all humility replied in the negative saying that the Swayamsevaks were not his shishyas and moreover the Varna Vyavastha has become obsolete today and there was only one varna remaining, that is Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 24 the Shudra varna. So this suggestion was unfounded and not viable. At another meeting with socialist leader from Pune, Narubhau Limaye, Shri Guruji stressed on involving the Dharmacharyas in this task of achieving social equality. He told Limaye that the common Hindu still reveres these Dharmacharyas and would take their word as final authority on issues like untouchability and social harmony and equality. Therefore, when at the Udupi session of VHP, all the dharmacharys of various sects within the Hindu fold delivered the historical verdict against any kind of discrimination and untouchability, Shri Guruji considered it the finest hour in his life. With aversion to publicity and notwithstanding paucity of resources, it has been the glorious tradition of Bharatiya saints and social reformers to leave a long- term and astonishing imprint on the society. Shri Guruji was an exceedingly bright star in that firmament. In one sense, he was a representative of that Bharat of the last century, which was keen on social transformation, yet he preferred to protect its eternal, spiritual and cultural values. Recollection of his life and mission would be like a humble oblation in the direction of realizing those lofty ideals for which he dedicated his life. References: Ghatate, Dr K M : Guruji: A Man and His Mission, Vishwa Samvad Kendra, Nagpur, Yugabda 5107 Dr. M Rama Jois: Guruji and Social Harmony, Shri Guruji Janmashatabdi Samiti, Karnataka, 2006 Sangh Darshan, Prakashan Vibhag, Rashtriya Swayamsevak Sangh, Karnatak, Bangalore, 1964 Trikha, Dr N K : Shri Guruji inspired many social activities, Organiser Vol LVII, No 37, New Delhi, March 26, 2006 Gurumurthy S: Shri Guruji: A saint who renounced his sainthood to rebuild a mighty India, Organiser, Vol LVII, No 37, New Delhi, March 26, 2006 Golwalkar, M S: The Ideal Incarnate, Bunch of Thoughts, (Ed) Rashtrotthan Sahitya, Bangalore, 1966 Malkani, K R : The RSS Story, Impex India, New Delhi, 1980. About the author: Virag Shrikrishna Pachpore Presently working as Chief Sub-Editor with The Hitavada, Central Indias Signature Newspaper as In-Charge of Madhya Pradesh Edition. Authored The Indian Church in 2001 and co- authroed Rashtriya Pariprekshya me Bharatiya Muslim in 2006. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 25 There is a saying that the quality of the plant is seen from the sprout itself. The quality of the sprout in turn depends on the mother plant that produces the seed. The mothers have often played a great role in the making of great men and women. The cultural and spiritual nouishment that they give to the children along with their breast milk plays an important role in the moulding of the children. Paramapoojaneeya Sri Guruji Madhavrao Sadashiva Golwalkar, who was the second Sarsanghchalak of Rashtriya Swayamsevak Sangh, looking back into his childhood days, recalls the sweet experiences of the period and shares them with us: The early dawn will awaken me from sleep. At that time, my mother will be busy doing some household work with her hands, but at the same time, her mouth will be reciting some prayers invoking the divine name. The sweet and auspicious voice of mother will be reverberating in my ears. What a lasting and sacred impress, irremovable by time, might have been made on my infant mind by the sweet voice that fell on my ears in the early hours of the day full of peace and bliss? It is crystal clear that the foundation for Sri Gurujis future THE LOTUS OF PATRIOTISM THAT BLOSSOMED IN SPIRITUAL LAKE spiritual life was well laid by his mother. Young Madhav, as a graduate student of Hislop College, Nagpur, used to frequent the house of Sri Mule, Head scriptures. Later on, when he continued his post-graduate studies in Benaras Hindu University, his contact with Pandit Madan Mohan Malaviya, the spiritual discussions and study of Vedantic literature created a deep impact on his life, which manifested clearly through his daily spiritual and religious practices like Poojas, Yoga, meditation, Pranayama, etc., and also through his total detachment from worldly affairs, a feeling of spiritual fraternity with all and a keen interest in SADHU PROF V RANGARAJAN A Keen Observer Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 26 sharing the happiness and sorrow of people around. Perhaps it was during that period that young Madhav started contemplating and meditating on the future course of his life. Though during the period of his life as a university student, he had to undergo great financial strain, he always kept a smiling face, which never displayed any pain or suffering. Coming out of the portals of the university after completion of his higher education, Madhavs mind was searching for an answer to a big question for five or six years. He could not even think of getting married and settling down in family life as ordinary people do. But the question before him was whether to renounce all ties with the world and retire into the loneliness of the Himalayas to pursue intense spiritual sadhana or to live in the society fighting against all odds and swimming against the current to live a spiritual life. After pondering over it for a long time, he got the reply. In a letter dated February 28, 1929, addressed to his friend, Sri Telang, he says: I have taken to renunciation, but it is not complete now. Remaining in this very world, facing the challenges in life, and discharging my duties with meticulous care, I strive to live the highest values of a perfect life of renunciation permeating every pore of my body. I will not go to the Himalayas now. The Himalayas will come towards me. The peaceful and blissful surroundings of the mountain will be firmly established within me. I need not go anywhere to get it. In another letter, Madhav says that he knows well how much obstacles one will come across when one goes on the path of renunciation. He says that he has no interest to get entangled in worldly life and he wants to go ahead steadfast in a life of highest ideals and dedication without ever swerving from the path. He further says that in this path there has been a successful saint like Suka Brahmam who could overcome the temptations of a celestial nymph like Rambha, and there has also been a Vishwamitra who fell a victim to the charms of Menaka. However, to get scared of the path and run away from it is cowardice. He asserts that one should be prepared to face the challenges that arise before enjoying the ultimate bliss and there is no other path less dangerous than this. A Turning Point in Life After serving as a Professor in the Benaras Hindu University, when Madhav returned to Nagpur and completed his legal studies, there occurred a turning point in his life and the one that caused it was Dr.Keshav Baliram Hedgewar, the founder and first Sarsanghchalak of the Rashtriya Swayamsevak Sangh. However, it did not occur so easily. Dr.Hedgewar, after completing his medical education, dedicated himself to the revolutionary movement for the freedom of Bharatavarsha. When he realized that, as long as the people were in deep slumber caused by the slavery under foreigners for centuries, the sporadic acts of self-sacrifice by the valiant youth in revolutionary activities will go in vain, he joined the Congress movement to create a mass awakening. However, he came to the realization very soon that a people who do not have character, discipline, intense patriotism and deep respect and regard for the age old values of life cherished by a nation cannot attain independence and even Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 27 if they stumble upon it, they would not be able to preserve it for long. In order to control the wild waterfall called nationalism and canalize it into a river flowing powerfully and peacefully between two banks, he founded the Rashtriya Swayamsevak Sangh. Madhav, who had already come in contact with the Sangh when he was Professor in Benaras Hindu University, became closer to Dr.Hedgewar, popularly known as Doctorji. On the one side, Madhav who was yearning to light the lamp of spiritualism in his heart and on the other side, Dr.Hedgewar who was striving to kindle the fire of patriotism in every heart and make it into a great conflagrationthe meeting between these two great souls turned out to be a historic one moulding the destiny of the nation. However, it happened after a great turmoil in the heart of Madhav. When Madhav returned to Nagpur from Benaras, his mother wanted him to get married so that the family lineage will continue. However, her only son Madhav made it clear to his mother, Maa, please do not talk about the cessation of the family lineage. If the society will be benefited by the cessation of lineage of many families like ours, it is the need of the hour. I a m not worried about the cessation of the lineage of our family. His parents never raised the topic of his marriage again. Though the contact with Dr.Hedgewar drew Sri Guruji to the Sangh work, in the beginning, Sri Guruji was not inclined to go heart and soul into it. His spiritual quest attracted him more to the Sri Ramakrishna Math in Nagpur. Sri Guruji had a close contact with Swami Bhaskarananda, President of the Math. Dr.Hedgewar, who was well aware of this contact, raised a question in the heart of Sri Gurujiwhich one is greater, whether the endeavour to attain individual self-realization through Sannyasa or striving for the emancipation for the poor and downtrodden in our country? This led Sri Guruji to leave his home, without telling his parents, friends, Doctorji and other Swayamsevak brethren, in search of a preceptor. This happened in the autumn of the year 1935. In the Sargachi Ashram Swami Amurtananda, who was known as Amitabh Maharaj, and who belonged to the Ramakrishna Order and was staying in the Nagpur Ashram, encouraged Sri Guruji to get deeksha from Swami Akhandananda, President of the Sargachi Ashram in Murshidabad District. Akhandananda had received initiation from Holy Mother Sharada Devi. Sri Guruji did not reveal his plan of going to Sargachi to anyone excepting his three close friends. He wrote about his decision on a piece of paper and sent it to his mother through a friend, His mentor Doctorji - Sri Keshav Baliram Hedgewar Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 28 Deshpande. Very few details have been obtained about the life that Sri Guruji spent in the Sargachi Ashram. In his later days, when he was fully involved in the Sangh work, Sri Guruji never related anything about his Ashram life. However, some interesting things have come to be known through Sri Amitabh Maharaj. Referring to Sri Gurujis Ashram life, Sri Amitabh Maharaj says, Because of that, Rashtriya Swayamsevak Sangh got a Narendra (Swami Vivekananda). While engaged in intense spiritual sadhanas in the Ashram, Sri Guruji was also deeply involved in the service of his master, Swami Akhandananda. Unmindful of his food, sleep and other comforts, he engaged himself in serving his aged Guru. With enthusiasm, Sri Guruji performed all acts of service like serving food, giving bath, setting the masters bed and pressing his feet. Looking at the beaming face of Sri Guruji and the beautiful beard that was growing, the master gave loving advise to Sri Guruji, who never failed to acquire knowledge of Vedanta from the scholars visiting the Ashram and practicing his sadhana with meticulous care. One day, Amitabh Maharaj told Swami Akhandananda that the parents of Sri Guruji were very aged and, therefore, he must be sent back to Nagpur soon, after giving him deeksha, in order to pursue a legal profession. Swami Akhandananda asked with deep foresight, we can certainly give him deeksha, but who could say that he would pursue a legal profession? Swami Akhandananda had a clear vision of what was going to be future course of life of Sri Guruji. He also knew that Dr.Hedgewar was waiting for the arrival of Sri Guruji. He says: It is the holiest day in my life to be noted in golden letters. Was it not the day on which I got the grace of the Guru as a result of the auspicious deeds that I had performed in millions of births? The experiences of the day are very holy. They cannot be explained in words. The touch of the Guru, his love and the grace that he showered overwhelmed me. I experienced a change within me. I realized that I was not the same one who existed a minute before! When Akhandanandas health was deteriorating, Amitabh Maharaj spoke to him about Sri Gurujis future and said that the latter had an intense aspiration to go to the Himalayas. In reply to it, Swami Akhandananda said: I believe, he will join hands with Dr.Hedgewar in his work. He will render pure social service. Let him certainly visit the Himalayas, but it is to be seen that he does not go into seclusion. After the Mahasamadhi of Swami Akhandananda, Amitabh Maharaj took Sri Guruji to Calcutta and introduced Swami Abhedananda, a direct disciple of Sri Ramakrishna, Swami Vivekanandas younger brother Sri Bhupendranath Dutta and others. When Sri Guruji was contemplating about his stay in Belur math, Amitabh Maharaj revealed to him his conversation with Akandananda. He told Sri Guruji, I will take you back to the same place from where I brought you and took him back to Nagpur. Sri Guruji stayed in the Nagpur Ashram for a month during which period he translated the Chicago speeches of Swami Vivekananda into Marathi. He dedicated his work to his Guru. Later, Amitabh Maharaj called Sri Raikar, maternal uncle of Sri Guruji, and asked him Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 29 to take Sri Guruji to Dr.Hedgewar. Doctorji got his future successor. Spirituality wedded to Nationalism Swami Vivekananda had set the path to salvation through service to suffering beings, even without deviating an inch from spiritual life, through Sri Ramakrishna Movement. Swami Akhandananda, who followed his footsteps, while on a pilgrimage to the Himalayas, stayed in Sargachi where he saw the suffering people and settled down there, setting up an Ashram and starting service activities. Following exactly the same path, Sri Madhavrao Sadashiva Golwalkar also took a pledge to serve the Motherland, standing firmly on the foundation of spirituality. He accepted the Rashtriya Swayamsevak Sangh founded by Dr.Hedgewar as the right instrument to achieve the goal. Dr.Hedgewar also never under estimated the spiritual strength that Sri Guruji had acquired through incessant service to his master at Sargachi Ashram and through the intense spiritual sadhanas. He wanted that the noble qualities of head and heart of Sri Guruji like his spiritual strength, his acute intelligence, his rigorous penance, etc, should wholly be available for the work of the Sangh. In his meetings with Sri Guruji, he stressed that a genius like Guruji who had deep spiritual experiences should not spend his capabilities for individual spiritual bliss, but use it for the welfare of the nation and society. Sri Madgolkar, a renowned journalist, once asked Sri Guruji: I know that you had moved away from the Sangh work for some time and gone to the Sri Ramakrishna Ashram out of spiritual quest. Then why did you return to the Sangh work, leaving the Ashram? Did you not see that the atmosphere of the Sangh is different from that of the Ashram? To this unexpected question, Sri Guruji gave a reply: Better than me, only Dr.Hedgewar could speak with authority whether there is any difference between the atmosphere of the Sangh and that of the Ashram, because he has lived in Calcutta when he was engaged in revolutionary activities. He had close contact with great revolutionaries. You might have read the work of Sister Nivedita titled Aggressive Hinduism. I believe, you know well how much involvement she had with the revolutionaries. Right from the beginning, my involvement in the national integration work has been as much as it is in spiritual pursuit. From my experiences during my stay in Benaras, Nagpur and Calcutta, I have realized that I could do the work better through the Sangh. Therefore I have dedicated myself to the Sangh work. I believe that this act of mine agrees with the ideals, message and mission of Swami Vivekananda. No other great man or philosophy could ever exert greater influence on me than him and his message. I have firm conviction that I could go ahead with his work remaining in the Sangh. Successor to Dr.Hedgewar After the passing away of Paramapoojaneeya Dr.Hedgewar, when Sri Guruji took over the responsibility of the Sarsanghchalak of RSS, in his very first speech Sri Guruji made it clear that what he has undertaken is not a political life, but a Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 30 spiritual life. Paying homage to Doctorji, he said, I feel proud in adoring such a great man. To worship with flowers and sandal paste is a cheap way. We must strive to become one with whom we worship. That is real worship. Shivo bhootwaa shivam yajetWorship Shiva by becoming Shiva this is the greatness of our Dharma. He pointed out that national life was also a spiritual life wedded to an ideal. Sri Guruji set himself as a supreme example to the immense self-confidence of a person wedded to an ideal. In 1955, one day, Sri Vishwesha Teertha, Head of the Udipi Pejawar Mutt, asked a question to Sri Guruji: Will Bharat become once again Akhand Bharat? In reply to him, Sri Guruji quoted the Praatasmaran verse, Gange cha yamune chaiva godaavaree saraswatee narmade sindhu kaaveree jalesmin sannidhim kuru and said Hindus could never forget their Sindhu. When the Swamiji asked how would this Akhand Bharat come into existence, Sri Guruji said with immense self-confidence that the partition took place only because of the disunity and weakness of the Hindus and if these causes are removed, the country would once again become Akhand. The Patriot-Saint who made prison into Ashram Sri Guruji life is an outstanding example to the fact that, to a patriot-saint who spiritualized nationalism, even the prison would become an Ashram. When the Rashtriya Swayamsevak Sangh was deliberately and falsely implicated in the assassination of Gandhi to malign it, and Sri Guruji was imprisoned, unmindful of the scant facilities that were provided to him in the jail, he maintained perfect calmness and serenity. Keeping the premises where he was staying in the prison neat and clean and behaving courteously, with love and affection, with other inmates of the jail and prison officials, thereby capturing their heart, and by such other actions, Sri Guruji converted the jail into an Ashram itself. Instead of suffering pain in the jail life, he felt that, eighteen years after his life in Sargachi Ashram he had once again obtained an opportunity, by the courtesy of the Government, to perform leisurely his Dhyana, Dharana, Upasana and Paraayana of scriptures. After getting up at five oclock in the morning and finishing his morning ablutions, he would sit in his room and read Bhagavad Gita, perform Sandhya Vandana and Dhyana. Afterwards, till lunch hour, he would read Gyaneshwari, songs of Sant Tukaram, Valmiki Ramayan, Mahabharat, Dasabodh, etc., and would even teach Yogasana to fellow inmates in the jail. He derived immense happiness in all these. Regarding the ban on the Sangh, he said, This ordeal has come to us only because Sangh has become strong. Once the Sangh comes out of this, like gold purified in fire, it will attain very high position. After coming out of the jail, the call given by Sri Guruji to the Swayamsevaks to get ready for a nation-wide Satyagraha demanding the lifting of ban on the Sangh, reflected his high spiritual sentiments: Our work is very great, noble and di vi ne. The greatest achi evement of Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 31 mankind is in its fulfillment. It is the realization of the Divine. Arise! We will restart the work that was banned for the last ten months. We will compensate for the ten months lost. Truth is on our side. To bear injustice is equal to cooperating with it in the sinful act. We will remove the injustice. ... meditating on Bharatmata with full strength, extending love to Her children, rise up and act with vigour and enthusiasm, march ahead and stop not till we achieve success! This is a battle between Dharma and Adharma, justice and injustice, generosity and narrow-mindedness, and love and hatred. We will certainly win, because wherever there is Dharma, there the Lord is, and wherever the Lord is, success also is certainly there. Therefore, raise the voice of victory of Bharat from the bottom of your hearts to the heights of the universal sky and arise! Fulfill the mission! Bharatmata ki Jai! Show Mercy to the Enemy The eyes of the oppressive government were opened and the ban on the Sangh was lifted. A rousing reception was given to Sri Guruji wherever he went when he undertook a tour all over the country. The speeches that he delivered in the massive congregations reminded one of the songs of the great Tamil poet-patriot, Mahakavi Subramania B h a r a t i P a k a i v a n u k k u arulwaainannenjeOh good heart, show mercy to the enemy. Sri Guruji told the Swayamsevaks. If our own teeth bite our tongue or one leg dashes against another, we do not knock out the teeth or cut of the leg. Those who perpetrated injustice against us are our own people. Therefore, we must forget the past and exhibit our quality of forgiveness. Explaining in clear-cut terms the spiritual goal of the Sangh, Sri Guruji said: World peace is the ideal before us. That is our life work. We have to fulfill that task. Our real work is to teach the lessons for world peace on the basis of spiritual life and establish unity among the entire mankind. However, when will it be accomplished? It will be accomplished successfully only when we string together in one thread crores of people, who realize the values of life expounded by our culture and are imbued with noble qualities, and make them determined to achieve the highest goal. The feelings of Sri Guruji, who saw the Divine in the form of the society, are expressed in his article that he contributed to the journal, Purushartha: The one that we have to realize as ours and embrace, the one that we have to make the object of our service activities, is our society. Let it garland us with flowers or put a garland of footwear around our neck, let it praise us or abuse us, let it do whatever it wants, but ultimately it is our own. It is to test us that it behaves as good or bad towards us. It is just a test. In reality, by heart, it is our own. It will come with us. Not only that, because of our unique firmness, it will change into our servant and follow us. Society is the form of God. God has assured that He is the servant of His devotees. All that we have to do is to make ourselves into true devotees. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 32 Politics and Spiritual Nationalism Sardar Vallabhbhai Patel, the Deputy Prime Minister of India, at the time of Partition, insisted that we should claim land from Pakistan to rehabilitate the Hindus who were driven out of Pakistan and who came as refugees to India. However, the Prime Minister, Pandit Jawaharlal Nehru not only refused to accept the proposal, but even signed with the Pakistan Prime Minister Liakhat Ali Khan, a treaty which brought disgrace to Bharat. Opposing it, Dr.Shyama Prasad Mukherjee resigned from the Nehru Cabinet and with the support of Sangh, on October 12, 1951. Sri Guruji, who extended support by giving some gems of Swayamsevaks from the Sangh as full time workers to the party, however, took a firm decision that he himself and the Sangh as an organization will not directly take part in party politics. When heated election propagandas were taking place, Sri Guruji coolly retired to the famous Simhagad Fort of Chhatrapati Shivaji and engaged himself in his spiritual sadhanas. There he stayed in the house of Lokamanya Bal Gangadhar Tilak for 25 days from December 25, 1951, to January 18, 1952. He spent the time in reading Bhagavad Gita, the Upanishads and other scriptures and in conducting classes on Gita and holding discussions with those who stayed with him. Sri Guruji, however, never accepted the stand that those who are engaged in spiritual life should not take interest in matters concerned with the welfare of the nation. In October 1952, a big Sadhu Sammelan took place in Kanpur. Sri Guruji was specially invited to the congregation. At that time, Sri Guruji made one thing very clear to all the spiritual and religious leaders of the country. There are innumerable sadhus, sannyasins and Mutt heads in our society. Among them many are interested only in their personal salvation through spiritual sadhanas like Dhyaana, Dhaarana and Pooja. Those who think about the society are very few. The thought about making this society safe and secure and making it march on the path of progress never arises in their minds. Sri Guruji therefore insisted that the sadhus and sannyasins should act by combining the goal of spiritual salvation with social upliftment. He further said, The Bhagava Dwaj (Ochre Flag) is the highest symbol of Hindu culture. It is the work of the sadhus and mahatmas to carry the message of Bhagava Dwaj to each and every home. They must undertake this task as a national vow. They must create an awakening in the society and through that make the people realize their self-respect and glory once again. Bhagava Dwaj is the symbol of the highest Satvic quality. Before its Satvic power, all wicked forces will lose their strength. Sri Guruji also pointed out that the disinterestedness of sadhus and sannyasins in matters concerning social upliftment was because of the divisions in the society, the splits and the feelings of mutual hatred among people. He called upon the sadhus to undertake the work of setting right the dilapidated condition of the society as Divine task. Protect the Monuments of National Honour In a letter to Swatantrya Veer Vinayak Damodar Savarkar, Sri Guruji says, It is Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 33 because of the mind-set of our people, like indifference in the matter of the places of our worship and shameless tolerance of the onslaught on the worshipful cow, our temples and pilgrim centers by the aliens, that the people have allowed the vivisection of our Motherland Bharat. This is a grave sin to be condemned vehemently. And these sinful acts still continue. We are unable to see people with self-respect who declare that they will rest contented only after wiping out these blemishes. In stead, we see leaders who justify this grave sin of vivisection of the country. In our culture, Gomata and Bharatmata are inseparable. Therefore, how can those who encourage or tolerate cow slaughter be the true devotes of Bharatmata? It is never possible. In a public meeting at Mumbai, Sri Guruji declared: Any self-respecting nation should take up as its first and foremost task, the wiping out of the blemishes caused by slavery and even the traces of name and identity of the aggressors from this soil. From this stand point, the reconstruction of the Somnath temple is a great event. He further warned: It seems today that the feeling in the hearts of the ordinary citizens that this is our motherland, and the attachment to the values of life are declining. We are forgetting the glorious history of our race. Like this, if we continue to forgetting the glorious historic centers of our cultural heritage, there will not remain even one place of worship for us in the future. If it happens unfortunately, on what basis will we build the temple of our nation whose peak will touch the sky? How will we achieve rising glory that will touch the heaven? Sri Guruji had made it very clear that the feeling of patriotism cannot be divorced from spirituality. He told the Swayamsevaks, Only when the sacred sentiments about our Bharatamata arise in our hearts, on that foundation, discipline, noble qualities and full-fledged life will arise. Only when the individuals equipped with all these noble virtues are created, all the plans for the upliftment of the nation will succeed. We can raise the power of our nation only through this spirit of dedication, sense of responsibility and disciplined life. Raising the power is the work of the Sangh. The Smriti Mandir of Paramapoojaneeya Dr.Hedgewar was inaugurated at Nagpur on April 9, 1962. On the next day, addressing thousands of Swayamsevaks who had gathered there from different parts of the nation, Sri Guruji made a touching speech: This memorial is set here not with the intention of creating a temple and installing him on the pedestal like a religious leader. I have no interest in a temple built with bricks and stones. We must look at this memorial only as a constant source of inspiration to us. Rashtra Rishi with Swatantra Veer Savarkarji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 34 A Volunteer in the Task of Integrating the Hindu Society By the immense efforts of Sri guruji, the Vishwa Hindu Parishad came into existence in the Sandeepani Ashram of Swami Chinmayananda at Mumbai on the auspicious Krishna Janmaashthami day of the year 1964. As a successful achievement in an effort to bring together all the great Hindu religious and spiritual leaders under one banner so as to integrate the whole society, a mammoth conference was held at Prayag on the occasion of Poorna Amrita Kumbha Mela on January 22, 23 and 24, 1966. When all the great Acharyas an spiritual leaders were seated on the dais, Paramapoojaneeya Sri Guruji was busy, like a humble volunteer, looking after the arrangements for the food and accommodation of lakhs of people who had come to participate in the conference. However, the Shankaracharya of Dwaraka Peeth insisted that Sri Guruji should come to the dais and address the gathering. Acceding to that request, Sri Guruji made a speech in all humility and said: In fact, there is no need for me to come here and make a speech. However, two months ago, the revered Shankaracharya of Dwaraka Peeth wanted that I should also speak on this occasion. I apologized to him and submitted that my work will be to sweep and wipe the venue of the conference and keep it neat and clean. I can do the work very efficiently, because I am a Swayamsevak. However, how can I disregard the order of the Acharya? There is no other go but to abide by his order. What simplicity! What humility! What the sadhus and sannyasins who had assembled in the conference at Prayag saw before their minds eye was the scenes of Lord Krishna removing the discarded leaves after the guests who had attended the Rajasuya Yoga of Dharmaputra had dined, and the Lord tending the horses of Arjuna in the Mahabharata war. It was the unique achievement of Sri Guruji that he made the leading sadhus, sannyasins and Jagadgurus of the country, who attended the Vishwa Hindu Parishad congregation at Udipi in the year 1969, pass a resolution unanimously declaring, There is no place for the sin of untouchability in Hindu Dharma and Hindus are all brothers. Sri Guruji proclaimed that it was a golden day in the history of Hinduism. The Journey towards Eternity The first day of July in the year 1970 was the day on which Sri Guruji was admitted into the Tata Memorial Hospital in Mumbai for undergoing an operation for treatment of Cancer. Sri Guruji, who had the premonition that the journey of his life was coming to an end, was preoccupied with the thoughts about the work that he had yet to finish. He did not have even an iota of worry about his health or the fear of death. When he was taking leave of Dr.Praful Desai, the surgeon who performed the operation, Sri Guruji told him: Man, who is mortal should not unnecessarily be concerned about health. It is the law of nature the every life must one day or other come to an end. Therefore, the important thing is not how long a man lived, but how he lived. I have a work before me. I want to complete it. For that I appeal to the Lord that, He should keep me in good Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 35 health till the end of my life. Before undergoing the surgery, Sri Guruji made a journey to the abode of Badri Narayana and performed his own Shradda at Brahmakapala near the pilgrim center. He also got an opportunity to listen to the discourse on Srimad Bhagavata from the mouth of the great saint of Jhusi Ashram, Sri Prabhu Datta Brahmachari. He had a darshan of the Mother of Sri Aurobindo Ashram at Pondichery on March 11, 1972. That meeting happened to be a spiritually significant one. The two spiritual luminaries sat facing each other. Not a single word came out of their mouths and they conversed in the language of silence. With folded hands both of them parted company. Sri Guruji remarked jovially once: The railway compartment is my address. The human society surrounding me on all the four sides is my home. He was not only aware of the fact that his life was a long journey, but also made it known to others. On the Jyeshtha Shukla Panchami day in the year 1975, Sri Guruji sat on his asana and performed Sandhyavandhan. He had suffocation. His personal assistant, Dr.Aba Datte, who was by his side, rushed to give him oxygen, but Sri Guruji appeared to be completely peaceful. He got the nails in his hands and legs cut. Then he sat on the chair. Before that, he took the Kamandalu on the right side, that he always used to keep on the left side only. Only when he used to start a journey, he would keep it on the right side. Abaji realized that Sri Guruji was taking leave of all. The doctors also declared that Sri Gurujis health was beyond their control. A message was sent to Mananeeya Sri Balasaheb Deoras who was the Sarkaryavah of the Sangh at that time. Exactly five minutes after nine oclock in the night, Sri Gurujis soul departed from his body. After Sri Guruji attained immortality, three letters, which he had written and preserved in envelopes, were opened in the presence of all and read out. In the first letter he had expressed his wish that Sri Balasaheb Deoras should take over the responsibility as Sarsanghchalak after him. In the second letter, he said that there was no need to raise any memorial for him. The third letter that he had written touched the hearts of everyone. A great man considered himself to be an insignificant human being, and with all humility express his feeling: If I have ever caused pain to anybodys mind, I beg, with folded hands, their forgiveness. To make his feelings all the more clear he had quoted a Marathi verse of Sant Tukaram. The message of the verse is as follows: Oh religious preceptors, please convey this last prayers of mine to the Lord that He should not forget me. What more have I to say? Everything is conveyed to Him. Tukaram places his head at the feet of the Lord and prays, let the shadow of your grace fall on me ever! Vande Mataram! Bharat Mata ki Jai! Sadhu Prof V Rangarajan is the Founder Trustee of Sister Nivedita Academy in Bangalore. He has held important positions of trust and responsibilities in institutions like Chinmaya Mission, Rashtriya Swyamsevak Sangh, Vishva Hindu Parishad, Swami Vivekananda Medical Mission and Vivekananda Kendra. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 36 THE IMPORTANCE OF NOT ASKING FOR ANYTHING I heard this story from Swami Niramayananda (1911-1984), a senior monk of the Ramakrishna Order. He was a disciple of Swami Akhandananda, one of those great saintly disciples of Sri Ramakrishna. Swami Niramayanandas pre-monastic name was Bibhuti. At the time of the incident I am going to narrate, he was staying as a novice at our Sargachhi ashrama in Bengal with his guru. A junior professor named Madhavrao Golwalkar was teaching in Benares Hindu University in the early 1930s. After teaching at the university for three years, he resigned his position and went to Nagpur. There he studied law and became a lawyer. In Nagpur, he came in contact with Swami Bhaskareswarananda, head of the Nagpur branch of the Ramakrishna Order. From him he came to know that one of the disciples of Sri Ramakrishna, Swami Akhandananda, was then living at the Sargachhi ashrama in Bengal. Around that time Golwalkar developed great spiritual yearning and keenly felt the need for a guru. So he went to the Sargachhi ashrama to have spiritual initiation (diksha) from the Swami. After initiation Golwalkar continued to say on as a brahmachari for a while and served his guru wholeheartedly. He followed his guru like a shadow, making himself available to serve. Once, late at night, Bibhuti heard Swami Akhandananda talking aloud to someone. Bibhuti wondered why the Swami was talking so loudly at that hour. Curious, he came to the door of the Swamis room and saw an unexpected sight. The door was open and kerosene lantern was lighting up the room. The Swami was seated on his bed, and Golwalkar was kneeling on the floor, facing the swami with his hands folded in salutation. Apparently in response to Golwalkars prayer, Swami Akhandananda was giving him his blessings. Bibhuti heard the swami say to Golwalkar: You will have the knowledge of Brahman! A few days later, with his gurus permission, Golwalkar left the Ashrama. Later in life, he became renowened in India as the leader of a well- known idealistic youth organization. Witnessing that incident, Bibhuti felt a great sadness of heart, because Swami Akhandananda had never blessed him the way he had blessed Golwalkar. As days passed, his sadness deepened. SHRI AMITABH MAHARAJ Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 37 Then one day Swami Akhandananda said to Bibhuti, I have to go to the bathroom. Please bring a pot of water so that I can rinse my feet after I have used the bathroom. The bathroom was a separate building, away from the residential quarters of the ashrama. Bibhuti did as he was aked. He walked behind his guru with a pot of water. Swami Akhandananda approached the bathroom, but didnt enter it. He turned around and said to Bibhuti, Bibhuti, those who dont ask for anything get much more. So saying the Swami returned to his room. Bibhuti understood that his guru had come to know the whole thing, even though he hadnt expressed it to him. he also understood that there was selfishness even in asking for blessings in spiritual life. Those who are totally selflessand do not ask for anythingthey alone get the highest rewards in spiritual life. Courtesy : Vedanta Kesari March 2006 Amitabh Maharaj Later known as Swami Amurtananda of Ramakri shna Order, Ramakrishna Mission Nagpur, he encouraged Sri Guruj i to get Deeksha from Swami Akhandananda. When words like dharma and spirituality are uttered, pat comes the remark: Why do you bring religion into politics? This question stems from a misunderstanding our concept of dharma and confusing it with the Western concept of religion. The Western countries suffered for centuries because of their dogmatic concept of religion and the control of state by the church. Our concept of dharma is a different from that as light is from darkness. Dharma or spirituality is not a dogma but a view of life in its totality. It is not a separate sphere of national life just as political or economic spheres. Spirituality is, in our view, a comprehensive vision of life that should inform and elevate and correlate all fields of society for the fulfillment of human life in all its facets. It is the sap of our national tree, the life-breath of our national entity. Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 38 I first met Shri Guruji in a winter camp at Salem in 1946. I was a student doing my honours in the University College, Thiurvananthapuram. We were all seated in a hall, to be addressed by Shri Guruji. Being the first occasion, I was all expectation, if not trepidation. As Shri Guruji entered the hall, my eager eyes took him in. He was young, dynamic and had the appearance of a Yuva Sannyasi dressed in white dhoti and kurta over which he wore a coat. He held a staff with a metal head in his hand. Brilliant, piercing eyes which directly enter into your very soul and dense, dark, flowing hair and beard completed the serene majesty of his unique personality. Each one of us got introduced to him by turn. To each one, he asked a few questions. From the answers, he could easily size up the caliber and capacity of each one. Everyone got some suggestion and guidance through this informal question and answer session. At the end we were pleasantly surprised that Shri Guruji could call everyone by his name. But what appeared strange was that this meeting of the ground level workers with the highest in the organization was full of mirth and laughter, even while serious matters of organisation were raised, discussed and answered. All felt homely, as if they were meeting the head of the family. It took about one whole hour, though we felt as if it was not even half that time. At the end when Shri Guruji stood up and left us, the living image of his unique personality was indelibly carved in everybodys heart. It was to remain there for all time to come as an object of sweet remembrance and respectful adoration. Shri Guruji was about 40 years of age at that time. I was hardly 20. Thereafter, it was my good fortune to meet him at least twice every year and sometimes even more, till he passed away in the year 1973. Every meeting was a unique experience, each in its own way. Just as the first meeting is engraved on the mind, one of the last meetings also remains undimmed. The year may be 1970 SHRI GURUJI FROM YUVA SANNYASI TO RASHTRA RISHI P.PARAMESWARAN Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 39 or 1971. The venue was Calicut. Shri Guruji had come for a baithak of senior karyakartas. He had grown old with silvery hairs and white beard. The staff in hand was substituted by a Kamandalu. We were told that it was gifted to him by his revered Guru Swami Akhandanandaji. From the dynamic Yuva Sannyasi that he was in 1946, he had grown and evolved into the revered Rashtra Rishi. We were reminded of the galaxy of our ancient Vedic sages. Age and experience had matured him into a loftiness beyond human. He seemed to be in a hurry. As the moment of departure came, we lined on either side with folded hands to have another look at him. Shri Guruji with his graceful glance and an occasional word or two moved swiftly ahead as if he was conscious that the time left was short and the mission ahead was beckoning him to hurry up. Yes, the lifes journey was moving forward towards its final end. It was as moving and unforgettable a moment as the first meeting was. From 1940 to 1973, was a tumultuous period in our nations history. It was through these momentous 33 years that he led the great organisation committed to his care by Dr.Hedgewar, steadily, swiftly and carefully ahead. A minor mistake, a small slip, a slight error would have landed the organisation in irreparable chaos or calamity in that eventful and challenging period. But he never slipped, never erred. To err is human, says the old proverb. By that standard Shri Guruji was superhumanfrom the time of taking over from the founder to the time of handing over to his successor. Shri Guruji was wisdom and alertness incarnate. The organisation grew from strength to strength, spread over the whole of the country and even abroad wherever Hindus lived. Every area of national life was illumined and electrified by the mantra of Hindu Rashtra. Along with the growth of the movement, Shri Guruji, the one-time little known professor of the Benares Hindu University emerged and evolved into the stature of the Rashtra Guru, revered and respected by one and all. Irrespective of any other consideration, he won universal acceptance. But he never compromised on principles or minced words in giving expressions to his convictions. Even those politicians who were never tired of criticising him in place and out of place, paid rich tribute to his services to the nation, when the Parliament adopted the condolence resolution at his passing away. Shri Gurujis mighty personality had combined in itself two great streams of our ancient national life the spiritual and the national. It was there in its seminal form right from the beginning of his life. In later life, both the currents mingling into one became a mighty flow. He had inherited the timeless spiritual tradition of Sanatan Dharma from Shri Ramakrishna Paramahamsa, Swami Vivekananda and Swami Akhandanandaji Maharaj who was his deeksha guru. From Lokamanya Tilak, Veer Savarkar and Dr.Hedgewar he had inherited the nationalistic stream, which became an inseparable part of his very constitution. Though at times, the spiritual dimension gained dominance over the other, Shri Guruji could never break away from the nationalist moorings. At first it was an uneasy co-existence which later evolved into one harmonious, single, sacred flow as in the case of Swami Vivekananda and Shri Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 40 Aurobindo. The spiritual and the national so intermingled that they became identical and inseparable. Worship of the motherland became worship of the divine mother. It was the message of the sublime spiritual nationalism that he has bequeathed to us. Being fully assured that therein lies Indias unique contribution to the rest of the world, for Shri Guruji, the work of the Sangha was nothing but the selfless sadhana for fulfilling this world mission of Bharat. The Bhagirathi of Sangha sadhana flows on undeterred to its divinely destined goal. P. Parameswaran is a renowned thinker in Kerala. He is the Director of Bharatiya Vichara Kendra and the President of Vivekananda Kendra, Kanyakumari. He was organizing sec- retary of Jan Sangh and director of the Deendayal Research Institute in New Delhi. In 2004 ,the In- dian President conferred Padma Shri upon him as recognition of his valuable contributions to the society. He has authored many books in Malayalam and English. Beyond all isms to Hu- manism is one of the famous works. Be a FoundationStone Be a FoundationStone Be a FoundationStone Be a FoundationStone Be a FoundationStone This attitude will generate in us the spirit of true selfless service and take us a long way in giving purity, humility and strength to our character and save us from swollen-headedness which is the first step to degeneration. Let the stone in the foundation be our ideal. It lies there unseen, unadmired. It may not be beautiful, may not be polished; but all the same it is the base. If it moves or is shaken, the whole edifice crumbles down. More important than the central done, more important than anything else, is that stone in the foundation. However, the stone remains there as a symbol of self-oblivious service and self-effacement. That should be the spirit with which we have to work among the people. The desire to strut about in the limelight of name and fame, to shine at the top only betrays ones lack of inner worth and weakness for self-adulation. After all, what is great about sitting at the top? Even a crow can sit at the top of a dome! Page No.435 (Bunch of Thoughts) Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 41 The whole world is passing through a process of total transformation. The social scientists say that, whenever a total transformation has to take place, its social indicators begin to appear some 20 to 25 years before the actual event and those indicators are 1.Alienation 2.An increase in violent crimes 3.Mental disorders 4.Social disintegration 5.An increase in religious cults. The first four are bad indicators whereas the fifth is a good one. These we are witnessing all over the world. As has always been, bad ones are caused by demonic or evil forces and the good ones by divine forces. The conflict between the demonic and the divine forces is an eternal one. They alternate, and this causes the rise and fall of nations. The progress of nations is always cyclical. After every rise there is a fall and after every fall there is a potentiality for a rise. You concentrate on a point on the circumference of a wheel. The point comes down and again goes up, but the axle of the wheel moves forward. Now, how many rounds will a wheel take, depends upon what is the initial energy applied to it. You push a wheel with a certain force, it may make ten rounds, you apply double the force, it may make 20 rounds, but if you fix a motor on to it, it may go round and round for a considerable length of time. There have been nations like Greece, Babylonia, Rome, Egypt and such others which came into existence, progressed and reached their pinnacle of glory, made there contribution to world civilization, but when they came down, they were left with no energy to rise again and so they passed into the pages of history. But Bharat and the nations taking inspiration from her have experienced many rises and falls, because the energy driving them is spiritual, which is never exhausted. In such countries, after every fall there is first a spiritual awakening and then socio-politico-economic resurgence. The spirituality in these countries is represented by Dharma and Sanskriti. Both these words do not have synonym in English language. They have been wrongly denoted by words religion and culture. The correct words for religion and culture in Sanskrit are pantha and sabhyata. Panthas represent the different paths which lead to the same Ultimate goal, DAWN OF A NEW AGE KUPPAHALLI SITARAMAYYA SUDARSHANJI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 42 whereas, Sabhyata or culture defines the mode of living, customs and manners, cuisines and dresses, etc which are determined by the environment in which they live. Dharma or Dhamma on the other hand is a much more comprehensive term. It defines individuals relationship with the society and with the environment, as also the relationship between the environment and the society. And then, there is a relationship between an individual and the Ultimate Reality, whatever name you may give for that. The rules and regulations necessary for a harmonious relationship between these four types of existences the Individual, the Society, the Nature and the Almighty are denoted by the term Dharma. For a harmonious relationship between an individual and his family, everybody must do his duty towards other members of the family. Thus, we have matridharma, pitridharma, santandharma, patnidharma and so on. Here Dharma stands for duties. Similarly there are sevakdharma and swamidharma, shikshadharma and chhatradharma, rajadharma and prajadharma and so on. If everybody does his duty properly then the society will run smoothly and make progress. Similarly our body is a gift of nature and hence, it must always be in harmony with nature. This we call Achar Dharma. What to eat, when to eat, what to wear and when to wear, all depend upon the environment in which we live and they come under Achar Dharma. Then, there is the relationship between the society and nature. We get all our resources from Nature. But nature has only that much which can meet our legitimate needs, but not our greed. Hence, the spirituality oriented people feel a symbiotic relationship with nature and generally call it the Mother. Just as a child takes only that much which is essential for its survival, so also, we must also take only that much which will enable us to survive. Hence our motto is Consume, but with a sense of renunciation. And then comes the individuals relationship with the Ultimate Reality. That Ultimate reality is not easy to comprehend and hence we try to form an opinion about Him according to our inclinations. We here in our organization daily recite the shlokas = |*=| =-*| =||| ;-> = =|n|==|==|= = *||-n=| |== =|= = = |* = |=|=|* ||-n | =| =|| ||= ;=| = = |=| |=| |=|n =n =|-n = =n||= |-=|n =| =| =n >|~=| |n |===| =-n ||=n |n = |n =|n|n = =|= ==|=||n =|n |n |n |n -|=| || -n =*|||n|= = = = -| =|zn|' The meaning is Whom the mantra- drashtra rishis of yore designated with words like Indra, Yama and Matrishwan, the Vedantins as Brahma, the indescribable one, whom the Shaivas called as Shiva, the Vaishnavas as Vishnu, the Bouddhas as Buddha and the Jainas as Arhat, the Sikhs as Sat Shri Akal, whom some call Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 43 with devotion as Shasta (the Ruler), some as Kumar, some as Mother, some as Father, HE is ultimately is one and the same. It is the Ultimate Reality which acts as the binding force between the individual, the society and Nature. The West has been unable to identify this binding force. Some like Socrates identified themselves with intellect, some like Rene Descartes with the mind his famous sentence is I exist because I think- and some like Marx with the body. And the body, mind and intellect are different in different persons. They cannot bind the people together. Hence the West has developed a civilization which is competitive in nature and the driving force in every competition, whether it is beauty competition or boxing competition or bodybuilding competition or sports competition, is the desire to dominate. And this desire often leads to adopt unfair means. This is also the case with Semitic Religions like the Christian Church or Jehadi Islam or ideologies of Communism or Consumerism. They want to dominate by any means fair or foul. They take recourse to violence, and conflict is the end result. The 20 th century had already witnessed two world-wars, the beginning of 21 st century is on the threshold of a third world-war, which has already begun in certain areas of the world and there is every possibility of its flaring up into a full fledged nuclear war. Whenever it happens it may take a heavy tall of 3 to 4 billion people and the environment will also be polluted to the hilt. It is here that the spiritual forces have a role to play, because it is only they who realize that, the Ultimate Reality is present in the form of consciousness in every existence in the world. Some may call it as Atman, some as Chetana and some as Jiva. Western science also, starting from matter as the basis, has in the beginning of 21 st century come to the conclusion that, the whole universe has a quantum interconnectedness, where every particle contains every other particle, one inhering the other, just like a seed in a tree and a tree in a seed. We all realize that everything in this universe has a particular role to play and hence they should not be destroyed, but preserved, hence the value of Ahimsa or non-injury. This forms the basis of all our spiritual traditions Shaiva, Shakta, Vaishnava, Boudhha, Jain, Sikh, Lingayat and all. And hence the definition of Dharma or Dhamma is that which sustains. It has ten traits ||n |=| *=| =n , || |=|->|== = |||= n| ===| || , *|= |= ||= Patience, forgiveness, abstinence, non- thieving, purity, controlling the senses, intellect, knowledge, truth and absence of anger. We are all heir to this Sanskriti and have evolved a unique way of cultivating these characteristics of our Sanskriti through our family and community life. Today our Dharma and Sanskriti are threatened by Asuric forces- demonic forces. Hence, the need to come together laying emphasis on the common spirituality that is underlying all this manifest world. And as I said in beginning, we are on the threshold Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 44 of a great transformation. If we look at the history of our religions we shall realize that, every religion came into the existence to fulfill a particular purpose at a particular juncture of time. Here we shall have to disabuse our minds from the dates of our spiritual leaders, which were determined by the Western scholars with biased minds. We shall have to peep into our own resources with our own interpretations. So many scholars have come forward to do this with exciting results. First the date of the Mahabharat war was determined. This event occurred 5144 years from now, i.e. 3138 year B.C. That was a period of decline when the leaders of the community Brahmins and Kshatriyas, had become corrupt and were mute witnesses to injustices that were perpetrated. Bhagwan Krishna delivered his message of his Gita and laid emphasis on righteous conduct and Karmayoga. He also exhorted people to replace pashubali (animal sacrifice) during Yajnas with dravya yajna (sacrifice of wealth), tapo yajna (sacrifice of austerity), yoga yajna (sacrifice by performing yoga), swadhyaya yajna (sacrifice by silent reading and acquiring wisdom). An age of renaissance started, when our forefathers went to every nook and corner of the world with the message Krinvanto Vishwamaryam we shall ennoble to whole world. In 2004, people of these traditions had assembled in Jaipur from all over the world, who have preserved those traditions under extremely adverse conditions. This continued for a period of about 1200 years, when again the decline set in. Large scale slaughters of animals, in the name of performing Yajna, were indulged in, only to mint money and satisfy their craving for non- vegetarian dishes. Wrong interpretations of religious texts were given to serve their purpose. For example, gomedha in the Vedas was taken to mean Killing of cows, in spite of the fact that, in hundreds of places the cow has been declared ~-|' meaning not to be killed in any circumstances. = | medha word carries other meanings also such as rearing up, nourishing and so on. Together with gomedha (=| = |) pitrimedha (|n = |) and grihamedha (= == |) are also mentioned, but they do not mean killing the parents or setting the house on fire. Gomedha meant rearing and nourishing of cows and donate them to needy persons. But wrong interpretation led to killing of thousands of cows and bullocks and calves, which were forcibly collected from the peasants, who parted with their bovine wealth with heavy hearts and tears in the eyes. It was at this juncture, 1890 B.C., that Bhagwan Budhha, compassion incarnate, arrived in this world to set the things right. He propagated his four arya satya, the four truths. He had come to realize these truths in a state of meditation. He shunned both the extremes one the torturing of the body through severe penance and the other unbridled indulgence in sex and followed the middle-path (== =|= ). With his extreme calm and his patience and convincing arguments, he could dissuade many people from animal-sacrifices. The Brahmins had begun to think they belonged to the highest varna and they had the right to guide all other varnas, even tough they may not have studied the scriptures and mastered the priestly lore. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 45 Bhagwan Buddha with his brilliant arguments exposed the hollowness of their claims and more and more people became his adherents. He organized all the bhikkhus into a sangh i.e. organization and made rules and regulations for its proper functioning. Later on, the sangh adopted the mantra Budhham sharanam gacchami, dhammam sharanam gacchami and sangham sharanam gacchami. Buddha had prophesied that Bouddha dhamma would prosper for thousand years. Bhikkhus again went to every nook and corner of Eurasia and spread the message of Buddha, of love, ahimsa and mutual respect. There was a request that Bhikshunis should also be allowed in the Sangha. Then Bhagwan Buddha told his disciple Anand O Ananda, if women are also allowed to join the sangh, then this beneficial dhamma will last only five hundred years. And that was what actually happened. Bouddha dharma began to decline after 500 years and lasted only for 1200 years. Then Bhagwan Mahavira appeared on the scene and emphasized the need for restrained consumption. He also propagated the gospel of Ahimsa. After him Shankaracharya was born in 509 B.C. During his time there used to be quarrels among Shaivas, Shaktas, Vaishnavas and other sects each claiming his deity to be supreme. With his philosophy of Vedanta, he established harmony among the various sects. He started the panchayatna puja, worship of the five deities. In that set of five deities the devotee will keep his deity in the middle and all other deities surrounding that one. It is thus that he reconciled all the different sects. It is after this that the country progressed toward prosperity. Again after about 1200 years, decline set in and again wrong interpretations were given to our religious injunctions. Sea voyage was considered as prohibited. They thought it would destroy their dharma. Had that been the case, then how could have our forefathers spread our message to different corners of the world? When you stop expansion, retrogression sets in. That was what happened. We were enslaved by the conquering armies of Islamic empire. Whereas all other nations, which came under the Islamic domination were completely converted into Islam, it was only in Bharat that they met with stiff resistance. Due to this even after 500 years of their rule they could convert only 12% of the population to Islam. Religious leaders like Sant Jnaneshwar, Guru Nanakdev and nine Sikh Gurus, Tulasidas, Ramananda, Kabir, Narsi Mehta, Ramdas and scores of others exhorted the people to cultivate divine qualities and readied them to shed their lives to preserve their Dharma and Sanskriti. Warriors like Shivaji, Guru Gobind Singh, Rana Pratap, Chhatrasal Bundhela, Lachit Barphukan in North East, Ranjit Singh all fought to preserve our age-old dharma and sanskriti, and ultimately were successful in establishing their rule to be run on the principles of Dharma. However, before they could consolidate their positions, the cunning Britishers came and taking advantage of our disunity and other weaknesses were able to establish their sway over this country. They also tried to convert the whole population into Christianity. But spiritual leaders like Swami Dayananda, Sri Ramakrishna Paramhansa, Swami Vivekananda, Sri Ramatirtha, Sister Nivedita, Sri Narayan Guru, Maharishi Aurobindo, the Mother all put in their efforts towards Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 46 spiritual rejuvenation and leaders like Raja Rammohan Roy, Sir Surendranath Banerjee, Dadabhai Navroji, Mahatma Gandhi, Dr. Ambedkar, Veer Savarkar, Dr. Hedgewar and Guruji addressed themselves to socio- politico-economic resurgence. In 1894-95, Swami Vivekananda had written letters to his gurubhais that, when Sri Ramkrishna Paramhamsa was born, a golden age had dawned. And Maharishi Aurobindo had said that the intervening period between the two epochs would be of the duration of 175 years. Add 175 to 1836, Kuppahalli Sitaramayya Sudarshanji is the Sarsanghachalak of the Rashtriya Swayamsevak Sangh. He was made the prant pracharak of Madhya Bharat at a fairly young age. Though ini- tially he was hesitant to take up the responsibil- ity, the then RSS Sarsanghachalak Sri Guruji Golwalkar helped him make up his mind. Sudarshanji was also a joint general secretary of the organisation. it comes to 2011, which happens to be the dawn of a millennium of spirituality based new world. The dawn is near. Let us prepare ourselves to welcome the new Sun in 2011. Y YY YYajna Symbolised ajna Symbolised ajna Symbolised ajna Symbolised ajna Symbolised Yajna scrifice occupies a pivotal position in our cultural heritage. The term Yajna carries several meanings. Offering ones individual life in the cause of social regeneration is Yajna. To offer as oblation all that is unworthy, undesirable and unholy in us in the fire or virutes, too, is Yajna. And to take to a fiery path of dedication, sacrifices, service and penance is the very essence of Yajna. The presiding deity of Yajna is fire. Flame represents the fire and the sacred Bhagawa Flag is the symbol of the orange-coloured sacrificial fames. Page No : 422 (Bunch of Thoughts) Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 47 766, ANNA NAGAR, MADURAI - 625 020. TEL: 091-0452-5392451/2/3, 5392457/8/9 FAX : 091-452-2534138 E-mail:kotharihyto@mantraonline.com kothariphyto@eth.net Website : www.chemicals.-india.com * CHLORPROPAMIDE * TOLBUTAMIDE * STRYCHNINE * STANDDARDISES EXTRACT KOTHARI PHYTOCHEMI CALS I NTERNATI ONAL Wi t h Best Compl i ment s Fr om MANUFACTURES & EXPORTERS OF * SENNOSIDE * BRUCINE * MEDICINAL PLANTS Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 48 FOR EXPORT PACKING CONTACT JUMBO BAG LTD. 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Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 49 There is an incident in the life of Sri Guruji. Once some students studying in a university came to meet him. Sri Guruji told them that they should try to come in contact with every person in the society and move with him amicably. One Swayamsevak replied that, there are people of various natures in the society. Some oppose us vehemently, some despise us, some are apathetic, and due to this it is difficult to maintain a pleasant frame of mind, while coming in contact with them. Answering him, Sri Guruji quoted one Sloka from the Patanjali Yoga Sutra. Maitree karunaamudhitopekshaanaam Sukhadhukha punyaapunyavishayaanaam Bhaavanaata ichitra prasaadhamam The exposition of the above shloka is as follows: In our society, there are four types of people 1. Happy 2. Unhappy 3. Virtuous 4. Degenerate. Those who lead their lives with a feeling of satisfaction, remain happy. They are generally content with their lot and express their gratitude to God for that. They constitute the major support to the Sangha activities. One should develop friendship with them. Some people in the society tend to remain unhappy. In spite of being endowed with a THATHAGAT AND SRI GURUJI SHRI RAMESH PATANGE Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 50 number of qualities, they have to face various physical and mental problems. One should have a feeling of compassion for such miserable people and make efforts to alleviate their sorrow. One should commiserate with them, and as a result of that, they get associated with our activities. The third category is of virtuous people. Due to their acts of virtue in their earlier births, they do not face any scarcity of wealth and are always abundant in physical resources. One should have a feeling of goodwill towards such affluent people and never envy them. We should always try to be amiable with such people. The fourth category is of degenerate people. They enjoy inflicting misery on others. They also relish indulging in acts of violence. We should discard them considering that they are incorrigible and cannot be rectified by us. In a nut-shell, Sri Guruji said that in the society, we should befriend those who are happy, sympathise with those who are unhappy, have a feeling of goodwill towards those who are affluent, and have apathy for those who are wicked. These four feelings of friendship, sympathy, good-will and apathy will make our mental frame pleasant. Bhagawan Buddha has beautifully expounded these four psychological feelings friendship, sympathy, delight and apathy. Buddha was on the verge of attaining Samadhi, on the threshold of acquiring the supreme knowledge. A thought arose in his mind, that the supreme knowledge was quite abstruse and was difficult to be understood by the masses who were always enmeshed in worldly affairs. It would be futile to tell them anything about it and should I not enjoy the rest of my life in bliss. After this thought flashed in the mind of Bhagawan Buddha, the four psychological feelings, friendship, compassion, good will and apathy personified themselves as Brahma and they appeared before him. They said that people are plunged in darkness and follow the path of unrighteousness and, therefore should be taught Dharma. In the lore of Buddha, these four mental propensities are called Brahmavihar. As these four mental propensities strengthened, Bhagawan Buddha travelled to the different parts of the country and preached his doctrine for 45 years. Bhagwan Buddha used to exhort his disciples, Bhikshus, if you inscribe these four feelings of friendship, compassion, good-will and apathy on your heart, you will be benefited in 11 ways 1. The person sleeps peacefully at night 2. He wakes up peacefully 3. He does not get any nightmares 4. He is liked by all the people 5. Even ghosts and vampires develop a liking for him 6. The deities protect him 7. Fire, poison and weapons cannot harm him 8. His mental frame remains peaceful 9. There is an Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 51 expression of bliss on his countenance 10. He dies comfortably 11. He acquires liberation or Nirvana. Hence, Sri Guruji repeated the words of Thathagat Gautam Buddha. Bhagawan Gautam Buddha was a realized soul and so was Sri Guruji, like Thathagat. Sri Guruji had also once contemplated renouncing everything and going to the Himalayas. But later, he used say to himself, that he would not go to the Himalayas, and that the Himalayas would come to him. Bhagawan Gautam Buddha travelled across the length and breadth of this country for 45 years, to bring about the welfare of the people. Similarly, Sri Guruji also went to the different parts of the country for 33 years. Sri Guruji taught what the right Dharma (Sathdharma) is and the Dharma for the age (Yugadharma). He also elucidated Sathdharma and Yugadharma. The speciality of India is that here for the last thousands of years, there is an ancient stream of thought flowing and elevating the spiritual lives of the masses. Sometimes sporadically, this flow becomes congested, the water of spirituality becomes turbid and pollutants get mixed in it, due to which it has to be purified. Great men carry out this work of purification. Bhagawan Gautam Buddha did this work. He acquired the supreme knowledge after profoundly studying the ancient Yoga Scriptures. He preached to eschew the various ills in the society like violence, slaughter of animals, untouchability, caste prejudice, oppression of women and adharmic behaviour in the name of Dharma and guided the society along the righteous path. Sri Guruji also held up all these values till the last breath of his life. There are a number of similar incidents pertaining to the four psychological propensities of friendship, compassion, goodwill and apathy in the lives of Thathagat and Sri Guruji. One should have a feeling of friendship for everyone. Gautam Buddha has explained the sequence in which it has to be carried out - first with oneself, then with friends and finally with the enemies. Gautam Buddhas paternal cousin Devadatta was his sworn enemy. He had close friendship with Ajatashatru, the emperor of Magadha. He incited Ajatashatru and thrice tried to get Gautam Buddha murdered. But he was unsuccessful in his efforts. Gautama Buddha however, did not speak one harsh word against Devadatta. Whenever occasion arose, the topic used to arise, he would praise him lavishly and say that he had great knowledge of Dharma. By his feeling of friendship, he won him over. In 1948 Pandit Nehruji tried to crush the Sangha by political means. Sri Guruji was implicated in the assassination of Gandhiji and arrested. The Sangh was banned and the lives of thousands of Swaymsevaks were paralysed. But Sri Guruji always maintained a feeling of amiability towards Pandit Nehru. Pandit Nehru took his daughter, Indira along with him, on his foreign tour. Some senior Karyakartas criticized him severely for that. To that, Sri Guruji reacted, What kind of people are you? You do not have any hearts. Pandit Nehrus wife has passed away. He does not have any close kith and kin. In these circumstances, if he takes his close confidantehis daughter along with him, what is objectionable about it? Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 52 Thathagat Bhagawan Buddha was compassionate towards all the living creatures. Once he came across a naked and an almost insane woman. Her name was Patachara which means ripper of clothes. She was from a high caste, but her two sons, husband, parents, brothers and sisters had met with unnatural deaths and this had a highly adverse impact on her mind. She lost her sanity and started moving about without any clothes. Bhagwan Buddha in a highly compassionate tone told her, Patachara be serene. Surprisingly, she became tranquil. Seeing herself naked, she felt ashamed. Bhagawan Buddha gave her clothes and explained the path of Dharma to her. Later Patachara became a highly erudite Mahapandita, an expert in dialectics. Similarly Sri Guruji also had a deep sympathy in his mind. Lepers are detested in the society. One such person suffering from leprosy, Shri Sadashiv G.Kabheji was inspired by Sri Guruji to construct the Kushtanivarak Sangha (Leprosy Eradication Society). He donated his own land for that purpose. Even now, the work of Bharteeya Kushtanivarak Sangha is going on in Chapa, Madhya Prdesh. Once when a neighbour of Sri Guruji passed away, Sri Guruji was plunged in grief. He remained sad throughout the day. He was exclaiming that nobody might have put a drop of water in his mouth in his last moments. Thathagat Gautam Buddha had a feeling of goodwill for all the kings. He used to meet them and also the rich traders. He never exhorted that comforts, kingly pleasures are despicable. The king of Magadha, Bimbisara gifted his garden Venuvan to him. A very rich person named Anathpandik purchased a garden Jetvan and donated it to Gautam Buddha. Buddha took on himself the responsibility of looking after the Sangha. Sri Guruji used to meet all the rich people of this country with a friendly attitude. He used to enable them to get associated with the work of organizing the Sangha. Seth Dayakji of Mumbai, Lala Hansraj Gupta of Delhi, Barrister Narendranathji are some of them. He never impugned the wealthy section of the society. Similarly, he displayed reverence for all the saints and sages, Shankaracharyas, etc. and used to prostrate before them. By this friendly attitude he enabled the Sadhus and saints of India to get associated with social work. Several times, Gautam Buddha fell a prey to the strictures of his critics. Some people never even hesitated to abuse him. Once while seeking alms one householder hurled a number of vituperative epithets on him. He quietly listened to all those abuses. When that person stopped abusing him, then Thathagat asked him, Gentleman may I ask you a question? He assented to it. Thathagat asked him, Guests may be coming to your home and you might be giving some gifts to them. The householder answered in the affirmative. Buddha asked him, If they do not accept your gifts, then where do those gifts go? The householder said, They remain with me. Bhagawan Buddha replied, I do not accept the abuses you showered on me. Hence they will remain with you. Intrigued by the nonchalant logic of the Thathagat, that householder repented for his mistake and became Buddhas disciple. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 53 During his life time, Sri Guruji was also maligned and branded as communalist, fascist, parochialist. anti-Dalit, manuvadi, etc. Sri Guruji used to respect even those people who abused him and never countered their onslaughts. Once some Karyakartas thought of filing litigations against those who made false allegations against him. They wrote a letter to Sri Guruji, seeking his permission for that Sri Guruji replied, Such kind of people should be ignored. At the time of Holi, if somebody abuses it is not considered to be a crime. Similarly, during elections, if someone speaks in an uncivilized manner, one should not bother about it. We should ignore all this. After his release from imprisonment in 1947, grand programmes were held to accord a glorious welcome to him. Many people expected that Sri Guruji would lash out at the government. But he did not utter one harsh word. On the contrary, he said, if the tongue gets injured by the teeth, one does not break ones teeth. All are our own people. Sri Guruji practically implemented this four psychological propensities of friendship, compassion, goodwill and apathy in his daily life. In the Bhagawad Geeta, Lord Shri Krishna has explained the characteristics of a great person by using the words. nirvera sarvabhooteshu. One has to follow a very hard discipline to reach this lofty state of mind. It is very easy to write, read, speak or listen to these words, but very difficult to imbibe and practice. Thathagat and Sri Guruji had reached this supernatural state. Looking at the present scenario in the world and whenever the topic of clash of civilizations arises, we realize the great importance of these four psychological tendencies, friendship, compassion, goodwill and apathy. These four propensities counteract the feelings of hatred, malice, immorality, violence, greed, covetousness for materialistic assets, production of weapons of mass destruction. These four tendencies are like a lamp, like illumination. Where there is light, darkness cannot exist. Besides light, there are no other means to remove darkness. Hence, the sloka is of paramount importance for world peace. To repeat the sloka, Maitree karunaamudhitopekshaanaam Sukhadhukha punyaapunyavishayaanaam Bhaavanaata ichitra prasaadhamam Shri Ramesh Patange is the Editor of the Marathi weekly VIVEK published from Mumbai. A se- nior activist, thinker and ideologue of Rashtriya Swayamsevak Sangh, he is deeply involved in the Dalit problems and is a leader and one of the founders of the Samajik Samarasata Munch. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 54 Ishaavasyamidam Sarvam Everything that exists here, is pervaded by God Himself. If one has to summarise Indian philosophy in a nutshell, this is the gist. This is the base of the Indian philosophy. The Rishis and sages of India have given the world a theme which expresses the undercurrent of unity and oneness that is ever present throughout the universe. By proclaiming Sarvam Khalvidam Brahma, the Indian seers dispelled all duality and indicated that there is no place for separatism, discordance or disharmony in this world created by God. This is the ancient knowledge of the Vedas and the Upanishads. Indian thinkers dived deep within and brought back the precious jewels of Supreme Knowledge from the ocean of Bliss. There has been a great lineage of holy seers, noble thinkers and divine preachers in India who have handed down this immortal heritage, this divine legacy to the following generations for centuries after centuries. In every age, there have been such divine personalities who where born solely for the propagation and spread of this sacred knowledge. Shri Guruji (Shri Madhav Sadashiv Golwalkar) was also one such torchbearer of this sacred legacy who was a gifted soul with the vision of a Rishi and the aptitude of a Jan Nayak. His entire life has been one of an exemplary illustration of the Vedantic theories preached by those noble souls. In him we witness a personality totally dedicated to the motherland, a soul SRI GURUJI AND HIS VISION OF ONENESS SWAMI SATYAMITRANAND GIRI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 55 who had descended on the earth only to serve and uplift his fellow brethren, a great Karma Yogi in the true spirit of the term as professed by the Gita, a great son of the soil that Mother India ever produced. His entire life is like an open book through which any one can read the text of divine knowledge, patriotism, yogic forbearance, selfless service, universal outlook, and a sense of oneness with everyone. Born in 1906, he was the ninth child of his parents who had lost their earlier eight progenies. When young Madhav Rao attained the age of marriage, his mother urged him to marry. For both his father and mother, he was their only hope to continue their family lineage. But Madhav Rao very plainly but strongly refused the proposal. He said, The nation should live on, even at the cost of the termination of thousands of family lineages. Such was his single-minded dedication to serve the cause of the Motherland. Otherwise, he was a staunch Matri-Bhakta (devoted to his mother). He had a very strong attachment for his mother. Later on, when she passed away, he was completely grief- stricken. But the Senior Shankaracharya of Kanchi Kamakoti Peetham dispatched a message of condolence to him which read thus:, Your mother of flesh and bone is no more. But from time immemorial, you and good sons like you have been blessed by the holy Motherland, the Bharatmata. You are already serving Her selflessly. Hence, it is impossible that you experience the pains of bereavement. This provided him a great relief. Such a soul is hard to be witnessed in the recent history of India. A visionary par excellence, he was also a profound thinker. He was born at the turn of the century (1906). During the first half of the 20 th century, the world was passing through a transitory phase. There was an air of turmoil everywhere. The world had witnessed two Great Wars. As a result, there was a school of thought which was promoting the idea that nationalism was harmful for the concept of world unity. Russians tried to justify and promote the theory of Communism under the guise of this theme. But Shri Guruji was quick to foresee the failure of this movement. He also thought that the idea of wiping out nationalism was not practically perfect. It was soon evident. After the first euphoria was over, it was seen that the common Russian lacked enthusiasm to work any further under the newly created Soviet Union. The reason was that they lacked motivation. They did not have any country of their own to sweat for. On several occasions, they were forced to work under the gunpoint. Finally, when the German tanks entered the Russian territory during the 2 nd World War, people were unwilling to fight. The Russian rulers realized their folly. They had to urge the people to fight for the honour of their past heroes and for the sake of their motherland. Referring to this, Guruji said, It is impossible to wipe out the notion of nationalism as it is one of the basic features of the human society. Nationalism is deeply rooted in the psyche of man. Just like Communism, we can see that the experiment of the League of Nations has also failed. The UNO is also not proving much effective, as we can see it from our experience of the Kashmir issue. When asked, Is there no remedy to this Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 56 problem? Can the world be never at peace? Will there be no Oneness or Unity among mankind?, Guruji proudly replied, Only we Hindus have the solution for this menace. History stands witness that Hindus have successfully and most amicably dealt with this burning problem. He was then accused of being pro-Hindu in such times when the world at large wanted to look beyond all such narrow barriers of nationalism, religion, caste and creed. But Guruji was firm and confident about his policies and goals. He was ready to debate with anybody to clarify his stand. He discerned only the formation of a Hindu Rashtra can solve all the problems of not only the Indians but also of the world. Our theme is Unity in Diversity. As Hindus, we understand in a better way what is unity and what is diversity. Just as each individual has a separate identity and existence, each nation also has a separate entity. Each nation has a particular role to play in the global scheme of the world. All of them, along with their varied cultures and social ethos, are developing and progressing in accordance with their typical individuality. All are moving towards one common goal. Any artificial attempt to forestall or eliminate this individuality will prove suicidal and detrimental to mankind. At the same time, we Hindus are aware that there is a certain inner bond / internal relation which binds all of us together on the spiritual level. Each religion of the world advises its followers to love each other. But so far, no philosophy has given any logical explanation to this principle that why a man should love, help and cooperate with others? We Hindus know for sure that the individual self (Atman) of one person is the same like the self of another person. In situations like happiness or sorrow, this self ' in one man reacts in the same manner, just as any other self. This realisation is common to everybody. And it is the direct result of the fact that we all are projections of one and the same universal Self. This is the unique spiritual inner bond that we share with each other. This is the only common ground where humanity can come together on one footing. This is the ultimate unity. It is the secret behind the theme of Unity in Diversity. We are one and unified spiritually, and separate and diversified materially. This theme can simultaneously bring all nations together and at the same time can retain their individual identity. Thus we can see that Shri Guruji was the pioneer of the spiritually-rooted cultural nationalism of Bharatvarsha. It was for the furtherance of this theme that he deputed Shri Eknathji Ranade to Kanyakumari to oversee and implement the project of the Vivekananda Rock Memorial there and saw that the Memorial got completed at all costs. He also worked to bring the converts back to the fold of Hinduism. He termed this activity as Paravartan (Coming Back) instead of 'Shuddhi' (Purification). He also worked for the upliftment of the Hindu Untouchables. A patriot beyond compare, he invoked the esteem and regard of the likes of Pt.Nehru and others. On several occasions, Pt.Nehru and later, Shri Lal Bahadur Shastri invited him for discussions on matters of national security. Due to his full fledged support to the government during the Chinese invasion, Pt.Nehru invited the Swayamsevaks of RSS Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 57 to participate in the Republic Day Parade of 1963. A contingent of 3000 uniformed Swayamsevaks marched in rhythm with the Indian security forces that year. The BBC once reported that Shri Guruji is a shining star on the Indian horizon. Pt.Nehru is the only other person who attracts such huge crowds. He was a saint, in white robes. A great Karma Yogi and an Atma-Gyani, the last dream that was very dear to his heart was Swami Satyamitranand Giri is founder of Bharat Mata Mandir, patron of the VHP UK and VHP International, and a key figure in both VHP and RSS activities in India. He was President of Sri Guruji Shatabdi Samaroh Samiti. that of a reunited Bharatvarsha. He always wished for the cancellation of the partition of the Motherland and wanted to see India united once again. It is the most sacred duty of every Indian to work towards the fulfilment of this goal and ensure the resurgence of Mother India. Vande Mataram. Bharat-Mata has been, in fact, the central theme of our national life all through. She has nourished us as the mother with her soil, air and water and all the various objects for our sustenance and happiness. Like a father she has arranged protection to us through the impregnable Himalayas in the north, and various mountain ranges like Aravali, Vindhya and Sahyadri interspersed all over the country the afforded our freedom-fighters protection and shelter in the past. And she had acted as our spiritual preceptor in her capacity as Dharmabhoomi, Karmabhoomi and Moksha-bhoomi. Our motherland has verily been a mother, a father and a teacher mata, pita and guru all rolled into one. Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 58 We seldom come across such great souls who leave an impact on the era in which they live; blessed is the age in which they appear. The family in which they are born gets sanctified. The parents who beget such epoch making personalities accomplish a great objective in their life. The land on which they are born gets consecrated. They do not belong to any country or caste, but to the whole world. Guruji Golwalkar was one such magnificent personality. Such divine people are the jewels adorning Bharat Mata. Golwalkarji had a pious disposition and always treaded the path of humanity. He practiced all the ten tenets of Dharma. A real Sanyasi He shunned those aspirations to whose lure others succumb, such as status, fame, wealth, power etc. We who label ourselves as saints are always enmeshed in he web of monasteries, temples, ashrams, money and reputation. After having become the sarsanghachalak of the Rashtriya Swayamsevak Sangh, he was always occupied with the thoughts of how to serve it in the best possible way, but was not attached to that organization. Detachment was his natural propensity. Once somebody offered to donate 1 lakh rupees to him. Inspite of the financial problems the Sangha was facing then, he politiely declined the offer, and suggested the donor to give that donation to some other Swamijis Ashram, which in his opinion was in a greater need of money. He never kept money with himself, A REAL SANNYASI PRABHUDATT BRAHMACHARI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 59 never sought financial help from anybody and never set aside anything for the future. One Kamandal and one cloth were his only possessions and like a Parivrajak Sanyasi, he traveled across the length and breadth of our motherland twice in a year, for 30 years. He was obsessed with his peregrination. Like a Sanyasi, he took shelter and food from anybody who offered it to him. Once he told me Maharaj some people feel that my activities are gimmicks, aimed at enabling me to become the president. I will never accept any post and will always remain indigent. He left the Sangha in the same cloak which he had worn while entering it 30 years ago, without besmirching it. An epitome of modesty He had a great reverence for Sadhus. He always paid his obeisances to all Sadhus, including those who spiritualism was confined only to their vestments. He had an immense respect for me and prostrated before me, in the presence of everybody. He had a great virtue of venerating others. A person who respects other is nobler than the one to whom respect is given Sensualism was remote from him. He did not have the slightest inkling of desire for home, family or wealth. I had visited his house in Nagpur. It was a rented house, characteristic of the poverty of his occupants. He only had his father and mother and no brothers or sisters. He maintained his relations with that house only for the sake of his parents happiness. He daily visited his sister and brother in law. His parents were simple, pious people and I had met them in my ashram, when they had visited. From the appearance of that house, nobody could guess that it was the abode of such a great soul. He was related to that house as long as his parents were alive. After they left the mortal plane, he made his home, office etc. in some corner of the Sangha office. He was a living embodiment of renunciation. Never favoured calumny He completely ignored the drawbacks in other people. After the elections, in which I was pitted against Nehru, he came to the ashram. A pandit recited some mantras to allude, that Nehru had won the elections by using Kashmiri girls as his armour for self defence. On hearing that, he got displeased. He could not bear to see anyone getting maligned. The only aim of his life was to organize the Hindu society which had swerved off the path of its mission and he wanted to accomplish that aim, with his entire heart and soul. He strove with his mind and heart to his maximum capacity to serve our Motherland. A listener par excellence Whenever he got time, he studied the Bhagwad Geeta and other scriptures. He had initially made his impression on me as a social worker interested in serving the masses. When I narrated the story of the Brahmargeet of the Bhagawad Charit, I found out that his heart was already suffused with devotion for the Bhagawad. For five days, as long as I narrated the story, his eyes overflowed with tears. In my entire life, I Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 60 have never met another such listener. I wanted to narrate the story for the whole week, but where did he have the time for it? When he was sick, I wrote, I want to narrate the story for a week. He replied, Maharajji! You are an incarnation of Sukhdeva, but I am not like Parikshit. If you do the favour of narrating the story to me, then all the arrangements according to your desire will be made here. He was not in a position to sit for a long time. Had I narrated the story throughout the week, he somehow would have managed to sit through. Due to this, the other attendants would have developed a resentment against me. Hence I did not go to Nagpur. I replied, Once your normal health is restored, I shall narrate. But he left the mortal plane soon after that. Then considering Rajju Bhaiya as his representative, I narrated the story for an entire week in the Sankirtan Bhawan of Jhunsi thinking that it will bring peace to the departed soul. On his qualities, I feel that the exhortations made by Gokarnji to his father Atmadeva in the Srimad Bhagwat Mahatmaya to relentlessly follow Dharma and renounce the worldly ways, acquire the company of the holy people and renounce sensualism, got imprinted on Gurujis mind , as a result of which it could be clearly seen that he became oblivious of the virtues and vices in other people, relentlessly carrying out his service. Endeavour without bothering about the consequences of your efforts Dr. Hedgewar sowed the seeds of the Rashtriya Swayamsevak Sangha in the interest of the Hindu society. This seed had not fully germinated, when he handed it over in its infancy to Guruji Golwalkar and left the mortal plane. At that time, Golwalkarji was very young, he was a young man, 30-32 years old. However he nurtured that seed and brought about its growth. When it blossomed, bloomed and finally bore fruits, then keeping in mind the shloka of Bhagwad Geeta Ma Phaleshu Kadaachana.. which meansnever desire the fruits, he passed away without tasting those fruits. Made others like himself 100-150 students live with us. Hardly any of them is eager to follow our instructions. However the Swayamsevaks of the Sangha after having performed their worldly chores are always involved in serving others. One of my colleagues amazingly asked, Maharajji! Only God knows what medicine is administered by Sri Guruji to the Swayamsevaks, that they always long to sacrifice everything in serving others. They never leave the Sangha. There are numerous great Saints who sacrificed immensely but one who has made others like himself is rarely seen. Hence a poet has said A saint , like the philosopher's stone is rare to find. Philosopher's stone is one that converts iron to gold and a saint makes others like himself. Hence Bhartrahariji has said: Why should we praise the Sumeru mountain made of gold and the Kailash mountain made of silver as the trees on those mountains continue to remain as trees? We extol the Malaya mountains and consider Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 61 them to be hallowed as the trees like Neem, Kankal and Kutaj on it, also become like Sandalwood. Nitishak - 75 Prabhudatt Brahmachari has his ashrams in Allahabad and in Vrindaban, and has lead the agitation for cow protection. W WW WWeak Links Do Not Mak eak Links Do Not Mak eak Links Do Not Mak eak Links Do Not Mak eak Links Do Not Make a Str e a Str e a Str e a Str e a Strong Chain ong Chain ong Chain ong Chain ong Chain Let us now look for the source of such a strength. Where does it reside? We say, it lies in the organized life of the people. But, what type of people? They should be such as are imbued with unity of mind and thought, bound together with a common code of morality and faith in each other, and filled with absolute loyalty to the nation. Unless they are such, their organized strength is not likely to protect the nation. On the other hand, it may prove to be a menace to national life. (For example, selfish and antisocial elements and even thieves and dacoits got themselves organized.) We also find that it is easier to gather together selfish people without character for purposes which are detrimental to social welfare. Today, such groups having their own sectarian or other narrow interests are coming up throughout the country. In order to satisfy their selfish interests they are even prepared to destroy the sanctity and unity of our national life. Such persons can come together very easily. That is the lowest stratum of organized life. In the lower strata of life, organistion is very simple, very easy. A whole flock of crows assembles if we just throw a piece of flesh. That is the herd instinct. This instinct comes into play when the wider grasp of or some such things reign supreme in the mind. But we should not take to this line simply because it is easy. Therefore, we conclude that organized strength has to be built up by the bringing together of proper persons. Then, what are the qualities required of individuals who will form the living limbs of such an organized strength? Page No: 48-49 (Bunch of Thoughts) Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 62 Like Sri Aurobindo Ghosh, Sri Madhavrao Sadashivrao Golwalkar popularly known as Sri Guruji possessed an enormous spiritual prowess. In the religious environment created by his pious parents and his elder brother Amrit, the seed of spiritualism was sown in his conscience, when he was a child. At that time, he heard the Ram Raksha Stotra being recited by his father three-four times and memorized it. He meticulously cultivated the habit of regularly performing the Sandhyaupasana (prayers in the evening) and yoga. During his stay in Kashi as a student of M.Sc, he came in contact with Pandit Madan Mohan Malviya and various other philosophers and saints. In their sanctified company his spiritual propensities intensified. During his sojourn in Kashi, both as a student and a teacher, his erudite nature enabled him to probe the depths of all the great scriptures and assimilate their essence. He did not confine the study of his subject Zoology only to textbooks but transcended their purview to examine the relationship between the animate and the inanimate world, so as to draw analogical comparisons between the Advaita philosophy and the modern science. A holistic vision of humanity During this period, he developed amicable relationship with the Theosophical society of the Banaras Hindu University and became very friendly with Mr.Desai who was a famous composer, poet and singer of devotional songs and this provided a further impetus to his spiritual tendencies. Right from his childhood, due to the frequent transfers of his father in connection with his job and his studies in various places like Nagpur, Chennai and Kashi, he had SRI GURUJIA SPIRITUAL POWER RAM NARAYAN TRIPATHI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 63 grown seeing glimpses of the holistic humanity and that had left a deep impression on his mind. Those glimpses became more crystallized after his visit to Himachal Pradesh. An irrevocable resolution In June 1933 after coming back to Nagpur from Kashi, he came in intimate contact, on the one hand, with Dr.Keshav Baliram Hedgewar, the Sangha Sansthapak, and on the other hand, with Sri Amitabh Maharaj (Swami Amritananda) and the revered Swami Bhaskareshvarananda of the Ramakrishna Mission. Eventually in 1936, he expressed his desire to Sri Amitabh Maharaj, of dedicating himself completely at the feet of the revered Swami Akhandananda, who was a great soul and had attained the state of Samadhi. In response to that Sri Amitabh Maharaj tried to find out whether he could renounce everything like fame, prestige, home, etc. Sri Guruji immediately articulated his Bhishma Sankalp (irrevocable resolution) and assented to it. Initiation (Deeksha) After that, due to the efforts made by Sri Amitabh Maharaj, Sri Guruji was able to reach the Sargachi Ashram of Ramakrishna Mission in September 1936 for seeing the revered Swami Akhandanandaji Maharaj who was the illustrious disciple of Sri Ramkrishna Paramhamsa and Guru-Bhai of Swami Vivekananda. When Swami Akhandanandaji Maharaj saw that Sri Guruji had attained great heights of spirituality, where he had renounced both attachment and ego, and purified himself, he gave him Deeksha on Makar Sankranti, Samvat 1664, corresponding to 13 th January 1937. No trace of arrogance The complete absence of ego in Sri Guruji can be easily elucidated by one incident of his life published in the year book of Times of India. His reaction to the publishing of his life-profile in it was as follows: I am not interested in getting my name included in the list of those special people who have attained reputation, because I am not good enough to belong to that category. Hence I request you not to include my life profile in that list. I hope you will give heed to my humble request and do me a favour. Similarly, in a felicitation programme held on his 51 st birthday, he insisted on not taking any photograph of his and he covered his countenance with his scarf (Angocha) Destined for divine work The revered Swami Akhandanandaji was fully aware of the fact that the great cosmic power which controls Nature, had sent Sri Guruji on this earth, to the sacred land of India on some special mission. Due to this, in spite of giving the initiation into Sannyasa, the revered Swami Akhandanandaji Maharaj gave the following injunction to Sri Amitabh Maharaj. Madhavrao has an ardent desire to go to the Himalayas. But he has to be sent back to his parents in Nagpur. He will work along with Dr.Hedgewar. His life will be dedicated to selfless service of the society, and in worshipping the masses, considering them Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 64 to be divinity. Be careful when his desire to go to the Himalayas becomes intense. He can surely visit Badrinath and other places of pilgrimage in the Himalayas, but has to be restrained from living in solitude there. You have to carry out this work. Sri Guruji got overjoyed on meeting Swami Abhedananda who was another Gurubhai of Swami Vivekananda. Handing over his autographed picture to Sri Guruji, he told Sri Guruji, You will lead your life like a renunciate. History bears witness to the fact that Guruji obeyed the order of the revered Swami Akhandanandaji and returned to Nagpur, along with Sri Amitabh Maharaj. For one month, he stayed at the Ramakrishna Mission Ashram there and did the Marathi translation of the book Chicago Addresses, by Swami Vivekananda. After that he went to the Sangha-Sansthapak Dr.Keshav Baliram Hedgewar and placed himself at his disposal. Spiritual foundation In 1937, after returning to Nagpur from the Sargachi Ashram and taking the mighty oath of serving the society through the medium of the Rashtriya Swayamsevak Sangha, Sri Guruji was not only at its forefront, but after the demise of the revered Dr.Hedgewarji, the Sangha founder in June 1940, he discharged the responsibility of the Sarsanghachalak entrusted to him dedicatedly and got fully involved in unflinching service to the entire nation and the humanity till his last breath in 1973. By the strength of his spiritual evolution, he made innumerable youth experience the truth in the words of his guide and torch- bearer Dr.Hedgewar, The work of Sangha is the work of God. The Peeth of Shankaracharya As a result of the deep spiritual affinities suffused on his countenance, Poojya Shankaracharya Swami Sri Bharati Krishnatirtha Maharaj of the prestigious Govardhan Peeth, Jagannathpuri wanted Sri Guruji to succeed him as the next Shankaracharya and expressed his deep- cherished desire in the following words After me, Guruji (M.S.Golwalkar) will be the Shankaracharya of the Govardhan Peeth. Reacting to his statement, Sri Guruji said, I had promised to the Sangha founder Dr.Hedgewarji that I shall discharge the responsibilities of the Sangha work. I have to fulfil that promise and the oath I had taken at the feet of my revered Guru, Sri Swami Akhandanandaji Maharaj. Commenting on the resolve taken by Sri Guruji, Jagadguru Shankaracharya Poojya Swami Niranjandevtirtha Maharaj said, Modestly declining to accept the peeth of Shankaracharya shows a great spirit of sacrifice. After his Deeksha by Poojya Swami Akhandanandaji and obeying his commands entirely, Sri Guruji dedicated his complete life in accordance with the wishes of the Sangha founder Poojya Dr.Hedgewar, at the sacred feet of Bharat Mata through the medium of the R.S.S. This arouses the curiosity of a number of people, even intellectuals, who find it amazing. But Sri Guruji did not find it unnatural, because that was the command of his Poojya Guru Swami Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 65 Akhandanandaji. He was well familiar with the exhortation by the illustrious Guru-bhai of Poojya Swami Akhandnandaji the great Swami Vivekanandaji, For the next 50 years forget all the Gods and Goddesses. Exert all your energies for serving the living Bharat Mata and make all efforts to uplift Her. Giving paramount importance to these words and fulfilling the dream of Dr.Hedgewar that the work of the Sangha is sacred, Sri Guruji laid his entire life at the consecrated feet of Bharat Mata. He carried his spiritual dedication by worshipping the images of the great master, Poojya Swami Ramakrishna Paramahamsa, Sri Sarada Ma and Swami Vivekanandaji and set an excellent example in his life, which can serve as a highly useful guide to the Sadhus and Sannyasis in this country. One close associate of the Poojya Dr.Hedgewar, Shri Appaji Joshi has recorded one incident which speaks volumes of Sri Gurujis spiritual prowess. It is as follows: After the assassination of Mahatma Gandhi, I and Sri Guruji were imprisoned in Nagpur. By coincidence, we were in the same cell. Everyone knows that Sri Guruji used to meditate. By tying the bedsheets across the bars of the jail, we used to make temporary places of seclusion where we used to meditate and occasionally gossip. Sometimes the cloth tied to the bars used to get blown out by the gusts of wind and we had to tie it again. Once the curtains got blown out by the strong gusts of wind and I went to tie them again. Suddenly I happened to look at his countenance. There was a divine effulgence suffused on it. His eyes were half-open. There was an expression of peace and divine satisfaction on his face. That scene is still engraved on my heart. My conscience always tells me that he was in divine communion then. I have myself seen that extraordinary divine sight. This makes me feel proud and experience a divine joy. Always the nation and never me Sri Gurujis ideal of his life dedicated to his motherland was, Always the Nation and never me. Before completing his life, he went to the Brahmakapal in the Himalayas for peforming his own Shraadha (funeral rites) and wrote in his last letter. After my death, do not erect my memorial. After hearing this statement a number of people got stupefied and a prominent communist leader of Kerala, Shir M.P.Balachandra Menon commented as follows: Your Golwalkar was great in his lifetime. After his death, he became still greater. For a departed soul, the image created in the future and its cumulative effect are the parameters of greatness. The departed Golwalkar is much more charismatic than what the living Golwalkar was. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 66 Poojya Sri Guruji was an ascetic. His entire life was a model of dedication for us. The greatest of all ideals is the ideal of sacrifice. He was a virtual epitome of sacrifice. Poojya Guruji belongs to the tradition of great souls, like Mahatma Gandhi. Rashtriya Swayamsevak Sangha is a very large national organization and Sri Guruji was the sole leader of it. But he did not forsake the ideal of simplicity because he knew that it would mean further impoverishment of the already poverty stricken masses. My health is in a precarious condition. Even now, I am running out of breath. I do not go anywhere. But the reverence which I have for Sri Guruji is ineffable and cannot be easily articulated. Sri Guruji had an extraordinary personality and this is attested by the presence of representatives of numerous parties. I am overjoyed on hearing the words of my Marxist friend. However the absence of any representatives from the Congress and Communist parties is perturbing me. When the President Shri Giri and the Prime Minister Smt.Indira Gandhi came to the forefront for expressing their condolences, they should not have had any kind of hesitations. Sri Poojya Guruji was an embodiment of diligence. There is a lack of assiduousness in our country. The ideal of diligence which Guruji lived upto is exemplary. I had frequent contacts with the Swayamsevaks of the Sangha. Whatever relief operations they carried out during famine was par excellence. Whenever I reminisce that, I develop a feeling of veneration for them. Sri Guruji was a spiritual giant. It is great that we are Indians and our culture is thousands of years old and the building up of India will be on Indian foundations, no matter how modern we may become. We shall not be branded as American, French, English or German. We will remain Indian. This eternal truth was evoked in the hearts of innumerable youth by Poojya Guruji. I hope that Shri Balasaheb Deoras will perpetuate the glorious tradition initiated by Poojya Guruji. LOKNAYAK SHRI JAYAPRAKASH NARAYAN A LUMINOUS BEACON OF SPIRITUALISM Jayaprakash Narayan was an Indian freedom fighter and political leader. He wrote several books, notably Reconstruction of Indian Polity and promoted Hindu revivalism. He was post- humously awarded the Bharat Ratna award in recognition of his social work. Other awards in- clude the Magsaysay award for Public Service. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 67 The life of Sri Guruji so to say moved in three dimensions of Motherhood; the mother, who gave birth, the motherland, who nurtured his mind and soul and the Mother of Universe, the very source of our being. In the initial stages the pull of all the three mothers is seen in his life. At one stage in the search of the Mother of the Universe, he even ignored his own mother and the call of the motherland. On 4 Oct 1969, at Pune, while talking at the function of release of a book Matrupoojan, he gives a very graphic description of how he had gone away to Sargachi Ashram without even informing his mother. But as his contemplation deepened, insight perfected, then by the grace of the two great personalities: Swami Akhandananda, President of Ramakrishna Mission and Dr Hedgewar the founder of Rashtriya Swayamsevak Sangh, he could see the harmonious blending of all the three mothers in Motherland. The pull of both the mothers; the mother who gave birth and the Mother of the universe got balanced in the service of Motherland. He secured the blessings of the other two manifestations of Mother in the service of the motherland. There was no more the pull of the three mothers on him, but it was the life of dedication in the service of Motherhood expressed fully in Bharatmata. He even secured the support of his mother in this task. He was the only surviving son of his mother among the nine children. Naturally, how much she must be attached to him and having expectations from him! Only after he had come back from Sargachi, he realized that what a shock it had been for his mother that her only surviving son had disappeared. He never repeated it. Later he always saw to it that he would not go anywhere without her permission. But he also saw to it that his mother became his great supporter in the service of motherland and so gave him permission whenever and wherever he had to go. Once Sri Guruji had to go on his planned tour. But when he went home he found mother was sick. The doctor accompanying Sri Guruji told that it was an attack of paralysis. At such a time, leaving his mother he had to go on tour. The incident is worth knowing in his own words, which he narrated in the same function mentioned above. I asked mother, shall I go? She said no. So, I told Alright. And I thought, to cancel the planned programmes, telegrams would have to be sent to all the places. But, then I thought, I should take decision after some time. Around 11 - 11.30, I again asked mother. And she said Go. It is to be pondered over that how she must have felt at that time. Would she have thought, that, her only son need not be with her even in such MOTHER IN LIFE OF SRI GURUJI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 68 difficult illness? No, it is not like that. The point is that she did not want in any way a break in the work that I had undertaken. So she gave me permission. She also told this, The life and death of a person is not dependent on anyone staying or not staying near that person. Listening to this no one should think that she was a great yogini etc. Yes, surely she was a devotee. And because of that she had great courage in the heart. I shared these reminiscences not because I am great Matrubhakta. But, yes, my mother was a real mother. She did not allow even her sickness to become an obstacle in my duty. (Sri Guruji Samagra Darshan (H)Vol 5 p 101) The commitment of Sri Guruji to Motherland was so great and motivating that his own mother became his great supporter. She not only reconciled to the fact that her son had dedicated himself for motherland and so was not going to marry; she even supported his cause of service to motherland. Sri Guruji gave one more incident in that very lecture. Once a mother of a Swayamsevak went to my mother with a complaint that her second son was refusing to get married. My mother listened to all her woes calmly and then pacifying her she told, Your second son is not getting married, but the first one is already married. See, my only son is not getting married and yet I am not unhappy. Why should you get upset? I thought, Good! One more Pracharak for service of the motherland! Like this my mother helped me in the Sangha- Karya. My mother was a real Mother. She had all those characteristics what we call as duties of mother or qualities of motherhood. But I cannot be called as devoted son of my mother. I am not worthy of it. But yes, if as a son of such great mother if you have called me, then it is befitting. (Sri Guruji Samagra Darshan (H)Vol 5 p 102) While writing a letter of condolence to Sri Sadashivarao Barv,e minister of Maharashtra when he lost his mother, Sri Guruji wrote, There is no pain like loss of mother...Where is the time for one to grieve, who has taken the vow of service of nation and worship of motherland? A mother who gave birth is lost but she is still there showering her abundant affection and accepting contentedly our little bit of service, she is ever ready to bless us always in the form of our dear motherland. This awareness would enable us to calm down our longing heart and urge us to be engaged in performing our duty. By your good fortune you are the recipient of the strengthening affection of Motherland, so my inadequate words are superfluous to console you. (Patraroop Sri Guruji (M) p 139) He explained how this attitude of seeing and perceiving Mother in all that which nurtures, denotes the more and more evolved state of living beings. He said, Now, how did this concept of mother blossom from out of stones and clay? We know that as living species evolve and progress, they begin to invoke the sentiments of mother in those things, animate or inanimate, which feed and nourish them. Take a frog or a Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 69 snake for example. They have no idea of mother at all. They are also not aware as to what happens to their offspring. Neither the offspring nor the mother look upon each other in that relationship. Gradually, as life evolves, we come to mammals where the mother feeds her young ones in their childhood. Birds take care of their eggs and the small ones until they become strong enough to fly about. When the usefulness of the mother is no more felt, the offspring forget their mother and thereafter they are entire strangers to one another. Man is supposed to be at the top in the scale of evolution. If he is cultured, his love and adoration for his mother continues even after she ceases to be physically useful to him. In fact, he will serve and revere her all the more, if she becomes very old, blind and bodily out of use. As human life evolves, the concept of mother also takes a wider and more sublime form. When man looks around with his discerning intellect, he sees so many other things to which he owes a debt of gratitude. He begins to look upon them also as mother. He sees the rivers, which give him food and water. He calls them mother. Once he outgrows the use of his mothers milk, he sees the cow, which feeds him with her milk throughout his life. He calls her mother-cow. And then he reaches the state of understanding that it is the mother soil which nourishes him, protects him and takes him in her bosom after he breathes his last. He becomes conscious that she is his great mother. Thus to look upon ones land of birth as mother is a sign of a high state of human evolution. The Vedas declare: e k r k Hk wf e % i q= k s g e ~ I k f F k O; k % The Earth is my mother, I am her child. Dynamic Devotion to Motherland Therefore, it is up to us to keep aglow that highly evolved concept of divine motherhood towards our land. Now, how are we to express our devotion to her? There are two ways. The one is the formal method of worshipping with flowers, lights, chanting of hymns etc. Our people have been doing this even today in a spirit of religious devotion. They go round the country on pilgrimage, follow the religious injunctions, recite hymns, worship and offer flowers and take bath in the various holy rivers. They do all this with the sole purpose of acquiring personal religious merit. This is in a way the passive aspect of devotion. The dynamic aspect of devotion is to manifest in practical national life, a spirit of readiness to sacrifice our all for the protection of the freedom and honour of every Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 70 speck of this motherland. It is this active manifestation that counts in this hard matter- of-fact world. A heart fired with such devotion can never tolerate the slightest affront to the object of its devotion, i.e., the motherland. It takes on a terrible form and rests not till the aggressive elements responsible for the insult no more remain in a position to commit the sacrilege a second time. A divine discontent to undo all the past insults and humiliations burns in such a heart. Without this dynamic, conquering spirit, even devotion to a divine cause will be of little avail. In this hard world, which is an arena for trial of strength with brute forces, mere goodness or noble virtues, i.e., the passive aspect of sattva, will not hold the field even for a single moment. That is why we find that in spite of all the piety, goodness and devotion to God all through the past thousand years, we were trampled under the feet by foreign aggressors who, though total strangers to goodness and virtue, had a passion for heroic action and organized effort, i.e., full of rajas. Our history also bears witness to the fact that, whenever our people became charged with the conquering spirit - charged with the dynamic aspect of sattva - then all those demonic empires of the enemy were reduced to shambles. That is also the lesson of our puranas, which depict the stories of the struggle between devas (gods) and rakshasas (demons). We often see devas, in spite of their divinity, being beaten down by the organized and aggressive rakshasas. And it was only when devas roused themselves to heroic action that they could triumph over the rakshasas. It is activity, dynamism and heroism that rule the world. Indeed, Veerabhogya Vasundhara (This Earth is for the valiant) sums up the philosophy of a successful life in this world. (BOT - p120-122) Thus, for him the devotion to Jagatjanani was worship of motherland. The worship of motherland was not to be with just flowers, but with heroic deeds coupled with sterling character. His whole life, thus became a great offering to develop an organization of men of sterling character who undertook heroic efforts to rebuild nation in various fields. See Mother in all When he was molding Rashtriya Swayamsevak Sangh - a cadre based organization of men, who dedicated their life for the nation, it would have been natural if women were viewed as an obstacle, as temptress. No one would have blamed him if he had advised the Pracharak not to look at women or to consider them as evils. But when one realizes Mother he sees only Her in all. So to the young Pracharak he advised to do the Sadhana of seeing Mother everywhere. He wrote, Everyone cannot be Swami Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 71 Vivekananda or Chatrapati Shivaji Maharaj. Many drawbacks are there in any ordinary person. If we strive to pray regularly to Parameshwar in a form dear to us then our life gets purified gradually. Even if we do not see the desired result immediately, we should keep praying everyday regularly in the morning and before going to bed. Whenever it is felt that the unwanted thoughts are spoiling the mind, that time remember God and pray for removal of those thoughts. Purity of mind is an instrument in achieving the desired goal. It was asked of me that what you should do to do Sadhana in the best way. Sincere efforts are always successful. Moreover, our Sangh-Karya itself is a pure Sadhana. To keep brotherly attitude about all is natural in this Sangh-Karya. When brotherly feeling is widened then it is experienced that the mothers and sisters in the homes of all become our mothers and sisters too. This is the easiest way. But with commitment, and feeling from the heart, the mind should be engaged in the Sangh-Karya. Try to experience.( Patrarup Guruji p 83 translated from Marathi) Though, in principle, it is true that Mother is manifested in all women, still at behavioral level he always took care that the limits were not crossed. In one of his letters he wrote to a lady working in the field of child education, Read your letter. Tried to think over it. Why you have taken it that I am angry I could not understand. Any work can continue only if it stands on its own strength. If the plans are made based on some help from others or expecting such help, and are executed with all enthusiasm even then are not fruitful. With this thought and also the help that was given by the Swayamsevak there and while giving that help, the limits of discretion that were crossed, I told you to execute your plans without the help of Sangh Swayamsevak. I also told that I would give instructions that no Swayamsevak should participate in your schemes. Please understand the motive of this. (Patrarup Guruji p188 translated from Marathi) Ahuti of all in the Rashtra Yagna We see very little of references to women in his writings. It is not because he considered them inferior or less important or insignificant but because the life mission of Sri Guruji was to organize Hindu society. For that he was building a cadre-based organization of men. Naturally his lectures, letters were all for this. His was really one life-one mission. His whole life was dedicated for the service of motherland; there were neither diversions nor pretensions of high spiritual claims in his life. For example in a letter-dated 23.11.49 to Vatsala Modak he wrote, What is Mukti and what are its characteristics etc., I do not know anything apart from some available Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 72 written words. I am an ordinary person in the practical life and in that I experience that man moulds his character by staying in Sangh-Karya and to a large extent conquers the small-mindedness. That is adequate for me. It is true that Sangh is working only for the Hindus. The Sanghs work is only to awaken their culture in their hearts, and make their life higher, nobler and stronger. At least today, it is not in the agenda of Sangh to work for culturing the whole humanity. (Patrarup Guruji - p163. Translated from Marathi) Tirelessly he kept working, touring, writing and building an organization. There was no rest or respite. Once he wrote to one Indu at Madras in 19.2.51, As long as this great motherland of ours, this dear Bharatmata- does not come up with all her glory and as long as all the people in the world do not adore her till then not even a mention of rest. (Patrarup Guruji - p166 Translated from Marathi) His concern was only motherland and her regeneration, her greatness. But one more subtle reason is also there for not finding many references to the problems of women in his writings. He never differentiated between men and women. Generally only a gender-conscious person would specifically talk of the gender problems. As once said by Swami Vivekananda, Do you remember how Yajnavalkya was questioned at the Court of King Janaka? His principal examiner was Vachaknavi, the maiden orator - Brahmavadini, as the word of the day was. Like two shining arrows in the hand of the skilled archer, she says, are my questions. Her sex is not even commented upon! Sri Guruji never viewed women as problem, nor did he compartmentalize the problems of the society into the problems of the women, villages etc. According to him, the problem was only due to the degradation of the character of the man and the lack of organization of the Hindus. When we read him, we do not feel anywhere that he had a lesser place in mind for women or that he considered them of less importance in the task of nation building. Sri Aurobindo has said, Not only is nature directing the sentient and the insentient towards perfection, she is also inducing them to self-fulfilment through self-dedication. A thing that has become perfect does not go to waste; nor does it rest isolated. It presents itself in its completeness to be made use of by other entities that are wending their way towards fulfillment. Things and beings are all inter-related, inter-dependent and inter-acting. The flowers and the fruits may be cited as examples of this august cosmic plan. The perfection seeker, when he entertains an individualistic outlook, becomes small. Parts perish, while the whole persists. The glory of the part lies in its Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 73 giving itself over to the whole for self-fulfillment. The leaves fulfill themselves by contributing to the growth of the tree. Good citizens are they that have dedicated themselves for the good and the continuity of the community. Whether men or women, Sri Guruji wanted them to offer themselves in the service of Bharatmata as he himself - the only son of his parents- had done. Sri Guruji expected from men and women, this process of self-development so as to dedicate oneself for the service of the country. Moreover he felt if the women do that, then they would be much more effective to stop the decay of the society. Sri Guruji said, I am sure, if our mothers make a resolve to uplift the society, then there is no power, either in this world or the other, which can defeat them. The ideal of Savitri, before whom even the Lord of Death accepted defeat, is before them. May they all invoke within themselves such single-minded devotion to the ideal, such purity of character and such peerless heroism! Once we do this, I am sure, the long night will pass and a new dawn will spread its golden hue over the horizon of not only Bharat, but over the entire world with the renewed effulgence of our Dharma. (BOT - p493) Once, when it was asked to Swami Vivekananda that what his message was to women. He too said, Why, to the women of this country, I would say exactly what I say to the men. Believe in India and in our Indian faith. Be strong and hopeful and unashamed, and remember that with something to take, Hindus have immeasurably more to give than any other people in the world. (Rousing Call to Hindu Nation p 100) In the tradition of all the great Rishis of this land, the life and message of Sri Guruji - a great Tapasvi - is also a beckoning call for all of us to dedicate our time, our life itself for the service of our great motherland, so as to pay the Matrurina, as well as to attain the Divine Mother. Excerpts from the book Sri Guruji and Matrushakti Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 74 Once Sri Guruji narrated an incident from the life of Sri Ramana Maharishi. Before performing a surgery on him, the doctors tried to administer chloroform, so that he would not experience any pain. As soon as the Maharishi came to know about it, he told the doctors that there was no need to give chloroform and as long as the surgery would go on, he would concentrate his mind outside the body and due to the separation of the mind from the body, no experience of physical pain would occur. No communication between the mind and the body The doctors carried out the surgery on his body, but not even a trace of malaise could be discerned on the countenance of the Maharishi. The reason for this was already explained by the Maharishithe mind had lost its contact with the body. A terrible lack of precaution I heard this incident from Sri Guruji and also saw how he practiced this principle. In his life an incident from the life of Sri Guruji shows that he could keep himself oblivious of the body consciousness. After having undergone surgery for cancer, Sri Guruji was staying in the house of Mananeeya Sri Babasaheb Ghatate in Nagpur. As Dr.Paranjpe was dressing his wounds, Sri Guruji was laughing and joking. Everyone was getting enchanted by that mellifluous A BODILESS ENTITY SRIDHAR BHASKAR VARNEKAR Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 75 laughter. Not only ordinary people, but also Dr.Paranjpe was getting carried away by that laughter and jovialism. In the midst of that jocularism and mirth Dr.Paranjpe inadvertently committed a mistake. Dr.Paranjpe who was nursing his wounds, was drawing out a piece of cotton soaked with blood from his wound. It so happened, instead of the piece of cotton, a lump of flesh was caught in between the forceps and bleeding started. On seeing this everyone shrieked vehemently. Dr.Paranjpes mind was filled with remorse and he apologized humbly to Sri Guruji for his mistake. Reaction of Sri Guruji Soothing the feelings of Dr.Paranjpe, Sri Guruji answered serenely, You are unnecessarily troubling your mind. There is no difference between a piece of cotton and flesh for me. For me, both are the same. As long as you are dressing, my mind remains detached from the body due to which I do not experience any physical pain. Principle of no body consciousness We got highly impressed on witnessing the spiritual prowess of Sri Guruji. There was a marked contrast between our obsessions with our bodies and his total oblivion of it. There could be no comparison between us and him. Everyone knew that after undergoing the surgery for cancer, a burning sensation used to prevail in his body and he was undergoing excruciating discomforts, but nobody could guess how much misery he was experiencing. After visiting Sri Guruji, people used to return not with the memory of his disease-ridden body, but with the bliss and contentment suffused on his countenance. Shridhar Bhaskar Varnekar was one of the most prolific scholars of Sanskrit, Sanskrit lit- erature and ancient scriptures. He was a Swayamsevak serving the country in various capacities. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 76 As I stand before this august audience to interlace the Third Flower in the Three Day Lecture Series, organized to commemorate the birth centenary of Sar sanghchalak par excellence, most revered Golwalkar Guruji, my heart is laden with diverse reflective feelings. First, to me, the presence of venerated Nanasaheb on this occasion is a matter of immense happiness. The pleasure that I will be deriving as a devout pupil (Sadhak) of Varkari Sampradaya of Maharashtra, while reflecting upon one of the important facets of Gurujis life, which in essence relates to the tenets of Varkari Sampradaya, is inestimable And, the very presence of the two great virtuous dignitaries on this momentous occasion is not just a matter of some pleasure to me, but I think it is a bestowal of divine blessings upon me. On the first day, Sarkaryavah Shri Mohanji Bhagwat was present. And I said to honourable Dr. Shiledar rather lightheartedly that the Sangh Karyalaya seems to have received some favourable reports about me. Because, on the next day, I was blessed with the benevolent presence of Param Poojya Sarsanghchalak Shri Sudarshanji. Even today he is present and to me personally, it is a momentous occasion. Particularly, in a sense that I am a third generation Swayamsevak. My father belonged to the first generation and my elder brother belonged to the second generation of Swayamsewaks and now I consider myself extremely fortunate and blessed to carry this proud lineage to the third generation. The family that considered no service or sacrifice too great in the cause of Rashtriya SHRI GURUJI SPIRITUALITY PERSONIFIED SHRI VIVEK GHALSASI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 77 Swayamsevak Sangh and as a member of this proud family of Swayamsevaks, the pat of admiration on my back that I received from Param Poojya Sudarshanji is greater than any material reward of this world. I pray at the feet of revered Guruji that I be refrained from committing any deed that will render me unworthy of the admiration that I have received from respected Sarsanghchalak, Shri Sudarshanji. And if I ever get tempted to commit such an act, let my life cease to exist before my conduct becomes cause of an insult to the affection that I received from him. Further, there is one more reason for me to be happy about. Param Poojya Guruji had drawn great spiritual inspiration from the Ramkrishna Mutt of Nagpur. And today, the divine presence of the Head Priest of the Holy Mutt, His Holiness Swami Brahmahasthanandji amongst us, is a gratifying symbol of Gods blessings on this solemn occasion. I am indeed grateful to the organizers of both, P.M.G. Society and Committee for the Birth Centenary of Param Poojya Guruji, for reposing their trust in me and I would like to humbly express my sincere gratitude. Dnyaneshwar Mauli has said, What good a speaker he is without audience? On the first day, the climate was not favourable and the second day was rather hot and unpleasant and yet, your presence was so overwhelming that I cannot but express my humble gratitude to you. I also deeply appreciate the affection I received from my journalist friends. For three days, I ventured a little to touch the three facets of Gurujis personality. On the first day, we took an overview of Gurujis organizational capabilities, and how the entire world envisioned him an accomplished organizer. Yesterday, we tried to understand Gurujis iconic character as Rashtra Purush, and today, we shall reflect upon yet another aspect of Gurujis life as Shri Gurujithe Spiritualist. These three subjects may appear different on a cursory level, but these are mutually supportive and when we touch one, it illuminates the other. The great accomplishments of Guruji as an organizer are, inspired to a great extent by Ramakrishna Mutt, as also by Poojya Doctorji and from the customary functions of Sangh, are indeed manifestations of his thoughts on Nationhood. Even though his day-to-day functions manifested spiritual inspirations, he took enough care that people should not view him as some godly or saintly or a Guru- like person. Instead, he was always aware and ensured throughout his life span of 67 years that the unflinching faith of the people should be aimed and directed towards the only goal of nation building and the entire life of Param-Poojya Guruji is an open book before all of us. In every deed, his spirituality is manifested. In every step, his organizational capabilities are revealed. And as I said in my discourse of the first day, the new concepts in managements, human relationships, which have been emerging in todays world, are akin to the entire philosophical tenets of the Sangh and these concepts had manifested in totality, in the demeanour and conduct of Poojya Doctorji and Poojya Guruji. Thoughts of Nationhood, organizational responsibilities and foundations of spirituality were the three basic values which shaped the life and character of Shri Guruji and while fathoming Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 78 Gurujis personality, we are bound to ponder over as to how and where these three life streams got intermingled. Where do they appear different? And when these intermingled, what was that stream which still remained? 6 P 7=4 |(P|HGBP ( 46l Tl |(-4 |Pl 6 P F44 (l 4+ 4 \4 4 Tl BlTl 9|6Pl+ H ( 9lT \4 4 Tl 4( ( ( 4lTl 4+ 4l l Hl |6 |6 T 74+ P 74l |6 =l4+ (l 4l l Hl= ( |+4l T (l9T |T-6 H4 74l |6 |Pl 6 P F44 (l 4+ 4 \4 4 Tl BlTl 9|6Pl+{+ \4 4 Tl (l ( 4 T( T (4 P |( P 4Bl4l ( 46l T 4 9(l P H4 =l4+ Tl 7l4l Tl | 7l P Hl= |4 |46 \4 4 Tl 4( |(-4 9|6Pl 6 P F44 (l 4+ 4 \4 4 Tl BlTl 9|6Pl+-+ l( T TP4 4+l T F44 (l 99 +4+ 9P |(6 T 76P 9|T Hl=l4+ ( 4B Bl B 4+ 4 6 P 9 Tl |T |(-4 9|6Pl 6 P F44 (l 4+ 4 \4 4 Tl BlTl 9|6Pl+(+ 6 P 7=4 |(P|HGBP ( 46l Tl |(-4 |Pl 6 P F44 (l 4+ 4 \4 4 Tl BlTl 9|6Pl+ Countless life streams when descended on earth, Converged with the waters of Ganga, Jamuna, none was apart. And when all the divine streams of Gurujis personality mingled into one, an extremely matured and celestial persona emerged before the nation and the world. With great awareness for organizational ethics and utmost prudence, Guruji built this extraordinarily great organization, based on robust spiritual foundations. I recall an incident in Thane during a baithak, and which I distinctly remember I had heard from my respected seniors. Poojya Guruji once noticed an absence of a Swamsewak, who otherwise was quite regular in attendance and Guruji enquired why the gentleman was not seen in the baithak, what was the matter? There can be some persons in the group, who have the habit of never taking anything seriously and one amongst such replied, The karyakarta had fused off. It caused a mild laughter in the baithak. But Guruji was quiet and said, We should see whether the worker had fused off or the contact was loose? For any organization, it was a bad sign that the worker had fused off and the organization cannot afford it. It is not a fault of the worker; instead, we must think that there is something wrong with us and such understanding is vital for the organization and there is a spiritual angle to this episode also. It must be kept in mind that even our simple talking can spoil the atmosphere and which in turn will blemish the piety and solemnity of the divine task that we have undertaken. We should not allow that to happen and this kind of consciousness can only be achieved through spirituality. Such feelings of contentment, tranquility, the Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 79 signs of neutrality are not possible without a spiritual foundation. When a Swayamsevak would describe any not-so-significant event as, something is better than nothing, this steadfast and awakened leader would tell them that this tendency of gaining conveniences by saying that something is better than nothing, is quite undesirable. Because, if we consider this something as desirable, then it would ultimately lead us to make compromises that would take us nowhere. And so Poojya Guruji stated that, Nothing is also better than nonsense. It is always prudent to do nothing instead of doing things with foolhardiness. Only those have courage to say things like these, who are absolutely mindful of what is the best among the best. We will be discovering quite an unusual aspect of a life of the accomplished organizer and the sage of nation, while trying to grasp his life. My mind was a little tensed while discussing the subject of Spiritual Guruji with some knowledgeable persons and we were rather apprehensive that while elaborating this subject, would we be inadvertently narrating miracles. We also discussed whether to choose this subject or not. Because, we did not, even accidentally, want to trounce upon the ideals, which Poojya Guruji had cherished all through his life. Fretful was I that no such incident that Guruji didnt mean or which Guruji would have not liked should be uttered by me. The tension is more intense as I am standing in the presence of Param Poojaniya Sarsanghchalak, who has been the intimate witness of the entire journey. So, I cannot go overboard in a fit of emotions and swank. But, at the same time, I am unable to move forward without touching the spiritual aspect of Gurujis personality. There might be hearsay stories, which are best left out. But the incidents and references, which are necessary in this context, have to be taken. But while explaining the spiritual angle of Gurujis personality, if any such aspect or incidence customarily surfaces, we should be listening to it, setting aside the feeling that perhaps, Guruji would not have liked it. We should listen to it but remember the context. Whatever Guruji had said, is worth cherishing. We must remember that before we go from here. Otherwise, it would be like offending the very ethics that Guruji had treasured for life. What does Spiritual Personality mean? What does it mean to be a spiritual person? Was it something akin to mystic, mystery, sorcery, tantra-mantra, and black magic? The antagonists of Guruji often used to think that Guruji was some kind of a mysterious person, a mystic personality, a sort of monk or a SadhuSanyasi. And because of this title of Guruji, many thought that the Swayamsevaks call him Guruji because he is some Guru or Sadguru to them. Even Guruji himself, at some places, had jokingly said Sri Guruji with Swami Chinmayananda and other Swamijis Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 80 some funny things about his outer demeanour. Guruji never liked anyone touching his feet and if any Swayamsevak would attempt a Charansparsh, he would stop him from doing so. But people did it because of the reverence they had for him. Once in a Bouddhik meeting he said, that the number of those who wanted to do Charansparsh was increasing and because of his long flowing beard and moustache, more and more people were now offering Namaskar and he had to accept them. That was Guruji. He never allowed any feelings of divinity about his beard and moustache to set in, in anybodys mind by nudging a slight fun at it and dispelling any mystery associated with it. And, if any Swayamsevak nurtured such view, he always discouraged it. Once, someone asked him, Guruji, why did you grow your hair and beard so long? Guruji replied to him, I was practising law but since I did not get any case, I started growing Kesh (hair). Guruji had, throughout his lifetime, taken great care that people should not form any mystical views about his outer demeanour. I am talking about this time and again because I want you to understand that, throughout his lifetime and in the life of the organization, there were many problems and dangers difficult to solve which Guruji had faced with courage, calm and fortitude, only because he had blended the spirituality and nationality into one and on this rock-hard foundation, had built the organization. If we remember this aspect, I think that will be enough. What is then the Spiritual Personality? Whom should we call a Spiritual Personality? The foundation of this spirituality is the Bramhajnan, Knowledge of the Bramhan. When did Poojya Guruji acquire this knowledge? Right from his childhood, he had this deep and innermost desire to know about the eternal, ancient truth in the form of Sat-Chit-Anand, that was the basis of this cosmos. His restlessness is quite apparent in all his letters, which he had written when he was a university student, or in the letters he had written from Chennai. His letters clearly manifest the restiveness caused by the calamitous situation of the nation at that time, and they reflect the intensity of his mind. In quest of the purpose and aim of his life, Guruji was trying to discover himself and his role in the nation at that time. This is the normal attitude of a man of the world, not confined to any boundaries, who knows no An Ideal Spiritual Personality Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 81 differences, no ups and downs. He does not distinguish yours and mine. Guruji had repeatedly stated that he was enlarging an idea of the universal brotherhood and that he always viewed the whole universe as one. Here was this young man who impassioned to see the whole universe as one entity. But at the same time, he was keenly observing so many activities and events that were taking place in politics, especially the acts of revolt of armed revolutionaries aroused his interest and appreciation. He thought in his mind that he should applaud and congratulate Lalaji, because there was at least one place, from where an explosion against the tyrannical British rule was taking place and he was happy to see that a British officer was killed. The self-analysis however, was also going on. It was an indication to become spiritual. One should be prepared for self-analysis. Non-spiritual persons never look into themselves and are not prepared for self-examination. They look toward others and evaluate them. But the first attribute of the spiritual person is that, he has mastered the art of tranquility and concentrating inwardly. It comes naturally to him and he seeks himself. Poojya Guruji had, from his early youth, sought after his own self. And he was meditating to find whom he would seek inspiration from, which places or philosophy would answer his quests. Such was his journey to seek the knowledge of Brahman. The renowned English Physiologist, Sir Charles Sherrington, who had won the Nobel Prize for Physiology, had presented a very unique hypothesis. While presenting his theory, he said that he observed that human body was formed of innumerable small and big cells. Some of these cells had short life span while others had longer life. But one interesting thing, which Sir Charles Sherrington observed about the movements of these cells, was that each cell had some definite purpose assigned to it and even the cell with shorter life span did not make a move without a purpose and it is destined to its goal. Sherrington stopped there and Poojya Guruji starts thinking from that point. But Guruji had not acquired the title of Guruji at that time, he was still Madhu to his friends, kiths and kin, and he is pondering over a thought about the goal, purpose of his life. If a short-lived cell had a purpose, then did my body, which is formed with innumerable such cells, not have a definite purpose? Yes, and that purpose, that goal is to perceive and experience the eternal, ancient bliss, Sat-Chit-Anand. And to achieve that goal, let me leave behind my home and friends and go to the Himalayas for the solitude, ekant. Was that not an extraordinary step for a young man to take? The spiritual person is more comfortable in solitude than in the crowd. This comes naturally to him. He loves loneliness and Guruji too, was peaceful with himself in solitude. But destiny had some strange plans for him. When he received Diksha from Swami Akhandanand, he and his colleagues were commanded to accept society as their God and Madhavrao should commence his Sadhana by serving the society. And while doing this, he must observe one maxim; he was never to seek solitude at any time. Because once retreated to solitude, he would never come back to people. But he was naturally inclined towards loneliness. And whatever moments he could get in his solitude, he was trying to Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 82 grasp the real and definite purpose of his life, desperately trying to take hold of the destination. Whatever be the task, the only question that lingered in his mind was, Why was I born? What could be the purpose of my life? Now he was in pursuit of the Bramhajnan. When we call Poojya Guruji as the spiritual person, we should try to understand that Guruji had attained spirituality of the highest eminence. Because in his personality, the Triputi had completely dissolved. In the discipline of spiritual, Triputi means three different things, Drushya - the panorama, Drashta - the visionary and Darshan - the philosophy. When these three, the Triputi, vanish, one experiences the oneness, the Advaita. Guruji had experienced this pristine oneness in the very early stage of his life. And when he observed things, he observed and perceived them with this pristine feeling of oneness. The Upanishads also teach us about the same oneness, the Advaita. And the entire life of Guruji was centered on attaining the complete oneness through his spiritual thinking. Guruji was striving hard for that, because he knew that unless oneness is established, his life would not be complete. And so, when we read his letters in the light of his inner journey towards spirituality we can easily understand the meaning of words written by an extraordinary Sadhak, who was intense in his quest to attain the absolute completeness. Param Poojya Guruji was such a great spirit, who had attained the absolute completeness in his spiritual journey. Our philosophical tenets say that three things can achieve this completeness. One is, T 6T t46l the other is l6l6-46l and the third is 9l89l8-46l. There are three paths that lead us to Spirituality. One is Karmayoga, by doing ones destined duty, the second is Jnanayoga, by seeking knowledge, and the third is Bhaktiyoga, by worshipping. I know it is a bit difficult and complex to comprehend, but we should try to understand these terms, because we are reflecting upon the memory of that great sage, who had, in the initial stages of his life, sailed on the voyage of absolute completeness. This is an unavoidable destination of every Hindu life and this is the only purpose that has been bestowed upon him by nature. He has to experience the stage of absolute completeness. I am doing my duty, my karma, and when I experience that the things are blissfully getting done just naturally and the conceited feeling of I am doing this goes away, then I experience the Akarma, and at that stage I attain the fulfillment. The feeling of I am the doer must vanish and things would happen just easily and naturally. Do we not see the signs of this absolute Sri Guruji addressing a gathering Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 83 completeness in Gurujis life? Havent we seen these extraordinary examples happening in Gurujis life? The answer is, Yes. Whenever there would be any discussion about the working of the Sangh in the society, or when some journalist or a curious person would ask him how he was able to do so much, Guruji often used to assert, do not say 'you', you should say we all. To what extent had this thought permeated? Whenever any invitations were printed for the customary functions of the Sangh at different towns, the words From the Shakha of Our Rashtriya Swayamsevak Sangh used to be printed. Where did this word OUR come from? It was the outcome of Gurujis experience of fulfilment, the feelings of Akarma. This shining aspect of the spiritual life of Guruji, which had provided enlightenment to the organization, had seeped to the lowest rungs of the Sangh, till the last UP-Shakha. It was insisted that the words, Our Rashtriya Swayamsevak Singh must be used on every invitation printed. Is it necessary to print the news of mothers love and devotion towards her offspring? Should a mothers Seva be published? Whatever we do in the Sangh is just a customary and daily chore that should not be termed as social service. Even while informing about the Swayamsevaks, who tirelessly worked on the borders risking their own lives, always played it down. There was only the feeling of having performed the necessary and natural duty in the service of motherland, nothing more. Not a trace of smug feeling of a doer. Only great souls, devoid of such self-esteemed feelings, can reach to this first stage of completeness. This is Karmayoga. There was Akarma in Karma. In Jnanayoga, only one soul is manifested in all living creatures. This is Gnyatagnyatvyata. I am experiencing one soul, one Atma, in all living things. Once, Guruji was asked to give his autograph and a message for a journal to be published. He could have written so many things. Even, when an amateur speaker at the annual school gathering is asked to give a message, he will write not less than five or six lines, which no one will remember. But, here in case of Guruji, we observe another aspect of his absolute completeness. He sees one soul in all living things and so he writes, I am not me, its you. He is the one everywhere. He is in me, so am I in you and we are all manifestations of one Soul. In the philosophy of spiritualism it is stated that, if one is able to attain any one of the three Yogas, i.e. Jnanayoga, Karmayoga and Bhaktiyoga, the other two invariably come to him and one will consequentially attain completeness. But here we see that Poojya Guruji had perfected all three Yogas. And the third aspect is, seeing God in every thing. I recall one incident, which I had read. Once, while coming out of a Boudhhik meeting, Guruji folded his hands in Namaskar to the chappals before he put his feet into it. The bewildered swayamsevaks asked him why he did that. To which Guruji replied that this chappal had borne and carried the load of his body and was getting worn out. Should he not pay his gratitude to it? This is not blind logic. It is the sensitivity that something is getting worn out, because I have been using it for my sake. Whoever can achieve this he attains the absolute completeness. What is the life-code of a person who has attained such absolute Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 84 completeness? That, this entire world is a form of Lord Vishnu. A Vaishnava believes in the life-code that the entire world is Vishnumaya, its Lord Vishnus omnipresence everywhere. And so, what is the Karma of this life-code? That one must work for the well-being of all mankind, as well as, material things. Poojya Guruji was often described as Ajata-Shatru, a man with no enemy, because for him, there was no enmity. Of course, there were some who considered Guruji as their enemy, but Guruji never had no feelings of enmity towards them. That was the reason many of his opponents later became his disciples. Dnyaneshwar Mauli has described the signs of a true devotee. He said, Anyone who comes to me, I will bestow upon him my affection. l4Tl =4l+ T l Tl =l Gl 7l44l l4 ll, (l l 9Tl Bl 7l 4 ( = Bl. 9l=l 64l l 7 , l=l 64l T7 , +4 l l, = Bl Tl ( 7 . Does the sugarcane ever taste bitter to the one who squeezes it and sweet to one who sows and nurtures it? No, it gives its sweetness to everyone. Likewise, the tree will provide cool shade and shelter to the one who has sown it, as well as to the one who fells it with axe. The tree never discriminates between the nurturer and the feller. The sugarcane and the tree will generously give whatever best they have been endowed with by nature, to everyone who comes to them. Guruji was like this. Throughout his life, he always gave whatever best he had to the society. This was the hallmark of his spiritual personality. Were there not persons who groused enmity towards Guruji? Yes, there were. He had a fair share of both, friends and enemies. But Guruji was always very gentle and affectionate with about even those who nurtured feelings of enmity towards him. 6 Tl (T Tl 7(l P l Hl, PHl 6 9l |T6l l6Tll. How thirsty were those who came in to Gurujis contact? Because, once the cloud starts pouring out, it does not restrict itself, just empties the water it has been holding. Like the clouds, Poojya Guruji had given everything, without restricting himself or without withholding anything. He possessed all qualities and dispositions of the spiritual Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 85 soul, which were unforced, natural and effortless for him and in that sense, he was truly a great spiritual person. He just disregarded that he was great and therein lies his greatness. Once, while taking leave of a Swayamsevak in Delhi, he saw into the eyes of his little daughter, and instantly understood her feelings. He recognized that this little toddler wanted to come to station with him. At that moment, this great soul got down from the car and took her on his lap and at the railway station while seeing off, he told her, my little doll, do not forget me! How natural, effortless and spontaneous one could be? Guruji was able to instantly and naturally connect himself with effortless ease with whoever that came into his contact. This can only happen to those who have attained the discipline of complete oneness, the Advaitic state. Poojya Guruji was one such spiritual soul. The Bhagawat Gita describes the divine qualities. Gurujis personality is laden with all such divine qualities. But to approach such qualities and think over it is a near impossible task. But it is said that, a simple touch by a spiritual soul can calm one down and all pains vanish. Can it not happen? Yes, it can. The Swayamsevaks who came into Gurujis contact have experienced this phenomenon and many among us must also have experienced it. Many Swayamsewaks have shared this experience that, whenever they happened to touch the feet of Poojya Guruji, all their fatigue and pains had inexplicably disappeared. These Swayamsevaks had expressed their feelings among themselves and not publicly, so there was no reason to disbelieve them. Why was this happening? Was it some magic? In fact, Guruji himself never claimed having any such powers, nor did he encourage such talks about him. On the contrary, he firmly cut down on such talk wherever it took place. He used to immediately put an end to such conversation even before it began. I am not ready to believe that those Swayamsevaks and senior colleagues who were blessed with the opportunity of living in the presence of Guruji had never had the divine experiences, emanating from such an extraordinary spiritual soul. But none of these people uttered a single word about it. Because, this great man was aware that the Hindu society had the tendency of running irrationally after such things and if again the Hindu society would behave in the same manner, it could obstruct the objective of the divine task that Poojya Doctorji had started - the objective of resurrecting the Hindu valour and vigour. It is easy to erect a Mutt. All it takes is some whispering of dubious divinity, spreading hearsay and the people would throng to the Mutt. Because, there are many people in the society, deeply grieved and distressed by some make-believe sufferings, who want some place or other where they could lower their heads in hope and evade the responsibility of using the head with purpose. (l6l+ 9l +l, =l |Bl Tl |Hl, Pll 7l 4 Tl Tl But Guruji never allowed that to happen, though he was capable of doing so. And he did it consciously, because the concern for the future of the nation was paramount in his thinking, perhaps he had the ability to look into the future. This was what an Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 86 ordinary Swayamsevak had once witnessed. Shiv Shahir Babasaheb Purandare was once in Nagpur. Guruji enquired about his whereabouts and the Swayamsevaks ran the errand to Babasaheb Purandare and presented him before Guruji. Guruji asked him, why was he there, and whether he met his mother before leaving for Nagpur and how she was, etc. and asked him to immediately go to Pune. He didnt stop at that and arranged for the rail ticket and boarding the train at Nagpur station. And even before Babasaheb Purandare could reach Pune, the telegram was received at Nagpur, informing of the sad demise of his mother in Pune. There are many witnesses to this incident, including Babasaheb himself and Shri Rajabhau Kulkarni of Sahitya Prachar Kendra, who was accompanying Babasaheb at that time. This is not a fabricated or hearsay tale. Such kind of sensitivity does exist and one is capable of seeing things beyond the realm of the present. This is the hallmark of a truly Spiritual Person, who has attained the Absolute Oneness. The attributes like paranormal, non- violence, humility, and tranquillity were all evident in Gurujis personality. But the main amongst the special attributes, which are often referred to in the philosophy of spiritualism, is Sthitha-Pragnyata, a person not affected by any happenings around him and who always remains calm and unwavering in every situation, be it grief or delight, triumph or defeat. As a true Spiritual Person, as well as an accomplished organizer and the protector of the Nation, this was the most important characteristic of Guruji. 7 = Bl Tl |+4l 6ll (l9 . Steadfast mind, not wavering even slightly. The situation could be extremely adverse and come what may, his resolve was never dithering. And along with the Sthitha- Pragnyata, the other attributes were Dhruti and Anasakti, absolute detachment. We can see examples of each one of these qualities. The scholars of Adhyatma-Shastra have said that one can recognize the Spiritual Personality by these five qualities. These qualities are |F696l, 6l H+lBl, HTlP6l, TlP|4(l+6l, |6|6l, 9Hl 66l. We have seen the Sthitha-Pragnyata in Gurujis life on many occasions. Let me narrate one such incident. Immediately after Indias independence, the Government of the day had imposed ban on the Sangh and many Swayamsevaks including Guruji were imprisoned. After eighteen months, the ban was lifted and the imprisoned Swayamsevaks were set free. People were extremely anxious that a Sri Guruji hoisting the sacred flag Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 87 nationalist and patriot organization was unnecessarily victimized and oppressed. And now, what the leader of such an organization, who had to undergo this trauma would say? Guruji is Stitha-Pragnya, unwavering. When he came out of the prison, there was a sea of humanity out over there to greet him and was curious to hear what Guruji would now say. The massive crowd is the most intoxicating thing for any reasonably good leader. The effect of it can cause one to loose his head and one cant predict what the leaders might say after seeing such a huge crowd. But here was Guruji, whose resolve was honed with the hardship he had endured and who was set free by the seemingly apologetic government. He went before the gigantic crowd and addressed it with calm and composure. He said, do we extract our tooth if our tongue sometimes gets bitten by it? Those who did injustice to us and made us suffer are our own people; so do not harbour any bitterness about them in your minds. We must remain calm in such situations and concentrate on our task. This is Stitha-Pragnyata. In the Eknathi Bhagwat, another example describing the Spirituality is narrated. |+=l l l6l |+= T, +l l 4l 9ll 7Jl. If we get struck with our own hand, or if our own hand slaps us, do we get angry? We never utter a word of anger or hate against our hand. |+=ltP6l =l ( G l, Hl 6l t4l , F4 |.Why should I hate anyone? Should I cut off my own hand because it has harmed me? Should I extract my tooth if it bites my tongue? No hatred, no bitterness for anyone. Let us forget all and move ahead in our destined task. And the same conviction was reflected by Poojya Balasaheb, after imposition of ban during emergency. Forget, forgive and let us work. These are the seeds sown by Guruji. This was the solid foundation on which he had built the organization. No fear, no anger, no hatred. This Sthitha-Pragnya is free from all these ills. Do I have the need to give example of Gurujis Anasakti, absolute detachment? How much detached can one become? No allurement for wealth, no home or spouse or children. There was one thin thread that bound him to Tai and Bhauji. But once that severed, he was totally detached and impassive. Even when Tai and Bhauji were alive, the thread that bound him to family was no stronger than the thread, which tied him up with the organization. Even when Tai was sick, Guruji never broke off his pre- arranged journey. When he desperately needed employment and which he ultimately got, albeit temporary, he spent his salary on books, which he bought for other Swayamsevaks. He never thought of saving a rupee or two for himself. It was because any kind of enticement could never touch his mind. Such absolute detachment! In those days, his name was aired as probable successor of Shankarachrya of Govardhan Peeth, Jagannathpuri. But Guruji declined saying that he was not interested in becoming a Shankaracharya. Any other person with such spiritual inclination would have become elated if offered the seat or title of such a renowned Peetha. But Guruji was firm in his resolve. He said that he had to accomplish the task for which he had received blessings from Swami Akhandananda and the spark of inspiration which was ignited by Poojya Doctor Hedgewar. I now want nothing from this Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 88 world. Such was his resolve, his determination and his detachment. One Swayamsevak had written his experience. At Madras airport, Guruji was waiting for his luggage to arrive. This Swaymsevak had gone to the airport to receive him. He noticed that at the edge of Gurujis Dhoti, near his foot, the cloth had a stain of fresh blood and his foot was bleeding. The Swayamsevak asked Guruji whether he was wounded and to which Guruji ordered him to keep quiet and said that if we would start talking about the wound, everyone would have no other business but to talk about the wound. Guruji then calmly collected his baggage and started walking. Here was this spiritual leader who had accepted his wounds like flowers, he just ignored injuries caused to him with a thought that he must tolerate all the pain of not only such minor types, but if the body received more grave injuries, he had to accept those too and tolerate. I am sure the senior Swayamsevaks of Nagpur must be remembering the incidents in the aftermath of Gandhijis assignation. There was the angry mob that came to attack the house in which Guruji lived and there were a handful of Swayamsevaks who stood before the mob. And when this great saintly man felt that the people would clash with each other, he came forward and stopped his Swayamsevaks and said that he would not allow the blood of his own brethren to spill in front of his home. He said, that whatever he had been doing was for the greater good of the society and if society did not approve it, then he would willingly face the wrath of the people and bear the consequences. This kind of supreme tolerance could not be achieved unless there was a strong spiritual base. Such was the supreme equanimity and composure, to remain unwavering at all times, in the face of utmost provocation and adversity! =l 9lTl 6 T l H9Tl 6l 7 + (T (l +, H9Tl4l 4l 79Tl 9Hl 6l 9Tl 4l +l4. If anyone became ungrateful or behaved maliciously, Guruji would never lose his kindness and benevolence. But this did not mean than Guruji could take any injustice in his stride. And, particularly, if any act that could cause injustice or harm to the esteem of the nation, or if it could blight the very sovereignty and integrity of the nation, then such an act was to be firmly resisted and fought with. That was what this great Spiritual Leader always asserted, because he believed that while protecting the Sadhus, the virtuous men, it was also imperative at the same time, to destroy the evil forces. (Marathi) When there was a need to create harmony, he would play the harmonious tune on the flute and when one was on the Kurukhsetra, the battlefield, he must be able to give call to the war by blowing the Panchjanya and the one who could accomplish such feats was Yogeshwar Krishna. Guruji, the Madhava was like that Yogeshwara. Guruji was a complete and absolute Spiritual Leader with all attributes of spirituality in him. He saw Vasudeva everywhere; he knew that there was only one Chaitanya in everyone around him. And, when Swami Akhandananda gave Deeksha to the young seeker of Absolute Truth on 13 January 1937, Gurujis spiritual sate was akin to that Sadhaka, whose Ashta-Satwik-Bhawa was already awakened. Yesterday, I had mentioned an incident that when Ramakrishna Paramahamsa Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 89 touched Vivekanandas shoulder with the thumb of his foot, the young Narendra had gone into a divine trance. And Guruji too had experienced the same kind of acute and forceful divine trance at the time of his Deeksha. He performed ceaseless Sewa for three months. He came into contact with Swami Akhandananda here, in Nagpur in Ramakrishna Mutt and when the subject of Deeksha ever cropped up, Swamiji told him that when the opportune time would come, he would call him. Since then, Guruji had only one intense desire and often thought when that opportune time would arrive and he would receive Deeksha from Swamiji, sitting at his holy feet. And when he was invited at Sargachi, the state of his mind could be well compared with the narrative of a devotee on his way to meeting his God described in the Upanishads. It was like the fervour and excitement of a wife meeting her husband. The same intensity and excitement is experienced by the Sadhak while going to meet his Sadguru or like a soul going to merge with Shiva. With great intensity and excitement and without telling anyone about it, Guruji responded to the invitation and went on to his journey to Sargachi. He had described the trance, the spell that befell on him when he received Deeksha. His Ashta-Satwik-Bhawa were awakened, tears rolled down and for the entire day, Guruji was in some kind of a divine stupor. For three months, Guruji presented his Sewa to the Sadguru. I have heard that in Gurujis previous birth, all his Sadhana had attained fulfilment. When Bhakta Prahlada, after attaining absolute fulfilment of his Sadhana, had this faintest desire of living a princely life after seeing the King and the Queen, he had to take birth in the royal family. So, he again had to perform Sadhana for six months and then had the Darshana of Bhagawan. No proof can be given about Gurujis pre- birth existence, if you would ask me to provide one. An ordinary student like me, would then take refuge in the lines uttered by Tukaram Maharaj, Bt4l HBt4lHl P+ T 4l(l, Pl+l4 +l(l 4P6l. Do not think of what people say or where is the evidence. But think of the awakening experience, which the people got while treading the path of divinity when you look at such saintly, persons and that is most important. So, it was believed by many that in the previous birth itself, Gurujis Sadhana had attained absolute fulfilment. But once he had some difference of opinion with his Sadguru, who was supremely erudite, endowed with great wisdom and his Mukti, his deliverance was thus postponed. And so, he had to perform more Seva to his Sadguru in the present birth to atone for the fault in the previous birth. It was not in Gurujis disposition to accept things as they were told. We had heard of the meeting at Sindi, where once, he even argued with Poojya Doctorji on some matter. Swami Akhandananda told him that this was his atonement and his Mukti, the deliverance. When Guruji experienced this divine state of mind, he said he had no words to describe how he felt. When we go to the Samadhi of Sant Gyaneshwar at Alandi and place our forehead on it, how do we feel? Can we describe it? I remember of an anecdote. Once, a very prominent ideologue of communism and a renowned publisher Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 90 Mr. V. V. Bhat, had come to Pandharpur to me. His publishing company, Abhinav Prakashan in Mumbai, used to publish books and literature about communism. I offered to take him to the temple of Lord Vithhal but he declined saying that such things did not interest him very much. I said to him that it was the only place of interest in Pandharpur and I could not dare show such eminent guest from Mumbai the small narrow by-lanes of my town. So I urged him to visit the temple to at least see the sculptures, to which he agreed. I took him to the temple and started showing around and we entered the sanctuary and stood before the image (murthy) of Lord Vitthal. I still vividly remember the incident. There he stood still, tears rolling down incessantly. Bewildered, I asked him what was the matter? Why was he weeping? Was it an over excitement of seeing this image or was it with disappointment to see the rough and rudimentary statue of someone resembling an ordinary Marathi person, instead of some handsome and exquisite sculpture, which you might have expected to see? He said that he was unable to express how he felt, but he wanted to cry freely at this place. When one attains such state of mind, the words are no more relevant. This conversation needs no words because words and sentences have their own limits. And when a divinely spiritual person, Swami Akhandananda touched him, the experience was beyond words. Guruji said that he could not describe in words, such an extra ordinary experience, such divine pleasure, feeling of complete emptiness. He felt so relieved, rescued, freed, cleared of all. Now he wanted to know nothing more, as he had attained the Param Satya, the Supreme Truth. However, Swamiji told him that he should not stay there any longer, nor was he allowed to go to the Himalayas. He must go to Nagpur. Because in Nagpur he would meet another great Sadguru, Dr. Keshav Baliram Hedgewar, who was to guide his providence. Guruji then came to Nagpur and he served Doctor Hedgewar with the same dedication. How divine that a disciple, the Shishya blessed with the divine opportunity of serving two Sadgurus in one birth! B 4l ( 4T 7 B|PlBP (P = This is not just a thought of serving the society, but the enlightened would see it as a Sewa performed in the service of the Samajpurush, who was regarded as the Sadguru and dedicating the entire life in that service. |H4 l4 =l4ll B 4l. Seeing the One God everywhere, Yatra Tatra Sarvatra, and dedicating the whole life in the service of That God! While doing so, living a material life traverses in parallel with the fundamental idealism of the mission. It is like intermingling with the society for which this mission was undertaken, without developing attachment for material benefits. This was the ultimate Mukti! The Boudhik meeting was going on in Pune. Poojya Guruji was delivering his discourse and twice or thrice, his shoulders moved in a strange way. Honble Baba Bhide, sitting next to him had the inclination that, either there was some pain or something was biting into Gurujis body. The Boudhik over, when Baba Bhide asked him, Guruji lifted his shirt and Baba Bhide was stunned to see the whip-marks on his back. At that time, the Portuguese police were flogging Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 91 Jagannathrao Joshi in Goa, who was taking part in the Satyagraha to liberate Goa, and the whip marks surfaced on Gurujis back in Pune! How much should Jagannath endure? Guruji asked. This incident was narrated by Dadasaheb Vernekar. This is the ONENESS I talked about, while describing Tukoba. While a Swayamsevak was being tortured at some faraway place, the marks of torture surfaced on Gurujis back. This was not magic or sorcery. It was complete and absolute integration, a complete Oneness. There was a south Indian Swayamsevak from Banglore, Shri Ranganath Rao, who worked in the stores of the Sangh. Some large blisters had grown on his body. He was given multiple treatments for this ailment, but to no avail. He was later shifted to Pune, but there too, his ailment remained uncured. And then, Guruji gave him some medications and surprisingly, he was completely cured! This Ranganath Rao was later assigned the responsibility of looking after the publication of Bharat-Bharati. But, in the meantime, there occurred one incident, about which I am unsure, whether I should narrate it or not. But let me tell you this. When Ranganath Rao Rao realized that his staying in Pune was in vain and he was not getting cured, he sent a message to Guruji through Yadavrao Joshi that he wanted to go back to Bangalore. But Guruji refused permission and said that he was not going to Bangalore for a holiday and that he was contemplating on committing suicide, so he should not be allowed to go. Guruji then called on Ranganath Rao and started treating him. Ranganath Rao had recounted that whenever Guruji used to go out of Nagpur, he would go to the stores to meet him. Why did this happen? What made it possible? The Guru of present Shankaracharya of Kanchi KamaKoti, Shri Jayendra Saraswati, had made a strict rule. After the preset time of Darshan was over, he would never open the doors of his room, even to Lord Brahma. Once when he had closed the doors and was performing his Sadhana, Poojya Guruji went there to meet the seer. He requested the disciples to convey his arrival to the Shankaracharya and try to seek permission for a meeting. Such humility from a person of great authority! We often experience the arrogance of even a patwari, or a junior Govt. official, when he comes to meet. But here a spiritual leader of great eminence and authority is humbly requesting for permission to meet. 6 P 7=4 |(P|HGBP ( 46l Tl |(-4 |Pl 6 P F44 (l 4+ 4 \4 4 Tl BlTl 9|6Pl The disciples are telling that once the doors are closed, no one can enter in. The disciples also know who has come to meet, but they are duty-bound to follow tradition, observe rules and discipline. All are silent, anxious to see what will happen now. Suddenly, the Mahaswami opened the doors and took Guruji inside and made him sit on the wooden pedestal. All the disciples were bewildered and asked the Mahaswami, as to why rules were not observed this time. And that great seer and an authority on Spiritualism, the Shankaracharya replied, that how could he remain behind closed doors when the Madhava, whom he had been worshipping, had himself come to meet. He saw Madhava, the Lord in Guruji. Many have been blessed to have such Darshan of Guruji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 92 sometimes, in some incident or other. They have treasures of such divine experience. But it was Gurujis extraordinary greatness that he consciously discouraged such stories to circulate around. And then, he just naturally merged and mingled with millions like us. His tenure of 33 years as Sarsanghchalak and 67 yeas of a life of a Sadhaka, was testimony to this intermingling, this absolute oneness, the Advaita. His was a life of complete fulfillment, absolute oneness, selfless gratitude, which he dedicated to the nation. This Great Yogi, always asserted to himself and told everyone who came into his contact that ( + PP ( + PP ( + PP ( + PP ( + PP, l7 l4 F4l(l l7 l4 F4l(l l7 l4 F4l(l l7 l4 F4l(l l7 l4 F4l(l This is not mine, dedicated to nation. We were indeed fortunate that we received his guidance. We could live in his benevolent acquaintance. And, it is the great fortune of this Hindu Rashtra that today, we are celebrating his birth centenary. If I am required to describe the greatness of this Spiritual Leader in one couplet, which words should I use. =l H( Tll6 ( 7 |+, BT= TlPl Bl 7 |+, |4 |4H (l 7+l, |4Hl PlH He was the one who was universal, who imbibed all the piety and kindness of the universe, respected these and even though he was blessed with supreme powers, he intermingled with all of us with natural ease. Were we not like Arjuna, who seldom realized the greatness of Krishna? There is an article in the issue of Sanskar Bharati written by Yadavrao Deshmukh. While travelling, he met a virtuous soul, who asked to him, You are the Swayamsevaks of RSS, do you know Guruji Golwalkar? To which he replied that yes, he knew him. The pious traveller again asked, Do you really know him well?. And then, the question cropped up in Yadavaraos mind, Do I really know him well enough? As a child, I played on his lap and when I grew older, insisted on dining with him sitting next to him. Asked him innumerable silly questions. To marry or not? Which task should I accept in the Pariwar? Should I send my son as Pracharak? How many times did I interrupt his Sadhana with stupid questions? But, that sweet smile from Gurujis lips never faded. I could never understand the greatness of a man with whom I behaved with such impishness. I was like Arjuna. But when I witness this colossal persona, the Virat Rupa, the words come to me: BG |6Pt4l 9B 4P, ( T !T, ( 4l(4, ( BG |6, H=l+6l P|(Pl+ 9(l4 P4l 9Pl(l6 , 9T4 + , 4l5|9 Sthitha-Pragnyata Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 93 O Madhava, I could never understand the great man that you were. And what not we did with you in our state of ignorance and with love, affection and fondness. We played with you, we swore on you, we rolled on your bed, and we had a pillow fight with you. How were we to know that here was a supremely noble Spiritual Leader, who was showering the ceaseless joy and happiness upon us that emanated from his heart? O Madhava, the divine Yogi, today, in your memory, we pray in the words of the saints, with our hands folded: =4 =4 H & 7(l 9|B& H+46 Hl+ ( 49 |6 4 You showered us with divine pleasures when we were with you, and now, those Vivek Ghalsasi is a noted Scholar and Social worker, and ex-editor of Dainik Tarun Bharat. He is a powerful speaker on spirituality, nation, culture and the saint tradition of Maharashtra. memories are a great source of joy and happiness for us. The time has arrived when the Hindu Rashtra will be at the helm of the world, be it 2011 or 2020. When Bharat will assume the leadership of this world, or of the universe, what pleasure you would have? With the vow to give you that pleasure, I proffer the flowers of words at the feet of Bharat Mata and I pray before Poojya Swamiji, Param Poojya Sarsanghchalak and revered Nanasaheb to grant us the inspiration and bless us, that we attain the wisdom, capability and fortitude so that we fulfil the desires of all as soon as possible. Our young men must be made feel proud of being born in the great lineage of rishis and yogis. If We have to live up to their legacy, we must live as Hindus, we must appear as Hindus and also we must make ourselves felt by the whole world as Hindus. It is only when we learn to respect ourselves, our national customs and manners that we can hope to command respect from the outside world also. In fact the world wants us to be true to ourselves and not to become mere carbon copies of some X, Y or Z. Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 94 ACC The Ac c oc i at ed Cement Compani es Li mi t ed 96, (New No.50) Kamaraj Road, Redfields, P.Box No.3924, Coimbatore - 641 018. Ph : 2223156, 2220922, Fax : 0422 - 2222911 Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 95 ESSEM ENGINEERING COMPANY 1 st Floor, Pavithra Complex, No.3,West Cott Road, (Near Clock Tower), Royapettah, Chennai - 600 014. Ph:28485676, Fax : 044-28480045 Inductive, Solid State PROXI MI TY SWI TCHES For Fast, Error - free operation CONTACT : CONTROLS & EQUIPMENTS No.3,West Cott Road, Royapettah, Chennai - 600 0014. Ph : 2848 5676 / 2848 2195. Fax : 2848 0045. 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Phone : 45504440, 45504441 Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 96 While going through some twelve thousand or more letters written by Shri Guruji, so as to select a few important ones for the Shri Guruji Samagra, three letters attracted my special attention. All the three letters were connected with his private Pooja Articles. After undergoing surgery for cancer in 1970, Shri Guruji, who was the personification of equipoise, sensing his impending death, wrote a letter on September 27, 1971, to Swami Amurthanandaji, his colleague at the Saragachhi Ashram, in which he said: On coming November 11 I will reach Mumbai from Khedeghat. So, if you make it convenient to reach there that day, I will be very happy. I would like to have your guidance on where I should arrange to install the sacred objects in my possession... After one-and-a-half years, on April 3, 1973, Shri Guruji wrote to his cousin, Vasudeva Ramachandra Golwalkar: When we met last time, you had volunteered to accept my Pooja Articles with pleasure and dedication. However, in view of the opinion, why so much hurry, expressed by my Gurubhai, Amurthanandaji, I continued to retain them in Nagpur. But now I feel that there should be no more delay. I will reach them to you at the earliest through a reliable person. You have to install them on an oval-shaped plank. Every day, after taking bath, you have to place a Bilwa Patra on it; burn an incense stick before it. At twilight, after washing your hands and feet, simply burn an incense stick before it. You need do only this much. Exactly after one month, on 3rd May, Shri Guruji wrote to his Gurubhai: I have sent my Pooja Articles, enclosed in a sandalwood case, to Shri. Vasudeva Golwalkar as directed by your holiness. It was carried by revered Dr. Seetharam of Jeshpur to Pune on 20th A UNIQUE PILGRIMAGE SHRI RANGAHARI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 97 April. My brother, who acknowledged its receipt, has also assured that he would carry out my instructions. I am writing this letter only to inform that an important work has been accomplished. These three inter-related letters piqued my curiosity. What are those Pooja Articles? Those sacred Articles? I was eager to see them. Will Shri Vasudeva Golwalkar show them to me? At my instance, the son of Shri Gurujis niece, who is a Pracharak in Nagpur, telephoned Shri Vasudeva Golwalkar. I had to attend a pre- arranged programme at Pune on Sunday February 13, 2005. So, I reached Pune on February 11. Keeping in mind the instructions and the spirit of Shri Gurujis letter, next day, Saturday, February 12, after taking my bath, along with a senior Swayamsevak, who was also a common acquaintance, I reached my destination. 81 years old Shri Vasudeva Golwalkar, who was totally informal, took us inside. His daughter-in-law, Smt. Neha, served us drinking water. As if prodded by the impatience that was brimming in my heart, Shri. Vasudeva Golwalkar straightaway went into his Pooja room and returned with a case covered with an ochre cloth, and a bundle. All the three of us sat on the floor. Shri Gurujis heir unwrapped the ochre covering. The plastic cover placed atop the case contained a neatly folded woollen blanket used by Swami Akhandanandaji. I touched and saluted the blanket with reverence. The ochre silken dhoti used by the Swamiji was also kept along with the blanket. I touched and saluted that too with reverence. The case, exactly twelve inches square and four inches thick, was extremely smooth. The emblem of Shri Ramakrishna Ashram, with a swan encircled by a serpent and the maxim, Tanno hamsah prachodayat, given beneath it, was imprinted on the case. Shri Vasudeva Rao himself opened the case. On the left side there were three covered chambers of equal size, having a width of 3 inches. In the remaining main portion a life-size photograph of Srimad Akhandananda Swamiji, autographed by the Swamiji himself, was kept on the top. I touched and saluted the photograph reverentially. Then there were two square type towels of 18 inches size, one of dark ochre colour and the other of light ochre colour. In between these two there were two white towels of square type of 15 inches size. On both towels foot impressions in vermilion of both legs could be seen. That is, a pair of foot impressions of both legs. They were the imprints of the Holy Feet of Swami Akhandanandaji. I touched and saluted both the towels with great respect. Shri Vasudeva Rao placed with utmost care and reverence each of the articles on the piece of white cloth spread on the floor. When he kept aside the white towels containing the foot-prints of the Swamiji, I could notice the Sapatas. These were neither sandals nor foot-wear but a socks like material made with the hide of black buck, used while walking indoors to protect the feet from cold. Both of them remained there in a mute state. Very next to them was a spoon, a bit smaller than a teaspoon, with the word Brazilian engraved on it. This spoon was used by the Guru, while his disciple was serving him. As if a companion to the spoon, there was also a wooden clip used while drying clothes. I could notice some papers inside the transparent plastic cover kept at the bottom of the case. The custodian of the most invaluable treasure allowed us to peruse the Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 98 contents of those letters one by one. So as to avoid even a slightest harm or damage to those decades-old papers, I was extra- cautious in handling them. The first was a post card with a value of three fourths of an Anna (equivalent to present day 4 paise). It was written by Swami Akhandanandaji to Ananda Chaitanya (Amitabh in brackets) - who later on became Amurthananda - from Saragachhi to Nagpur Ramakrishna Ashram on January 22, 1933. I could not read that letter written in Bengali (I secured a photostat copy thereof and I was hopeful, once read, that would prove to be of historical importance). In addition to this post card there were two other letters. One, the original letter written by Shri Guruji on April 3, 1973, which has already been mentioned. The second letter was written by Shri. Abaji Thatte, Shri Gurujis personal secretary, while sending the Pooja Articles on April 20, 1973. There was yet another small piece of paper which I thought would be of rarest importance and greatness. It was the Gayatri Mantra written on Swami Vivekananda by Swami Akhandanandaji, in Shri Gurujis hand writing. Om Veereshwaraya vidmahe Vivekanandaya dhimahi Tanno veerah prachodayat Om Veereshwaraya Vivekanandaya namah om. Holding that paper in hand, with my eyes shut, I repeated that mantra thrice. I secured the photostat copy of that paper also. Below the materials referred to above, at the bottom of the main chamber, was placed dry Bilwa and Tulasi leaves secured from the Belur Shi Ramakrishna Ashram, which were perfectly in-tact. I touched and saluted these with utmost devotion. Next, my eyes moved to the other chambers. Sri Vasudeva Rao first opened the lower-most chamber in which was kept a gold coin presented to the Swamiji by one of his devotees as an offering. When I rubbed it clean of its vermilion coating, I could see on one side of the 50 paise size coin the Engligh letter T embossed inside a small circle and the word Tola embossed below it. In the outer circle the word Guaranteed Fine Gold was embossed in a circular form. On the other side of the coin the image of an elephant was embossed inside the central circle and in the outer circle the name Kirtilal Jeshinglal S.W. Bombay was imprinted. While opening the next chamber I could notice a marked change in the facial expression of Shri Vasudeva Rao. My ears could sense the change in the tone of his voice also. He took out a small packet from that chamber, on which the following words were written in Marathi: Holy hair of Sri Ramakrishna handed over to Amitabh Maharaj by Swami Akhandanandaji, and handed over by the Maharaj to Shri Guruji: That small plastic packet contained a few hairs, both black and white, of Sri. Ramakrishna. I was seeing the deathless relics of an incarnation, who attained Brahmapada 119 year ago; not in a dream but in a thoroughtly waking state. I kept the sacred relic over my head for a moment and saluted it with utmost reverence. The next packet contained Swami Akhandanandajis sacred hair. There were both black and white in more numbers. I saluted this sacred relic also with devotion. I was really transported to a new extra-terrestrial world. The next packet contained the ashes and a small piece of bone of Swami Akhandanandaji, who Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 99 attained Samadhi on February 7, 1937. I kept that also on top on my head for a moment and saluted it with reverence. With this, the curiosity generated in my mind by those three letters was satiated. But, still yet another truth remained. A family secret, a family truth that found expression in no letter. Shri. Vasudeva Golwalkar continued: This wont suffice. You have to offer worship to Shri Gurujis, our familiy deity, seated in front of the deity. I had never expected this. Every pore of my body was brimming with joy. Which is your family deity? I asked with hesitation. Ambabai of Kolhapur-Mahalakshmi, he said. Now, even before I could stand up to offer my worship, he narrated a story: I am 18 years younger to Shri Guruji. I got married here (Pune) on January, 1951. My fathers elder brother, Tauji, and Thayiji (Shri. Gurujis parents) came here weeks before. Guruji also had come adjusting his tour programme. Knowing that the householder tradition of the Golwalkar family will continue through me, immediately after the marriage ceremony, Tauji and Thayiji called both myself and my spouse and instructed thus: Now onwards it is your duty to protect the family tradition. We are now handing over to you the family deities we have been worshipping all these years without break. Both of us together accepted the image of the goddess. And ever since, we have been offering worship to the deity without break. I was overwhelmed by a rush of emotions. I got up, with words literally failing me. Seated on the oval-shaped plank I offered the flowers I had brought at the Lotus Feet of the resplendent diety and prostrated before it. When we came out of the pooja room, Smt. Neha Golwalkar, along with Kausthubh Golwalkar and Apurva Golwalkar of the budding generation, was waiting to touch my feet as a mark of respect in keeping with the tradition of the family. Yes, for me it was a pilgrimage; a strange pilgrimage. A pilgrimage that took me before the deity quite unexpectedly. It was a pilgrimage into the past - i.e; to 1886 - on the wheel of time that moved in the reverse direction. The pilgrimage that took me to the Sargachhi of 1936-37. A pilgrimage that took me before the pyre that burnt on the banks of the Ganga, flowing by the side of the Belur Math, on February 7, 1937. The pilgrimage commenced when that case left Hedgewar Bhavan and which took me to the holy presence of the presiding deity of the Golwalkar family, where the case reached. The pilgrimage to the ecsatic moment of the consummation of my intense longing! (This is the English translation of the original Malayalam article of Shri. Ranga Hariji) Shri Rangahari is Pracharak of RSS who held various responsibilities like Akhil Bharatiya Baudhik Pramukh. He edited the complete works of Sri Guruji on the eve of Sri Guruji Birth centenary celebrations. Now he is writing comprehensive biography of Sri Guruji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 100 It was in 1951, venerable Sri Guruji arrived in Prayag and stayed in my house. A function was organized in Anglo-Bengali College. Our Prant Sanghachalak Mananeeya Barrister Saheb had also come to attend the function. At that time I was the Pracharak of the Sangha in Kashi. I was given the responsibility of escorting Sri Guruji to the Anglo-Bengali College and bring him back. When we returned, Barrister Saheb told me that I had driven the car very slowly. Sri Guruji said that we had reached in time and added that if he had driven the car, then it would have definitely ended up in an accident. After that he narrated one incident from his life. When he was studying in Kashi, he often used to go to offer his prayers at the Kashi Vishwanath temple. Once his cycle got entangled between the legs of the horse of a Tonga and a crowd gathered around him. People reprimanded, Cant he see? and some even started hurling invective epithets on him. The fact was that, I suddenly lost the ability to see and that resulted in the accident. After that people extricated me. Then Sri Guruji said that Ashok at least did not meet with any accident. Barrister Saheb said that even when he goes for a long drive in his car, he starts losing the power of sight. Sri Guruji attributed that to drowsiness and said that in his case drowsiness was not the cause. I started thinking that when eyes are open and the person stops seeing, then it is the state of Samadhi. Only after the understanding becomes stable, one stops seeing. This was an entirely new matter for me. Every Swayamsevak knew that Sri Guruji was a spiritual person, but his spiritual achievement had manifested in his student SOME REMINISCENCES ASHOK SINGHAL Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 101 days. He might have definitely brought with him, the merits of his earlier births. For attaining that spiritual level in this life, probably he did not have to strain much. He narrated that incident in his life to instruct me in achieving the goal of my life and like an inscription carved on rock, it got ingrained in me. Bharat Mata was always present as the living mother in the heart of Sri Guruji. Any distress which Bharat Mata was suffering from or would suffer from could not remain concealed from Sri Guruji. He could acquire intuitive consciousness about it. When slogans of Hindi Chini Bhai Bhai were resounding in the country, he acquired a presentiment of startling secrets according to which China had captured and taken in its control, thousands of square miles of land in Aksai Chin and NEFA which is presently called Arunachal Pradesh. It was Sri Guruji, who first told about this to India. Those whom we were calling our brothers were misleading Indians, were enemies of India, were aggressors. After that the government realized its mistake and Shri Nehru was not in a position to answer any questions in the parliament. ****** Once in the Sangha Shiksha Varga in Pune, Sri Guruji suddenly said that they have been invited by Sri Gulvaniji Maharaj. Shri Abbaji Thate got perplexed that he did not receive any information about the invitation and wondered when that invitation came. However, he along with a few colleagues went to Sri Gulvaniji Maharaj. Prasad was being distributed and at that moment Gulvani Maharaj asked us whether we knew the secret of when the invitation was made to Sri Guruji. Sri Gulvani Maharaj was a spiritually accomplished person. When he started telling, Sri Guruji made a sign to him to refrain from doing so. However he disclosed a great secret before us. He said that they can mentally communicate with each other regardless of where Sri Guruji is and while the telepathic communication was going on, Sri Guruji accepted the invitation. Everyone was amazed. Sri Gulvani Maharajs disciple, Sri Taranekarji had initiated Shri Dattopant Thengadi. This was told to me by Shri Bhaiyaji Kasture. Shri Kastureji wandered about for 24 years in the region close to the river Narmada and chanted Gayatri Mantra 24 lakh times. His younger brother Vishnu who was later ordained as Prakashananda learnt under the tutelage of Shri Akhandanandji of Chitrakoot who not only made him complete his secular education but also gave him spiritual training. ****** Nowadays we raise the slogan, Where Mukherji attained his martyrdom, that Kashmir is ours. Sheikh Abdullah gave a slogan of a separate status, separate laws and separate emblem for Kashmir and launched a campaign aimed at seceding Kashmir from India. In retaliation against it, Bharateeya Jana Sangha launched a campaign for protecting its sovereignty and integrity. It sent its Founder-chairman Dr.Shyamprasad Mukherjee to carry out Satyagraha in Kashmir. Before he left Sri Guruji wrote a letter to Shyam Pabu advising him not to go to Kashmir and warned him that if he went, he would not be able to return. However that letter remained with Shri Vasantrao Oakji and he did not give that letter to Shri Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 102 Shyamprasadji as he thought that it might slacken the campaign. However the prophecy made by Shri Guruji came true and the martyrdom of Shri Shyamprasadji proved inevitable. ****** In the war in 1964, Pakistan suffered a crushing defeat at the hands of India. Russia took in its hands the work of effecting a treaty between the two nations. The leaders of both India and Pakistan were invited to Russia. The Prime Minister of India, Shri Lal Bahadur Shastri agreed to go there for the treaty. At that time at a public programme in Kanpur, Sri Guruji in his speech clearly said that Shri Lal Bahadur Shastri should not go to Russia and if he did, he would not be able to return. His prophecy came true and only the mortal remains of Shastriji were sent back to India. The scheme of making Indira Gandhi occupy the place of Shri Lal Bahadur Shastri was successfully accomplished. ****** Sri Guruji attended the first conference of the Vishwa Hindu Parishad and remained there all the time when he severely condemned some social customs such as untouchability. Revered Sri Niranjandevji got infuriated and fulminated that religious scriptures and traditions can not be tampered with. It seemed as if the conference will end up in a fiasco. At night Shri Guruji had a personal discussion with Poojya Sri Niranjandevji who got pleased by that. On 7 th November 1966, he took a resolve that he along with all the audience would participate in a huge rally for the protection of cows. This was possible only due to the benevolence of Sri Guruji. On 7 th November 1966, Sant Sri Niranjandevji and a large number of people went to Delhi for participating in that rally. Everyone got surprised by the conspicuous absence of Sri Guruji., when all other outstanding personalities were there. In a short while, the secret got unravelled. The supporters of cow-slaughter had hatched a big conspiracy. They had set to flames several vehicles parked close to the parliament. Their aim was to instigate the police to fire teargas shells and bullets at the agitating saints and they wanted Sri Guruji as the first victim to succumb to their nefarious designs. By Sri Guruji not participating in this rally, their evil scheme failed. Sri Guruji could clairvoyantly visualise the impending calamities. ****** Once Poojya Sri Niranjandevji before going for his pilgrimage had come to Nagpur for attending the religious discourses of Poojya Sri Bharathi Krishna Tirthaji, who was the Shankaracharya of the Govardhan Peeth. Sri Guruji used to regularly attend his discourses. Poojya Niranjandevji felt that Sri Guruji was a good listener and expressed his desire to meet him. Sri Guruji asked him to come to his office. While carrying out a discussion on spiritual matters, he felt that Sri Guruji was at a much higher spiritual plane than him. He got astonished and could not help asking him whether he had seen God. Sri Guruji did not reply. When Poojya Sri Niranjandevji insisted, Sri Guruji replied that he would tell everything on the condition that he would not divulge it to anybody. On receiving that promise, Sri Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 103 Guruji said that when the Sangha was banned, he had piteously prayed to God; Param Poojya Shri Doctor Saheb had handed over to me the responsibility of the Sangha, but today, innumerable Swayamsevaks are imprisoned in various jails all over the country. Sangha Shakhas are closed. Will the total liquidation of the Sangha occur during my life time? Then I had a vision of Ma-Bhagawati and received her blessings. The jailor of Betul came to tell him that after having read the newspapers, it seemed that the central government would not lift Ashok Singhal is the international working President of the Vishwa Hindu Parishad, and has led a movement for the restoration of the birth- place of Lord Rama at Ayodhya. the ban on the Sangha and a strict action was in store for them. Sri Guruji casually replied that the next day he would be released. The jailor got astonished. The release warrant did come the next day. All these secrets came to light only after Poojya Guruji shed away his mortal coil. Ideal Society as God Ideal Society as God Ideal Society as God Ideal Society as God Ideal Society as God We look upon the society as the living manifestation of Almighty. And we have attributed to the Almighty the capacity of feeding all the living creatures under his care. He is therefore called Vishwambhara. There is a pauranic story which I heard from a keertankar. Once, it seems, it occurred to Narada to test Lord Vishnu Himself. He caught hold of a few ants, shut them up in a small box and kept it in his safe custody. Then he went out on his usual rounds singing the praise of Vishnu. After a while, he came to Lord Vishnu and casually enquired whether the Lord had his food. Vishnu replied that he had done so after attending to the feeding of all the living creation. Narada then took out his box saying, Well, these poor creatures seem to have escaped your Lords notice! Vishnu appeared taken aback apologised and requested Narada to open the box. And lo! When the box was opened, the ants came out each with a particle of sugar in its mouth! Imaginary though the story may be, it beautifully depicts the state of an idea society which will take care of he needs of every living being under its shelter. In fact, the description of our ancient society approximated to this state. No individual, however low and humble he may be, was left to suffer with hunger, thirst or want of shelter. The animals and birds near about also were cared for. Some had even taken a vow of feeding the ants before taking their food. (page No. 230-231) (Bunch of Thoughts) Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 104 20 th June 1940 Nagpur Dr.Keshav Baliram Hedgewar, the founder of the Rashtriya Swayamsevak Sangha was in a critical condition. He had started getting the premonition, that his end was about to come. He called Guruji and other important members of the Sangha to his bedside and addressing Guruji, he said, From now on, you have to bear the entire responsibility of the Sangha. The next day, he left his mortal coil. Nearly 33 years had elapsed since that incident. On 6 th June 1973, after sunset, the night has set in but the Resham Baugh ground of Nagpur is illuminated. What was that illumination for? A Radiant Personality A temple has been constructed in memory of Dr.Hedgewar at the place of his Samadhi. A grand life size statue of his is housed in that temple. He is sitting and gazing towards the East. Everyday his eyes which see the sunrays in the dawn are seeing the same golden rays at dusk. What kind of light is it? It is a cremation fire. It is the cremation fire of Sri Guruji to whom Dr.Hedgewarji had entrusted the entire responsibility of the Sangha. For accomplishing the work entrusted by Dr.Hedgewar, he dedicated his entire life to that national Yagna. Now that Sri Guruji had made an offering of his complete personality, this flame bears testimony to it! This is the effulgence of the flame produced by the complete offering of his life to the national Yagna for the fulfilment of its objectives. It is that golden illumination that has converted the night into a day. It is not confined only to the radiance which was THAT EFFULGENCE HONGASANDRA VENKATARAMAIAH SHESHADRI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 105 witnessed in Resham Baugh on 6th June. The scintillation of that effulgence is extraordinary and infinite. The strength of that effulgence is such that it can transcend the limitations of time and space. It is not merely the fire of the sandalwood logs but the effulgence produced by 67 years of intense devotion. An Extraordinary Sight What was the nature of that dedication? For accomplishing which work was it shown? Was it from a desire for attaining heaven for himself? Was it for attaining salvation? Was it for experiencing divinity? No, No! It was for none of these. This dedication was for making the Indian people attain the joys of heaven, in their earthly existence. It was for eliminating the numerous problems and difficulties afflicting our nation. That dedication was shown for providing the real knowledge of their national duties to the present generation who were wallowing in the darkness of ignorance about their spiritualism and dignity. That dedication was aimed at making the nation conscious of her divinity. Ascent To The Pinnacle In 1925 Poojya Dr.Hedgewar sowed the seeds of the Sangha on the Vijayadasami day in Nagpur. He gave the mantra of a Hindu organization, for the regeneration of the nation. For realizing that mantra, an organization of committed brave individuals was formed. He also gave clear directions to be followed, for the realization of that mantra. For 15 years he dedicated his entire life, his entire energy for bringing that mantra to fruition. Before shedding his mortal coil, he handed over the flame of the mantra of the Hindu organization to his successor, Sri Guruji. The word Hindu Organization has two parts. The first is Hindu. Just as it indicates our community, it is also an indicator of our national objective. What characterized Sri Gurujis life are the efforts made by him to obliterate all the problems which eclipse the concept of national objectives in the minds of our people. The Culmination of Nationalism If we hope that without venerating the mantra of Hindutva, Bharat will emerge as the World Guru in the field of human ideals and spiritualism, it will be an illusion. Hence, Sri Guruji emphasized on showing full commitment towards revering it. On that day, when Dr.Hedgewarji gave the mantra of the Hindu organization, no trace of Hinduism was visible in any of the fields of our national life. A feeling of hatred and contempt for Hinduism was pervading everywhere. People used to feel ashamed of calling themselves Hindu and used to grimace at the word Hindu. But today, circumstances have changed. The fragrance of Hinduism has spread in various fields like education, labour, religion, politics, literature, etc. Thousands of committed Karyakartas are endeavouring in every field of human activity in all places. In our entire national life the true nationalism of our motherland is resounding everywhere. The attractive coverings of the antinational slogans have started getting uprooted. Bharat has become luminiscent with its own light and is rising. The light of that cremation fire which had illumined the countenance of the Poojya Dr.Hedgewarji, was a Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 106 representative of Indias light. It was the nectarine fruition of the intense devotion which Sri Guruji had shown for 33 years. In the term Hindu organization, the word organization is another main aspect of it. The Hindus apart from acquiring inspiration for attaining the national objectives, should relinquish the tendencies of social disintegration and imbalance prevalent in them and make relentless efforts for bringing about a massive integrated social regeneration. Unfortunate Times Before Dr.Hedgewarji left his mortal coil, the activities of the Hindu organization were confined mostly to Maharashtra and Vidharba. It had just started in the other parts of the country. From then onwards under the leadership of Sri Guruji the organization underwent a huge development. It spread all over the country. Thousands of centres were started in every province. Thousands of dedicated Karyakartas were brought together. After entering politics, Mahatma Gandhi had said, An average Hindu is a coward and an average Muslim is a bully. But nowadays no one has got the audacity to speak about Hindus in such a way. The time when Hindus would cry after getting beaten, is long over. Image Of The Dawn The light of the cremation fire which illumined the image of Dr.Hedgewarji on the evening of the 6 th June was the image of the dawn of spiritual life of the Hindus. It is the great offering (Mahaprasad) of the Yagna, which Sri Guruji performed throughout his life. The more we think of Sri Guruji, the more clearly we can visualize the picture of his refulgent national personality. It is such a limpid, illuminated picture like our nation, which does not bear any trace of vested interest and is free from any personal feelings of love or hatred. Swami Ram Tirtha while describing a consummate patriot said, If you want to be a patriot then be one in love with your country and her people. The shadow of your personality should not bear an identity different from those of the people of this country. I am this country, I am this complete nation. Think in this way. My status is so glorious. When I move, then India moves. My voice is the voice of Bharat. My breath is the breath of Bharat. I am Lord Shiva. This is true Vedanta. This is true patriotism. The life of Sri Guruji was a living embodiment of this ideal. The voice of Sri Guruji used to remain prominent, like the lamp post of Indias spirituality, even in the midst of political, economic, social problems gripping this country. While offering his tributes to Sri Guruji, Shri Vinobha Bhave said, Sri Gurujis national feelings and vision are gigantic and his faith in spiritualism is very deep. Even the political leaders who regarded Sri Guruji as their rival, lavishly paid similar tributes to him. Prime Minister Smt.Indira Gandhi said, By his effective personality and his intense commitment to his ideals Sri Guruji occupied a revered status in our nation. Even in this, his national personality is reflected. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 107 Invaluable Gift Apart from having an extraordinary ability for mobilizing people and moulding their lives and his organizational ability, his extraordinary mental acumen enabled him to merge his personality entirely in the national life. Before shedding his mortal coil, Swami Vivekananda drew a beautiful picture of the future, And a number of Vivekanandas will be born. Sri Guruji succeeded brilliantly in fulfilling that glorious dream of Swami Vivekananda and those efforts of Sri Guruji certainly might have made Swami Vivekanandas soul feel proud. The greatest gift of Sri Guruji, which he dedicated to this nation was the casting of brilliant young men committed to serving this nation in the mould of Swami Vivekanandas firebrand life. The Quintessential Dedication For evaluating the success of any great man, we have to view him from two points of view. The first is his personal virtues, ideals of life, the institutions founded by him, the literature created by him, etc. The second point of view is more significant; the tradition of perpetuating those ideals after him by dedicated, intelligent Karyakartas. Even from the second point of view, there is no doubt that the accomplishments of Sri Guruji, are par excellence. This is the quintessential, loftiest dedication of Sri Guruji and is based on his great abilities. While offering their tributes to Sri Guruji, leaders of different parties, at different places described, After Gandhiji, Sri Guruji was the leader who could illuminate India at the same level. From this point of view, what was the prowess of Sri Guruji? Gandhiji sounded the bugle for the freedom struggle to uproot the political slavery imposed by the foreigners. But even after the liberation from the political slavery, the mental slavery was pervading all over the country. Sri Guruji sounded the bugle of the freedom struggle against it. For attaining success in his efforts, he called upon his country brethren to adopt the austere, diligent method for incorporating the pristine, national culture, into their lives, removed from any kind of politics. Another great achievement of Sri Guruji was the creation of a successful tradition to ensure the perpetuation of this work after him. Dr.Hedgewarji with an extraordinary foresight created such people, who were Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 108 committed to their objectives. The process of the creation of national character started by him was made a nationwide movement by Sri Guruji. Free from the germs of power, fame, success, publicity, wealth, status, political rivalry and selfishness, he moulded the lives of his companions in an atmosphere of morality and dedication. It is an effulgent light It is the height of such emotions touching our hearts, that we feel that Sri Guruji is offering all the success in his life to Dr.Hedgewar. The light of that cremation fire is not only illumining the countenance of the image of his leader, but also illumining the heart of that leader with joy Hongasandra Venkataramaiah Sheshadri was Sarkaryavah and Akhil Bharatiya Pracharak Pramukh of the RSS. He was involved in many social welfare and social service activities, and served several noble nationalist causes, provid- ing a strong and sustained inspiration and guid- ance to more than two generations of youth in all parts of India. and pride. Apart from that, it will also illumine every heart which longs for a glorious future for his beloved Hindu nation, for times immemorial. It was that light, which will always illumine its tradition, bring joy to new hearts and bring glory to our future. (Jagadguru Sri Shankaracharya of Puri) Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession As far as the national tradition of this land is concerned, it never considers that with a change in the way of worship, an individual ceases to be the son of the soil and should be treated as an alien. Here, in this land, there can be no objection to God being called by any name whatever. Ingrained in this soil is love and respect for all faiths and religious beliefs. He cannot be a son of this soil at all who is intolerant of others faiths. So, all that is expected of our muslim and Christian co-citizens is the shedding of the notions of their being religious minori- ties as also their foreign mental complexion and merging themselves in the common national stream of this oil. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 109 My first meeting with Golwalkar Guruji was perhaps in May 1966 at Police Bazar area at Shillong of then K & J Hills District of Assam (the present Meghalaya). It was in a public meeting organized by RSS Workers. I was at that time a worker of our Cherrapunji Centre. I was in the audience. Gurujis speech addressing the public, most of whom were Khasi Tribals, was in strong and clear Hindi. Fiery words against the East Pakistans evil intentions against India. I was astonished at his courage. He was unguarded. None dared to criticize East Pakistan like that because the Khasis had commercial relations with East Pakistan and the Christian Missionaries there were also against any Hindu influence on the public in that area. The next incident I remember is the RSS Youth Training Camp of 2 weeks at Kampur near Guwahati. I sent one young man, Salong Roy, a Jaintia Tribal of Nartiang, studying in Class IX or X in our hostel at Chena. He impressed all by his disciplined behaviour. Guruji had noticed him. Some one year later, Guruji was at Shillong. I was also at Shillong staying in our Ashrama in the nearby Laitmukrah. He was in a friends house. Holding a Press Conference at 12.30 p.m. or SOME PERSONAL REMINISCENCES OF GURUJI SWAMI GAUTAMANANDA MAHARAJ 1.00 p.m., he sent word for me. I was just a young Sanyasi of our Order, ordained just one year before. He welcomed me with a devoted Namaskar and made me sit by him. He was several years senior to me in age. I was stunned by his humility and generosity to show such deep respect even to a junior. He further surprised me by asking by name about the Jaintia boy. He said, How is Salong? What is he doing now? I was astonished by his strong memory. In Deep Contemplation Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 110 Then it was about 1.00 p.m. which is the usual rest hour in our Ramakrishna Mission Centres. He was not at all bothered about his rest. He was fresh and was sitting in Padmasan position, answering the questions of the journalists. I remember he passed on a question from them to me to answer. I remember he was answering questions regarding the use of beef by the Hindus of Vedic times. The third time I met him was perhaps in 1970-71 at the Ramakrishna Mission, Khar, Bombay. Swami Hiranmayanandaji was the Head of our Ashrama there. Shri Golwalkarji was his long time friend. Shri Golwalkarji was in Bombay for some RSS Conference, I believe. He wanted to spend the day of Krishna Janmashtami, which was coming the next day, in our Missions guest house. It was arranged accordingly. He came in the evening and met Swami Hiranmayanandaji. I was also with them in our Ashrama parlour. After the usual greetings, Shri Golwalkarji started requesting Swami Hiranmayanandaji, Maharaj, I have received the grace of Ramakrishna Mission personally, but I want it to be showered on my organization (RSS) too. Swami Hiranmayanandaji replied suitably meaning that it was there, though not in an explicit way. The night came. It was observed that Guruji was having fever and our doctor was called in. Guruji was running 99+ temperature. The doctor advised him medicine and complete rest. Guruji said that he was to fast the next day on account of Krishna Janmashtami. Our doctor would not approve it. But Guruji was adamant. He did keep up the fast the whole of next day. We Sadhus of the Math were a little worried too. When the whole day went off peacefully and on the next morning Guruji was ready to leave, we saw that he was completely free from fever, even without any medicine. He had kept the fast also! I wondered at his stong will-power, his faith in God and his Nistha (dedication) to keep up his spiritual routine against all odds. I can never forget the tremendous influence of this facet of Gurujis personality on me. I have referred to Guruji saying, I have received the grace of the Mission personally earlier. I can now give some details in this regard. When Guruji was a student at Benaras Hindu University, he had met Swami Akhandanandaji, a direct disciple of Sri Ramakrishna and beloved brother disciple of Swami Vivekananda. Swami Vivekananda had a special love for him because of his daredevil courage by which he crossed over to Tibet barefoot and for his compassionate heart to serve the poor, the ignorant and the neglected people as gods. Guruji was initiated by such a great enlightened Sannyasin Guru. He would go during vacations in Benaras Hindu University to the Ramakrishna Mission Ashrama of his ailing Guru, Swami Akhandanandaji, in the village Sargachhi, Murshidabad Dist., West Bengal. He served him with utmost devotion, even forgetting his own food, bath etc. for weeks together. Our Swamis were amazed to see his Guru-bhakti. One day he was seen kneeling before his Guru (Swami Akhandanandaji) and begging for his grace to attain the highest knowledge of Brahman. Swami Niramayanandaji, who was Swami Akhandanandajis Secretary, noticed that Swami Akhandanandaji blessed Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 111 Guruji saying, Tumhara Brahma Jnan ho jayega. (You will realize the knowledge of Brahman). I am reminded here of Katha Upanishads saying Ananyaprokthe gatirathra nasthi. (All doubts disappear when this Atman is taught by one who has realized his own oneness with it). So Guruji had the blessings from his Guru Swami Akhandanandaji that he would be a Brahmajnani in the course of time. What greater blessing can anyone expect in human life? I remember Guruji as one of the finest saint-patriots who dedicated his life for God H.H. Swami Gautamananda Maharaj is the President of Sri Ramakrishna Math in Chennai and a trustee of the Ramakrishna Math & Mission. Swamiji speaks and writes on the Ramakrishna-Vivekananda philosophy and on Indian culture. He has lectured extensively on Vedanta throughout India and abroad. and for our dear Bharat. He was a true follower of Ramakrishna and Vivekananda and was hence an ideal Hindu. May the Supreme Lord shower his choicest blessings on this saintly lover of Bharat is my heartfelt prayer to HIM. It is at once clear that the basis of our national existence was not political power. Otherwise, our fate would have been no better than that of those nations which remain today as only museum exhibits. The political rulers were never the standard-bearers of our society. They were never taken as the props of our national life. Saints and sages, who had risen above the mundane temptations of pelf and power and had dedicated themselves wholly for establishing a happy, virtuous and integrated state of society, were its constant touch-bearers. They represented the dharmasatta. The king was only an ardent follower of that higher moral authority. Many a king- ship licked the dust owing to various adverse and aggressive forces. But the dharmasatta contin- ued to hold the people together. Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 112 The high tower is engulfed in the mysterious silence of night. Loud-speakers on the near-by square are already mute. The last compositors in the newspaper offices have long since thrown themselves in their table-beds, and the hotel-boys who are the first to wake up are still tossing under their worn-out blankets. Streets of Nagpur are fast asleep. Even the ever-alert workers of the cultural organisation are interrupting their sleep on the down -floor only to pick up another cover against the growing cold of the midnight. The whole earth is dead silent. Only the tower-room watching affectionately the historic plains of the Mohite Shakha is showing signs of life. Foot-steps are audible, and in the green-bluish light of the dim table- lamp is visible a person strolling leisurely, as if sleep at that hour appeared to be the most awkward thing for him. He is the Sentinel of Bharat. Through his window admitting but the faintest light of the distant electric lamp on the street, his mind is glancing over the vast territory extending from the Hindukush to the Hindu Ocean. Millions can sleep, because he is keeping awake. Yes, he is a vigilant sentinel guarding their destinies in this moment of their self- oblivion. He is watching intently the darkness of the hour with his remarkable eyes that are bright and affectionate. His serene soul is peeping out through them. In this world, to use Gautiers phraseology, there is nothing like those eyes. They have life, brilliance and magnetism. Despite his nightly vigils, the whites of his eyes are as DATTOPANT THENGADIJI GOOD MORNING Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 113 clear and transparent as those of a child. Eyes to see through hills and hearts, to subdue animals; the eyes of a leader, of a conqueror. Conqueror he is - not of lifeless lands, but of human hearts. And it is but proper that it should be so. For, is not his own heart but a vast mirror in which are reflected clearly the smiles and tears of his innumerable countrymen? Every one knows that there is nothing personal about his thoughts and feelings, - so thoroughly he is identified with his Motherland and his people. ** Now the dawn is gradually descending upon the earth riding the smooth chariot of the gentle breeze. Life is slowly awakening the land. The chill breeze is happily sporting with his saintly beard. The saint is simply smiling at its childlike hide-and-seek. Number of innocently naughty children are accustomed to enjoy this graceful smile. To their little minds, he is just another, but more agreeable playmate. They never suspect that he is anything more than an amicable member of their little world. The grown-ups know that, age notwithstanding, he is the peter-pantheism personified. Within a minute or two, a boy from the down-stairs will knock his door, and convey him that one of his best friends is waiting for him eagerly in the kitchen-room. Who is that fortunate friend? One may enquire. Well, he hails from Assam, and is popularly known as Mr. Tea. ** A psycho-analyst himself, his mind has been a riddle for many a psycho-analyst. Is he a spiritualist? Yes, but unlike most of the spiritualists, he does not keep himself far from the maddening crowd. Is he a materialist? No, but his aptitude for nicest details of any subject that is of the earth, earthy, could have easily earned for him the distinction of being a thorough and scientific materialist. He is a nationalist to the core; but his spiritual love has sublimated his mind not only into internationalism, but also into universalism. Slowly but surely, brick by brick, he is laying the foundation of an enduring social structure, and yet, curiously enough, it is presumed in certain quarters that he is lacking in faculty for Constructive work. He has a rare gift for appreciating an adversarys view-point and of taking a charitable view of the latters uncharitable gestures. And still his idealism has never been dilute. He is firm without being fanatic, quick without being hasty, cautious without being sluggish, calculating without being cold, affectionate without being attached, and non-attached without being indifferent. He loves, but does not fondle; is strict, but not harsh; a disciplinarian full of humanism. He takes a sympathetic view of human weaknesses, though for himself he is unsparing. He is one of the few practical leaders this Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 114 age has produced. But for his constant pre- occupation with the organisational work, he could have easily equalled Manu. He is a versatile genius; yet his life is a noteworthy example of one-pointed devotion. Though destined to cause historic changes in the course of events, his own life is regarded as the least eventful in the crude sense of the term. He is equally at ease in society, as well as in solitude. The conflict between senses and soul, has long since been settled. This cannot but reflect upon all his words and deeds. His mission has become his dominating passion. And yet in December, 1941, when one of his first lieutenants offered to withdraw from the district Sangh- Chalakship, he posed a counter question, Who am I to accept your offer? It is you all who have entrusted me with this work. If you choose to withdraw, well, I will have nothing to do with all this. I can retire still earlier. For me, the hills and dales of the Himalayas have a greater fascination. ** Tea is being served. The inmates of Karyalaya are in good cheer. They are enjoying the usual yet unique privilege of free and friendly talk with the Master. The range of discussions is wide enough. No subject is too small to be ignored or too big to be avoided. All are freely participating in the tea-talk. The Master is unreserved, though discreet. As a conversationalist, he is extremely charming. And as a listener, few would surpass him in patience and liveliness. Even casual remarks of Bal Swayamsevaks do not escape his minute attention. By the side of the Master is seated the General Secretary of the Organisation. But nobody seems to be mindful of his official status. He himself is not. Even youngsters can cut joke with or give a retort to him. And he receives in good-humour. Tea-talk is the best equalizer. All officialdom is melted down in a fine cup of tea. Temperamentally, the Master is democratic. Constitutionally, he occupies no official position. Voluntarily, they accept his word as Law. He never commands. But millions get themselves commanded by him. Quite informally a number of subjects are being dealt with Ramu is sick, and medical Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 115 aid is to be arrangedJagdish from Bardi Shakha is to get married this evening, and Krishnarao should visit his place earlier to organise reception.Certain remarks of Pt. Nehru in his last speech are likely to offend the linguistic communalistsOne World concept is impracticable unless it is pioneered by the Sanyasins of the Hindu patternAndhra has ordered more caps this yearOur Bhandar is running short of the capsIndiscreet use of streptomycin must be discouragedDr. Jekyl and Mr Hyde normally reside in the same abode. And, in the meanwhile, Warly anxiously furnishes the Master with a piece of information which, according to him, is most valuable. His buffalo, he declares, has ceased to take anything since a couple of days. Warly seems to be convinced that his declaration would be as shocking to all as that of the third Global War. The Master is equally attentive, without losing for a moment his supreme sense of proportion. His presence is enlightening; his talk interesting as well as instructive. The whole atmosphere is surcharged with enthusiasm. Every heart is throbbing with innocent joy and redoubled vigour and determination. With the Master in our midst, this is indeed a blessed morning, a Good Morning, indeed! ** From the Karyalaya, he proceeds homewards. Not a few rush to accompany him on the way. One does not know what all one would lose by staying away for a while from this mine of gold, every particle of which is dedicated to the service of the Motherland. This is her invaluable treasure, - most precious and least glittering. They believe there is much to learn even from his casual gestures. They learn, often without knowing it. He teaches, usually without any conscious efforts. Is the nightingale conscious of the sweetness of her voice? It is all spontaneous, instinctive, natural. Nature has moulded him into Guruji; people were not slow to recognise Her design. He enters the old-styled residence in an old-styled lane of Nagpur. It is neither pompous nor spacious. Old roof sheltering young generations! Here his mother is eagerly awaiting his arrival. Her slightly shivering hands are the two mighty pillars of the Hindu Nation. Bath and ablution over, he is about to enter his private study - his sanctum- sanctorum. Let us leave him at its threshold which is the demarcating line between the objective world and the subjective self. Here, in the innermost depths of his soul, he will present himself before his revered Gurudev, Swami Akhandanandaji, who admitted him twenty years before, to the Aristocracy of Divinity. Here, the Master will settle his accounts with God. He and God are in the constant conspiracy. Glory of the Hindu and Human Race is assured, since God and Guruji are conspiring for it. Dattopant Thengadi was the founder of the Swadeshi Jagran Manch that advocates indig- enous industry and economy. A Hindu ideologue, who waged a crusade against globalisation and entry of foreign players in India. He started Bharatiya Majdoor Sangh, the biggest labour union in the world. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 116 Param Poojya Sri Guruji was addressing a meeting of Karyakartas of the Uttar Kshetra (northern territory) in the huge hall of Kurukshetra Vidyalaya. Before starting the conversation, he was seeking introduction from all the Karyakartas present. When a Swayamsevak from Simla rose to introduce himself, Sri Guruji asked him about the Sanghchalak of Simla, Shri Chatkara. The Karyakarta informed Guruji about his demise. On hearing that, Sri Guruji got visibly shocked and keeping his hand on his forehead, observed silence for a minute. The entire gathering became still and quiet. Sri Guruji raised his neck and uttered, One brother of our family has departed and the head of the family is ignorant about it. The meeting commenced then. There was a question-answer series. After the conclusion of the meeting, he came to my house where he was staying and sat on the floor instead of the bed and wrote a letter to Shri Chatkaras family, expressing his condolences and sorrow over the demise. He directed me to put the letter in the post box. No sooner did he hear the name of any town, than he would reminisce all its Karyakartas and become eager to know about their welfare. Sri Guruji had such feelings of affection and communion. **** I was the organizer in the Rohtak education department and was entrusted with the responsibility of distribution of refreshments. Poojya Sri Guruji arrived there. Some experienced Karyakartas were serving food to him. Everything seemed to be okay. SHRI DINA NATH BATRA INSPIRING INCIDENTS FROM THE LIFE OF SRI GURUJI Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 117 At night, during the meeting of the organizers, information about them and their responsibilities was being sought. When my turn came, I introduced myself and the responsibility shouldered by me. Sri Guruji said, So you are in charge of distribution of food. On hearing that, I got startled. I had a vague feeling that while serving food, something might have gone wrong. My apprehension turned out to be correct. With an expression of satisfaction on his countenance. Sri Guruji said, I enjoyed my meals today. I found the corpse of a fly in the vegetable dish. The unrestrained laughter of Sri Guruji enchanted everybody. Only I could understand the predicament. I was in Sri Guruji had taken out the fly from his meals and silently had his meals. He did not allow anybody to become aware of it. He was not at all vexed or irritated. What a great personality he had! His character, simplicity and grace were lofty and sublime. My Pranam (salutation) to that realized soul. **** In 1946 Sri Guruji laid the foundation stone of the Srimad Bhagwad Geeta Higher Secondary School. Sri Guruji again visited the school on its silver jubilee anniversary celebrations. An elaborate plan for a grand function on this occasion was made. When Sri Guruji saw the outline of that plan, he found that he had to inspect the parade of N.C..C cadets from the stage. He asked me how he was supposed to do that. I explained that the cadets would salute by bringing their hands to the right corner of their foreheads and he could accept their salutes in the way he liked. Sri Guruji replied that he would follow the tradition followed in the military for accepting their salutes. The salute made by Sri Guruji in response to the salutes of the N.C.C. cadets is captured in a superb photograph. Mannayavar Shri Moghe was our Pranth pracharak. He asked us the duration of the function. I replied that it would be 2 hours and 50 minutes. Shri Moghe replied in a slightly irritated tone that he had instructed me not to allow the duration of the function to exceed 2 hours. Sri Guruji intervened and coming to my rescue said, This function is being celebrated after 25 years and let it be held in this way. I felt internally relieved. The function lasted for 3 hours. As it was January, it was extremely cold. I was not knowing that Poojya Sri Guruji was suffering from cancer. After the function was over, he went to his home. He started experiencing acute pain in the hand medical treatment was given. I got so much impressed by his personality that I am at a loss for words to describe the greatness of his stature. At least by recollecting such inspiring incidents I can pay homage to his dedication, his sage-like life, his extraordinary power of concentration as well as tolerance, and consider myself blessed. Whenever I reminisce over those divine moments, my heart gets imbued with devotion. **** A programme of the Sangha was attended by Sri Guruji. He was sitting in a row for having his meals. In the two rows ahead of him, ten Swayamsevaks were serving food. One Swayamsevak was squatting at the end of the row in which Sri Guruji was sitting for having for his meals. When Sri Guruji saw him, he got from his place and went near him. He asked him why he was not serving Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 118 food and whether he was sick. Lowering his eyes, the Swayamsevak said softly,I am from a scheduled caste, and I hesitate to serve food to people like you. Sri Guruji caught that young mans hand and told him, After serving the vegetable in my plate, serve it to all the Swayamsevaks sitting in the row. There is no place for of high and low differences in the Sangha. We are all children of Bharat Mata and hence are brothers. From now on, be careful not to allow such filthy thoughts to enter your mind. Those who talk about bringing social equality and harmony should develop a feeling of communion with every member of the society. Only then can amity prevail in our society. We attain our small or great status not by our birth but by our Karma. Untouchability is a great sin. Always keep this in mind. Sri Guruji, during his lifetime, made us realize that. Let us now imbibe it in our lives and put it into practice. All Hindus are brothers and sisters; A Hindu never gets polluted; The aim of my life is to protect Hindus; I believe in equality. *** Shri Dina Nath Batra is the national convenor of Shiksha Bachao Andolan Samit. General Secretary of Vidya Bharati Akhil Bharatiya Siksha Sansthan which guides around 20,000 schools in Bharat. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 119 With Best Compliments from : CIVIL, MECHANICAL, ELECTRICAL, ENGINEERS & CONTRACTORS Registered Office: 40-9-94, Sai Nagar, Vijayawada - 520 008. A.P. 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It was never just territorial or state-nation concept. The Hindu ethos is One has manifested as many and therefore each and every thing is sacred. Thus this inclusive approach of Hindutva makes it possible for a Hindu to be highly spiritual and universal and at the same time intensely nationalistic. The last century alone saw some spiritual giants, like Swami Vivekananda, Maharshi Aurobindo and Sri Guruji who were also great nationalist. That Spirituality sans Nationalism is incomplete and unsustainable is a fact proven by history. Verily for this reason, our society has been exhorted time and again by Sri Krishna in the beginning of Kali Yuga, Sri Adi Sankara, Swami Samartha Ramdas, Sri Vallabacharya, Sri Vidyaranya, Sri Guru Gobind Singh in the past few centuries, right up to Swami Vivekananda, Maharshi Aurobindo and Sri Guruji in the last century, to shun the tamasic inaction in the guise of spirituality and fight to uphold and protect Dharma. For them, spirituality is the content and nationalism is the container. Working for the cause of humanity is the greatest form of worship. Unlike many reactionary reformers, Sri Guruji took the sane decision of sticking to the value system, while working to reform the society ridden by many evils, which parade under the garb of religion. Swami Vivekananda had told Elevate the masses without injuring their religion Sri Guruji through various initiatives in RSS or through RSS put this principle given by swami Vivekananda in practice. Spirituality is vision of Oneness, feeling from the heart for all expressed in the actions as service for all. In the life of Sri Guruji we see this expressed even at he national level. The following articles will clearly exemplify the wonderful approach of Sri Guruji in reforming the society, his spiritual nationalism in practice. SECTION - TWO Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 125 India, Maharishi Aurobindo said, is not just a geographic piece. It is Parashakti concealed in physical landscape. It would require more than mere reason and intellect to understand the consciousness that is India. A seeker who endeavours to explore the consciousness of India has to transcend the limits of reason. He has to travel into mystic and metaphysical domains to capture her deeper and mysterious inner personality. This is the substance of Maharishi Aurobindos understanding of India. The course of her history too cannot be grasped without understanding this mystic dimension of her personality. Her survival when all her sister civilisations had been reduced to archival materials by armies driven by religious fanaticism that marched across the face of the earth and her re- emergence are not explainable except by the mystic element in the Indian civilisation that seems to guarantee a kind of durability and continuity to the Indian civilisation, something which destiny seems to have denied to others. Even the way the freedom movement of India evolved cannot be captured purely in rational terms. It needs penetrative contemplation to see the drive of mystic India behind the physical and manifested India in empowering the freedom movement. The Indian people let down by its divided traditional military and intellectual leadership and fatigued for nearly a century, suddenly woke up and worked themselves to kinetic effect and rose up to win freedom in the 20 th century. That is, the masses of India, substituting for their traditional leaders, rose up and agitated to free India. How did this happen? Was it just an accident of history or the reassertion of the Soul of India? SHRI GURUJI: A SAINT WHO RENOUNCED HIS SAINTHOOD TO RE-BUILD A MIGHTY INDIA SHRI S. GURUMURTHY Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 126 The rise of the Indian people to assert their nationalism was not an accident of history. There were mystic powers working to drive Indias freedom. There was of course, a direct and perceivable link between Sri Ramakrishna Paramahamsa and Swami Vivekananda who rearticulated the idea of this ancient nation in the modern world. But, there was a mystic and unseen link between the spiritual penance and mission of Sri Ramakrishna-Vivekananda in the 19 th century and the intense wave of nationalism that swept across India in the 20 th century. It is this subtle link not fully comprehended by Indian intellectuals that triggered massive and exponential growth of nationalist activities that eventually led to freedom. A rational or superficial study of Sri Ramakrishna, without factoring this mystic phenomenon, would hardly link him to the nationalist movement to free India, while a deeper contemplation would make it difficult to de-link his disciple and rebellious Hindu Monk, Swami Vivekananda, from the nationalist spirit that constituted the soul of the freedom movement. While the spiritual penance of Sri Ramakrishna constituted the secret reservoir of energy for the nationalist drive of Swami Vivekananda, the explosive ideas of Swami Vivekananda became the inspiration for hundreds and thousands of nationalist initiatives all over India. Perceived from this domain of mystic India, one of the silent, but most powerful, initiatives in the cause of this ancient nation, that was subtly, but, not explicitly, linked to Ramakrishna-Vivekananda spiritual- nationalist tradition was the emergence of the Rashtriya Swayamsevak Sangh [RSS]. It is undeniable that the ideology of the RSS is clearly and explicitly traceable to the gigantic nationalist ideas and thoughts that emanated from Swami Vivekananda. But apart from this ideological inspiration, that there was a live and direct spiritual link between the Ramakrishna-Vivekananda spiritual nationalist penance and the evolution of the RSS, is least noticed in Indian intellectual discourses. The bridge that constituted this direct spiritual link between Sri Ramakrishna-Vivekananda tradition and the RSS was Sri Guruji Golwalkar, the second Sarsanghachalak of the RSS who shaped the intellectual and spiritual foundations of the RSS. But this subtle, least known, link between the kinetic RSS and spiritually potent Sri Ramakrishna Order is not within comprehension of rational India which does not recognise mystic aspects of existence. The spiritual vision to rebuild the ancient nation in India, which had slipped into centuries of drift re-emerged in the advent of Sri Ramakrishna Paramahamsa. Sri Ramakrishna was among the greatest of the saints of India who lived and demonstrated that all faiths are ultimately harmonisable. But the condition for harmony is mutual and true respect among the different faiths. The mutual respect of different and even differing faiths towards one another is the essence of Sanatana Dharma, the timeless Indian wisdom for all times and its unique contribution for the entire humankind. The absence of true, mutual respect of faiths leads to civilisational, cultural and religious clashes. But the mutual respect has to be rooted in the faiths themselves, not to be left to the option of the faithful. This is the essence of Sanatana Dharma. As Swami Vivekananda said, Sri Ramakrishna Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 127 Paramahamsa took avatara to save Sanatana Dharma which, decades later, Maharishi Aurobindo defined as the nationalism of the Indian nation. Sri Ramakrishna was the answer to the urge of the times in the 19 th century that called for consolidating the scattered spiritual forces of India. Sri Ramakrishna, the potential energy, turned kinetic in form through Swami Vivekananda to prepare the ancient nation to battle for freedom to pursue its mission. Sri Ramakrishna spoke of Sanatana Dharma, but, not of the Indian nation. But, Swami Vivekananda who constituted the expression of the soul of Sri Ramakrishna emphasised and mandated the worship of the nation, the Hindu nation, as the only God for the next fifty years, for Sanatana Dharma to re- emerge. Maharishi Aurobindos conception that Sanatana Dharma and India are one and the same and they cannot be severed and one cannot survive without the other explains that, when Sri Ramakrishna spoke of Sanatana Dharma he actually spoke of India and when Vivekananda spoke of India he actually spoke of Sanatana Dharma. Sanatana Dharma constituted the potential of which India was the kinetic effect; if Sanatana Dharma was the contemplative thought India was its action-platform. So if Sri Ramakrishnas work constituted the contemplation, Swami Vivekanandas work was the resultant action based on the contemplation. When Swami Vivekananda gave Indians the mission to rebuild India and to position India as the spiritual guide to the world, the Jagat Guru, he was saying what Sri Ramakrishna had left unsaid for his chosen disciple to say. But Sri Ramakrishna did give a clue to what he had contemplated and spiritually directed his disciple Swami Vivekananda to expound. He told his disciples that while other religions which are also true will come and go it is Sanatana Dharma which will ultimately prevail [Gospel of Sri Ramakrishna dt October 20, 1884]. So taking cue from his Master, Swami Vivekananda prescribed this mission to rebuild India to save the world from intolerance and violence promoted by exclusive faiths, by reinstating, reliving and protecting Sanatana Dharma, which was central to Sri Ramakrishnas experience. Swamiji also made this mission of India clear in his spectacular address to the World Parliament of Religions. However, this expansive mission that Swami Vivekananda called upon this nation to undertake was not to be the exclusive task of the Ramakrishna Order. It would appear from how in his address at Madras Swami Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 128 Vivekananda wanted the Hindu society to be organised, namely through man-making training for youth. The instrument that was chosen by destiny to concretise the mission of Swami Vivekananda on the field and to spiritualise and consolidate the patriotic forces of India was the Rashtriya Swayamsevak Sangh [RSS]. The mystic and spiritual link between this clarion call of Swami Vivekananda and the RSS was Sri Guruji as Shri Madhav Sadhasiv Golwalkar was first known to his students in Benaras Hindu University. Before destiny willed him to carry on, on the ground, the mission unveiled by Swami Vivekananda in his lecture titled My Plan of Campaign at Madras through the RSS, he had been initiated into the spiritual stream of Ramakrishna Mission by Swami Akhandananda, a direct disciple of Sri Ramakrishna. Given his deep spiritual leaning, had Guruji been born in early part of the 19 th Century, he would perhaps have become a direct disciple of Sri Ramakrishna Paramahamsa and also perhaps a monk in the Ramakrishna Order. Had he been born in the later part of the 19 th century he would have become a companion-disciple of Swami Vivekananda. But, he was born in the 20 th century when the need of the times had changed from consolidation of spiritual forces into the kinetic task of rebuilding the ancient nation, the Hindu India. This called for more intense physical activity on the ground than a monastic order could engage in. So the potential energy of Sri Ramakrishna transformed into kinetic energy in Swami Vivekananda who began urging particularly the youth of India to undertake the work of nation-building. The mandate of Swami Vivekananda became the agenda for the forces fighting for Indian freedom. The freedom movement which took shape in diverse ways from revolutionary dimensions of Maharishi Aurobindo to the extremist politics of Balgangadhara Tilak to the moderate campaign of Mahatma Gandhi was undeniably influenced by Swami Vivekanandas idea of worship of Bharatmata, the Motherland. Whether it was Gandhi or Tilak, Nehru or Rajaji, all were one in acknowledging that Swami Vivekananda had laid the moral and intellectual basis for the Indian freedom movement. Thus, the movement for Indian freedom was only apparently political but its real foundation was rooted in the spiritual dimensions implicit in Sanatana Dharma. While those who fought for freedom only thought how to win freedom, one of the freedom fighters, Dr Keshav Baliram Hedgewar, was deeply disturbed by another issue and that was how India lost its freedom. He diagnosed that lack of unity, even strategic unity, among the Hindus was the reason why we lost freedom. He wanted to address this lacuna in the national character of Hindus which made conquest of India by foreign and colonial forces possible. He intensely contemplated for a remedy for this structural weakness of the Hindu society. The result was that Dr Hedgewar founded the RSS to repair and remove this distortion in the national psyche. He set as mission of the RSS man-making and nation-building which Swami Vivekananda had mandated for India and its global mission. Sri Guruji came in contact with Dr Hedgewar a little more than a decade after Dr Hedgewar had founded the RSS. Thus Guruji met Dr Hedgewar not as an impressionable child or as a boy, but as a grown up man and as the initiated disciple of the Ramakrishna Order. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 129 Guruji soon began experiencing Dr Hedgewar as a spiritualist in intense action, a Karma Yogi. So he decided to dedicate himself to the mission that Dr Hedgewar wanted to hand over to Guruji, namely, the mission of RSS. Just as a young and rebellious Narendra, who came in contact with Sri Ramakrishna, got spiritually transformed into Vivekananda, a saint, the touch of Dr Hedgewar transformed Guruji, the other way, from a saint-in-the-making into a servant and worshipper of mother India. Thus, Guruji subsumed his high personal spiritual stature and abandoned his penance for personal spiritual advancement, which would have led him to sainthood, to undertake the more and perhaps the most arduous dimension of Swami Vivekanandas agenda, namely, man-making and nation- building through the RSS. This decision of Guruji might have in effect denied him his rightful place among the great saints of India. Renunciates give up normal life, name and fame, but they are eternally elevated to rank among the revered saints. But Guruji consciously and gladly renounced sainthood and turned a social scavenger to rid the Hindu society of the evils which it had accumulated over centuries. So, apart from renouncing fame which would have accrued to him as a saint, he willingly accepted, as gift for the nation-building he committed himself to, the dirt with which his uninitiated detractors smeared him. He knew that a nation, that was undermined by invasions and colonialism and a nation, that had a message for harmony of faiths and cultures of the world cannot rise to give that message to the world without experiencing excruciating pain for its transformation and undergoing great sacrifices. He unreservedly accepted Dr Hedgewars diagnosis that a nation is only as great as its ordinary people are, and not as great as its great men are. So, he accepted with determination the onerous challenge of man- making and character-building work among ordinary Hindus for re-establishing Sanatana Dharma by unifying Hindus with a non- conflicting and assimilating agenda. He was firm in his convictions that all who were born in India are Hindus by culture irrespective of whatever faith and worship practices they followed as suited to their spiritual needs. He saw no conflict between worship practices of different faiths and cultural nationalism of this ancient nation. This, he believed, is the real assimilation and integration. This is the assimilative concept which the Western countries commend to themselves and practice today for assimilating and integrating the minorities into the mainstream culture and identity of the respective nations. It was precisely for this noble assimilative thought and the concept of cultural nationalism based on it which Guruji articulated perhaps ahead of times that the Indian establishment led by powerful men like Pandit Nehru undermined, even delegitimised, Guruji and his work. But Guruji stood by his conviction that was good for all times and not by convenience of times. In this sense, he substantially moved away from contemporaneity to see and work on the future of not just his motherland, but also the whole world. Now, the whole world, whether it is the West or the Rest, seems to be inclined to accept his view that minorities should be assimilated into the mainstream of a nation for unity and integrity of nations. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 130 Guruji was thus, both a spiritualist and a nationalist visionary who considered atomised spiritualism as only an individuals selfish advancement when Sanatana Dharma was under pressure unless it was practised for promoting and preserving Sanatana Dharma for the collective good of the society. Guruji thus renounced personal spiritual pursuits and sainthood that would have made him reverent and famous. Thus, abandoning his spiritual pursuits he turned into an ordinary servant of mother India. He, a saint, dwarfed himself into a mason for nation-building through the mighty effort of RSS. Now, it is the rising India and its global influence which is the result of the organisations work, that will stand high, not even the name of the organisation, nor the names of millions who were inspired by Sri Guruji or Guruji, the architect and mason of the temple of Mother India, himself. All of them, including Sri Guruji, will remain anonymous unless future history, fairly written, chooses to record their great work. If history did its job fairly it would do credit to it, as a truthful discipline. But that would not make any difference to Sri Guruji who commanded his colleagues not to make any memorial for him. This is real renunciation, real sainthood, and Guruji, the real saint. When great leaders like Rajaji and Jayaprakash Narayan paid tributes to Guruji they particularly referred to him and revered him as a saint. Yes, Guruji was a saint, but he was not just a saint in the sense of one who pursued Moksha for himself. But, he was a saint who renounced his sainthood also, in the mission of re-establishing Sanatana Dharma which Maharishi Aurobindo defined as the soul and the very idea of Indian nationalism. The motto of his life was Rashtraya Swaha; Idam Namaha. S Gurumurthy is convener of Swadeshi Jagran Manch and noted chartered ac- countant. He is an acclaimed writer whose columns have found place on several dai- lies and periodicals. He is known for his radi- cal views and opinions while his intense combination of words and moods are a tes- timony of his passion towards raging issues. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 131 Guruji was, perhaps, the only leader of the post-independence period who had the vision to fully realize the importance of social and cultural forces in shaping the political and civilisational destiny of India. He knew that Indias unity had been effectuated by its culture and that these cultural forces alone could strengthen this unity further. He was never tired of emphasizing: Our culture is the real and abiding cornerstone of national harmony and integration, subscribing to common national ideals irrespective of personal creeds. An Example: Kashmir Whenever the above fundamental reality of India was lost sight of, the country came to grief. Take, for example, the case of Kashmir. Few in our country realise that Kashmirs relationship with the rest of India is based not merely on the Instrument of Accession and Articles 1 and 370 of the Constitution of India; it is rooted in far more potent and enduring forces whom neither the turbulence and tornadoes of the past nor the negativism and nihilism of the present- day politics can really destroy. It is a relationship of mind and soul that has existed from time immemorial and found ample expression in common avenues of intellect and emotions, poetry and literature, philosophy and outlook. Every green pasture that you walk around in Kashmir, every silvery peak that you watch from pleasurable distance, every stream that sings its song by your side, every enchanting lake that you come across now and then and every little town and city that you visit, has some CULTURE AND NATIONAL RECONSTRUCTION OF INDIA SHRI JAGMOHAN Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 132 signpost or the other of this deep and abiding relationship. Kalhana was not off the mark when he observed in the Rajtarangini that there was hardly any place in Kashmir that was not a tirtha. And Vincent Smith rightly pointed out that ancient India had nothing more worthy of its early civilisation than the grand ruins of Kashmir. To understand in depth Kashmirs relationship with the rest of India, it is necessary to address ourselves to a few basic questions. What were the forces that brought into existence, about 4,000 years ago, a quiet little temple on what is now known as the Sankaracharya Hill? What made the great Kashmiri King Lalitaditya (721-761) to build the glorious temple in honour of Surya, the Sun Lord, at Martanda, and Avanti Verrman (855-883) to construct equally splendid temples at Avantipura? What inner urges did these constructions symbolise? What philosophy, what temper of mind, did they represent? Were these inner urges, these tempers of mind, not products of the same cultural forces that prevailed in other parts of India? How is it that for thousands of years, the learned Brahmins of South India have, on getting up from bed, folded their hands, looked northward and prayed: Namaste Saradadevi, Kashmira Mandala Vaasini (I salute the Goddess of Sarda, who resides in Kashmir). Why is it that even now parents tell their children to seek the blessings of this Goddess of Learning who has her abode in North Kashmir in the Valley of Kishanganga? What made Sankara, when he wanted to rejuvenate the spirit of India, to travel from a small hut of Kaladi in Kerala, all the way to the distant hills in Kashmir? And what made him stay there for quite some time and compose his famous poem, Soundarya Lahari, propounding his philosophy of Shakti and Shiva? Why is it that Abinava Gupta, the great savant of Kashmir Shaivism, is also called Sankaracharya of Kashmir, and how is it that he draws his philosophic thought from the same cultural spring as that of Sankara? What were the forces that attracted Swami Vivekananda from Calcutta to Kanyakumari and then to Kashmir? What made him, standing before the holy Cave of Amarnath, experience one of the highest stages of spiritual ecstasy? Why was he so captivated by the sight in the cave that for days, to use the words of Sister Nivedita, he could speak of nothing else but the image of Shiva and proclaim that he had never been so greatly inspired as then? What do the various landmarks on the route, from Pahalgam to the Cave of Amarnath Chandanwari, Pishu Ghati, Seshnag, Panchtarni stand for? Are they not some of the most important symbols of Indian culture and beliefs? How is it that Kashmir had always an innate attraction for Indian saints and sages, poets and philosophers, and provided them with perennial inspiration? What, in moments of poetic intensity, made Kalidasa see the laughter of Shiva in the Himalayas and Subramania Bharati think of Kashmir as the Crown of Mother India? Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 133 The answer to all these questions is one and only one: Kashmir, for thousands of years, has been a part of the Indian vision a silent and serene, yet solid and strong part; an integral and inseparable part. Even when Islam came to Kashmir, it did not alter the ethos of the common folk. Most of the Islamic teachings were just grafted on Vedantic beliefs and thoughts. The central message of Kashmirs patron saint and founder of the Rishi Order, Sheikh Nooruddin Noorani was: There is one God/ But with a hundred names/There is not a single blade of grass/Which does not worship Him. Sheikh Nooruddin himself was deeply influenced by Lal Ded, who saw Shiva and Shakti sealed in one and whose outlook was permeated with some of the finest components of Indian thought and tradition. Both Sheikh Nooruddin and Lal Ded were endowed with vision which increases the power of speech and with inspired speech that makes vision penetrating. It was their inspired speech and their penetrating vision, coupled with earthy sense and rub of life, that kept the Kashmiri ethos within the overall cultural mainstream of India even after a very large part of the Valleys population had been brought under the fold of Islam. The followers of the Rishi Order abhorred killing. Like the Jains, they were careful not to cause harm even to insects. Sheikh Nooruddin went to the extent of refusing to walk on the grass lest it should be damaged. Poet Mohammad Iqbal, who was a Kashmiri by descent, also noted in one of his Persian couplets, the habit of Kashmiri Muslims to carve out moortis even from the stones of graves. The list of the living symbols and signposts of Kashmirs relationship with the rest of India is long and virtually unending. But for our policy-makers it does not exist. No mention of it is ever made, either inside or outside the country. No child is taught a word about it. No pressman writes a line on the subject. All that is spoken of or written about, almost ad nauseam, is the special relationship, the need to continue and strengthen Article 370, and of giving more and more autonomy anything short of Azadi promoting thereby a separatist psyche and according a tacit approval to the two nations or three nations theory. The Indian decision-makers have been going astray at every turning point of Kashmirs contemporary history, as they have neither any clear idea about the true vision of India nor of Kashmirs place in that vision. The few, who in the past have entertained such a vision, for one reason or the other, not been able to project it effectively at the national and international scene or secure its materialisation on the ground. It is time that those who control the political power-structure of India listen to the sagely advice of Guruji, rectify their past errors and assign key role to the cultural forces in building a strong and united India. Tragic failure One of the tragic failures of the post-1947 India has been its inability to rekindle the power and profundity of the Indian culture and use it as a propelling force for fashioning Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 134 out a new design of life, a new set of polity and a new form of governance. She has remained without a great inspiration, without an elevating philosophy, which should have served as a guiding star for her activities in various walks of life. For a short while, her leadership, at the dawn of independence, spoke of the opportunity which the long suppressed soul of India got to express itself; but, later on, forgot all about it. Indias mind leaned heavily towards imitation. She started following, first the prescription given by the welfare economists of the West and then the one written for her by the World Bank and the International Monetary Fund. Consequently, India today is a pale shadow of what it could have been. Instead of reconstructing the elevating forces of her culture, recreating her own life-nurturing functions, delving deep into her ancient nobility of temper and refining her elevating ideals and concepts, evolved after years of contemplation, she began to be led by the crass materialism of others and follow the notions which were coined elsewhere in different sets of circumstances and in different social and cultural milieu. She took the wrong direction and embarked upon a journey during the course of which she has been accumulating more and more rotten eggs in her baggage without unburdening any of her previously collected junk. She has been hurtling downwards in many spheres of governance and polity. Around 1947, India stood at the crossroads of destiny, shaken by the tragedy of partition and wounded badly by the chopping of her wings. She should have learnt her lessons and thought of the great assets that the ancient power and profundity of her culture had provided. She should have invested those assets in the ventures suited to her conditions and built a new India with an original and independent approach and with an animation and values of her own. A culture of contemplation, contentment, compassion, balance and harmony, backed by creative and constructive impulse, should have constituted the core motivation of her intellectual, social and political leadership. But nothing of that sort happened. And India now resembles an old and worn out ship, overloaded by hordes of people with all their messy baggages. The ship itself is buffeted by the turbulent winds and waters that swirl around it. In the worst of scenarios, the ship may break up, and in the best, it may move permanently towards the shores of the Third World and anchor there. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 135 Blueprint for Reforms Before a point of no return is reached, the nation must realise the dangers to which it is exposed, make a fresh beginning, and draw up a blueprint for reforms, the contours of which are shaped by the re- ignited power of the Indian culture and coloured by the vigour, vitality and purity of an awakened soul. For this bluepint of reforms and regeneration, the illuminating ideas of Guruji have to be kept at the centre of our thoughts and deeds. Let us also draw inspiration from the numerous works of social and cultural reconstruction which he and his dedicated band of followers have performed in various walks of life. Let us all honour his great legacy, get together, move forward to inject his ideals in the machinery of governance and prove how right was he when he observed: We believe that the Shri Jagmohan was Lt. Governor of Delhi, Lt.- Governor of Goa, Daman and Diu and Governor of Jammu and Kashmir. He was awarded Padma Shri and Padma Bhushan for his services to the country. He was also given a cultural award by the Australian Government. Shri Jagmohans published works include over 50 articles in lead- ing newspapers and journals and four books: Rebuilding Shahjahanabad: The Walled City of Delhi; Island of Truth; The Challenge of Our Cit- ies. My Frozen Turbulence in Kashmir which has run into several editions and translated in eleven regional languages. He also formulated and carried out the historic reform of Mata Vaishno Devi Shrine. present perversions and misconceptions are only a passing phase. Our cultural roots are too firm and too deeply struck into the springs of immortality to be easily dried up. They are bound to assert their age old vigour and vitality and throw out the parasitic growth of the past few centuries and sprout forth once again in all their pristine purity and grandeur. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 136 The RSS is very difficult to understand; and very easy to misunderstand, said Prof Walter Anderson, American political scientist and the author of the book, The Brotherhood in Saffron. What is the core idea of the Sangh? What is Hindutva? Is it a vision of a theocratic state? Is it a Fascist movement? Political pundits have been debating these issues ever since the RSS became a formidable force in Indian public life. That a movement of gigantic proportions like the RSS can remain apolitical is difficult for many to comprehend. It is essentially because of the prevalent political climate in the world where political power is held supreme. Politicians are loath to the existence of any power other than political. Franklin D Roosevelt once said: The liberty of a democracy is not safe if the people tolerate the growth of private power to a point where it becomes stronger than their democratic state itself. That, in its essence, is Fascism; ownership by an individual, by a group or by any controlling private power. The RSS, on the other hand, believed in the age-old Hindu dictum of the supremacy of dharma over the supremacy of the king/ emperor. Its Hindu rashtra is essentially a dharmocratic idea - superior to the popular political idea of democracy. To understand the RSS one must study Madhav Sadashiv Golwalkar, also called Guruji, the second chief of the organisation NATIONS DHARMA ABOVE POLITICS RAM MADHAV Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 137 whose birth centenary is being celebrated this year. While Keshavram Baliram Hedgewar had laid the foundation of the RSS in 1925, it was Golwalkar who gave it a firm philosophical basis during his tenure as its chief between 1940 and 1973. Plato talked about Philosopher Kings. But India has had a long tradition of philosopher- guided kings. While kings ruled landscapes, saints and recluses ruled over kings and steered social mindscapes. They made dharma and culture the guiding posts of the social life, not politics. We come across one Chanakya, one Samartha Ramdas and one Vidyaranya in history. We find in recent times leaders like Mahatma Gandhi, Jayaprakash Narayan, among others, personifying the same ideal. Unfortunately, post-Independence, politicians became supreme in our public life and statesmen were discounted. Politics took precedence over everything including dharmic and cultural values of the nation. The RSS was born essentially to restore the supremacy of dharma and culture in our public life. There is an imminent conflict between modern-day political ideas, which considered political power as supreme and argued over what form - democracy, dictatorship, monarchy, aristocracy - of political power is the best; and an essentially Hindu idea of a dharmocracy - an idea that upholds dharma and culture as the core identity of the nation and tries to build all institutions including political power around these. Golwalkar articulated this ideal of dharmic supremacy very forcefully. He reiterated the fact that a nation is not just a geo-political idea; it is a product of historical evolution. Our nation is Hindu because its history and tradition is Hindu. Underscoring the fault-lines in the Western nation-state concept, he wrote: The first requisite for a nation is a contiguous piece of land delimited as far as possible by natural boundaries to serve as the substratum on which the nation has to live, grow and prosper. Then the second requisite is the people living in that particular territory should have developed love and adoration for it as their motherland, as the place of their sustenance, security and prosperity. In short, they should feel that they are the children of that soil. Then, they should have evolved a definite way of life molded by community of life-ideals, of culture, of feelings, sentiments, faith and traditions. If people thus become united in a well-ordered society having common traditions and aspirations, a common memory of the happy and unhappy experience of their past life, common feelings of friendship and hostility, and their interests intertwined in one identical whole - then such people living as children of that particular territory may be termed a nation. It is interesting to note that after all the experiments and experiences of the 20th century, many Western political scientists are coming round to the same view. No nation exists in the absence of a national history, enshrining in the minds of its people common memories of their travails and triumphs; heroes and villains; enemies and wars; defeats and victories, wrote Prof Samuel Huntington in his latest book, Who Are We. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 138 Golwalkar was just 35 when he took over the reins of the RSS in 1940. The country was preparing for freedom. What should be the direction of free India? Not many leaders were bothered about this question. For many, freedom meant constitutional government and creation of various political institutions. Yet, there were some who felt the nation is not about politics alone. Gandhi had talked about Ram Rajya and Golwalkar articulated his Hindu rashtra thesis. Golwalkar was not a politician; he was essentially a statesman-saint. He believed in creating a social power based on dharma. Naturally, politicians like Nehru who were seeped in the Rooseveltian belief in peoples power, saw in him a threat. I will crush the RSS under my own feet, Nehru once said. I will crush this crushing mentality, replied Golwalkar. In those days Golwalkar was the only leader in the country who could match Nehru in popularity. Sri Guruji is a shining star on the Indian horizon. Pandit Nehru is the only other person in India who attracts such a huge crowd, commented the BBC in 1949. It was essentially a clash between a politician wanting to establish the supremacy of politics and a statesman-saint who was committed to establishing the supremacy of dharma. For the RSS and Golwalkar himself, the period immediately after his taking over as Sangh chief was the most difficult and challenging. There was severe communal strife leading to partition. Hindus had suffered greatly and needed protection that was not forthcoming from the Government. Then came the scandalous allegation of the assasination of Gandhi followed by an 18-month ban on the RSS. A campaign of calumny was let loose on the organisation as communal, fascist, anti-Muslim, etc. The entire machinery of the Government was directed towards defaming the RSS. Any other organisation would have crumbled. But the RSS did not; instead, it emerged stronger. Golwalkar always looked at the problems confronting the nation as a statesman and cautioned the leaders periodically. It is another matter that, arrogant as politicians of his times were, they seldom lent their ears to his sage counsel and the nation had to pay a heavy price for it. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 139 China is expansionist in nature and is very likely to attack Bharat soon, Golwalkar warned in 1951. It has been a terribly blunderous act to gift away Tibet to China. It is one blunder that even the British did not commit. While congratulating the Indian Army for its spectacular victory over Pakistan in 1971 he did not forget to tell the nation about the impending danger from Bangladesh. If the present friendly Bangladesh turns to an extremist Islamic regime, we would have two independent enemies in the East and North-East. Golwalkar detested reactionary tendencies in Hinduism. While he opposed the Congresss brand of hybrid nationalism, he was opposed equally to rabid Hinduism. Thus he wrote: Once a gentleman asked me whether we are organising Hindus in order to counteract the various activities of the Muslims. I simply told him that even if Prophet Mohammed had not been born and Islam had not come into existence, we would have taken up this work just as we are doing it today, if we had found Hindus in the same disorganised, self-forgetful condition as at present. Mark Twain once said, In the beginning of a change, the patriot is a scarce man, brave, hated, and scorned. When his cause succeeds, however, the timid join him, for then it costs nothing to be a patriot. It happened with Golwalkar as well. Those who reviled him and wanted to crush his organisation had to recognise the great potential that he and his organisation had for the country. The RSS was invited to undertake a march-past shoulder to shoulder with the armed forces in the Republic Day parade in 1963 by Nehru himself. Golwalkar was adored by millions but abhorred by a handful. Yet, when he passed away, the same politicians who opposed him had to pay rich tribute to him. We have lost in Guru Golwalkar a famous personality. He held a respected position in the nation by the force of his personality and the intensity of his convictions, said Indira Gandhi, the then Prime Minister. Ram Madhav is Pracharak of Rashtri ya Swayamsevak Sangh and the member of its national level Karyakarini. Ram Madhav belongs to the younger generation of swayamsevaks who can hold forth on not only the Sanghs ideology, but also on all pressing issues of the day. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 140 LAKSHMI SEVA SANGHAM ADVT Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 141 HYDERABAD INDUSTRIES ADVT Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 142 Our Motherland Bharat, since ancient times has stood for all inclusive universal principles of equality and oneness. But unfortunately some perversions like the feeling of high and low, touchable and untouchable have prevailed in the country. Many religious and social reformers made great efforts to set right these pernicious practices but the evil customs prevailed. Regrettably, the traditionally established religious leaders of various sampradayas and sects the Dharmacharyas, as well as the community heads of several castes and sub- castes of Hindu Society, had not come forward to tackle this problem and rectify the perversities. The pioneers of the modern Hindu renaissance like Maharishi Dayananda Saraswati, Swami Vivekananda, Swatantryaveer Savarkar and Mahatma Gandhi had strived hard to bring an awareness about these perversions and discriminations crept into the Hindu Society and correct them. THE RSS WAY Dr.Keshav Baliram Hedgewar founded the Rashtriya Swayamsevak Sangha (RSS) to organize the Hindu Society and for getting rid of all its defects. He trained the Swayamsevaks to recognize every countryman of ours as a Hindu, without making any distinction on the basis of region, language, class or caste. When Mahatma Gandhiji and Dr.Ambedkar visited the RSS camps in the nineteen thirties they were pleased to experience total equality and integrity with complete absence of untouchability or any discrimination amongst the Swayamsevaks. Whereas outside, the Hindus in general were victims SRI GURUJI GOLWALKARS HISTORICAL AND MOMENTOUS EFFORTS FOR THE ABOLITION OF UNTOUCHABILITY SHRI K.SURYA NARAYAN RAO Sri Guruji with Sri Suryanarayan Raoji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 143 of the age-old evil custom. Even after independence, this obnoxious practice of untouchability has persisted in spite of a law being enacted making the practice of untouchability punishable. In this situation, the Christian and Muslim hawks got an excellent opportunity to feed upon the deprived and discriminated sections. Sri Guruji Golwalkar, the second Sarsanghachalak of RSS made a thorough and an in-depth study of this problem. By and large the Hindus are religious. A certain amount of religious sentiment is associated with this practice of untouchability. The guidance of Dharmagurus and Acharyas who are traditionally revered by the common Hindu people, will be very much useful in tackling this matter. Such authorities on Hindu way of life and religion should be involved in this uphill task, was the analysis of Sri Guruji. He inspired and promoted the Vishwa Hindu Parishad (VHP) in 1964, which had the objective of bringing together all heads of the religious institutions of various sampradayas, sects and castes of Hindu Society. A common forum was provided for them to think and act as one Hindu family. UDIPI CONFERENCE The first Karnataka Provincial VHP conference was held at Udipi in December 1969. It had an amazing response with more than 15000 registered delegates from 1200 places in the State with an equal number of visiting participants, beyond all expectations. The Conference was graced and blessed by about 40 heads of major religious denominations like Shaiva, Vaishnava, Lingayat, Jaina, Boudha and Sikh Sampradayas and about a hundred other Sadhus. Sri Guruji was totally involved in this conference and felt that it was the right moment to get the approval and blessings of the Dharmacharyas for practicing equality amongst all Hindus without any discrimination of high and low, touchability and untouchability in their social and religious affairs. Prior to the conference itself Sri Guruji had appealed to all the Dharmacharyas to give a directive to the Hindu Society in this regard. Some of the Jagadgurus, Mahamandaleswars, Acharyas and Munis had issued a signed statement to the effect that in pursuance of the objective of VHP to integrate the whole of the Hindu Society, the entire Hindu Society should consolidated with the spirit of indivisible oneness and that there should be no disintegration in it because of the tendencies and sentiments like touchability and untouchability, the Hindus all over the World should maintain the spirit of unity and equality in their mutual interaction. HAPPIEST MOMENT IN GURUJIS LIFE After the inaugural session, this was the first subject taken up for discussion. This session was presided over by Sri R.Bharanaiah, a learned IAS (Retd) and sitting member of the Public Service Commission of the State, himself born in a so-called untouchable caste. After a few persons spoke about the problem of untouchability and the signed directive of the Dharmagurus was read out to the assembly, the President Sri R.Bharanaiah moved a resolution that In keeping with considered directions of the Revered Dharmagurus and Acharyas, this conference appeals to the Hindus to abandon any Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 144 discriminatory feeling of high and low, touchable and untouchable and conduct all their religious and social affairs, on the basis of one single common Hindu brotherhood irrespective of caste, creed, birth, etc. As soon as the President completed reading the resolution, the entire assembly burst into cheers and claps in acclamation of the resolution. All the Dharmagurus seated on the dais heartily blessed the same. Indeed, this was a moment of history worthy to be carved in letters of Gold. It was a moment which proved once again that the Hindu Society is a dynamic race nourished with the nectar of immortality. The entire assembly felt that it was passing through indeed created a great moment of history. Sri Guruji, the Chief Architect of this unique moment was naturally extremely happy. He desired that there should be an expression of gratitude to the Dharmagurus for having brought this remarkable moment. Sri Guruji instructed the Secretary to go up the dais and offer compliments to the Dharmacharyas with gratitude. Accordingly, the Secretary spoke about the worthy role of the Dharmagurus in this historic decision. Immediately full throated shouts of Victory to our Dharmagurus! Long live Hindu Unity! rent the skies. Even Parama Poojaneeya Sri Guruji participated in this Jayakar of Dharmagurus and clapped which he does not do usually. The Pejawar Swamiji declared HINDAWAH SODARAH SARVE all Hindus are brothers and sisters, erasing the disgraceful blot of untouchability in the Hindu Society. A sentimental hurdle in the way of consolidation of Hindus was successfully removed. It was established that religion or our Shastras have nothing to do with this pernicious custom and the social evil prevailing for a long time. The discerning and judicious efforts of Sri Guruji Golwalkar were victorious once again. This was one of the happiest moments in Sri Gurujis life. TEARS OF SRI BHARANAIAH Sri R.Bharanaiah had adjusted his busy schedule of official tour, so that he may be present on the first day to preside over the session, when this particular subject was to be discussed and immediately leave Udipi for his next destination. But the proceedings of the session and the overwhelming support the issue received from all sections including the orthodox, made him change his mind and he requested the Secretary to permit him to stay till the conference concluded on the next day evening. In the concluding session, Sri Guruji gave a stirring call, now that our Dharmagurus themselves have directed us to give up untouchability, it is the bounden duty of every one of us to obey the directive in our own lives. We have to look upon every son of this soil, every adherent of our Dharma and Samskriti as our own brother and never enquire to what caste he or she belongs. It is only when we emphasize the unifying factors and ignore the differences that we can bring about lasting cohesion and harmony. I am telling this from my own experience in the organizationRashtriya Swayamsevak Sangh. By practising the above golden rule in the Sangh, we find no trace of any dissension because of caste or sect or language or on any other score. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 145 In his final benedictory message Pujya Pejawar Swamiji announced his dedication to the service of the lowly, the downtrodden and the outcast. In the end the full recitation of Vande Mataram sent the audience into silent raptures. One by one, the dignitaries on the dais started dispersing. Sri Guruji was standing below the dais near the steps and bidding farewell personally to every one of them. All having dispersed, Sri Bharanaiah remained alone on the dais, immersed in emotions. He was reminded that the session was over. As he came down and saw Sri Guruji waiting, with joyous tears gushing from his eyes he firmly embraced Sri Guruji. There was silence all round for a few seconds. Then Sri Bharanaiah exclaimed in a voice choking with emotion Oh! How good of you that at last you have come to our rescue and taken up this mission for our sake!. Sri Guruji softly remarked, what of me, the whole society is with you and has taken up the cause. The ecstasy of joy and gratitude for an act, which had washed off the blot of injustice and humiliation of centuries, had found an expression in the tears of Sri Bharanaiah. SRI KRISHNA ADMONISHES It was a marvellous and nice coincidence that the massive assembly of Dharmacharyas and Hindu representatives, took this decision to throw away this evil practice of high and low, touchability and untouchability at the holy pilgrimage center Udipi. Normally, the main door of every Hindu temple faces the East and the main Deity in the Garbhagriha also faces East. But the presiding Deity Sri Krishna at Udipi faces the West. Even though the temple faces the East, all devotees have Sri Krishnas Darshan only from the Western side! There is a history behind this. About four hundred years ago a great Saint and bard by name, Kanakadasa from the Northern part of Karnataka came to Udipi with an earnest desire to have the Darshan of Sri Krishna. When he came to the entrance of the temple, some orthodox persons accosted him and did not allow him into the temple, telling that he being a low caste person, cannot enter the temple. He walked to the backside of the temple and started singing songs with great devotion, playing on his Tambura. The high caste persons inside the temple experienced an exciting and amazing phenomenon. All of a sudden, the presiding Deity Sri Krishna turned West and both the walls of the Garbhagriha and the outer prakara, on the Western side cracked and through that Sri Krishna gave Darshan to Kanakadasa singing from outside the back wall of the temple, and to the astonishment of all Sri Krishna has never reverted back and even today He stands facing the West as a testimony and symbolically admonishing everyone not to practice the discrimination of high and low. SRI GURUJIS ACTION PLAN Just a month later, on the Makara Sankraman day (14 th January 1970) Sri Guruji gave a down to the earth and timely guidance to the workers, through a letter to the Secretary in which he has exhorted that, not to be complacent with the success of the conference alone. All things will not change for the better immediately as if by magic. Centuries old prejudices do not disappear by words or wishful thinking. Hard work, right propaganda have to be undertaken from town to town, village to village, house to house and people have to be educated to Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 146 accept and practise what has been resolved, not merely as a concession to the pressure of modern times, but as an abiding principle and way of life, in an humble spirit of atonement for past mistakes. A change of heart, a moral and emotional change in the attitudes and behaviour has to be brought about. What we should desire and strive for is not, merely economic and political equality we want a real change, a complete integration. This change is beyond the power of politics of Governmental plans. It is impossible to achieve it by a clever manipulation of political parties dealing in patch work in the name of integration. Strenuous work, springing from the heart and manifesting itself in day to day behaviour, work on a spiritual, moral and social plane is called for and all participants in the conference, as well as all who had extended sympathy and support, must come forward to put their shoulders to the wheel and with one mighty stroke, shatter to pieces the age long pernicious prejudices. And may our actions succeed in bringing out the glory and effulgence of our eternal Sanathana Dharma. Sri Guruji used to say that untouchability is in the hearts and minds of the so-called upper caste people, who feel superior and treat others as inferior and low. The greatest effort needed is to set right this mindset. The Sangha Swayamsevaks along with our well wishers are working among such distanced and neglected sections and trying to bridge the yawning gap, through thousands of Seva Karyas, spread over all parts of the country instilling self-confidence, self-reliance and self-respect amongst the deprived sections, and at the same time involving the so-called upper caste people in this work and making them discard their superiority complex, as well as the feeling of high and low. Only through this day to day hard work, spreading the message of love, equality and harmony, can there be the fulfilment and total success to the sincere and tireless endeavours of Sri Guruji. K. Surya Narayan Rao heads the Social Ser- vice Projects, run by Rastriya Swayamsevak Sangh. He was the organizing Secretary of the first RSS and Vishwa Hindu Parishad Conference in Karnataka. From 1984 to 1990, he was orga- nizer of all four southern states of India. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 147 The raising of oneself is always possible if one becomes contributing factor for others around. Thus empowerment of women is not in how much they indulge themselves in selfish ends but in how much with self-confidence and self-respect they too contribute for the Whole ie for the society and nation. Sri Guruji did not make any differentiation in men or women when it came to performing ones duty to Man-making, for establishment of Dharma. Each one had a role to play in moulding man. Sri Guruji acknowledged the contribution of women in three ways as Matrushakti in family, extending that matrushakti for the society in individual capacity and ultimately working in an organization for the progress of the society. i) As Matrushakti in family When everything ultimately comes to moulding of man then the importance of home and naturally mother cannot be stressed enough. Sri Guruji too considered home as moulding centers. The whole life of Guruji was to mould men who would serve society. Naturally he expected this from mothers too. The message of Sri Guruji in this regard is very practical. It was a not a big talk or a flowery language but very simple and practical hints for the mothers to mould their children. Let children wake up to the devotional chanting In one of the Sammelans for mothers he told, Our mothers have a special responsibility of rearing up the budding generations of our society. Now, what does rearing up really imply? Is feeding and clothing the children and sending them to schools, the only thing to be done? On the contrary, the essential aspect is to inculcate in them the right type of samskars such as devotion to duty, spirit of personal endeavour, love of the motherland and readiness for service to society. Our mothers have to attend to this aspect of character formation as their first duty. And for this purpose, they have to be mindful of the many little things which go to fashion the young minds. When I remember my childhood days I am enveloped in very tender and sweet memories. When I used to be woken up in the mornings, I used to listen to the sweet melody of some stotras and chantings of gods names being sung by my mother even as she was engaged in her morning chores. What deep and holy imprints those melodies must have left on my young mind, coming as they did in those calm and THE CONTRIBUTION OF WOMEN Sri Guruji's view on women Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 148 serene mornings! Just contrast this with the so-called modern homes. The mothers neither wake up their children in the early mornings nor do they sing divine chantings. Not un-often, the children start their day listening to some obscene cinema songs and humming those tunes. I know of an instance where a young mother, not an uneducated girl, was singing third-rate songs, while working in the kitchen and rocking the child to sleep. If children find this behaviour in their parents, they have every reason to copy the same. And in such homes, where children grow without a cultural background, they fall an easy prey to Christian propaganda also. There was a case of a child aged 8 or 9 who came in holidays to the house. On being told to observe vrata on Krishna Janmashtami Day, the child asked the parents, Why do you celebrate the birthday of such an adulterous fellow? Why not celebrate the birthday of Christ? Can you imagine a child of 8 or 9 confronting its parents with such obnoxious questions? Let our mothers make the children wake up early in the morning, make them salute the elders in the family and offer worship to the family deity. The sacred responsibility of instilling Matrubhakti, Deshabhakti and Daivabhakti in every Hindu boy and girl is upon our mothers. (BOT p 485-486) One of our ancient customs is to get up early in the morning before sunrise. Once a sadhu described to me his early childhood, how his mother used to get up early in the morning and, while doing the normal household duties, would be reciting in her melodious voice various hymns describing the glory of the Divine Mother of the Universe, and how she would awaken him with words invoking Her holy blessings. The sadhu said, Those holy words which I used to hear immediately after I woke up from my sleep went deep into my being, purified me, gave me faith and strength to resist all worldly temptations and devote myself to the service of the Mother. This is Hindu Samskar. Let us thus mould our life with an attitude of discipline throughout the day, from morning till night. A Hindu is born to be trained in a life-long course of discipline and self-restraint, which purify and strengthen him to reach the Supreme Goal in life. Let us not say that these are small things about which we need not worry. It is only such little things that go to discipline our life and give shape and strength to our character. But, unfortunately, what do we see at present? All such benevolent customs and codes of conduct are ridiculed as superstition. A revealing incident took place recently. A student had gone to America from our country. He stayed as a paying guest in one of the ordinary families there. On the first day, when he sat for meals at the table along with the members of the family, he immediately started serving himself. Then Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 149 the lady of the house gently requested him to wait for a minute and explained that it was their custom to pray to God before taking food. Remember, that young man had gone from a land, which is considered to be a land of spirituality, a land of God, to a land, which is supposed to be a land of Mammon worship, a land of gross materialism! (BOT-p 81-82) Even dress mold the mind Then about the dress. It must be borne in mind that the dress and decorative items also leave their imprints on the young minds. Mothers should see to it that the children acquire traits of our culture through these things also. I am again reminded of my early childhood. I had long, thick and curly hairs. My mother would often do my hair and stick a peacock feather over it in such a fashion as to make me appear as Bala Krishna. She would put on a garland round my neck and tell others, See, how our Madhu appears, exactly like the child Krishna. Such things apparently though small, help to mould the childs psychology in tune with our cultural standards. If, on the other hand, the children are brought up in the European style, the impressions carried by them will also be coloured similarly. Seeds of intense devotion to the motherland and its cherished values would not sprout on such a mental background. Sometimes, people have no idea as to what a decisive influence the garment would have on the mind. There is an interesting incident during the days of First World War. The English, who were ruling here, promulgated an emergency order recalling all the old and retired soldiers to join the army at once. There was a soldier who had no desire to go back to the army. He remained in his village. The police came with a search warrant to take him away. When the soldier came to know of this he put on a womans clothes and hid himself in the house. When the police came, his wife told them that he was not in the house and that she and her sister alone were in the house. But the police suspected deception. They called out that sister, found out the truth and took him away. The soldier was sent to his old platoon. He was then given the army dress and made to join the ranks. When he stood there with the soldiers dress on, he was asked whether he would like to return home. He replied with a new resolve in his voice that he was now a soldier, that there was no question of his going to the house; he would now only go to battle-field. Indeed, the dress had made all that world of difference! (BOT p 486-488) Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 150 Westernization in the garb of modernization Leaving our practices, we are falling prey to the so-called modernism. This is what has happened to many non-western societies. Samuel Huntington in his very scholarly thesis Clash of the Civilisation says that the non-western societies in the first phase of modernization tend to give up their cultural practices. But as their economical condition improves and the confidence is built up, then in the second phase of modernization these societies become culturally assertive. Hindu society as it is improving economically; it would become culturally vibrant too. But cultural vibrancy is not in clichs or in exhibitions. In this regard Sri Gurujis guidance that culture is in restraint of mind and not in exhibitionism is very important. He said, And then about our family traditions and devotional practices. Whatever be our personal or family deities, we have to conduct its worship with great devotion and keep aglow our holy family traditions. How tragic it is to see these things disappearing nowadays! In the South, at least, we often see the Tulasi Brindavan in front of our houses. As dusk sets in, our mothers light a lamp in front of it. Often we listen to the sweet sounds of bells in the pooja-griha and witness the devotional worship going on there. But in the North, this has become a rare sight to see. Modernism has verily banished God from our homes. Modernism is taking the toll of many more of our cherished values of life. A couplet in Jnaneshwari says, A pious man spreads a cover of modesty over his good actions just as a virtuous lady covers her body. It describes the nature of virtuous womanhood. But Modern women think that modernism lies in exposing their body more and more to the public gaze. What a fall!(BOT p488) We also see many of our leading cultural men associating themselves as judges in the Miss India beauty contests. It seems, in their concept of our culture, of the ideal of our womanhood, a Sita or a Savitri, a Padmini or a Nivedita has no place. In that contest, indeed we miss the real beauty of India!(BOT-p54) It appears modernism has come to mean, in our country, only blind aping of the West and nothing else. In many of the modern families the children address their mothers as mummy. Do we know what the word originally conveyed? In Egypt, there are massive cemeteries entombing their old kings. They are called pyramids. The corpses placed inside are called mummies! And here we address our living, loving mothers as mummies! (BOT p488) Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 151 Use Swadeshi for right Samskar Further, let there be the impress of national pride in all that is ours. Make a vow of Swadeshi in all the daily household uses. That will make for unsullied national character. Aping of the glare of Western civilization would spell ruin to the matchless traditions of nobility and chastity set up by the daughters of this soil. The Hindu was known for his unflinching devotion to truth and sterling character. But these days even our big leaders have become notorious for their corruption and moral decay. It is up to our mothers to save our younger generation from such corrosive influences. They should so cultivate the atmosphere in home as would make one gladly prefer to forego a meal, rather than accept immoral gratification. The family as a whole should pledge themselves not to partake of the sinful food procured by corruption. If our mothers were to inculcate such wholesome and heroic traits in their children, surely the coming generation would be able to successfully meet the various challenges being faced by our country. (BOT-p490) Let children be confident constituents of society Samskars of devotion are very important. The mothers also have to mould children to be the functioning parts of the society. The children should become society oriented, they should contribute to the strength of the society and also feel the strength of the society is with them. The organized society alone can face the challenges; protect the individuals, nurture the culture and also can contribute for the betterment of the humanity. Sri Guruji said, Then, there is the question of our attitude towards the society. It is clear that the security and happiness of personal and family life depend very much upon the well-being of the society. Indeed without social peace and security even the moral and spiritual advancement of individuals become beset with obstacles. It becomes difficult even for the spiritually great to survive if society disintegrates. As such, it is a duty of first importance for us to see that social life is made healthy. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 152 In the past, we ignored this aspect of keeping our social life intact, free and self- respecting. We forgot that we have to live as one integrated entity. Notwithstanding our tremendous manpower we succumbed to the feeling of being alone. Once there was a mammoth meeting of 20 thousand people in Nagpur. All of a sudden someone raised the cry Oh, they have come! Immediately the huge crowd began to disperse in frantic hurry. People fled leaving behind their chappals. Someone asked a fleeing person what had happened. He said, I do not know. All were scared and I too ran. But why did you not stop and inquire what it was all about? To that he replied: What could I do? I was all alone! That is the result of the absence of the feeling of oneness, of our being the children of one single society who have to share the joys and sorrows of each other. Our love and adoration for society must be expressed in a concrete shape. For instance, there are so many in our society who go without their daily food. Do we feel for them? Do we strive to do something for them? In the past there used to be Balivaishwadeva Yajna where the poor and the hungry used to be fed first, then the rest. Today, we can, and we should, at least keep apart a handful of grains every day to feed the hungry in society and then only take our food. That would be the real Balivaishwadeva sacrifice. (BOT p490-491) Mould children to stand for nation The mothers have also to be mothers of heroes. And that is possible only when they inculcate such samskars in their children. They have to mould their young ones not as crying babies or the soft dolls or the chicken-hearted grown up babies, but the ones who are proud of their motherland and her culture and are ready to stand for her, work for her and if required even to sacrifice for her. Sri Guruji explained this as, As we are well aware, our nation is beset with ever so many perils. Attempts to undermine the integrity of our motherland and our society are on. Challenges to the time-honoured values of our spiritual heritage are mounting. Conflicts and confrontations are thick in the air. Under such conditions, what is the type of training that we have to impart to our children? Shall we teach them to seek safety in their homes and not to stir out? Should we harp upon things pertaining to their own happiness and future and ask them not to dabble in other things? What shall we teach? There is a beautiful anecdote narrated in Mahabharata. There was a queen by name Vidula. She sent her son Sanjay to the war-field but the fellow became nervous and terror-stricken. He turned his back to the enemies and galloped to his capital. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 153 When Vidula saw her son in that crestfallen state she closed the entrance to the fort and severely chastised him. That conversation between the mother and the son has become famous as Vidula-Sanjay-Samvad, wherein Vidula instructs her son as to how a brave warrior should conduct himself on the battle-field. She then orders him to go back to war and return as a victorious hero. As the story goes, Sanjay sallied forth into the battle-field, displayed exemplary valour and came back to be received by his mother with honour. The words of Kunti when the five Pandavas came to seek her blessings before proceeding to fight battle are remarkable for their heroic tone. She says: ; n F kZa { kf = ; k l wr s r L ; d ky ks ; e kx r %A u f g o Sj a l e kl k| l hn af r i q# k kZHkk%A A The moment has arrived for which Kshatriya mothers give birth to sons. Lion-hearted men are not cowed down in the face of enemies. There is one more couplet in Mahabharata which says: May no woman give birth to one who would mutely suffer insults, who is devoid of vigour and manly prowess and one who would bring joy to the enemies. (BOT p 488-490) ii) As Matrushakti of society Of course, Sri Guruji did not limit the role of a woman only to her home but extended it to the service of the society and the nation through her rightly moulded progeny. The Indian ethos has been to consider the whole world as a family - o l q/ kSo o l q/ kSo o l q/ kSo o l q/ kSo o l q/ kSo d qV qEc d e ~A d qV qEc d e ~A d qV qEc d e ~A d qV qEc d e ~A d qV qEc d e ~A A woman is expected to shower her motherly affection not only on her own family within the four walls but also the on the society around. Sri Guruji expected them to take care of the needy in the society. He said, There is a special burden upon our mothers of serving our needy sisters in society. True, a majority of our mothers will not be in a position to go to far-off places to carry on social work among the distressed and the destitute. However, this does not mean that they should sit back in their homes all the while. They could establish useful contacts among the womenfolk in their own neighbourhood and carry out programmes, which would inculcate our cherished ideas among them and their children. The spirit of mutual help and service would also have to be made popular through our day-to-day social intercourse. Our womenfolk should Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 154 not be allowed to develop inferiority complex or a feeling of helplessness. They should be taught that they are the living emblems of Parashakti. There are quite a few of our educated mothers who have spare time and energy, which is often wasted in gossip of fashionable clubs. Here is one useful hint for them. There will be many small boys and girls in their neighbourhood who do not go to schools. They can make such children gather either in their own house or in some other convenient place and engage them in games, stories, songs, etc. We see scattered all around us a number of our sisters who are either engaged in physical labour or are totally helpless and handicapped. When we see such a sight our hearts should melt and well up with deep compassion and motherly affection. We have to chalk out suitable projects, which would give them some useful employment and enable them to earn a livelihood. It is our sacred duty to see that none of our sisters and mothers will be left on the streets uncared for. Literacy campaign among women is one more important programme, which our educated mothers alone can successfully tackle. But here also, inculcating noble samskars in them should be given the priority; teaching of alphabets should come second. In order to do this, instill in them a spirit of pure devotion to our motherland, faith in our Dharma and pride in our history. Show them the map of our sacred motherland, the holy streams and mountains, the Tirthas and temples stretching right from the Himalayas to the Kanyakumari. Introduce them to the rich variety of our national life in language, literature, art and social traditions. Thus make them become intimate with the true spirit of our national being. (BOT p 491-493) iii) Matrushakti to organize society In the service of motherland Sri Guruji saw and revered all women as mothers. He viewed women as manifestation of Shakti and capable of solving their own problems. There was no male ego of meddling in their affairs or preaching them as if only he understood what is good for them. In the life of Swami Vivekananda also once when it was asked to him with respect to the problems of the women, he said, Women must be put in a position to solve their own problems in their own way. No one can or ought to do this for them. And our Indian women are as capable of doing it as any in the world. As instruments in nation-building, Sri Guruji did not differentiate in men and women. He did not expect women to limit their role only to their family or service Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 155 to the society as an individual. He was also confident like Swami Vivekananda that not only women can solve their own problems but they should also contribute in solving the problems of the society. Only a person who has no differentiation in mind, no gender bias and has complete confidence about them could say it. Thus, Sri Guruji envisaged the role of women in nation building as i. A mother who can mould the children as heroes, cultivate in them devotion to god and love for country, service attitude to society. ii. Mother in the house should not limit her role to her home only but in her individual capacity should care for the less fortunate women in the society, for the children in the vicinity. iii. Women can and should also work in an organized way. Organized work alone can increase the pace of work in the society. He did not interfere or offer advises. Even when asked for advises he only shared his views without any insistence that he should be listened to. Only a person who does not merely talk but consider women capable as organizers could have done that. Some of his letters in that respect are worth mentioning. When one Rajlakshmidevi as an individual asked his advise he wrote on 18.11.50, You desire that I should advise you. In that respect I have very little to tell. All of you as an individual as well as organic part of the society should try to live ideal life. As an individual, a spotless character is the most valuable possession that one should have. I would say that is the only thing to be acquired and imbibed in ourselves. As an organic part of the society, service, selfless service is the only thing that is essential. The great ones only have told this and I am just repeating their words. (Patrarup Guruji p165 translated from Marathi) When Kala and Sheela from Hyderabad (Sindh) who had started work in an organized way, sought his guidance, in his reply to them in a letter dated 22.11.43 he wrote, From a letter received from Sri Rajpal Puri I came to know that a Shakha of Rashtra Sevika Samiti has started in Hyderabad. From your letter I got the extensive information about it. I was very happy to know this that without allowing withering away of the thought of starting Shakha, you have actually exerted to start the work. I do not know how much those mothers present in get-together have owned this work. It is really difficult to create the supportive mental make up of the people with respect to the right understanding of the work and its Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 156 implementation. But with respect to the work, my faith is in the younger generation and I am confident that they would understand this work in right perspective and work hard with devout heart to prove it as a successful experience. There should be no hurry to advertise and spread our work or to increase the numbers. First, strive to create a small team of committed workers like you. When such teams are created, then your confidence would also increase to bring the persons known to you for this work with right understanding. This would be a proper method to spread the work. The deepening of commitment for the work and the increase in number of workers should progress simultaneously. The headquarters of your work is in Wardha. I am sending your letter there. You establish the contact through correspondence with Smt Lakshmibai Kelkar who is the Pramukh Sanchalika (Akshar Pratima I -p 18 translated from Hindi) We can see in this letter the concern that Sri Guruji had as a nationalist for the work started by these two sisters who were trying to work in an organized way in difficult region at difficult times. At the same time he also wrote to them that your headquarters is at Wardha. One can very clearly see his foresight and confidence on women of India. Just to put in the perspective of time frame, Sri Guruji was writing this letter when the women of United States of America had no voting rights, as they were not considered capable of judgment of right voting. His letter to Smt Lakshmibai Kelkar, the founder Sanchalika of Rashtra Sevika Samiti - an organization for women - also shows his deep respect to women who were nation-builders. Received your letter and Rakhi sent on the Rakshabandhan day. For Sangh Swayamsevaks to get Rakhi from you is getting the victorious blessings of the Matrushakti. For that I am very thankful and express my gratitude with my Namaskar to you. (Akshar Pratima I -p 56 translated from Hindi) In a reply dated 4.9.66 to Sindhutai Phatak an adhikari of Rashtra Sevika Samiti , he wrote, Work is difficult. The experiments are going on regarding how should be its nature. It would be fruitful to follow that method which gives success. But it is true that now the work is in experimental stage. Those who have taken modern education or are taking such education can understand the Nation, organization etc. But this education moulds and motivates the life away from ones Dharma and culture and gives different ideas about entertainment and social work. Therefore it becomes difficult to plant the seeds of our work in their mind. Those who are away from the modern education do not comprehend our work. Their all strength and intelligence is exhausted only in Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 157 somehow taking care of the family. Taking all this into account the work would have to be evolved. Unless the men and children in the family understand the work and give full-hearted support, no one can continue to work. Getting totally independent woman is difficult. It may not be expected even that such women should be there. Taking all this into consideration the way has to be found out. You can think about it. While working through trial and tribulations it is essential that you and your colleagues give a deep thought to this. I do not think I am of any use in it. Only sometimes may be if time is convenient and favorable then it can be thought of. (Patrarup Guruji p184 translated from Marathi) In this letter Sri Guruji makes is clear that for organizing women a purposeful and fruitful method would have to be found out. With deep thinking and some efforts such method women can find out. Women cannot apply the western methods of solving the problems like coming out of the family. In India our worldview is organic. As we are organic parts of the society, we cannot break the family and come out for work. Thus the Indian women would have to find out the Indian methods for solving the problems of women as well as that of organizing them for nation building. This is the challenge of time for the women of India and Sri Guruji was confident that the women would take it up successfully and would evolve gradually the effective methods with Indian perspective. Not that he totally refused to become the part of this thinking when asked, but he also had no pretensions that only he could do that and the women could not. In the later years when Sri Eknathji Ranade ventured on a very difficult experiment in those days: to start Vivekananda Kendra - an organization where there would be a cadre consisting of men and women, Sri Guruji gave his blessings for that too. Excerpts from "Sri Guruji and Matrushakti" Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 158 CORPORA- TION BANK ADVT Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 159 ANDHRA BANK ADVT Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 160 Dr. K.B. Hedgewar founder of Rashtriya Swayamsevak Sangh before giving up his diseased body, handed over the charge of Sangh work to Sri M.S. Golwalkar alias Sri Guruji. Then he peacefully faced death. None in the Sangh was surprised at this decision. All Swayamsevaks had firm faith in the fact that Doctorji was good in assessing men and hence, his choice would be the best and in the interest of the Sangh. The Karyakartas who were moulded in Doctorjis presence and who were experienced and capable being on the forefront of work had also come to know the uncommon qualities of Sri Guruji - through his lectures, stay with Doctorji in tours, as in-charge (Sarvadhikari) of Sangh Shiksha Varga and from his participation in the long meeting at Sindi in 1939. Sri Balasaheb Deoras in his first ever speech as third Sarsanghachalak of Sangh had explained all this in detail and had told that Sri Guruji and Doctorji had become one. However, those well-wishers in Nagpur who were not involved in the daily work of Sangh were not happy with this choice. Apparently Sri Guruji had nothing in similar with Doctorji. The background of both their lives was totally different. Since childhood Doctorji had participated vigorously in the freedom movement. He longed for the freedom of the country. These persons used to think that Doctorji had founded RSS only to strengthen the freedom movement. The impression about Doctorji in Nagpur - Vidarbha region was of one who actively agitated for freedom. Doctorjis whole life was dedicated to the nation and was full of struggles. Therefore, these well-wishers felt that Doctorji should have chosen a leader from same strain - a leader who was valiant, well-known in society and experienced. Their feelings cannot be called incorrect or unnatural, because these people have no idea of what it means to build or lead the SRI GURUJI, SRI RAMAKRISHNA - VIVEKANANDA THOUGHT MOVEMENT AND RSS C.P. BHISHIKAR Sri Guruji at Vivekananda Rock Memorial. With him are Sri Eknathji and Sri Suryanarayan Raoji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 161 organisation, or how much commitment, restraint and alertness is required to awaken a self-forgetful society and strengthen it while containing the agitation that comes occasionally due to temporary causes. Their actions was generally reactionary. The work of Sangh is to mould men with national consciousness, to improve the outlook of the society and to express again in the national life, the higher values of Hindutva. The life center of India is spirituality, Dharma and culture, and not politics or economy. It is Hindus who developed India on these lines over thousands of years of time and therefore this is a Hindu nation. This was Doctorjis firm principle. To actualise this principle into practice Doctorji founded Sangh. Those who did not understand this spirit of Sangh work, cannot be blamed for not liking the choice of a detached person like Sri Guruji, who was unknown to society, whose life had deep imprints of spirituality and who was initiated by a Sadguru, to lead the Sangh. Doctorji - The Visionary Mananeeya Balasaheb has explained how the choice by Doctorji of Sri Guruji as Sarsanghachalak got crystalised. One more point needs to be considered. Great visionaries like Doctorji can read the coming time. For that time what qualities would be required to lead the organisation ably is thought over by them in advance. Once while talking to Balasaheb a very suggestive statement came from Doctorji. He said, I was in search of a person who along with Marathi is eloquent in English and Hindi too. Such a person now we have got. He was clearly indicating Sri Guruji. After this Balasaheb felt that his worry was reduced to a large extent. Towards Sargachi This time a great transformation was coming in Sri Gurujis feelings towards Doctorji and towards his approach to the Sangh. His contact with Sangh happened during his professorship at Banaras Hindu University, started by Malviyaji and though it continued more or less during his stay at Kashi, Sangh then, was not most the important factor in his life. After coming to Nagpur, he was given some responsibilities in Sangh. He was also made over-all in- charge of Sangh Shiksha Varga at Akola. Still the inner pull towards Ramakrishna Math kept increasing in him. He longed to meet Sadguru. Ultimately, with the help of Ramakrishna Math, Nagpur, without informing any one else, one day he went straight to the Ashram of Swami Akhandananda at Sargachi. Leaving behind Nagpur, Sangh, Dr. Hedgewar, parents, home and everything, he got immersed on the service of Sadguru and spiritual Sadhana. He turned his back completely on worldly matters. Even the thought of returning back to all this was not entertained by his mind. He had reached a very high and blissful state of spiritual Sadhana. Peaceful Surrender Shortly after the Diksha (initiation) of Sri Guruji, Sadguru gave up his body. What next? Stay in Ramakrishna Math or go towards the peaks of Himalayas which offered divine peace? But his elderly brother disciple, Sri Amitabh Maharaj told that Sadguru had closed both these options and Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 162 had instructed that Sri Guruji should return to Nagpur. The most revolutionary moment in the life of Sri Guruji! He returned to Nagpur and once again came into contact with Doctorji. After that he never turned back. May be some divine power or the providence totally pulled him to the flow of Sanghkarya. The attraction about Doctorji was irresistable. The experience of Doctorjis boundless affection, his day and night striving for national regeneration, his total oneness with nation &andsociety, became a deciding factor. As he had surrendered to Sadguru Swami Akhandanandaji, he surrendered now to Doctorji. Though these were two different fields or two different dimensions of life, still the surrender was equally peaceful. Later, what he said in his first ever speech as Sarsanghchalak, is very important and indicative of his feelings. He had said, Doctorji did not remain as an individual. He had become one with the work. So his worship cannot be termed at all as worship of an individual (Vyaktipooja) and it does not matter even if some one calls it worship of an individual. One who cannot bow before the personality of Doctorji just cannot do anything in life.' For some time, there must have been some dilemma in Sri Gurujis mind. The dilemma of whether Sadhana of Samadhi for the most supreme bliss or Sangh Sadhana for eternal happiness of this ancient nation and society, must surely have existed in his heart. Of course, with deep understanding he must have removed this dilemma. He must have come to some harmonising conclusions after deep reflection on various dimensions of the long history of Bharat - the periods of glory and down fall, the purpose of Bharat, the connections between the work of spiritual personalities and the all round well-being. Undoubtedly, in this thinking he must have experienced the complimentary relationship between teachings of Sri Ramakrishna - Swami Vivekananda and the necessity of the organisational work of Dr. Hedgewar. Regeneration follows spiritual awakening Decisively, we get support for this in the speeches and writings of Sri Guruji. He used to put forward one conclusion of the study of history.That, in Bharat before the regeneration in the political, social and religious fields, many great spiritual personalities would be born who would bring spiritual awakening. In Punjab, there was a spiritual awakening from the first Guru, Sri Guru Nanak to the tenth Guru, Sri Guru Gobind Singh. Later, this power of protection of Dharma expressed through Daggars fighting successfully with the invaders. Thus an Empire was created by Ranjit Singh, which spread up to Gandhar (todays Muslim Afganistan). The Hindu empire at Vijaynagar had the inspiration of Sayanacharya and Madhwacharya. Before the announcement of the Hindu Empire of Sri Chatrapati Sivaji Maharaj was done from Raigarh, the ethos of people were molded by the tradition of Saints starting from Sant Jnaneshwar to Samartha Ramadas. In some flow, he used to tell that before the freedom movement became powerful in our country during the modern age, an atmosphere of spiritual awakening was created by great Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 163 spiritual personalities like Swami Dayananda Saraswati, Sri Ramakrishna Paramahamsa, Swami Vivekananda with his brother disciples, Srimanta Sankerdev from Assam, Sri Narayana Guru of Kerala, Sri Ramana Maharishi, Mahayogi Sri Aurbindo Ghosh, the Mother of Arvindashram and many others. Terrible Self-forgetfulness and failure in practice of Dharma Sri Guruji had spoken in Vivekananda Ashram of Raipur on 11 Jan. 1960 on the eve of the birth anniversary of Swami Vivekananda. The topic was The contribution of Sri Ramakrishna - Swami Vivekananda. In that speech, Sri Guruji has described in detail that how in those days in Bengal educated and elite persons from good families, but suffering from self-forgetfulness and inferiority complex used to accept Christian religion. One good poet - Sri Madhusudan Dutta converted to Christianity and started using the name Michelfor himself. Once this Michel Madusudan Dutta had gone to meet Sri Ramakrishna. Sri Ramakrishna asked him, "Why did you become Christian?" The reply was, For a few selfish interests, I have become Christian. Turning his back on Madhusudan Dutta, Sri Ramakrishna said "It is a sin to see the face of one who leaves his Dharma for selfish interests." (Complete works of Sri Guruji Vol. 1, p 105). That period was a time of tremendous degeneration in our understanding of Dharma. Whole of Bengal would have become Christian, if Sri Ramakrishna - Swami Vivekananda were not born. Sri Guruji used to give this conclusion of the study of history. That if this nation is Hindu, in spite of so many barbarous invasions and difficult periods, then the credit of it goes mainly to the great saints who stressed devotion and not to kings and rulers or social reformers. During British rule, most of those who called themselves progressive and modern, considered fulfillment in blindly imitating the conquerors. They forgot - lost their identity and the higher values of Indian culture, while imitating the materialism and consumeristic life style of west. Oneness with all beings Protecting the Hindu Dharma and Hindu Culture - work for the freedom of Hindu nation - this aspect of the thinking of Rashtriya Swayamsevak Sangh was therefore given special stress by Sri Guruji. Sri Guruji insisted very much that spirituality should be the foundation of all the efforts for material well-being in this country. Always he used to ask a simple question to those materialistic thinkers who talked and bragged about humanity. He used to ask, Do you have an answer that why a man should love another man?' Though there is a difference between capitalists and communist ideologies both are materialistic. There is no basis in materialism for human love and feelings of brotherhood. In materialism, even if they talk of humanity, only bad tendencies like competition, jealousy, envy, selfishness grow in men. On the other hand, Sri Guruji often explained that, the principle of oneness, of all being same Atmatatwa in Hindu philosophy helps in nurturing qualities like love, brotherhood, sacrifice, forgiveness etc. amongst men. Sri Guruji, in 1972 at his last Abhyas shibir at Thane, stressed again and again that in all the fields of national life the harmonious and Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 164 complimentary systems need to be created on this philosophical foundation. The Principles of Sangh Doctorji never discussed spirituality. He did not allow any religious rituals to enter either in personal life or in organisational work. But in the Sangh, Parameshwar is there. The thought that Sangh Karya is Gods work is there, the resolve to take the nation to supreme glory by protecting Dharma is also there and the seeking of Gods grace is also very much there. It means that the foundation of Ishwara for Sangh work is given by Doctorji from the beginning. Culture is the soul of our nation. The work of Sangha is Ishwaras work - Gods work. Even though, there is tremendous diversity this society of ours has one soul. Such principles are a very important part of Sanghs philosophical foundations. All this excellently harmonised with Sri Gurujis spiritual view. In his 33 years of work as Sarsanghachalak, Sri Guruji explained the multidimensional characteristics of Hindu Culture to Swayamsevaks and the society. He appealed to create in the form of an organisation, an invincible power, which has overwhelming love and oneness for our culture. Sri Guruji had the conviction that the Sanghakarya of awakening the spirituality of India was the fulfillment of the aspirations of Swami Vivekananda and Maharshi Aurobindo who stood for spiritual nationalism. This conviction of his, is clearly experienced in one incident to which Doctorji himself was the witness. Once, Sri G.T. Madkholkar, who was a famous writer working at that time with Newspaper Maharashtra published from Nagpur, went to meet Sri Doctorji and Sri Guruji for some work. After the work was over, unexpectedly Sri Madkholkar asked Sri Guruji a question. The question was, why Sri Guruji after getting initiated from a spiritual guru and while living a life like a Sanyasi, had dedicated himself for the worldly organisational work of Rashtriya Swayamsevak Sangh. As soon as this question was asked, Sri Guruji became serious and quiet for some time. Then he said The work of Rashtriya Swayamsevak Sangh is the fulfillment of Swamijis work. I have come to the conclusion that work of Sangh is relevant to the message and expectations of Swamiji. No one has influenced my life and thinking like Swami Vivekananda has done. Sri Madkholkar himself wrote about this incident in a detailed article in 1973, in Tarun Bharat of Nagpur under title Triveni Sangam. Captivating everybody with his forceful thoughts Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 165 Divine qualities spring from spirituality This signifies that Sri Guruji never felt that his spiritual aspirations were affected, when he had to combine the worldly action - flow of organisational work started by Doctorji for the re-building of Hindu nation - with the thought flow of Sri Ramakrishna - Swami Vivekananda. On the other hand he saw in i Sangh Karya the fulfillment of spiritual awakening and strengthening of Bharat as was dearly expected by Swami Vivekananda. In 1963, the birth centenary year of Swami Vivekananda, Sri Guruji spoke on the life and message of Swami Vivekananda at various places. In those speeches he stressed on the Hindu nation as effected in the message of Swami Vivekananda. He also gave stress on those principles enunciated by Swami Vivekananda, which explain how every Hindu as an individual and Hindu society as a whole should work in worldly life, so as to establish Bharat again on the throne of Jagadguru. In that, we can clearly see the reflection of divine qualities in Hindu tradition. More importantly, as we see these Divine qualities expressed in the life of Swami Vivekananda. Such qualities are also seen in the life of Doctorji too. May be Doctorji never gave lectures on spirituality, but like Swami Vivekananda he too lived fully Hindu life- principles. He had made his own life as an ideal in front of society. In his life were seen the qualities like fearlessness, strength, selfless service of God in the form of man without any expectations, purity at all levels in life, continuously working without personal expectation, the worship by ones action. Motherland and society as the expressed form of God, boundless affection, forbearance, tremendous enthusiasm, living the outward life like and ordinary person (not showing ones extra-ordinariness), equanimity of mind in grief and happiness, in success as well as failure. Sri Guruji used to explain all these in detail with examples to all. Work of Sangha Practical Vedanta If we think on all this then no doubt remains as to why Sri Guruji accepted Sangh work as his life mission, how he saw the practical Vedanta of Vivekananda in work of Sangh, why he considered Doctorji as ideal materialised and why he saw the fulfillment of Swami Vivekanandas work in Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 166 the work of Sangh. No contradiction remains in the ordained mission of Bharat and Universal Brotherhood of Ramakrishna thought flow and the nationality enunciated by RSS and universal brotherhood. In the present times, the rebuilding of Hindu nation should culminate only in the good of humanity and universal brotherhood. The problem of today is that, there is no support of strength to the ideas of Hindu nation. Kshatra power is also required along with C.P. Bhishikar was associated with the Rashtriya Swayamsevak Sangh and was editor of Tarun Bharat, a newspaper published from Pune. He has authored many books. Brahma power. In one of the songs of Sangh it is said, - we have to be eternal worshipers of Brahma - power and Kshatra power - Brahmatejas, Kshatratejas Amar Poojari Banana hai. On the eve of Sri Guruji's birth centenary, we should understand properly the philosophical basis of his work and Stick to National Genius Stick to National Genius Stick to National Genius Stick to National Genius Stick to National Genius That is the grand ideal we have envisaged-the building up of the omnipotent power of the people which shall eternally sustain the society amidst all the vicissitudes of external factors and vivify and irradiate all fields of our national life. Rember that the ancient spirit is not dead. That race spirit, which has survivied all the shocks of centuries of aggression and has time and again thrown up great spiritual and national heroes, is bound to reassert itself. Let us fashion our life on the pattern or those ancient torch-bearers, those cultural luminaries of our land. Let us revive that glorious tradition which produced a Vasishtha, a Vishwamitra, a Chanakya, a Vidyaranya and a Samartha, that blossomed forth in a Sri Rama, a Chandragupta, a Krishnadevaraya and a Shivaji. Let us stand like a rock on this conviction amidst all the tempo of outside propaganda for short-cuts and distractions of political lures. Let us remain true to our dream of reinstating our Bharat Mata as the Cultural Guide of the world, by making our people once again take to the path of our national genius. It is only when we stand up to this conviction unshaken like the great Himalayas that holy streams like Ganga and Yamuna of true national resurgence and cultural values will flow from us. Let that sublime vision continue to stir our hearts forever and let us prepare ourselves for that historic mission, regardless of the time and energy that we may be required to dedicate. Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 167 1. The Authentic Voice Sister Nivedita in her foreward to the Complete works of Swami Vivekananda wrote in the year 1906, What Hinduism needed, amidst the general disintegration of the modern era, was a rock where she could lie at anchor, an authoritative utterance in which she might recognise herself. And this was given to her, in these words and writings of the Swami Vivekananda (page ix - Introduction - The Complete works of Swami Vivekananda Vol I). More or less in the same words could be described the message that Sri Guruji gave to his countrymen during the three decades of his Sarsanghachalakship of the RSS. Like Swami Vivekananda, Shri Gurijis ideas have come down to us mostly through the lectures he delivered and the letters he wrote on innumerable occasions. He neither had the time nor the inclination to sit down and write any book as such, though his skill, ability, scholarship and mastery over language for the task were unquestionable. To the question why in spite of his thorough knowledge of history, he did not write down a book on history, Sri Gurujis reply was typical. We are here to make history. It is for others to write. In his endless travels, and meetings with people from all strata of society rich and poor, intellectuals and illiterate and in his almost daily lectures and discourses, Sri Guruji dealt with every aspect of life, both in their practical and philosophical dimensions. He was eminently qualified for such a daunting job. These viewpoints have a unique significance. They are not mere philosophical treatises. Sri Guruji was not just an academic philosopher. No doubt, he had mastered the crux and complexities of the Hindu philosophy. But, as a down-to-earth, practical leader of men, guide and philosopher of a multi-faceted countrywide SRI GURUJI ON HINDU VIEW OF LIFE P. PARAMESWARAN Sri Guruji with Sri Parameshwaranji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 168 movement, he had tested his philosophical wisdom by experience and experiment in his every day life and contact. He never lost touch with concrete situations and burning problems. As such, his viewpoint, while remaining deeply rooted in the Hindu spiritual tradition, had intense practical relevance. But, Sri Guruji never got stuck up in the problems and travails of the immediate present. Though he never failed to give practical guidelines for the immediate problems of the organisations and the Hindu society, he had always kept a long-term perspective and never swerved from the national and the spiritual angle. Even while guiding politicians who approached him for advice, Sri Guruji never counselled expediency or unprincipled compromise. He belonged to the tradition of the Rishis who were the safe custodians of unerring wisdom. All this was possible because he lived and worked during what could be termed a Yuga Sandhi. He belonged as much to the glorious traditions of the past as to the future with its immense possibilities. He was born into a family tradition enriched itself by rigorous and austere religious practices. His parentage left a deep and indelible impress of uncompromising spiritual values, of strict and rigorous adherence to religious practices and observances. His education at the most famous university Benares Hindu University where the atmosphere was throbbing with the living presence of Mahamana Malaviyaji molded him in a manner not possible elsewhere. The rare privilege to come under the spiritual magnetism of Swami Akhandanandaji, a direct disciple of Sri Ramakrishna Paramahamsa and the Gurubhai of Swami Vivekananda, gave Sri Guruji a unique opportunity to nourish his in-born spiritual tendencies to the fullest extent. To add to all these, Sri Guruji came into intimate contact with Dr. Hedgewar who was the very personification of dedication to Hindu nation. The touch of Dr. Hedgewar gradually transformed and finally decided the direction of Sri Gurujis momentuous life. In him, we find a blending of the influences of the life and teachings of Swami Vivekananda and Sri Aurobindo and also Lokamanya Tilak, the father of Indian unrest. This was a rare combination pregnant with tremendous possibilities. As Gurujis life unfolded through its various stages, the world witnessed the presence of an organizer, a transformer, a philosopher and a prophet, all rolled into one. Sri Dattopant Thengadi with his intuitive perception described Sri Guruji as The great sentinel. With genuine poetic inspiration Sri Thengadiji sang the glory of Sri Guruji in the following couplets. O Mighty master! To the tune of Thy finger The oceans dance and the mountains move Crowns are raised and melted down Thou art supreme, - Here and Above. ( p5, The Great Sentinel) 2. The Mission The mission, the destiny, entrusted to Sri Guruji as the head of the Rashtriya Swayam Sevak Sangh was to bring about national regeneration. This required a restatement of the tenets and practices, views and objectives Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 169 of Sanatana Dharma in terms of the new Yuga Dharma, in a manner both intelligible and applicable to the modern generation. Moreover, this had to be done in the context of the emerging world situation. No country, much less an important one like Bharat, could live in isolation. The way Bharat shaped itself was of critical relevance to the shaping up of the world. Sri Guruji knew it only too well. Though his prime concern was national resurgence and reconstruction, Sri Guruji knew that Bharat had a global role to play. The international situation that presented itself at that time was one of great peril. There seemed to be no option left before the world. It was in the grip of two conflicting systems and ideologies capitalism and communism - locked in a no holds barred combat, each claiming to be the sole custodian of a world redeeming philosophy and a model for humanity. Many people falsely believed that the Hindu regeneration movement had nothing to offer to mitigate the distress or to resolve the dilemma faced by the world. To them, the approach of Sri Guruji was based on narrow Hindu sectarianism whereas the situation demanded an alternate worldview, which could provide hope and cheer for the future of all humanity. Sri Guruji unambiguously stated that much before capitalism and communism were even thought of, our forefathers in India had been thinking about the whole world and its all-round welfare. The prayer on their lips was Lokassamasta Sukhino Bhavantu. Let the whole world be happy. While the west based its philosophy on principles of competition and conflict, and envisaged survival only for the fittest, the Hindu paradigm visualized the entire world as one family. The highest that the west could promise was the greatest good of the greatest number. Bharat wanted to ensure that every one however small or insignificant had a proper and worthy place in the scheme of life. According to Sri Guruji, the different western views were incapable of offering a way of life, wherein not only human beings but the entire creation will find a safe and secure place to occupy. This is inherent in their philosophy whether it is capitalist or communist. Both are compartmental and not comprehensive, because they are based on gross materialistic approach. Neither capitalism, nor communism that came as a reaction to the capitalism, could provide a lasting and peaceful solution because both were essentially materialistic. It was only the Hindu approach based on a spiritual view of things that could provide the real alternative. Spirituality does not compartmentalise. It does not reject material needs and requirements of man. It only locates and evaluates them in the total context. It gives a new view and vision of life, which includes both material welfare and spiritual enlightenment. Materialism does not ensure full growth of man. It indeed dwarfs him by abolishing the spiritual dimension altogether. For the materialist, whether a capitalist or a communist, man is essentially a body with or without a soul whereas spirituality envisages man as an embodied Divine spark or soul. It encompasses both the aspects and envisages a perfect or an integral man. Sri Guruji called him Poorna Manav. This concept of Poorna Manav, which Sri Guruji invoked was the cornerstone of the philosophy of integral humanism elaborately propounded by Pandit Deendayal Upadhyaya. Integral humanism Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 170 was indeed a restatement of the Hindu social philosophy based on Sanatana Dharma in the context of the present situation which is posited not merely as another alternative or just a Third Way but as the real way ahead for humanity sandwiched between capitalism and communism in those days. 3. Not by Materialism Alone Sri Guruji was of the firm view that neither communism nor capitalism could ever unite the world. The reason he gave is fundamental. Materialistic philosophy which considers man as basically a physical animal and which considers the fulfillment of material desires and wants as the supreme need of man can only generate competition and conflict and not Unity and Harmony. The reason is simple. At the material plane, there is only diversity and difference. They foster concepts of separatism and exclusivism. For people who see only at the level of material reality there is nothing that unifies or integrates. There is no reason why they should think of cooperation. It is only when we look beneath the apparent diversities that we come to realize that there is an underlying unity though subtle which unites all these gross entities into one integrated whole. Sri Guruji stated : From the materialistic point of view we are all gross entities, each separate and exclusive in itself, who can have no bonds of mutual affinity or affection. There can also be no inner restraint in such beings which can make them control their selfishness from running amuck in the interest of the humanity as a whole. After all, any arrangement evolved for achieving world welfare can be fruitful only to the extent the men behind them would mould their individual and national conduct in tune with the welfare of humanity. Without that supreme urge, any scheme, however good its purpose may be, will only provide one more alluring mask for the aggrandizement of power-drunk nations. That has been the uniform verdict of history right up to the present times. Our ancient Hindu philosophers, therefore, had turned their gaze to a plane higher than materialism. They delved deep into the mysteries of the human soul, well beyond the reach of material science, and discovered the Ultimate Reality which Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 171 pervades all Creation, the one great common principle present in all beings whatever the name we may give it - Soul, God, Truth, Reality or Nothingness. It is the occasional realization of this common entity that inspires us to strive for the happiness of others. The I in me, being the same as the I in the other beings, makes me react to the joys and sorrows of my fellow living beings just as I react to my own. This genuine feeling of identity born out of the community of the inner entity is the real driving force behind our natural urge for human unity and brotherhood. Thus it is evident that world unity and human welfare can be made real only to the extent mankind realises this common Inner Bond which alone can subdue the passions and discords stemming from materialism, broaden the horizon of the human mind and harmonise the individual and national aspirations with the welfare of mankind. Sri Guruji was of the considered view that the Bharateeya system was the only one which ensured individual freedom without compromising social development The West relies on two systems: democracy and communism. Democracy, as we see, has led to the growth of selfishness and set up man against man. There is no peace to man. Spirituality has no chance to grow there. The self-praise and the condemnations of others which are normally indulged in during elections kill spirituality. Communism on the other hand has led to the regimentation of mind; it destroys the individuality of man. But man is not a mere animal to be content with eating and procreating. He has an urge which goes beyond that, which cannot be met merely by the material things. In our system, individual liberty and social solidarity were both ensured. The individual was freed from the shackles of economic bondage, because he was assured of a profession from his very birth. Even in the West, thinkers have begun pondering on these lines. This system ensures a clear way to rise to Godhead, devoid of the worry for worldly needs. Thus it was that among all the castes, saints of the highest order were born. This is a wonderful democracy on the spiritual basis. All are one on that basis. 4. The Hindu Framework Sri Guruji had solutions for every problem. Though his life was dedicated to the task of organising Hindu society, people from every walk of life, approached him with problems of every kind ranging from personal to the international. Since Sri Gurujis philosophy and view of life was based on the sound and scientific principles of Sanatana Dharma, his view and vision were clear and unambiguous. That is not to say that his opinions were rigidly conditioned by principles enunciated ages ago. Unlike the Semitic religions, Hindu Dharma has always been flexible and adaptive. Sanatana Dharma was basic and eternal. At the same time our sages had taken account of the inevitability of changes due to unceasing flow of time. So, principles of Sanatana Dharma had to be applied, not blindly and fanatically, but taking into view the requirements of changing situations. Sri Guruji understood this very well and gave guidance accordingly. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 172 Society is in continuous flux. No social order can remain unaffected by the flux. The wisdom of the leaders lies in evolving suitable norms without sacrificing the fundamental laws. This has to take into account the individual aspirations also. Sri Guruji believed that the aim and object of the Hindu social order was to create perfected individuals Poorna Manav and then take them further up, lift Nara into Narayana. This could be achieved only if the entire social order is built up to create the environment suited to this. In-depth analysis of human psychology led Guruji to the same conclusion as envisaged by our ancient Rishis and scriptures. Man is in search of happiness. But he does not know the real source of happiness. So, he goes about searching for it in the external world under the impression that acquisition of various objects will give him the happiness he is seeking for. But, after innumerable trials and errors, he comes to the conclusion that after all happiness is a state of mind and it is within oneself to seek for. The temporary joys he gets from outside objects are not only evanescent but also produce reaction and revulsion. Unalloyed Bliss is lodged within ones own soul. Along with this realisation comes another realisation that this soul is the same in every human being. So, he realises the essential unity of all. The limited I becomes unlimited and engrosses everything. It is this broadening of the ego and its identification with the All is really what is called liberation or Moksha. That is the ultimate objective of every human being. Such a liberated soul is a Poorna Manav. But, then, this liberation is not to be achieved in another world or in another birth. It is to be achieved now and here, not in isolation but in the society in which we are born and brought up. Liberation is not from the society but from the prison of ego and selfishness. Such liberated individuals are the cream of the society the salt of the earth, the true leaders and path breakers. Sri Guruji believed that such perfection of individual is possible only if the society around him provides the congenial environment. Our ancient Hindu society was, in fact, built up with this as the final aim. Moksha was considered the ultimate goal of the individual. But, no one can attain Moksha unaided, at one go. The human personality is constituted in such a way that during its journey to the goal, acquisition of wealth and enjoyment of happiness are in-built necessities for a total development of the personality. Only then could one be qualified for the ultimate step. So, society had to make arrangements for the creation of wealth as well as opportunities for enjoyment. These were called Artha and Kama. But, by the very nature of the limitations inherent it is evident that there could be no unlimited wealth or enjoyment. Therefore, our ancestors insisted that there must be a law and a system which would regulate wealth and enjoyment in such a way that no one will be at a disadvantage. This rule and system was called Dharma. It is only a society based on Dharma, allowing legitimate scope for every individual to acquire wealth and enjoy life with restraint that can provide the atmosphere for deserving individuals to go beyond and graduate for liberation. Only such a society could be called a perfect society. This was the scheme of life, which was evolved in our country right from the beginning. These were called the four-fold Purusharthas. Guruji considered this to be Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 173 the cornerstone of an ideal social order. These have nothing sectarian or parochial. They are indeed universal. Along with this, the four-fold divisions into four varnas, and the four stages of life in the form of the ashramas were also part of the Hindu social organisation; they sustained Hindu society for long. But now times have changed. Sri Guruji was realistic enough to recognize that the Varna Vyavastha and the Ashrama Vyavastha could not be practiced under the existing circumstances. So, he categorically stated, As the older, dried branches fall off a growing tree to give place to new ones, likewise, the society would shed Varna Vyavastha the existing social structure at one time and give place for a new necessary one. This is a natural process of the development of the society. Similarly, the Ashrama Vyavastha also could be introduced with suitable modifications to the best advantage of the individual as well as the society. That would give occasion for the utilisation of immense amount of social capital which is wasted under the present unplanned, chaotic condition. It is encouraging to find that the concept of Vanaprastha is slowly catching the imagination of the society. Sri Guruji was of the confirmed view that the Hindu social order based on Sanatana Dharma with suitable modifications has very great relevance today. It has none of the weaknesses of either capitalism or communism but has, at the same time, the advantages which they claim to possess. The Hindu social order combines individual initiative with social discipline. It does not stifle the individual like the communism nor does it place society at the mercy of individual self-aggrandisement. Sri Guruji believed that such a social order, if established in India, could be a source of inspiration for other countries as well. Based on these f u n d a m e n t a l principles Sri Guruji had also given us hints regarding the economic and political system which we should evolve in order to give free and full expression to our national personality and its aspirations. 5. In the Rishi Tradition Manthra Drishta of Hindu Nation Imbibing the Rishi tradition and carrying it forward Sri Guruji looked upon the Motherland as a manifestation of Divinity. This was a unique tradition from the dawn of history in Bharat. The Vedic Suktas have hymns singing the glory of the Motherland. This reverential attitude continued, uninterrupted through the ages. Bankimchandras Vande Mataram describing Bharat as Lakshmi, Durga and Saraswati was only a new version of the age long sentiment. Sri Guruji fully absorbed this. Every little drop of water from our rivers and every little bit of sand, every mountain and every lake in fact everything related to and reminding us of the Motherland, was the flesh of his flesh and Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 174 the blood of his blood. There was total identification. The various languages spoken, the various forms of worship followed, the variety of dresses and dishes conveyed to him the richness and colourfulness of the beauty of Indias soul. The history be it one of sorrow and shame or success and joy reverberated in his mind with the same resonance as it did at that time to the people who experienced it. All these together constituted Hindu nationalism which was identical with Sanatana Dharma. It was the protection, preservation and promotion of this eternal nationalism that was the life mission which Sri Guruji inherited and worked hard to carry forward. More than everything else it was this undying spirit of Hindu nationalism that was dear to his heart, because he knew that it constituted the national soul. Economics and politics, state and its administration, Constitution and Governance, all the limbs and organs of the state were, in a sense, subservient to this great ideal. Not that they are unimportant or insignificant. Each of them has a vital role, but only if and when it serves the purpose of the health and vitality of the nation. Sri Guruji looked upon the work of the Rashtreeya Swayamsevak Sangh as embodying the national identity. Every other activity started by Swayamsevaks is meant to serve one aspect are other of this all-embracing national pursuit. From a deep and intimate study of the history of our nation both from experience and academic sources Sri Guruji realized that the real strength of Bharat lay in its spirituality and Dharma. The Hindu society could overcome all the vicissitudes of history by relying on these factors. Her history was made, her socio-economic evolution was shaped, her value system was formulated by Dharma & spirituality. This shraddha made her capable of climbing the highest reaches of al-round achievements and success. Even in periods of decline and downfall it was these inner reserves of strength that helped India to survive and also to regain the lost glory. Sri Guruji also realized that this was possible only because India had produced an unbroken succession of saints and sages, who were known in our tradition as the Rishis. Rishis were people, wholly devoted to the acquisition and spread of knowledge and its propagation in the society. They were the custodians of the norms, values and virtues of our social and collective life. They coveted neither power nor wealth. They scrupulously remained away from these two. That enhanced their moral authority and hold on the society. Even the kings and rulers paid respect to them and took instructions from them, not only in spiritual matters but also in mundane affairs, because everything had to be governed by Dharma. Being totally unselfish, the Rishis could be trusted to give right guidance at the right time. Sri Guruji in his speeches has often pointed out, how right from the time of Rama and Krishna, this tradition was established in our country. Later on Buddha and Sankara, Vidyaranya and Samartha Ramadas carried on this unique tradition. In recent times again it was persons like Swami Vivekananda and Shri Aurobindo, who were modern Rishis in the true sense of the term, that gave guidance to the nation. Whenever there was internal decay of dharma within the society these Rishis came forward to re-interpret Sanatana dharma Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 175 and propagated suitable value systems and patterns of bahaviour keeping the living touch with the roots of our culture intact. Whenever the society was faced with foreign aggression or overpowered by unhealthy alien cultural influences, it was again the Rishis who made necessary adjustments possible while sticking firmly to spirituality and Dharma. The Rishi tradition was the backbone of this ancient society. It had to be maintained. It was from this point of view Sri Guruji looked upon the Sangh. The main responsibility of the Sangh was to create an organized strength of the Hindu society on the basis of Dharma. It is indeed a divine work. It will invigorate every aspect of national life without getting involved or identifying with, any one of them. Its capacity to inspire and guide is strictly moral. Sri Guruji visualized the Sangh to play the vital role which the Rishi tradition had played in our society and see that the nation does not deviate from the path of Dharma. For this, it has to be above party politics and politics of power, above the corrupting influence of wealth, name and fame. Swayamsevaks as members of the society and nationals of this country have the right and duty to involve themselves and play their role in all the areas of their life and work. But Sangh as such would remain away and aloof from partisan involvements of any kind, only guiding by its moral strength invoking the national interests. This is a delicate and difficult job which has to be undertaken with great care and sagacity. Pit-falls are many and are to be avoided. By whatever name it is called, this unique Rishi tradition alone is the guarantee for India to be faithful to the national soul and carry its mission forward under all circumstances. 6. A Platform for Dharmacharyas Another insight that Sri Guruji brought into the activities of Sangh was the key role that Sanyasins and Dharma Gurus belonging to various sects and sampradayas had to undertake. Sanyasins were always held in the highest respect by the Hindu society everywhere, at all levels. They have a tremendous influence over the peoples psyche. Their words and lives mould people and determine social values and behaviour. Every religious sect has its own head who is a Sanyasin or a Dharma Guru to whom all its member pay obeisance. To a very large extent the Hindu social organisation is their making. There are innumerable such sects under the respective Sanyasins. Sri Guruji, knowing the pulse of the people, realized that the Hindu society could be effectively organized only if these large number of Sanyasins are taken into confidence and they Sri Guruji with Sri Narsinhachar, Sri Somaiyyaji, Sri Suryanarayana Raoji and Sri Ramagopalanji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 176 also accept the need for an organized Hindu society. Social changes and reforms could be effectively brought about if these heads tune their activities in that direction. No worthwhile change for the better could be forced down the throat of the people by mere legislation. In India it had always been the responsibility of Dharmacharyas to bring about social changes. Evil customs could be abolished, new practices could be introduced and social integration could be brought about easily and smoothly if the Dharmacharyas took the lead. Sri Guruji saw that the Hindu society was in very bad shape. Outdated customs still prevailed; untouchability continued. There was stagnation all around. Masses of people were getting converted. Service mentality was lacking. Organized effort could not be initiated. Social consciousness and inner dynamism were lacking. More over new spiritual organisations where springing up with modern outlook while the older ones, were unable to adjust themselves to modern requirements. Even the Mutt heads and mission heads were finding it impossible to come together due to age-old beliefs and traditions. Unity of purpose of the various spiritual heads was the need of the hour. To bring them together on a common platform was a Herculean task, but that was the only way to strengthen the Hindu society. As Swami Vivekanada had stated, in order to achieve true national unity the scattered spiritual forces had to be brought together. Sri Guruji attempted the impossible and made it possible. Not only did they come together on a common platform, but also adopted unanimous resolutions and pledged to work for common objectives like the abolition of untouchability and social inequalities. In fact through the Vishwa Hindu Parishad Sri Guruji revived the millennia old practice of all the sampradayas and their heads coming together, explaining to each other their respective view points and creating a national consensus on the fundamental principles Sanatana Dharma while cherishing and nourishing the natural healthy diversities of beliefs, customs and practices. That was a unique contribution for which Sri Guruji will be remembered for all time to come. 7. Problems of Hindu Society Apart form the philosophical framework of the Hindu approach to life and its problems, Sri Guruji had expressed his views on almost all aspects and problems confronting the contemporary world. They are too numerous to be included in the compass of a small book of this size. We shall only try to select some from among them, which are illustrative in character. Sri Guruji with Dharmacharyas. With him are Sant Tukadoji Maharaj , Pej awarpeeth Swami Vi shweshateerth, Shankaracharya of Dwarkapuri, Swami Chinmayanand and other religious dignitaries, at the time of Kumbha Mela in Prayag during the First Vishwa Hindu Sammelan. (1966, Prayag) Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 177 Regarding the much misunderstood word Hindu Sri Guruji was of the view that the Hindu denotes a society. It is a word that is found in our Shastras. It is formed with the letter Hi from the Himalayas and Indu Sarovar, conveying the entire stretch of our Motherland. Sri Guruji quotes from the Bruhaspati Aagama. Himaalayam samaarabhya yaavad-indu- sarovaram Tam devanirmitam desam Hindusthaanam prachakshate. Though the word Arya is an old and proud name, Sri Guruji was not in favour of using that word in view of the Cooked-up Aryan- Dravidian controversy. The word Bharateeya, though very ancient and normally unobjectionable it has acquired a connotation slightly different and ambivalent and as such cannot be a substitute or equivalent to the word Hindu. Hindu Rashtra, according to Sri Guruji is not merely a religious concept. He defines Hindu Rashtra in the following terms. Let me try to clear, at the very outset, one misconception about Hindu Rashtra. The word Hindu is not merely religious. It denotes a people and their highest values of life. We, therefore, in our concept of nation, emphasize a few basic things: unqualified devotion to the motherland and our cultural ideals, pride in our history which is very ancient, respect for our great forefathers, and lastly, a determination in every one of us to build up a common life of prosperity and security. All this comes under the one caption: Hindu Rashtra. We are not concerned with an individuals mode of worship. When he was asked the question whether he opted for a Hindu state, Sri Guruji explained his concept in very simple terms The word 'Hindu state' is unnecessarily misinterpreted as a theocratic one which would wipe out all other sects. Our present state is in a way a Hindu State. When the vast majority of people are Hindus, the State is democratically Hindu. It is also a secular state and all those who are now non-Hindus have also equal rights to live here. The State does not exclude any one who lives here from occupying any position of honour in the State. It is unnecessary to call ours a Hindu State or a secular state. Many people, supposed to be very intelligent and highly learned are confused about the fundamental unity of Hindu society on account of the multitude of faiths, sects, castes, languages, customs and habits. They look upon Hindu society as a conglomerate of disparate and even conflicting elements. But Sri Guruji disagrees. He says, Well, this question stems from a superficial view of our Hindu life. A tree, for example, appears to be full of heterogeneous parts like the branches, leaves, flowers and fruits. The trunk differs from the branches, the branches from the leaves- all as if entirely different from one another. But we know that all these apparent diversities are only the varied manifestations of the same tree. The same sap runs through and nourishes all those parts. So is the case with the diversities of our social life which have been evolved down these millennia. They are no more a source of dissension and disruption than a leaf or a flower is in the Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 178 case of a tree. This kind of natural evolution has been a unique feature of our social life. Sri Gurujis views about the role of war in settling conflicts among nations and place of violence in society are clear and specific. According to Hindu Dharma war is the last resort, not to be undertaken lightly at the very first provocation. It should be used as a surgeons knife. Even as a surgeon uses his knife to perform an operation to get rid of an infected portion to save the patient, so also violence in certain extraordinary circumstances can be used to cure the society of any malady that needs such a surgical intervention. Further, certain other conditions should be fulfilled. One who applies violence should have perfect control over it, should know when, where, to what extent and how far to apply it, when to end it and how to repair the damage caused, if any He was absolutely non-dogmatic about certain things which people very often consider to be basic to Hindu Dharma. On the question of vegetarianism Sri Guruji is of the view that our Shastras have taken the comprehensive nature of the world into consideration and made rules for different living being to suit their different tastes, attitudes etc. They have not made a flat rule applicable to one and all. Regarding cow slaughter Sri Guruji looks upon cow as a special case which cannot be classed with other animals. Even in the Vedas cow is called that which should not be killed (Aghnya). Sri Guruji considered that Cow slaughter began in our country by the foreign invader to stamp out every vestige of self-respect in Hindus. It is a sign of slavery which should be removed in the interest of national self- respect. There are other reasons also why Cow slaughter should be put an end to. There are so many grounds on which a ban is not only justified but also necessary. Even from the point of view of economics Cow slaughter is a bad bargain if not suicidal. Sri Guruji felt that all these should be explained to the people. However, I look at it from another standpoint also. Cow slaughter began in this country with foreign domination. The Mohamedans started it and the Britishers continued it. Therefore it is a stigma on us. We have now achieved independence and with it all such stigmas ought to be removed. Otherwise we will be still labouring under mental slavery. Now instead of being removed it has increased manifold. Regarding the unique characteristics of Hinduism, which are not found in other religions. Sri Guruji makes the following points. The idea of Ekam sad vipraah bahudhaa vadanti (Truth is one, sages call it variously) is one of unique ideas of Hinduism. Secondly, while the others have been pursuing an outward search for happiness, our philosophy has concentrated on the inward search. It is this inward happiness that has been termed as shreyas. The social order, if it has to secure maximum happiness to all, must be able to ensure shreyas to one and all. The philosophical basis for the incentive to do this lies in our concept of the community of soul and its realization. Bhagavad-Geeta has said Ishwarah sarva- bhootaanaam hriddesherjuna tishthati. Such a categorical assertion of the identity of soul in all living beings is found nowhere else. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 179 Sri Guruji was not taken in by the Great upsurge of religious fervour in the country His considered view was that one has to judge it from the point of view of the effect it produces on the society. Sri Guruji asked. Are they able to instill in the peoples mind a noble resolve to put an end to their present-day self-centered life and to live up to those sacred teachings of character, service and scarifies? I feel the answer is clearly a no. Mere momentary upsurges of emotion will not build character, Often, effusion of emotions will only shatter the nerves and make the person weaker than before, leaving him a moral wreck. It is just like a liquor- addict who is left imbecile after the effects of liquor subside. A tree has to be judged by its fruits, not merely by its foliage. On the question of Akhanda Bharat Sri Guruji accepted that it was his dream and there was nothing to be apologetic about it. Explaining it further he said; Our national prosperity and happiness were razed to dust when we thought of Brahma satyam jaganmithyaa only. A similar fate overtook us when we were immersed in our narrow personal and family life alone. So, both these extremes ativyaapti and avyaapti must be avoided and a middle path adopted. We get that balance, when we take up the golden mean between the two extremes in the form of nation". 8. Sanatana Dharma Vs Other Religions Sri Gurujis personality was essentially spiritual. Naturally, his outlook on every subject had the spiritual orientation. The spiritual enlightenment, which pervaded his whole life was the result of intense Swadhyaya and Sadhana. But, he never gave spiritual discourses or even answered questions on spirituality or spiritual experiences. Only people very close and intimate with him could get occasional glimpses of his Sadhana or Siddhi. But, people in the spiritual field and those who were heads of spiritual institutions were aware of this dimension of Sri Guruji which he zealously kept away from the public gaze. Such people had a high esteem of Sri Gurujis attainments, so much so that when the Peetha of Sankaracharya of Dwaraka fell vacant and had no immediate successor, the name that was suggested by the concerned people was that of Sri Guruji. They wrote to him imploring to accept the great seat. Nobody had any doubt about Sri Gurujis spiritual qualification for the high office. But Sri Guruji politely turned down the offer on the ground of his being too small and instead suggested the name of a person who according to Sri Guruji was qualified enough. The suggestion was accepted. Sri Gurujis views on religion were truly in the Hindu tradition, reestablished and reinstated by the Sri Ramakrishna Vivekananda order. Contrary to the image that is sought to be given to Sri Guruji by vested interests, Sri Guruji was no fanatic , because Hinduism by its very nature is liberal and inclusive. It had no difficulty in accepting the validity of any form of faith or religion so long as it catered to the moral and spiritual evolution of its followers. Even the attitude of certain religions which claim exclusive possession of the ultimate truth can be understood so long as it does not impinge Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 180 on the religious freedom of others who hold a contrary belief. What is objectionable is deliberate, organised effort to impose ones religion upon others. This was Sri Gurujis attitude also. We Hindus believe that each individual can worship the Form of his choice in his own way. All can attain Him - if the effort be sincere and honest. And that is why Hinduism is not a proselytizing religion. The very idea of conversion starts with the assumption that mine is the only sure and correct way and all others must be converted to it. Do you believe in this? This, if said in respect of attainment of God, will be speaking too low of Him. In fact in Hinduism we not only tolerate another mans religion or way of worship, but we have a respect for it. It is not conversion into Hinduism. It is only giving an opportunity for those who had been made to change the faith by force of circumstances in the past, to return to their ancestral faith. Is it not a fact that only a handful of Muslims came to our country from outside? All the rest have only changed their faith for well-known reasons. Returning to ones ancestral faith is not conversion at all, it is merely home-coming. What Guruji objected to was the abuse of religion as a separatist ideology by vested political interests. Sri Guruji firmly asserted politicians are playing their own game by dividing the people more and more. In all such communal matters, the villain of the peace is the politician. Persons of great merit, character and devotion to God, who should have been the real leaders of the people are nowhere. The same attitude could be extended to Christians and Christianity also. Sri Gurujis approach was not one of expediency but one based on principles of Hindu culture and philosophy. Wherever he has criticised or condemned Muslims or Christians, it would be seen that the target of criticism was not religion as such but the abuse of religion by politicians who promoted separatism and even anti-nationalism. When the heated question about the controversial issue of a common civil code arose, Sri Guruji did not lend his support to that idea. Guruji said that while a humanitarian and reformist attitude in these matters is alright, a mechanical levellers- attitude would not be correct. Guruji said that he will be happy if the Muslims arrived at the conclusion that polygamy is not good for them. He would not like compulsion. His view (or conviction) was that India always had infinite variety and still for long stretches of time India was one strong nation. What was needed was Unity and Harmony and not Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 181 Uniformity. True to the spirit of Sanatana Dharma, Sri Guruji stated We must respect, not merely tolerate all other faiths. Ours is not Sahishnutavad but Sammanavad(not tolerance but respect). Sri Guruji firmly believed that when religion is used for political purposes or religion looks for political support for its existence or expression, it is bound to lose its purity and capacity to sure the goal which the founders had set before them; it becomes a handmaid of power, degenerates and causes ruin all around. Even after understanding all this, there are some who feel that political power is essential even to spread our dharmic ideology. In the past, Christianity and Islam, they say, spread far and wide because of the political power they wielded. But on a closer study, we will find that ultimately political power will never solve the problem. For instance, the Government and most of the people were ranged against that single individual, Jesus Christ. After he was crucified on the cross, his disciples had no one to guide them. But their hearts were charged with idealism. Fired with the spirit of Christ, with the faith and zeal of their new realization, they spread far and wide in the world. And the world bowed at their feet. Then they had no political power. But when, in course of time, their successors fell a prey to the lure of political power, corruption and degradation entered their ranks. The present plight of Christianity, rendered powerless to mould the life of its own Christian countries and even made a tool in the hands of imperialistic political powers, is the direct outcome of the pollution of their ranks with political ambition. The perversion of Islam at the hands of its power-drunk followers - miscalled the spread of Islam - is too well known. It had nothing to do with the awakening of the spiritual values of life. 9. Various Issues and their Solutions Sri Guruji was not a saint who saw a sin in every social evil. He was a social scientist who looked for the cause effect relationship and sought to remedy the bad effect by removing the root cause. When the editor of the illustrated weekly of India told Sri Guruji that his next issue will be on the subject of prostitution and expressed the fear, that Guruji would not even touch it with a pair of tongs, Sri Guruji disarmed him by a candid explanation. Sri Guruji said, It all depends upon how you bring out the issue, and what will be the idea behind it. If it is done only with a view to appeal to the low tastes of the public, then definitely no decent man will relish it. If it is brought out to throw light on the problem from various angles, then it should be read by one and all. It should also be recognized that this practice stems from a human weakness which has made this profession a social need for thousands of years. As such, it is well nigh impossible to root out completely this profession. Then, the only approach to this problem would be to improve the conditions of those women who are in this profession, give them education, make them devoted to Dharma and God. Sri Guruji believed that every Hindu, belonging to whichever caste, has a right for Yajnopaveta and Gotra. If they do not know their Gotra, have lost touch with it, Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 182 they can be given the Gotra of the priest. That was being done in the olden days and has sanction of the Shastras. Sri Guruji pointed out that in the shastras, it is also said that all those who do not come under any Gotra belong to Kaasyap Gotra, because all are supposed to have been born from Kaasyap. They should be give equal rights and footings in the matter of religious rites in temple worship, in the study of Vedas and in general in all our social and religious affairs. This according to him was the only right solution for all the problems of castism found in the Hindu society. Sri Guruji also submitted these suggestions to all the Sankaraachaaryas. Going a step further Sri Guruji was willing to accept Muslims and Christians desirous of returning to Hindu fold by giving them a Gotra with some little Praayaschitha. Sri Guruji had given considerable thought to serious questions of economic development like industrialisation and had expressed his views which are in tune with our age old Bharateeya culture, fully taking into account the changed situation. For example, on the question of the pattern of industrialization Sri Guruji said, Nationalisation of industries means State Capitalism which is as good or as bad as Capitalism. I look forward to a system of Industrial Cooperatives wherein every member of the Cooperatives why every member of the society at large would understand both his responsibilities and obligations more than his rights and the way to evade duties. Bharatiya culture lays stress on the duties and obligations of oneself to the community. I would like free Bharat to recapture that spirit. Small scale and home industries should be spread everywhere. They should feed the bigger centers of industry. For example, Japans industrial structure is like that. In cycle industry each part can be separately made and assemblage can be done at one center. Only some specified industries pertaining to Defense etc, may be single large-scale endeavours. This alone will ensure a harmonious build up of agriculture and industry. It will also help to eliminate the growing disparity between village and city life. Sri Guruji was not in agreement with those who considered industrialization, mechanization and economic progress as almost synonymous. To a question whether this approach is right, Sri Guruji replied, That is the reason why the world is heading towards conflicts and wars. In the competition for the disposal of surplus production to other countries, conflict for markets develops after a stage. Fight ensues. Secondly, men are thrown out of work by machines. But this should not be. The Western theory of creating multiplicity of wants, more machinery to meet them and so on, will only result in making man the slave of machine. It should be clear that machine is for the happiness of man. It is like Bhasmaasur, and will destroy the maker if not held in control. Persons with moral force and wisdom can alone control and direct such a Bhasmaasur. Men with such sovereign authority must be able to guide the destiny of man. Sri Gurujis well considered view on how to impart religious values in our school curriculum without bringing in any particular religion as such is worth recollecting. Certain fundamentals can be accepted, viz., belief in a Universal Being Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 183 pervading the entire universe, and having the realization of that Supreme Principle as ones aim of life. There are many. But broadly speaking, whatever may be the way, controlling the mind and preventing it from going the evil way is the basis. The principles of Yoga form the basis for all religious life, whatever the denomination of ones faith be. Concentration of mind requires some training in Yoga. Emphasis should be on instilling shama damaadi shatsampatti (the six-fold virtues like tranquility, self-restraint) in the children. Now, in the present system, only some information and bread-earning tuition is all that is imparted . He has also suggested certain courses that can easily adopted for this purpose. Education on a mass-scale is giving the right understanding of religion not the non- religious education that is being imparted nowadays by our politicians, but good, religious education. Give people true knowledge of Islam. Give people true knowledge of Hinduism. Educate them to know that all religions teach man to be selfless, holy and pious. Then, teach history as it is. Set right the present distortions. If there was aggression from the Muslim invaders in the past, say so, and also that the aggressors were foreigners and have nothing in common with the Muslims here. Let our Muslims here say that they are of this land and that the past aggressors and their aggressions are not part of their heritage. Instead of being taught what is true, the Muslims now are taught the distorted version. Truth cannot be hidden for long. However long you hide it, ultimately it comes out and creates only far worse feelings. Therefore I say teach history as it is. If Afzal Khan was killed by Shivaji, say that a foreign aggressor was killed by a national hero. On the matter of teaching Sanskrit to students Sri Guruji regretted that there was no attempt even up to the college level to make the students speak simple Sanskrit, as it is done in the case of English. His mind revolted against the practice of even thesis for Doctorate be written in English. Sanskrit is a living language. There are many who speak it. Even today, books and papers are published in Sanskrit. With all these, Sri Guruji wondered why Sanskrit is taboo. Sri Guruji had very clear ideas about the special features of the Hindu concept of education. He says Recognising and bringing out the diverse talents latent in man is taken as the cornerstone of modern education. The modern system has yielded substantial results too. We find men of great Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 184 achievement in the various fields of arts and sciences in all modern countries. Merely stuffing of information into the brain and making it a lumber room, as is done in our country, is not its aim. The Hindu concept of education goes further. It does not content itself by merely drawing out the latent physical and intellectual faculties in man. According to us life is not a mere bundle of desires and passions; there is an Ultimate Reality residing within us. To realize and manifest That, is the basic aim of our system of education. Sri Gurujis view on our leaders proclaiming India secular is both interesting and instructive Emphasising a state as secular, from the point of view of a Hindu, is superfluous. All these centuries in the past, we have been able to maintain religious harmony in the country. The state was only keeping a close watch to see that the people did not fall out and thus render the state weak. Otherwise all had their freedom of worship etc. That was the concept followed by Hindu ideology. But it was only in the interim period of Buddhistic era that the state was non-secular, i.e., theocratic. During that period, the resources of the state were being used for propagation of a particular persuasion and dissuading others from practicing their own. All these unfortunate things were done by the state in the name of Lord Buddha, i.e., out of a misunderstanding of what he had said. This was only an exception to the great current of our national life. Therefore the qualifying word secular is superfluous and unwanted from our point of view. Even on a subject like our constitution and the various amendments brought in frequently Sri Gurujis views are extremely sound. My only regret is that the Government is setting bad precedents in the formative years of free Bharat. The articles of peoples faith and objects of their reverence are being weakened one by one. The Constitution could have been made into a unifying and strengthening factor. They began wrongly by framing an elaborate Constitution too cumbrous for reverence. Even so it could have been developed into an object of respect if the Government itself had any regard for it. But nothing of the sort exists. There is an amendment every year. People get the impression that you can play with the Constitution as you like. Its sanctity has been violated. I wish they had given an honest trial to the Constitution for at least 10 to 15 years. Then we would have known how it worked as it was and where to amend it for improvement. Actually the Government has been hammering away at it with out any second thoughts. That is why I said that the Government is setting bad precedents. 10. Ideal Hindu Women Sri Guruji believes that women had a very vital role in bringing about social cohesion and also in building up character in the society. For this what was necessary was to emulate the heroic examples of womanhood in our history. It was not necessary nor is it advisable to borrow foreign models which have no relevance in our country. On the contrary it will only disrupt our society and destroy our values. Two role models of women who could be emulated with great advantage, often quoted by Sri Guruji are Vidula and Savitri. About Vidula he says, There is a beautiful anecdote narrated in Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 185 Mahabharata. There was a queen by name Vidula. She sent her son Sanjay to the war- field but the fellow became nervous and terror-stricken. He turned his back to the enemies and galloped to his capital. When Vidula saw her son in that crestfallen state she closed the then orders him to go back to war and return as a victorious hero. As the story goes, Sanjay sallied forth into the battlefield, displayed exemplary valour and came back to be received by his mother with honour. The words of Kunti when the five Pandavas came to seek her blessings before proceeding to give battle are remarkable for their heroic tone. She says: Yadartham kshatriya soote tasya kaloyamagata: Na hi vairam samanaddhya sidamti purusharshabha: (The moment has arrived for which Kshatriya mothers give birth to sons. Lion- hearted men are not cowed down in the face of enemies.) I am sure, if our mothers make a resolve to uplift the society, then there is no power, either in this world or the other, which can defeat them. The ideal of Savitri, before whom even the Lord of Death accepted defeat, is before them. May they all invoke within themselves such single-minded devotion to the ideal, such purity of character and such peerless heroism! Once we do this, I am sure, the long night will pass and a new dawn will spread its golden hue over the horizon of not only Bharat but over the entire world with the renewed effulgence of our Dharma. There is one more couplet in Mahabharata which says: May no woman give birth to one who would mutely suffer insults, who is devoid of vigour and manly prowess and one who would bring joy to the enemies. With the great qualities of Motherhood ingrained in them women could play a tremendously effective role in transforming the society, even working well within the limitations imposed on them by their domestic responsibilities. Sri Guruji suggested that They could establish useful contacts among the womenfolk in their own nighbourhood and carry out programmes which would inculcate our cherished ideas among them and their children. The spirit of mutual help and service would also have to be made popular through our day-to-day social intercourse. Our womenfolk should not be allowed to develop inferiority complex or a feeling of helplessness. They should be taught that they are the living emblems of Parashakti. There are quite a few of our educated mothers who have spare time and energy, which is often wasted in gossip or fashionable clubs. Here is one useful hint for them. There will be many small boys and girls in their nighbourhood who do not go to schools. They can make such children gather either in their own house or in some other convenient place and engage them in games, stories, songs, etc. Though the duty and responsibility of looking after the home and preserving its purity and sanctity mainly rested on the women along with the inescapable commitment to bring up children in an ideal way, Sri Guruji believed that women have a special role to the society for which they are eminently fitted. He was neither a votary of seclusion of women nor an advocate of Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 186 modern feminism. He wanted women to be well educated and socially oriented. He has given certain tips which could be well absorbed and regularly practiced by our enlightened Mothers and Sisters. Literacy campaign among women is one more important programme, which our educated mothers alone can successfully tackle. But here also, inculcating noble samskars in them should be given the priority, teaching of alphabets should come second. In order to do this, instill in them a spirit of pure devotion to our motherland, faith in our Dharma and pride in our history. Show them the map of our sacred Motherland, the holy streams and mountains, the Tirthas and Temples stretching right from the Himalayas to Kanyakumari. Introduce them to the rich variety of our national life in language, literature, art and social traditions. Thus make them become intimate with the true spirit of our national being. 11. A Living Embodiment Sri Guruji had tremendous faith in the future of our country. But he also believed that mere faith and hope are not enough to carve out a golden era. His diagnosis of the situation was realistic - neither pessimistic nor optimistic. This is how he summed up his vision about our future and the way to achieve it. The real trouble with us in this country is that we do not have a goal before us. There is no sense of mission. Without it no country can become great. We must not merely exist, we must live. Bharat must show to the world that spirituality does not deny worldly life; it, in fact, fulfils it. Unless we as a nation adopt such an exalted goal, and strive for it, peoples energies will not be released, and there will be no great achievements. The tragedy of the present situation is that those with patriotic instincts who ought to work do not work at all and the anti-national forces work with tremendous energy. Ravana was very active; he fought in the three worlds and conquered everything. But Janaka and so many other good people were only sitting, contemplating on the Absolute or doing penance and sacrifices. And only when a very active man, Rama, came on the scene could things be reversed. He traveled throughout the country in the name of Vanavaasa, gathered a large army and defeated Ravana. It only means that it is not enough for persons to be good, they should become active and dynamic; then only evil can be checked. Our future is what we make of it. Everything depends upon how we will and strive for it. You must have heard of the Subhaashita: Udyamena hi siddhyanti kaaryaani na manorathaih Na hi suptasya simhasya pravishanti mukhe mrigaah. (It is only through effort that works are accomplished, not through just desires. The prey wont enter into the sleeping lions mouth of their own accord). Samartha Ramadas has declared: Effort is Almighty. 12. For Sadhana and Swadhyaya As we all know, Sri Guruji was the very embodiment of all the qualities which he preached for the good of the society. We hardly come across a person who devoted Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 187 every moment of his life and every iota of his energy for the fulfillment of the great vision of a resurgent Bharat. The highest glory of Bharat was the only goal before him. A strong and well-organized Hindu society was the sure means for achieving this. Creating a network of Swayamsevaks in every nook and corner of the country who are imbued with this patriotic fervour, disciplined and dedicated, imbued with personal and national character, ever ready and willing to surrender themselves at the alter of the nation, was a sacred task for which Sri Guruji devoted his entire life. Like Sree Sankaracharya and Swami Vivekananda, he traveled from one end of the country to the other preaching this gospel of Hindu unity and national glory. No other leader has traveled across the country as many times as Sri Guruji has done. He was an eternal traveler, a pilgrim always on the move. As Swami Vivekananda had visualized, the Queen of his adoration was Bharat Mata. The Mantra on his lips was Victory to the Mother (Bharat Mata ki Jai). True to his commitment, Sri Guruji passed away with the same Mantra on his lips. Naturally his life is a burning flame of inspiration for any anyone who has a desire to serve Mother India. To know Sri Guruji is to know the soul of India, and to follow him is to make ones life a Saadhana in Patriotism. His lectures, his writings, his letters and his conversations, all are the genuine expression of the multifaceted greatness and glory of this great country. As we celebrate the hundredth year of Sri Guruji, it is a proud achievement that the Sangh could bring out a bunch of twelve volumes which contain almost all the available literature which he has bequeathed to us. They are the windows to a great mansion, the fragrance of a rare flower, a perennial source of strength for all those who are fortunate enough to read them. It is the latest addition to worlds classical literature to be treasured for all time to come. P. Parameswaran is a renowned thinker in Kerala. He is the Director of Bharatiya Vichara Kendra and the President of Vivekananda Kendra, Kanyakumari. He was organizing sec- retary of Jan Sangh and director of the Deendayal Research Institute in New Delhi. In 2004 ,the Indian President conferred Padma Shri upon him as recognition of his valuable contributions to the society. He has authored many books in Malayalam and English. Beyond all isms to Hu- manism is one of the famous works. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 188 Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 189 SRI GUR SRI GUR SRI GUR SRI GUR SRI GURUJI UJI UJI UJI UJI AND AND AND AND AND VIVEKAN VIVEKAN VIVEKAN VIVEKAN VIVEKANAND AND AND AND ANDA KENDRA A KENDRA A KENDRA A KENDRA A KENDRA SECTION - THREE Mananeeya Eknathji the founder of Vivekananda Kendra had undertaken the work of Vivekananda Rock Memorial and later Vivekananda Kendra at the instance of Sri Guruji. Swami Vivekananda and Sri Guruji were the two great sources of strength for Eknathji. Sri Parameshwarnji, President of Vivekananda Kendra has very aptly written in the editorial of this issue that, Vivekananda Kendra offers this issue of the Kendra Patrika as a grateful tribute to the memory of Sri Guruji Golwalkar, whose birth centenary celebrations have been just concluded. In a very real sense the setting up of the magnificent memorial of Swami Vivekananda, at Kanyakumari and all the activities of the Kendra that followed it are the result of Sri Gurujis timely support and commitment to the cause. But for the wholehearted co-operation of Sri Guruji, it would have been next to impossible for such a unique memorial to be erected. There was a moment of crisis, bordering on despair, regarding the possibility of the Rock Memorial materializing. Confronted with almost insurmountable opposition, the local organizers who were spearheading the move for erecting the memorial sought help and support from Sri Guruji. He not only lent the entire organizations support to the worthy cause, but equally importantly, deputed Mananeeya Eknathji Ranade, the then Sarkaryavah of the Rashtriya Swayamsevak Sangh for shouldering the responsibility of this historical task. The rest is all a matter of recorded history. No wonder the Kendra feels a natural urge to join the Centenary celebrations of Sri Guruji. This third section in this Kendra Patrika tries to capture in brief the association of Vivekananda Kendra with Sri Guruji whose guidance and support was vital for the erection of Vivekananda Rock Memorial and Vivekananda Kendra. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 190 The life of Sri Guruji was like a Rishi. It was a life of unasked and unlimited giving for the sake of motherland. So he created such an atmosphere that persons around him dedicated their lives for the sake of nation. Those with burning flame of patriotism when worked with Sri Guruji became a wonderful confluence of commitment and competence. Sri Eknathji as a child started attending Shakha in 1926. By the time Eknathji was giving his matriculation examination his decision to be a Pracharak was already made, though he had to wait till he completed his BA (Hon) in philosophy. In 1938, Eknathji became Pracharak. It was that time that Sri Guruji had come back from Sargachi with a resolve that his life was for nation. In 1940, Guruji became Sarkaryavah and then Sarsanghachalak. Thus Eknathji since he started working as Pracharak he worked under the guidance of Guruji. As an organizational discipline, obedience to Sarsanghachalak is natural. But always there are some moments when one surrenders to the great leader from within. In Gurujis life that moment was when he was with doctorji during his sickness. Even during the sickness the Karyaiknishtha of Doctorji completely won him over. In Eknathjis life such moment of total surrender to Guruji came in 1948. Mahatma Gandhi was assassinated on 30th January, 1948. Eknathjis describes in The Story of the Vivekananda Rock Memorial the lectures given to the Karyakartas of Kendra That day, I was going to Jabalpur. Then instead of going to Jabalpur, I went straight to Nagpur. Guruji was under house arrest. Guruji sent a message to all the Swayamsevaks: keep calm under all provocations. That was the wire given to all SRI GURUJI AND EKNATHJI NIVEDITA RAGHUNATH BHIDE Sri Guruji at Vivekanandapuram. Kshetriya Karyakari Baithak - 1972. Standing 4th from Left is Sri Eknathji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 191 the branches in the country. Now as soon as I reached, our workers met me and told that the same night there was going to be a public meeting in Chitnis Park, near Gurujis house, hardly a furlong away. So I was told that the speakers would attack Guruji personally in their speeches and instigate the masses, so that after the meeting they could go straight to his house and do whatever they wanted. And the police also was a party to it, i.e. the Superintendent of police. Just before the meeting was to disperse, the armed guards were to be taken away, so that there would be nobody to guard Gurujis house. So, what to do? With my limited intelligence, I thought that if Guruji could be persuaded to leave the house and taken to some safer place, perhaps the catastrophe could be averted. Swayamsevaks also planted themselves in the nearby houses. If something happened they could come and help. Guruji got the smell of it and sent word On my account not even a drop of blood should spill. You vacate the whole locality. I dont want any Swayamsevak here. Leave me to myself. I dont want that any fight should take place on my account. So the problem before the Swayamsevaks was if something happened to him personally how to keep the people under control? This catastrophe has to be avoided. So I thought somehow I must meet Guruji. How to meet him? At about 7 o clock, when it was dark, from the neighbours house I climbed over the roof and went from one house roof to another and I came to the roof of Gurujis house, descended down and met him. There were armed guards at the entrance and because of darkness nobody could notice me. I told Guruji that we had made certain arrangements. These armed guards would be removed at about 9.30 and after the meeting was over by 10 o clock, the entire mob would be here. And there would be great repercussions in the country Sri Guruji offering flowers at the Lotus feet of Swamiji Looking the work being done at Rock Memorial Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 192 So if you think it proper, at 9.30 hours as soon as the guards are removed, a car would be ready and we should go from here. I was all agitated. But he said very calmly, you seem to be agitated and perturbed. Where shall I go? And why should I go? These are my people. I have lived in Nagpur. If they want my life I am prepared to give it. I have been working for them; not only that, even if I go, I shall be going to my people. If my people dont want me, let them take my life. Perhaps that may be the Divine design. It may be in the interest of our country, who knows? I am not going anywhere. Guards or no guards, I am here and let them come straight to my room. Now that you have told me that they are going to come, it is only a question of an hour or so. So should you not give me time to do at least my Sayam Sandhya? So now you go. I will be finishing my Sayam Sandhya and be ready. It was this calm answer and poise of Guruji that made a lasting impact on Eknathji. It was a defining moment. Eknathji said even under highest provocation nothing could disturb him because he had a living faith in immortal nature of soul. Eknathji bowed to that great man and withdrew quietly from the house of course praying that nothing untoward should happen. He always quoted this incident to explain that if we have the conviction in our Upanishadic truths Each soul is potentially divine and There is no death for soul then we get great strength to face the difficult situations in life. It was since then that Guruji became the permanent source of inspiration for Eknathji. Even a presence of Guruji, his compassionate look was enough for Eknathji to carry on with work in spite of any number of difficulties. After the ban was lifted unconditionally by the government, Guruji toured whole of India. Everywhere he was welcomed, Eknathji who was with him in some important places saw the way the public waited for hours together to welcome Guruji. Eknathji saw in that moment also Gurujis not getting carried away by the public veneration neither he saw any bitterness in Guruji about government. Guruji only stressed on the importance of doing work more vigorously to compensate the damage caused during the ban. How a person should remain focused on the goal in spite of rejection or adoration by the people Guruji was a living example. Guruji had faith in competence of Eknathji. When a very difficult situation arose in Delhi due to the behaviour of a Sri Guruji being taken around the Rock Memorial by Sri Eknathji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 193 Karyakarta, Eknathji was asked to solve the problem in such a way that neither work suffers nor the worker is lost. Eknathji also stood true to the faith reposed in him by Sri Guruji. For six years, Eknathji as Sarkaryavah of Sangh must have worked closely with Guruji. Those were difficult times for Sangh. Many felt that Sangh should enter in politics. Sri Guruji was firm that the organizing of Hindu society was a more durable work than the vagaries of politics. Eknathji was also of the firm conviction that Sangh should have nothing to do with politics. He felt that having some connection with politics would make it a three-leg race neither the political party nor Sangh would be able to move ahead at the pace required for Hindu interest. He felt that if Sangh remains totally apolitical then it can appeal to all the well- meaning persons in all parties for the issues of national importance. But if Sangh is identified with one political party then it would not be possible. Eknathji was quite firm on his opinion and always conveyed it in very strong words too. It was in those days Guruji had to assign another challenging task to Eknathji. Being the disciple of Swami Akhandananda, the celebration of birth centenary of Swami Vivekananda had an added importance for Guruji. At Kanyakumari under the guidance of Guruji the local people were planning for memorial at the mid-sea rock where Swami Vivekananda had discovered the mission of his life. Guruji knowing how explosive the issue of memorial was becoming, deputed Eknathji for the work. Eknathji filled with Swamijis spirit believed that a real lasting memorial was possible only in the hearts of people. That would be possible, only when a fitting living memorial - a service organisation - also was established. If he were to take up the work of Memorial, he wanted to know from Sri Guruji whether he would be permitted to do that too. Sri Guruji who knew Eknathji well, agreed to relieve him from the active work of Sangh at least till the work took shape. When Sri Appaji Joshi came to know that Eknathji was going to take up the work of memorial, he commented, Now Swami Vivekananda has to go and stand on the rock. At every step Sri Eknathji kept Sri Guruji informed. A very grand memorial came up at Kanyakumari. Guruji visited the memorial during the two-month inauguration ceremony. Sri Thangaswami recalled that when the worker attending on Sri Guruji went to the room where Eknathji was sitting with Sri Guruji, he saw the tears of fulfillment were flowing on the cheeks of Eknathji. He had completed a milestone in the work given by Sri Guruji. For Eknathji, the Memorial was completed Enjoying the artistic splendour at Vivekananda Rock Memorial Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 194 because of the blessings of Divine, which he felt flowed to him through Sri Guruji. It appeared as if, with the tears in his eyes, Eknathji was offering the merit of completion of Rock Memorial at the feet of Sri Guruji. Sangh wished Eknathji to return and resume his responsibility in the RSS. Some Sangh Adhikaris felt, some one else could take up the work initiated by him. But Eknathji must have felt committed to the nation and the prominent persons in the country, as he had discussed with them the plans of the second phase of the memorial. Sri Guruji understood his inner feelings and public commitment. Eknathjis Shraddha for Sri Guruji was so total that he would not have so consistently discussed and planned about Vivekananda Kendra since 1965 without the consent of Sri Guruji. Guruji was a perennial source of strength and inspiration to Eknathji. Once, Eknathji came to Calcutta in early 1970s from Guwahati. Dr. Sujit Dhar and others were at the airport to receive. Eknathji was hurrying them up, saying, Time is too short, hurry up; I have to meet Param Poojaneeya Sri Guruji. He is leaving shortly by train and I have lot many things to convey. He was taken to where Sri Guruji was staying. Eknathji prostrated before him. Guruji enquired in Marathi about when and where he came from his tour, etc. Eknathji was merely replying to the general queries of Guruji. By that time, Sri Abaji Thatte, came and told Guruji that it was time to get ready to leave for station. Sri Guruji got up, and then left for station. Dr. Sujit Dhar asked, Eknathji, the way you hurried to meet Sri Guruji, it appeared as if you had a lot to discuss but you hardly spoke to him. Eknathji replied smilingly, Do you know the baby tortoise? When it nears its mother, it gets everything from her eyes. It needs nothing else. Once, Eknathji told, Look! Whenever I am in difficulty, I go and have a darshan of Param Poojaneeya Sri Guruji and then I get all the strength I need. Therefore, once in a year and also whenever I am in difficulty I just see Param Poojaneeya Sri Guruji. There is another incident of how Eknathji had total Shraddha in Guruji. In June 1973 at Kanpur, in a Baithak, Karyavah Dr. Kanhaiyasingh asked a question to Eknathji, which created a hushed silence among all the Swayamsevaks present. He said in a round about way but the point he raised hesitantly was, Would it not have been better, in the present circumstances if the organisation had your guidance? Without waiting for a moment Eknathji answered, See, as far as I am concerned I am always ready with my Sri Eknathji showing the work in progress to Sri Guruji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 195 luggage packed. To come from there would not take even two minutes. But if you have faith in the great (Alaukik) personality of Param Poojaneeya Sri Guruji, then accept that whatever arrangements he has made are for the good of the organisation. Such a clear-cut reply from Eknathji gladdened the hearts of all who were there. Even in his last days, Eknathji said about Sri Guruji, He was so great that persons like us cannot fathom his greatness. While saying so, tears welled up in his eyes. The deep reverence that Eknathji - a person of strong-will and great achievement had for Guruji cannot be fathomed by us too. Nivedita Raghunath Bhide is Jeevanvrati of Vivekananda Kendra having the responsibility of All India Vice President in Vivekananda Kendra, Kanyakumari. She was Member of General Body of National Council for Teacher Education and has participated in several seminars and conferences at national and international level. The Books written by her include Educating a child, Bharateeya Womanhood through ages, Eknathji and Swami Vivekananda in America. She is the recipient of Vandaneeya Saraswatitai Apte award for sustained work in the society. This wonderful Memorial was made possible by the timely intervention of Sri Guruji Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 196 SUNDHARAM FINANCE LIMITED ADVT Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 197 NAVODHAYA ---------------- BRAKES INDIA ADVTS Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 198 It is always the selfless, self-confident and devoted band of missionaries, intensely proud of their national ethos, who have roused the sleeping manliness in our nation in times of adversity and made our nations rise gloriously from a heap of ruins. Verily such men have been the true salt of this soil. Even in ancient times, the educated and intelligent young men came forward in an unbroken succession to serve and elevate society giving up all thought of personal comforts and enjoyments. They were the very embodiment of the spirit of selfless service, sacrifice and character. They would live on roots or collect a morsel going from door to door and somehow carry on their physical existence. And all their energies were bent to the single purpose of bringing about the welfare of the common people. They would mix with them, share in their joys and sorrows, try to alleviate their physical wants and miseries and infuse in them the higher values of life. Theythe young, the intelligent, the self-sacrificing heartswere the pinnacles from which the streams of cultural and spiritual values flowed and permeated all levels of our society. They formed the perennial springs that made both these streams, i.e., of cultural sublimity and physical prosperity, flow to the brim in national life and made our nation a light- THE CLARION CALL house of material and spiritual glory. Let us relive those great ideals. Let us shake off all the present-day emasculating notions and become real living men, bubbling with national pride, living and breathing the grand ideas of service, self- reliance and dedication in the cause of our dear and sacred motherland. Only such a band of young men fired with a missionary zeal can rouse our people to action and ward off the grave perils threatening our country from inside and outside. Let us feel ourselves fortunate to have been born in the present trying situation. Some may deem it a stroke of rare good luck to come into the world in a nation of peace and plenty of power and glory. There are so many in our country today who feel in that manner and go away to America, England etc., lured by the luxuries there. But men with a ring of real heroism think otherwise and thank God that during their sojourn here they are faced with hardships, scarcity, adversity and trouble, through which they have to struggle on to prosperity. In times of affluence, our life will probably mean nothing more than to be born, to live happily for some time and die one day. But Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 199 in adverse circumstances we get an opportunity to put forth the best in us, to test our manliness and to stand before the world as a colossal personality full of grandeur. We are offered the chance to rise to our full stature, to soar to heights beyond the highest flights of human imagination. Today, more than anything else, Mother needs such menyoung, intelligent, dedicated, and more than all virile and masculine. When Narayanaeternal knowledgeand Naraeternal manliness- combine, victory is ensured. And such are the men who make historythe men with capital M. Sri GURUJI GOLWALKAR Be Living, Dynamic Emblems Be Living, Dynamic Emblems Be Living, Dynamic Emblems Be Living, Dynamic Emblems Be Living, Dynamic Emblems These are just a few basic features which go to make us real, positive Hindus. It is only when we pay special attention to them, imbibe them, manifest them in our life, and stand up as real, living an dynamic emblems of those glorious concepts that our taking birth in the divine Hindu heritage will not have been in vain. Can we, then, say confidently that we are such real, positive Hindus? Let us ask ourselves. How do we live? What are the ideals before us? What are our feelings? Are we Hindus only by the force of circumstances or by accident of birth? Or because we have remained untouched by conversion to Islam or Christianity, as the proselytisers were very few and we were very large in numbers? Is that the only meaning of our being Hindus? There is no use merely saying Oh! We have a great culture. What do we know of it? How do we practise it? Do we look at our individual life as an offering to society? Do we feel that we should not merely run after pelf and power but should hold aloft virtues in life? Do we feel that we should really be such men that as soon as anyone looks at us, he must be able to say, Here is a man, who is seeking perfection in all that go to make a real human being? Let us introspect on these lines and gradually assimilate all those distinctive Hindu traits so that we can stand before the world as positive, dynamic Hindus. Let us live up to our philosophy, our dharma, and all those great qualities which have moulded our lives for countless generations. Therefore, though the idea of organizing the Hindu Society may appear to be very simple, it really means that first of all we should be keenly conscious in our day-to-day life of our Hindu heritage and should mould every little aspect of our life in keeping with those great traditional values. In all that we do, in our dress, in our behaviour and in all walks of our life, that stamp of positive conviction should be vividly manifest. This is the prime responsibility that rests upon us. (Page 58-59) (Bunch of Thoughts) Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession (Article by Sri Guruji which appeared in Yuva Bharati March 1975) Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 200 Numaligarh advts Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 201 CITY UNION BANK COLOUR Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 202 MADRAS CEMENTS COLOUR Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 203 Just as the twinkling stars and the multicoloured rays of dispersed sunlight adorn the firmament every dawn and dusk to gratify mans sense of beauty, stories form the most purposeful and decorative monuments in the annals of literature. While music is enchanting and gives rise to quick emotions, stories have a slow and sustained way of driving home the thoughts and ideals contained in them; and once it is done, it remains there in the brain permanently nailed up, and in the case of certain persons, it acts as a perennial source of inspiration. The spirit and ambition of Chatrapati Shivaji and Rani Lakshmi Bai, for instance, were kept ablaze to the point of indomitability by the seeds that were sown into them by stories of chivalry from the immortal epics of Ramayana and Mahabharata. Whether in a classroom or on a public platform, stories have an almost unfailing appeal. Our Upanishads are flooded with stories. The teachings of Sri Ramakrishna Paramahamsa are better understood through his parables. Wonderful is Swami Chinmayanandas gift of story telling! And so was it, it is said, with Guruji Golwalkar whose speeches were exquisitely ornamented by stories. Let us now recollect a couple of interesting stories narrated by K.P. SHIVKUMAR STORIES FOR RECOLLECTION this multisplendoured man among men, SRI GURUJI GOLWALKAR. In order to highlight the fact that the various forces such as the economic force and political force are subordinate and weak before the overall dynamism of the society, he narrated the following story from the Upanishads. Once the Devas were very haughty about their victory over the Asuras. The Almighty decided to dispel their haughtiness. He appeared before them assuming an unimaginably large form. They were shocked to see that strange form which proclaimed itself to be a demi-god. The God of Wind was first deputed to detect the real identity of the form in question. The latter put a blade of grass before the God of Wind and behested him to blow it away. This God, who is powerful enough to twist and toss the whole world, could hardly shake even the tip of the grass. He thus returned badly defeated. Subsequently, the God of Fire was sent to get acquaintance of that strange form. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 204 Unable to burn the grass, as was bidden, in spite of his all-consuming might, he too returned shamefully. Then Indra, the Lord of the Devas himself set out on the mission. But then the form vanished. Totally failing in his attempts to know what it was, Lord Indra also returned over whelmed with shame. It then occurred to him that it was none but the Almighty alone who appeared in that form, and out of whose mercy they could get a glimpse of His infinite strength. To point out that friendship between unequal powers will spell insecurity and danger to the weaker party, Sri Guruji narrated the following story: Once a brave man and a coward became friends. They set-out for gaining adventurous experiences. They reached a forest where they saw a group of dacoits sharing among themselves their looted properties. The brave man fought with the dacoits and drove them away. He collected whatever wealth they threw behind while fleeing for life. In the scuffle that ensued, the coward lost one hand, and that was his lot. A few days later the two friends ventured out for some other kind of adventure. This time they went to attack a fort wherein a tyrant king was keeping slaves and kept people under severe oppression. The brave man assassinated the despotic ruler and liberated the people from their thraldom for which deed, the people, filled with gratitude, crowned him as their King. This time, in the confrontation in the front, the coward lost one leg. The timid, cursing his own misfortune and envying the good fortune of the other, resolved that some store of wealth should be set by for himself. With this determination he once again set out with his friend. Incidentally, on the way they saw a few ruffians carrying by force a Princess, on a horse back. Here too the man of stronger nerves made capital of the situation by saving the Princess and leaving her back to the care of her father. Bound by gratitude, the king gave his daughter in marriage to the chivalrous man in addition to presenting him the entire kingdom. In this mission of mercy the coward lost one eye. Thus there was an ocean of difference in the qualities of the brave and timid. In the light of this story Guruji used to say that similar would be the consequences if a weaker nation tried to follow the ways of a stronger nation. We know the easy, relaxed and casual way in which a grandma tells stories to her grandchildren. But, when a dynamic figure of national importance from whom people look for inspiration and guidance tells a story, he pours his heart and soul into the narration in order to make it as purposeful and educative as possible, and to inculcate the noblest thought and ideals in the minds of the people. If one succeeds in it, he is an inspiring leader, and not a mere story-teller. And people know what a leader par excellence Guruji was. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 205 "The positive conviction that this is my Hindu Rashtra, this is my dharma, this is my philosophy which I have was to live and which I have to set up as a standard for all other nations to followwell, this (Article on Sri Guruji which appeared in Yuva Bharati June 1975) should be the solid basis for Hindu reorganisation". Sri Guruji Golwalkar. Duty to Countr Duty to Countr Duty to Countr Duty to Countr Duty to Countr y Fir y Fir y Fir y Fir y Fir st st st st st There may be occasions when conflicts arise in our mind while fixing priorities among our several duties. Then we will have to discriminate, take a detached view and respond to the supreme call of the ideal that we have chosen for our life. The martyrdom of Tanaji Malasure is a shining example in this regard . when Shivaji sent word to him and assigned him the challenging task of winning the formidable Kondana fort (Later called Sinhagad), Tanaji was busy making preparations for his sons marriage. But at the word, of Shivaji, Tanaji gave up the thought of the marriage saying, My sons marriage may well wait for some time; I will first carry out command of my king. My first duty is towards the Swaraj. Without a moments hesitation Tanaji proceeded to conquer Kondana. The heroic attempt was crowned with success, but it claimed as a its price the life of Tanaji himself. It is when we bend all our energies towards this fundmental process the great process of man-making that our ancient and sacred nation can once again attain its original position of greatness and glory, shedding pece and plenty culture and character all-round. Sri Gur Sri Gur Sri Gur Sri Gur Sri Gur uji - Ex uji - Ex uji - Ex uji - Ex uji - Excellence in Expr cellence in Expr cellence in Expr cellence in Expr cellence in Expression ession ession ession ession Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 206 NOT I, BUT YOU Sri Guruji [Sri M.S.Golwalkar (1902-1973)], was the sarsanghachalak of the Rashtriya Swayamsevak Sangh from 1940-1973. Though his life mission was the consolidation of the great Hindu society through the medium of the R.S.S., his expressions and remarks about the contemporary trends were as valuable as they were sparkling with wit and humour. Here are a few memorable anecdotes from his life. ---- Madhav Rao had just joined the Inter class in the Hislop College, Nagpur. It was run by a Christian missionary. The daily recital of the Bible was compulsory there. Madhav Rao did not let go this opportunity. He got by heart the complete Bible in a matter of days. Once Professor Gardiner, during one of his lectures, quoted a certain portion of the Bible in the classroom to support a point. Madhav Rao rose and suggested that another portion of the Bible, and not the one quoted by the Professor, would be better in the context. The Professor was taken aback when Madhav Rao recited the portion of his own choice. A copy of the Bible was brought, and on verification, Madhav Raos face beamed a victorious smile. As one who had been reciting the Bible countless times over a number of years, the aged Professor was amazed at the subtle grasp of the Bible which the Hindu youth, Madhav Rao, possessed. He took the boy aside and patted him heartily. That was the nature of Madhav Rao. He would lose himself in any work that he took up. Studying with the examination in mind was never his practice. It never once occurred to him to graduate somehow or other and take to pen-pushing for a livelihood. His intimacy with books was, for many years to come, only knowledge-oriented. ---- Baba Rao Savarkar, brother of Veer Savarkar, had written a book, Rashtra Mimansa in Marathi. It remained to be translated into English by someone. The proposition Hinduism is our nationhood had been given a logical foundation in that work. Vishwanath Rao Kelkar, a lawyer of Nagpur, subscribed to this thought. Therefore, Baba Rao Savarkar entrusted the translation to Kelkar. But Kelkar could not find sufficient leisure to complete the task. So, he requested Bhaiyaji Dhani, who was then the Sarkaryawah (General Secretary) of Rashtriya Swayamsevak Sangh, to find a suitable person for the purpose. Shri Gurujis name was suggested by Dhani. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 207 The Marathi book, along with a bundle of white sheets, was sent to Shri Guruji. The very next day, Shri Guruji knocked at Kelkars door. He was holding the bundle of sheets and the Marathi book in his hands. On seeing him in this manner, Kelkar thought for himself : Oh! This gentleman also seems to be here for returning the material with some excuse or other Imagine his stupefaction when he found that the bundle of papers was not blank sheets, but was the English translation of the book in its entirety. Kelkar was beside himself when he ran his eyes over the translation; the work was simply excellent. It is no wonder that Kelkar was wonder struck with Shri Gurujis enormous power of concentration on the job, because the book was of 107 pages. During one of his countrywide tours as the Sarsanghachalak of the R.S.S. , Shri Guruji visited Tirunelveli. He was invited by a Swayamsevak by name Ramanan for tea at his house. Guruji went there. At the time of leaving the house, Sri Guruji prostrated before the aged father of the Swayamsevak. Blessing him, the elder said in a voice choked with emotion, We are pleased to have your darshan. It is my great fortune to have had your company though for a short while. Oh! What is this, Sir! Darshan and all that! We meet in connection with our sacred mission. But this is not the first time that we meet. Is that so? Have we met before? It is only last year that I learnt about R.S.S.After that, you also visited this place for the first time now. Then how is it? Have you ever been in Nagpur? Yes. You stayed in the Saraipali area for sometime; is that corret? Yes, of course. Was it not at the house of a school-master there that you were put up? Y.e....s! the old gentleman was wondering how Shri Guruji was conversant with those minor details. In those days, continued Shri Guruji was there a little boy of ten or twelve by name Madhav in the house of that school master? Yes! Yes! There was, I remember. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 208 I am that Madhav! The old gentleman was speechless. ---- In his student days, at the Benares Hindu University, Shri Guruji was once stung by a scorpion on his leg. He was then busy preparing for the approaching examinations. He applied medicine to the sting and continued with his preparations. To those who wondered as to how he could apply his mind to the books, when the sting continued to give him severe pain, he said, After all, the sting is on the leg. Not on the brain! ---- In the spate of ceaseless activity, Shri Guruji utilised whatever free time he found to pay visits to spiritual centers like temples, Mutts etc. He would become one with the elevating atmosphere prevailing at such places. He would politely but firmly refuse to be garlanded in temples. Once, when he was in the Meenakshi temple at Madurai, the Archaka came to garland him. Declining to accept the honour, Shri Guruji said: At the house of the Divine, mortals like me are not entitled to be garlanded. ---- He would never allow pride to pollute his mind even for a second. While replying to a grand reception accorded to him in Bombay, he said, How ridiculous it would be if the mouse, running before a camel, holding the loose end of the reins hanging, from the camels nose, thinks that it alone was leading the camel! My place in the organization, too, is similar to that of the mouse. It was in this background that he shunned garlands and shouts of Jai and silently concentrated all through is life on the furtherance of the Sangh work. ---- He was as indifferent to brickbats as he was to bouquets. With a witty remark, he would dismiss them from his mind. Once, in Indore, some persons were heard shouting Guruji Murdabad (meaning Guruji down! down!) Shri Guruji told the workers nearby: What they actually mean is that my murda (corpse) too would be abad (great). On another occasion, at the railway station in Davangere in Karnataka a bunch of people shouted Sanghi goonda hain (Sangh people are goondas) and passed by the compartment in which Shri Guruji was sitting. Shri Guruji remarked with a twinkle in the eyes: A few persons in Davangere are capable of speaking at least one sentence in our Rashtra Bhasha; I am really delighted at this. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 209 Sometime after his return from the Saragachi Ashram, Shri Guruji went to the school for the blind in Nagpur to meet one Vaman Rao Wadegaonagar, an old friend of his. At the school a blind teacher asked of Shri Guruji with a friendly smile, We are told that you have started growing long hair. Is it true? Laughing loudly, Shri Guruji jokingly replied: I could not get any case, I thought, why dont try my hand at growing my own case. (This Marathi word of the same pronounciation means hair). Though he had the talents for the advocates profession in full, his lack of interest in that led him to this situation. During the first ban on the R.S.S., Shri Guruji was kept a prisoner in Betul jail. On June 19, 1949 his father and mother met him. They were pained to see the poor physical condition of their eminent son. On her return, Shri Gurujis mother said: Even because of the enormous growth of the sangh work, his health was not so much affected. The jail life tells upon his health. This news evoked the deep concern of the Swayamsevaks throughout the country. The Government received a very large number of letters and telegrams, expressing concern over the deteriorating health of Shri Guruji in detention. Upon this, on the 6 th of July, the State Government ordered an enquiry into the health level of the detained leader. Justice Mangalamurthy was appointed to conduct the enquiry. On knowing this appointment, Shri Guruji jocularly remarked: So they are sending a judge of the High court to probe into my health condition. For the first time I have the opportunity of learning that a judge also can examine the physical condition of people, ---- When Shri Guruji was arrested soon after the first ban on the R.S.S. was imposed the police officer, looking at the frail frame of Shri Guruji, deridingly exclaimed: I thought the R.S.S. chief would be somewhat rough, hefty and strong, shri Guruji duly paid him back: Yes, the founder of the R.S.S., Dr.Hedgewar, did not have your wisdom in matters like this. Had he been you, he would have nominated a burly bloke of an officer like you or a buffalo to succeed him. ---- Shri Guruji and some others visited the house of Swayamsevak, not very well off. The host in all earnest affection, set out to prepare tea for the venerable guest. He did not even have filter for he purpose. He took out a not-so-clean towel and Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 210 filtered tea with it. The other visitors somehow avoided taking the tea served to them. But Shri Guruji enthusiastically sipped his share. When they were returning, others asked Shri Guruji whether he noticed how the tea had been prepared. Shri Guruji said yes. Then why did you take tea there? Shri Guruji replied: I did not see the dirty towel; I saw his loving heart. ---- Shri Guruji was a constant seeker of the Omnipresent. When he was asked about the beauty of the idol of Kanyakumari in the temple, he replied, :I am helpless. As soon as I stand before the idol of any deity, I close my eyes; my mind opens up and gets merged with the principle of idol. How can I describe the artistic beauty of sculptural excellence in the idol? ---- About the un-Indian Beauty contests, Shri Guruji used to say: We see many of our leading Cultural men, associating themselves as judges in the Miss India beauty contests. In that contest, indeed we miss the real beauty of India! ---- Shri Guruji had been to Kerala to undergo Ayurvedic treatment. Before the commencement of the treatment, the Vaidya conducted a pooja and requested Shri Guruji to pray for his own speedy recovery. Calmness descended on Shri Gurujis face. He said: I cannot pray for my sake. I have never done that in my life. I have never asked anything for myself. If you so wish, you may pray for the successful completion of your treatment. That was Shri Guruji. ---- His self-effacement was so complete that, once when on tour in Kerala, he was invited to Shri Ramakrishna Ashram. He refused to sit on the Vyasa-peetha (dais) decorated with the portraits of Ramakrishna Paramahamsa, Sarada Devi and Swami Vivekananda. He went and sat among the audience. When requested to speak, he went to mike spoke and came back to his seat among the audience. While returning the Sanghachalak of the place asked Shri Guruji why he did not sit on the dais got specially for him. Shri Guruji replied: There should be a presence for every man to bow down and pray. Shri Ramakrishna, Sarada Devi and Swami Vivekananda gave such a Presence for us. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 211 In 1955, Dharmayug, the popular Hindi weekly, wrote to all eminent persons requesting them to convey in a minimum number of words the central theme of their life. In just four words Shri Guruji said: Mai nahi tu hi (Not I, but you). At a time when people of little or no achievement strutted about in the lime-light, here was Shri Guruji, with Himalayan achievements, saying that he was nowhere! ---- There is one substantial philosophy which does not belong to the Hindu or to the Muslim. Call it Advaita, or whatever you like. It says that there is one single power; one single existence which is Truth, which is Bliss. It is the creator, sustainer and destroyer. All our conceptions of God are only our own limited conceptions of that Ultimate Reality, so that the rock-bottom of that Ultimate Reality will join us together. It does not belong to any one religion. Everyone can accept it on this account. Religion is only a way of worship. This is not such a way. It is philosophy. It is the philosophical understanding of the universe. It can be taken to be the rock-bottom. The God of Islam, Christianity and Hinduism is thus the same and we are all His devotees. Appeared in Vivekananda Kendra Patrika - Memorable wit, Wisdom and Humor. February 1979 - Vol 8 No.1 Published by N. Viswanath on behalf of Vivekananda Kendra from 5, Singarachari Street, Triplicane, Chennai - 5, printed by N.Viswanath at M/s.Hi-Tech Offset (P) Ltd., Anghamuthu Naicken Street, Royapettah, Chennai - 600 014. Phone : 28484681 Editor : P.Parameswaran Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 212 VIVEKANANDA KENDRA A RASHTRIYA YAJNA Sri. A. Balakrishnan Vice-President Vivekananda Kendra, Kanyakumari Vivekananda Rock Memorial, a unique National monument constructed by the patriotic minded people of India, has become world famous. It has been attracting lakhs of people from India and abroad, giving spiritual light to those who visit the sacred monument. It was Swargiya Eknathji Ranade, who masterminded the construction of Vivekananda Rock Memorial in a record period of six years. He could complete this massive monument with the help of his co-workers from Rashtriya Swayamsevak Sangh. Eknathji was chosen by Param Pujaniya Guruji Golwalkar to take up this challenging task. Eknathji with his organisational skill and untiring capacity to do hard work, organised the entire country and not only solved the various problems confronting the construction of the memorial on the sacred spot where Swami Vivekananda meditated for three days and nights and found mission of his life, but also raised funds amounting to Rs.1 crore 30 lakhs by small donations from the common man. He also involved the Central and State governments and also all the leading religious and social luminaries of the country. The Vivekananda Rock Memorial was opened to the public on 2 nd September 1970. For Eknathji that was not the end. He conceived of a much bigger monument than the memorial on the rock. To quote his own words, The Vivekananda Rock Memorial is a memorial to Swamiji in granite stone, but I want a living memorial in flesh and blood to carry Swamijis message of selfless service to the nook and corner of the Globe. As the second phase to the Vivekananda Rock Memorial, Eknathji started the Vivekananda Kendra as a movement to take Swamijis message especially to the youth of India. Vivekananda Kendra is a cadre based organisation where Jeevan Vrati Karyakartas are selected, trained and deployed to take up service activities to the economically backward and tribal areas. Today more than 200 Jeevan Vrati, Vanaprasthi, Shikhsharthi and Sewavrati Karyakartas are rendering service through 220 branch centres situated all over India. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 213 KARYAPADDHATI Kendra has adopted three Karyapaddhatis to attract people belonging to various strata of society. These are: Samskar Varga Yoga Varga Swadhyay Varga Kendra Karyakartas are spreading Swamijis message of selfless service and love for the country and pride in our culture through these karyapaddhatis. Kendra organizes every year three-stage karyakarta prashikshan shibirs to induct new workers to its cadre. Besides number of camps like Yoga Shibir, Spiritual Retreat, Maitri Shibir, Personality Development Shibir are also organised at different places. Vivekananda Kendra works to create the awareness for the need of organized work for the regeneration of nation. Such awareness is reflected in its ever-growing activities. Some of these activities are undertaken by the Projects specially created to cater to the needs efficiently. Such Projects are: Vivekananda Kendra Vidyalayas, VK Rural Development Program, VK Natural Resources Development Program, VK Vedic Vision Foundation, VK Arunjyoti, VK Institute of Culture, VK International, VK Medical & Research Foundation. The activities carried out by all these Projects and the Branch centres are: 50 Vidyalayas for tribal and rural children in Arunachal Pradesh, Nagaland, Assam, Andamans, Tamilnadu and Karnataka for 16000 approx students. Hostels for Vanavasi children 150 Balwadis all over the country Running of Non-formal school for preservation of Vedic Vidyas. Personality Development Camps for the children and youth. Cultural Examinations to increase the awareness in the students about the greatness as well as relevance of Indian culture. Non-formal Education through Audio-visuals Matru Sammelan and Women Awareness Camps for tribal and rural women to organise women and to motivate them to lead purposeful life. Deep Pooja and Shiva pooja Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 214 Vocational Training in Assam, Arunachal Pradesh, Karnataka and Tamilnadu Amrita Surabhi Daily offering of handful rice by women, which is collected to feed around 12,000 poor rural children. Residential Yoga Shibirs and Spiritual Retreats. Promotion of use of natural resources like bio-gas, building materials, herbal medicines. Training masons, farmers etc. in appropriate rural technology Seminars and lecture series in Vedic Studies and publishing of Vedic literature. Seminars, workshops and symposiums to create awareness in ecology Seminars and Symposiums on traditions of Vanavasi communities for their protection and promotion. Health care camps including Eye, ENT and Teeth check up and operation. Inter-civilisational dialogue and understanding in perspective of Hindu civilisation. Research and Documentation of traditional Customs, Rituals of Vanavasi communities KENDRAS SERVICE PROJECTS Kendra has also taken up service projects in the field of Education, Rural Development, Natural Resource Development, Medical Centres and Hospitals, Vocational Training Centres and Cultural Institute. In the field of education, Kendra is running 46 regular schools affiliated to CBSE, out of these 22 are in Arunachal Pradesh, 11 are in Assam, 1 in Nagaland, 9 in Andaman Islands, 2 in Tamil Nadu and 1 in Karnataka. In all these schools, besides other subjects, English, Hindi, Sanskrit and the local language are given prime importance. Regular cultural classes are conducted in all the schools in order to give value based education to the children. Total number of students studying in Vivekananda Kendra Vidyalayas as on today is approximately 16,000. Kendra has planned to expand its educational activities in the North East region in a big way in the coming years. Kendra is also running 4 Vocational Training Centres for women, out of which 2 are located in Arunachal Pradesh, 1 in Assam and 1 in Karnataka. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 215 VIVEKANANDA KENDRA RURAL DEVELOPMENT PROGRAMME Kendra has adopted 5 Southern district of Tamilnadu namely Kanyakumari, Tirunelvelli, Virudhu Nagar, Thoothukudy and Ramanathpuram for the all round development of men, women and children of these economically backward rural areas. As part of these Rural Development Programmes, Kendra runs 75 Balwadies for 2000 children. Its weekly Balasamskar Vargas are held in 200 places attended by 7000 children. Cultural competitions are organised in nearly 1800 schools run by the Government in which nearly 27,000 children have taken part during the last year. Essay competition for college students are organised in which 4766 college students from 101 colleges took part. Deep Poojas are organised in colorful manner in the temple premises, in which 22,230 rural women took part last year. Besides number of Youth Camps and Personality Development Camps were organised as a regular feature for the rural youths. VIVEKANANDA KENDRA NATURAL RESOURCE DEVELOPMENT PROGRAM Under this project, 4 types of activities are undertaken by Kendra: 1. Water shed management 2. Rural Housing 3. Indigenous Medicines 4. Farming . Technological Resource Centre, an institute for training the workers under these four activities, is set up at Kanyakumari. To supplement these activities further, a Gramodaya Darshan Park with live demonstration unit is also established in Vivekanandapuram campus. VIVEKANANDA KENDRA ARUNJYOTI A programme for the multi-dimensional development of the Arunachali society Arunjyoti is a part of the Rural Development Project organised by the Vivekananda Kendra in Arunachal Pradesh. Through this programme Kendra desires to organize the Arunachali people and awaken their dormant spirit. Programs are organised by different manchs namely - Yuva Manch, Mahila Manch, Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 216 Swasthya Seva Manch, Sanskritik Manch and Anoupacharik Shiksha Manch. Rural Development programmes are also organised in the rural areas of Andaman islands, Jharkhand, Assam and Maharashtra. Kendra will be intensifying these activities in these states in coming years. VIVEKANANDA KENDRA MEDICAL RESEARCH FOUNDATION It is running a hospital in the Numaligarh Refinery Township complex. This 40 bedded well equipped hospital not only caters to the needs of the 4000 members of staff and family of the refinery, but also attends to peoples of 13 surrounding villages. VIVEKANANDA KENDRA VEDIC VISION FOUNDATION Translating Vedic vision of the Rishis in day to day life and making it practical was the message Swami Vivekananda gave to all. Through Vedic Vision Foundation at Kodungalloor, Kerala, the Kendra is creating a network of thinkers and scholars of Vedic Studies, conducting research on Vedic Knowledge and supporting Vedic Scholars, disseminating Vedic Knowledge in order to promote the practice of Vedic Truths in the families. The activities undertaken are Publications, Yoga and Pranayama Courses, Personality Development Camps, Celebrations, Satsanga and Spiritual discourses. VIVEKANANDA KENDRA INTERNATIONAL In order to take Swami Vivekanandas message abroad and also engage in civilisational and religious dialogues, Kendra has set up Vivekananda Kendra International. This was inaugurated by the then Prime Minister of India Shri. Atal Behari Vajpayee on 23 rd May 2003. A plan to construct a suitable building on a plot allotted by the Government of India at Chanakyapuri has been approved by the NDMC. VIVEKANANDA KENDRA INSTITUTE OF CULTURE GUWAHATI, ASSAM The Vivekananda Kendra Institute of Culture, Guwahati, Assam is established with the purpose of discovering the cultural continuity of the North Eastern states with rest of India. The Institute has been successfully organizing number of seminars in all the seven states of North East Region. Some of the seminar papers have been published in the form of book and are available for general public who are interested to know the colorful, cultural life of North East. Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 217 VIVEKANANDA KENDRA PUBLICATIONS As part of the its various activities Kendra has been bringing out number of books and periodicals based on Indias cultural ethos. During the year Kendra has published its second edition of the book Indias Contribution to World Thought and Culture which was released by the Vice-President Sri Bhairon Singh Shekhawat on 22 nd February 2004. The third edition of the book Comprehensive Biography of Swami Vivekananda authored by Prof. S. N. Dhar will be coming out very shortly. Kendra has brought out books authored by Mananeeya P Parameswaranji, President Vivekananda Kendra Marx and Swami Vivekananda, Heart Beats of Hindu Nation, Gita and its Social Impact. Vivekananda Kendras periodicals are 1. Yuva Bharati English monthly; 2. Vivekananda Kendra Patrika English thematic half yearly; 3. Kendra Bharati Hindi monthly; 4. Vivek Vani Tamil monthly; 5. Vivek Vichar Marathi four monthly; 6. Jagriti Assamese-English quarterly; 7. Vivek Sudha Gujarati quarterly. All these periodicals are mainly meant for the general public, particularly for the youth. Besides the above mentioned service activities, number of regular activities are organised in Vivekananda Kendra campus. There are four exhibition maintained by Kendra: Arise ! Awake! The exhibition depicting the vision, life and message of Swamiji. Wandering Monk Depicts Parivrajaka phase of Swamiji. Gangotri An Exhibition highlighting Manaeeya Eknathjis life and the Kendra work. Bharat Gramodaya Darshan Park The pictorial and live demonstration in ideal management of water, housing, health and herbal medicine Sri Guruji - a Living example of Spiritual Nationalism Vivekananda Kendra Patrika 218 VIVEKANANDA KENDRA UTKAL SEVA PRAKALPA Vivekananda Kendras this project for Orissa commenced in January 2007. Under this project, 24 Anandalayas manned by 18 trained youths, have been started in Keonjhar, Deoband and Devagiri blocks of Keonjar district. A total of 840 students attend daily 2-hour programmes of non-formal education, learn hymns and patriotic songs and play games. VIVEKANANDPURAM CAMPUS Vivekanandapuram Campus also provides accommodation for one thousand people at a time visiting Kanyakumari at a considerably lower tariff. Visitors can stay here in a Home away from home atmosphere amidst serene surroundings close to the sea. VIVEKANANDA KENDRA PRATISHTAN Kendras growing number of Jeewanvratis are being trained and maintained from the generous financial support received from the lakhs of well wishers and donors. Vivekananda Kendra is a National Yajna in which participation from all the patriotic and socially conscious minded people is most welcome.