Preface to the third edition


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The Sanction

Now, we come to the second aspect of the question. In the present-day world, what should we do to attain and maintain that highest pinnacle of national glory, resplendent with its fourfold achievement of life? We know that such a glorious condition stands in danger of destruction either by internal disorders or external aggressions. Our own history tells us that both the factors have been responsible for bringing us down from a state of glory, that was once the envy of the world, to the present despicable condition. Today, therefore, we have to rebuild our national life so that we will be able to ward off both these dangers.

It is well known that in this age, especially, the strength to protect ourselves from external aggression and internal chaos lies in the organised life of the people.- ~~~~~ ~~~~~:

zc ?J4 Therefore, when we say that our nation should be taken to the pinnacle of glory,

it also means that the people should be made alert, organised and powerful. After all, nations can stand only upon the solid foundation of their organised strength. Other aspects of life such as food, clothing, shelter, medicine and other physical requirements, however necessary are only secondary. The first and foremost prerequisite is the invincible organised life of the people without which even the highest national prosperity will crumble to dust in no time.

Weak Links Do Not Make a Strong Chain

Let us now look for the source of such a strength. Where does it reside? We say, it lies in the organised 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 organised 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 get themselves organised).

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 organised life. In the lower strata of life, organisation 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 wider grasp of national life is lost sight of and narrow concepts of sect, creed, caste 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 organised 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 organised strength?

Strength is Life, Weakness is Death

The first thing is invincible physical strength. We have to be so strong that none in the whole world will be able to overawe and subdue us. For that, we require strong and healthy bodies. All our Incarnations who came in the human form have been such. The essence of our scriptural message has been ‘strength is life, weakness is death’. Swami Vivekananda used to say, "I want men with muscles of iron and nerves of steel". He himself was like that. Finding that some co-disciples were always sitting down and shedding tears, he would thunder, "That is not bhakti. That is nervous weakness. Don’t sit down and weep like little girls".

What do we see today when we look at ourselves in a mirror? Do we find any sign of manliness and strength? Don’t say, "What is there after all in a body?" Our shastras say

'kjhjek|a [kyq /keZlk/kue~

(Body is the primary instrument for fulfilling our duties in life) Without an able body, we cannot achieve anything. Even to see God, a healthy and strong body is required. God is not for the weak:

uk;ekRek cyghusu yH;%A

When we sit to meditate upon God, if our head begins to reel, our back begins to ache and we begin to quail and shiver in our own seat, then the result is no God, but only fever! The present-day fashion of our young men of decorating the skin and and discarding the sinews must be given up and they should, with proper exercises and healthy habits, develop strong bodies capable of resisting heat and cold, hunger and exertion and of undergoing all the hardships of life with good cheer.

Character is All

Physical strength is necessary, but character is more important. Strength without character will only make a brute of man. Purity of character from the individual as well as the national standpoint, is the real life-breath of national glory and greatness.

There is the story of Prahlad which depicts the importance of character. As a result of his meritorious deeds, he drove away Indra and became the king of gods. Indra approached Brihaspati-the guru of gods – and said, "Sir, you know my pitiable plight. What shall I do to regain my throne?" Brihaspati said, "Dress yourself as an ordinary mendicant, go to the durbar of Prahlad at the hour of Ichhadan, i.e., when he gives away whatever the beggars ask, and ask for his sheela(character)." Indra obeyed. He went to Prahlad as a beggar and asked him his sheela.

Prahlad said, "Why are you satisfied with only my sheela?" "That is sufficient for me," replied the mendicant. "You can have it", said Prahlad. Immediately after he said this, an effulgent being came out of his body and entered the body of the mendicant. "Who are you? Why are you entering the body of the mendicant leaving my body?" asked Prahlad. "I am your sheela. As you have given me away to him. I have to enter his body now", the effulgent spirit replied. In a fraction of second another brilliant form came out. Once again Prahlad asked "Who are you? Why are you leaving my body?" I am your shaurya (prowess). I am only a servant of sheela. So long as you had sheela I served you. Now that sheela has gone away, I am also following sheela." So saying, it also entered the body of the mendicant. Like this a few more effulgent forms left Prahlad’s body. Lastly, a brilliant shining form of woman came out of him. She said, "Well, I am your Rajyashree (Goddess of Royal Glory). I too am a servant of sheela. As you have given up your

sheela, I am going." As a result, Prahlad lost all his power and glory and Indra regained his throne.

The moral of the story, in a nutshell, is that if endowed with character we can achieve anything, and without character we stand to lose everything. This is as much true of nations as of individuals. Therefore, the two aspects of character, individual and national, are like the twin lungs of national glory.

Robust Common Sense for Success

Now, suppose we have a strong body and a pure and devoted heart. But, how to use the body and the mind? For that, we require intellectual acumen capable of grasping the realities and intricacies of the situation and deciding one’s right conduct. We should therefore develop power of concentration, sharpen our intellect and acquire the power to pitch upon the right action at the right moment. And we should also be prompt and dynamic in acting up to decisions.

Without such practical wisdom, all our goodness and strength will be of no avail. Many a page of disaster in our past history was a result of the want of robust common sense. Let us not forget that the path of national reorganisation is not a bed or roses. And without sagacity, mere sincerity will not avail us when faced with knaves and crooks. One need not be an ‘intellectual’ to achieve skill and wisdom in the practical world. Even persons in the common strata of society can cultivate such wisdom. There is the example of one of our workers, an ordinary unlettered farmer in a village, who could guide and control ten to fifteen surrounding villages even during critical situations. He could also give proper guidance to the village elders in all walks of life. Each one of us should rouse within ourselves the conviction that ‘I am born with living seeds of wisdom, which, if properly nurtured, shall surely take me to success’ and strive to live accordingly.


Suppose we have a strong body, purity of character, a keen intellect, but no fortitude, what is the use? All the time, circumstances are not going to favour us. We shall have to face obstacles and adversities. Fearlessness is the first virtue of a hero, the starting point of all other noble virtues. Even in the Gita, the enumeration of the various godly qualities starts with abhayam (fearlessness). Our founder, Dr. Hedgewar, used to say that the work of national consolidation should proceed in such a way that it neither frightens anybody nor will be afraid anybody:

Ukk Hk; nsr dkgwdks uk Hk; tkur vki

All our ideal heroes have been the embodiment of fearlessness and fortitude. A large army headed by Khara and Dushana came to attack Rama. Dust was seen clouding the sky. Seeing the enemy approaching, Rama said to Lakshmana, "Sita is not accustomed to all these things. You stay here protecting. I will finish these fellows and come back." So saying, he went alone with the bow in his hand. Sita trembled to see him going alone.

Then Lakshmana said, "What of this fourteen thousand, he is capable of destroying the entire army of Ravana single-handed. Be at ease." After annihilating the rakshasas, Rama came back as though nothing had happened – cool, quiet and unruffled as ever.

The spirit of heroism is necessary even to worship God. A coward cannot do it. In jnaneswari, it is said that when a person sits to mditate upon God he will see terrible forms, and if he is a chicken-hearted fellow, he will be simply undone. Nothing can be achieved by cowards, either in this world or the other. If we are on the right path, there is no reason to be afraid of anything.

One of our workers died some years ago. I met him a week before he died. He told me, " No treatment seems to have had any effect upon me. I have no hopes of recovery. I feel I am dying soon." I said to him, "You have served a great ideals selflessly and untiringly. You have done no harm to anyone and have always been doing good to all. Why then should you be afraid of death? Rejoice and meet death peacefully!" And he did face death with peace and tranquility. Such a spirit of fearlessness born out of the conviction that we are doing good, that we are on the right path, will take us a long way in achieving our ideal.

First Loyalty – to Ideal

That is not all. We need an urge to develop in ourselves all these qualities. Intense devotion to the ideal that we have place before us, will give us the necessary urge to equip ourselves with all the great qualities required for achieving the glory of our nation.

Duty to Country First

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 son’s marriage. But at the word of Shivaji, Tanaji gave up the thought of the marriage saying, "My son’s marriage may well wait for some time; I will first carry out the command of my king. My first duty is towards the Swaraj". Without a moment’s hesitation Tanaji proceeded to conquer Kondana. The heroic attempt was crowned with success, but it claimed as its price the life of Tanaji himself.

It is when we bend all our energies towards this fundamental 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 peace and plenty, culture and character all-round.

Part One - The Mission

VII. Live Positive Dynamic Hinduism

The indefinable ‘Hindu’ – Aim : God Realisation – Special features – Our unique standard-bearers – Need to manifest ideals in daily life – Effects of ‘reactionary Hinduism’ – Role of daily samskars – Fad of modernism – Hindu ideals in all spheres – Live National Swadharma

When we say that the Sangh is dedicated to the rejuvenation of the great and unique Hindu way of life, there are many who confront us with the question, "First of of all, how do you define a ‘Hindu’?" Well, it is really a tough job. Once a gentleman remarked "I can define a ‘Mussalman’ or a ‘Christian’, but I cannot define a ‘Hindu’." He was right when he said so. We can define the Sun and the Moon, but the ultimate Reality from which all these things have emerged cannot be defined. But does it mean that it does not exist? Merely because it refuses to be clothed in symbols and defies definition, does it prove Its non-existence? Sri Ramakrishna has said that God alone is "anuchhishtha", pure and undefined, because He alone has never been described, never been defiled by any tongue. Everything else we can define, but not that all-comprehensive something called Reality.

The Indefinable Hindu

We, the Hindus, have based our whole existence on God and therefore, it is probable that the Hindu Society has developed in an all-comprehensive manner, with a bewildering variety of phases and forms, but with one thread of unification running inherently through the multitude of its expressions and manifestations. All the sects, the various castes in the Hindu fold, can be defined, but the term ‘Hindu’ cannot be defined because it comprises all. Of course, many attempts at definition have been made from time to time, but all such definitions have proved to be incomplete. They do not express the whole truth and it is but natural in the case of a people who have been growing and evolving for the last so many scores of centuries.

The origin of our people, the date from which we have been living here as a civilised entity, is unknown to the scholars of history. In a way, we are ‘anadi’, without a beginning. To define such a people is impossible, just as we cannot express or define Reality because words came into existence after the Reality. Similar is the case with the Hindu People. We existed when there was no necessity for any name. We were the good, enlightened people. We were the people who knew about the laws of nature and the laws of the Spirit. We built a great civilisation, a great culture and an unique social order. We had brought into actual life almost everything that was beneficial to mankind. Then the rest of humanity were just bipeds and so no distinctive name was given to us. Sometimes, in trying to distinguish our people from others, we are called ‘the enlightened’ – the Aryas – and the rest Mlechhas. When different faiths arose in foreign lands in course of time and those alien faiths came in contact with us, then the necessity for naming was felt. Various names were given at different times, just as the Ganga is called Gangotri,

Bhagirathi, Jahnavi and Hooghly at different stages. And the name ‘Hindu’, derived from the river Sindhu, has been associated with us in our history and tradition for so long that it has now become our universally accepted and adored name.

Life with Aim

So, here we are, Hindus, though defying all definitions, all the same a reality. The Hindu Society is a living reality which all of us feel and experience in every drop of our blood. But though we cannot define it, we can and must be able to appreciate the special features which mark out the Hindus as a distinct people. We cannot say that merely because a particular individual is not a Muslim or a Christian, he is a Hindu by the process of elimination. In our country, the Hindu is often referred to by political leaders as non-Muslim. That is not a healthy, positive way of understanding our real nature. Hindu is not a negative being. What, then, is the positive content of that word?

To a Hindu, life is not without an aim. That aim is not one of greatness measured in terms of power, position, name or fame. The realisation of his true nature-the innate Spark of Divinity, the Reality in him-which alone takes man to the state of everlasting supreme bliss, is the one great aim before him. But man has only a short span of life. How can he reach that supreme stage within such a small period? He does not know fully even about his own body even though he uses it throughout his physical existence. Then, how can he know that which is an immanent in the body? The law of cause and effect says that each action of ours – the cause – has its effect. The circle of cause and effect has to grow, develop and culminate. As such, the present existence of man cannot comprise the whole story of his real being. Since the distinctive natural urge in man is to expand and express his diving nature, he will be born again and again so long as the least trace of ignorance of his true Divine Self remains, and in every birth he will be able to make further progress if he makes honest efforts.

This theory of rebirth for the realisation of our oneness with that Ultimate Reality is the one great hope for the human soul. It is the lighthouse of Hinduism alone which sheds this light of immortal hope that all is not over with this present life, that there is eternal time before us to put our shoulders to the wheel, life after life, and reach the destination. It is the Hindu alone, in the vast mass of humanity, who holds aloft this torch of hope and confidence. All our holy scriptures, all our sects, old or recent, have these fundamentals ingrained in them.

Serve ‘Man’

With this, we go forward. We are living in this world. We are surrounded by innumerable worldly charms and distractions. Probably we may not, even for once, think over the real aim of life. Then, how are we to conduct ourselves so that we may be able to progressively realise, during the course of our life, our real nature and not degenerate into further and further ignorance thus dragging ourselves down in the scale of evolution? The law recognises that if a man commits a harmful act, without, however, any evil motive, his fault is less. Sometimes he is even supposed to be absolved of all his sin. If we,

therefore, act without any selfish motive, do things out of a sense of duty, i.e., if we take out the personal attachment from our action, the motive of personal enjoyment therein, then the various actions and their fruits do not affect us. Then we are completely absolved from the effects and shocks of the external world and we will be able to concentrate on our True Self. So, our philosophy says, do your work, do your duty in a selfless spirit.

Now, what is the nature of the work we have to do? What is the nature of our duty? From where are we to begin and how are we to lead our life so that we may reach that Ultimate Reality? Is it possible to do it by merely proclaiming that there is something which is called Reality, which will in course of time automatically manifest Itself? No! We must be able to see its objective manifestation in this objective world, something concrete, something living which we can feel and experience and through which we will be able to complete the process of realisation. Our philosophers have placed ‘man’ as that objective manifestation of Reality, as the object of worship and service. They declared, "Like ourselves, every man is a spark of the same Reality. Let us try to identify our joys and sorrows with an ever-increasing circle of men, expand thus our being and ultimately realise the Great Reality pervading the entire universe".

What, then, is the arrangement that makes it possible for every one of us to serve ‘man’, each according to his stage of evolution?

Man does not live alone. He shuns solitude. He is gregarious by nature. So, human beings come together and live as social beings in the form of society. Thus he can live well, develop, and manifest the best in him. He can thus rise in the social rung and progress towards the fulfillment of the aim of life. It means that the building up and maintenance of a social order capable of affording each individual full opportunities to identify himself with wider and wider social groups and serve society with all that he possesses, is the best way for lighting up the path of every individual towards the realisation of the Ultimate Truth. Therefore, we have said, "Let us serve society without any selfish ambition or selfish attachment". Service to humanity is verily service to God. This has been a special feature of our philosophy of life.

Our Models

With this ultimate aim always before our eyes, it was natural that throughout our history we have laid great store by the qualities of head and heart conducive to the welfare of humanity rather than the amount of earthly riches that one possesses. The richness of heart, the purity of mind and the nobility of character have always been the touchstone of our values of life. The standard of greatness with us has always been one’s inner, and not one’s outside, possessions. All outer things come and go. Why should we run after those fleeting objects? We opted for a wealth which is the unique treasure of human life, which we can develop within ourselves – the wealth of sound virtues, of perfect knowledge and of sublimity of the soul. That alone is real, that alone is abiding. Therefore, whereas the general mass of people in other countries have worshipped a great military hero or a mighty chieftain, we find in our land that even the great heroes and monarchs have worshipped the dust of the feet of half-naked sanyasins living in forests without a piece

of cloth to call their own. Why? Because our way of looking at life, because of our realisation that the quality of the inner being alone is abiding and that it goes from life to life till it reaches the culmination of perfection.

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 and 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 these 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 organising 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.

Reactionary Hinduism

But, unfortunately, what do we see all around us today? Some are Hindus, not out of conviction, but out of reaction. To give an example, our workers once approached a prominent Hindu leader during the signature collection campaign demanding ban on the slaughter of cows. But they were greatly shocked to hear him saying, "What is the use of preventing the slaughter of useless cattle? Let them die. What does it matter? After all, one animal is as good as the other. But, since the Muslims are bent upon cow-slaughter, we should make this an issue. And so, I give you my signature." What does this show? We are to protect the cow not because the cow has been for ages an emblem of Hindu devotion but because the Muslims kill it! This is Hinduism born out of reaction, a kind of ‘negative Hinduism’.

There are some for whom, the term ‘Hindu’ is of use only to serve political objectives. Because a Congressman or a Socialist or some ‘X’ thinks in terms of ‘composite culture’, they stand up and say that they want a ‘pure’ Hindu culture. Stranger than this is the cry of ‘Hindu Communism’! A person can either be a Hindu or a Communist. He cannot be both. It only means that those who shout about ‘Hindu Communism’ know neither Communism nor Hinduism. This is all out of reaction. 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. The positive conviction that this is my Hindu Rashtra, this is my dharma, this is my philosophy which I have to live and set up as standard for all other nations to follow-well, this should be the solid basis for Hindu reoorganisation.

If, then, we are not to be mere ‘political Hindu animals’ or Hindus out of reaction, we must live as Hindus by conviction, capable of expressing that conviction in all aspects of our day-to-day life. The mere propagation of Hindu thought in literature and newspapers takes us nowhere. For instance, Veer Savarkarji wrote a beautiful book ‘Hindutva’ and Hindu Mahasabha based itself on that pure philosophy of Hindu Nationalism. But once, the Hindu Mahasabha passed a resolution that Congress should not give up its ‘nationalist’ stand by holding talks with Muslim League but should ask Hindu Mahasabha to do that job! What does it mean? It only means that the hybrid nationalism of Congress was of the pure variety, whereas Hindu Mahasabha represented the Hindu counterpart of the rabidly communal, anti-national Muslim League! How did this strange perversion set in? Because, the deep-rooted conviction which would spontaneously evoke the ready affirmation "yes, this is Hindu Nation" under all conditions, even in dreams, was not there.

Things that Count

So, we say that we have to imbibe deep and positive samskars of our nationhood which shall not allow us to be swept off our feet by political or other considerations. It is no use to speak of Hindu Nationhood and the eminence of Hindu way of life without a corresponding life-pattern in our practical day-to-day behaviour.

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 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. There is no doubt that it is this faith in God, this faith in religion that has given to the West, to a large extent, the strength to succeed in this world.


We pride ourselves upon our spiritual tradition. But how are we actually living? What are our daily samskars? Is there any place for God in all our daily routine? Is there at least some place in our homes where we can contemplate upon Him? Once an acquaintance of mine invited me to visit his newly built house. It was a well-furnished and in every sense a ‘modern’ house. When he had finished showing me its special features, I just asked him, "Well, where is the devagriha? Have you no family deity, which your forefathers had worshipped and handed down to you?" My question came as a surprise to him. He replied apologetically, "Yes, yes, but I had forgotten all about it". After a few months, when I had gone to that place again, he specially invited me to his house saying that he had carried out my suggestion. I went there. He showed me a small almirah constructed in the triangular space under the staircase and all the chappals and shoes – quite a number of them because their ‘standard of life’ was quite high! – of the family members neatly arranged over that almirah! He said with a sense of gratification, " I have just constructed this and kept our family-god here". I was horrified to see that. I only remarked, "Why not keep these chappals inside and worship them instead of defiling the deity?" Such is our ‘modern progressive’ Hindu life!

Let us not forget that a Sri Rama, a Shivaji or a Vivekananda was not a product of this type of ‘modernism’. Shivaji was inspired by the ideals enshrined in a Ramayana and Mahabharata. It was his supreme devotion to our Hindu way of life coupled with his unparalleled organisational acumen which gave it a practical dynamic form, that made him a force which changed the entire course of our history. Right from the Vedic seers down to Ramakrishna, Vivekananda, Ramatirtha and such other stalwarts of the modern age, all have left the impress of their inspiring personality on our people by their life of positive love and realisation of our age-old ideals. They could stand erect in spite of all adverse forces, speak to the world in challenging tones. To what a pitiable condition we, their children, have descended! We do not know even the a,b,c of the ideals which moved and moulded those heroic souls.

I know a young man who had gone to a foreign land on Government scholarship. There he was confronted with a number of queries by his friends and strangers about atma, pranayama, Gita and so many other Hindu ideas and ways of life. This young man was blissfully ignorant of all those things. He wrote to me about his difficulty. But what could I do? Could I give him postal training in yogabhyasa, in samadhi, in pranayama and in all such things? How humiliating, it is, that our so-called educated young men of this land do not have the least scent of the fundamentals of our own philosophy – let alone their realising them in full!

Ideals in All Aspects

Then, let us look into the other aspects – the aspect of our relation with the various spheres of contact with society, as for example, our family, our neighbourhood, our centres of education, our field of profession and so on. Has there been no distinctive contribution of the Hindu in all these spheres of life? On the contrary, it is the Hindu alone whose philosophy embraces the smallest as well as the widest spheres of human activity. To us, the family is the first stage of our self-expansion. Then, all the various duties that devolve upon us as family members, have to be gone through so as to keep the delicate ties of sweet affection and identity among the members of the family always in tact. As a son, as a brother, as a husband or in whatever relationship, let us uphold the noble Hindu ideal of a family man. It brings no credit to us if we say, "Oh, I am working for society, why should I bother about the family bonds?" Again, look at the great ideal characters of our land. Sri Rama, though in his teens, accompanied Vishwamitra to the forest to destroy the rakshasas according to the bidding of his father. Later, he gladly started for his fourteen years of forest sojourn only to preserve the sanctity of his father’s pledge. As a brother, what an intense affection he bore towards Lakshmana and others. He was an ideal son, an ideal brother, an ideal husband, an ideal friend, an ideal disciple and to his foes an ideal enemy too – all blended in one ideal Hindu manhood. So was Sri Krishna. What a source of joy and solace he was to Yashoda and Nanda! How he charmed the whole neighbourhood with his sweet behaviour!

Then, during our student life, acquiring knowledge and character, and not merely stuffing our brains with information, has been the constant urge with us. We are not to become mere bookworms. The one key to all learning is concentration of mind. With regular healthy habits for the body and for the mind, it should not be difficult for us to develop concentration. And then, in various educational institutions in which we study, we come in contact with our teachers and co-students. In the Hindu tradition the relationship between the teacher and the taught is not one of contract. It is something sublime – the shishya looks up to the guru as the very embodiment of knowledge and divinity and behaves towards him in a spirit of humility and devotion.

Immediately this is said, there are today some who ask whether the present-day teachers are worthy of such devotion. But the students should not fall a prey to such a perverted outlook. Let us behave as we ought to; it is for our own good, for our own refinement. We worship the idol of Hanuman in the temple. After a time, by constant application the idol is thickly covered with sindhur and its shape is changed beyond all recognition. But

(Even death while performing one’s own dharma brings blessedness; taking to another’s dharma is fraught with fearful consequences)

still it is worshipped as Hanuman with the same devotion. The Deity of Learning is Vinayaka – the Deity with a pot belly and an elephant head! But that does not affect one’s devotion to Him. See the born Jagadguru Sri Krishna behaving like any ordinary pupil in the hermitage of Sandipani, and you get the true picture of an ideal Hindu student. He served his teacher with utmost love and devotion just like any other pupil. He went to forests in rain and storm to bring dry faggots for yajna. What was there for him, who was himself the very embodiment of knowledge, to learn?

And again, see him moving among his comrades and co-students. What a deep and pure love he had for all! Sudama, a poor Brahmin boy, was his classmate in Sandipani’s ashrama. Later in life, when Sri Krishna’s fame spread far and wide, Sudama once set out with torn clothes and a handful of beaten rice to see his old classmate. As soon as Krishna sighted his old friend he dashed forth and warmly embraced him to his bosom. He snatched the precious present that his friend had brought and ate it with great relish. He conferred upon Sudama immense riches also.

Even if, by chance, there is a conflict with our elders on points of ideology, our respectful behaviour towards them need not change. In the Mahabharata war, when Bhishma and Arjuna faced each other, Arjuna directed his first five arrows to the feet of Bhishma. The charioteer of Bhishma was amazed to see Arjuna’s unfailing arrows falling at Bhishma’s feet instead of striking his chest. Bhishma said "My beloved Arjuna is prostrating before me with all his five pranas seeking my blessings".

"Swadarme Nidhanam Shreyah"

Let us not brush aside these examples as old puranic stories. In them are embedded the priceless gems of our culture, which once made the Hindu life the envy of the whole world. Nor are they to be discarded as having become impractical in these days. Even in this twentieth century, we do see such inspiring examples. There is the example of our own founder, Dr. Hedgewar. When he had once gone to Poona in connection with the organisational work, one of his old teachers at Poona was also invited to the elders’ meeting to be addressed by him. Many a leading light of the city had assembled for the meeting. The old teacher came a bit late. But as soon as Doctorji saw him, he got up and touched the old teacher’s feet and offered him his own seat.

These are only a few features of our present-day living on the background of our permanent values of life. It is only when a nation, just as an individual, sticks to its roots of swadharma that it grows and blossoms forth in all-round glory and achievement. Pulling out one’s roots of swadharma and transplanting something else in its place will only result in utter chaos and degeneration. The Bhagawad-Gita says :

Lo/kesZ fUk/kUk« Js;% ij/ke¨Z Hk;kog% AA

The task of rekindling the Hindu way of life brushing off the ashes of self-forgetfulness and imitation covering the immortal embers of the age-old samskars in the Hindu heart so that pure flame of the National Self of this sacred land will once again blaze forth in all its effulgence, therefore, comes up before us as the call of National SwadharmaThe task of rekindling the Hindu way of life brushing off the ashes of self-forgetfulness and imitation covering the immortal embers of the age-old samskars in the Hindu heart so that pure flame of the National Self of this sacred land will once again blaze forth in all its effulgence, therefore, comes up before us as the call of National Swadharma

Part One - The Mission


Short-cut mania – Lure of politics – Warning of history – Secret of our undying potency – Inspiration for national rejuvenation – Power corrupts – Restraints on power – Effects of combination of political and economic powers – Lesson of Europe – Sangh building people’s power – Upholding national genius.

The ultimate vision of our work, which has been a living inspiration for all our organisational efforts, is a perfectly organised state of our society wherein each individual has been moulded into a model of ideal Hindu manhood and made into a living limb of the corporate personality of society.

Obviously, this is not a vision which can be realised within a few days or even a few years. It requires the untiring, silent endeavour of hundreds and thousands of dedicated missionaries. It requires stout and steady hearts, which shall remain unshaken amidst adversities and temptations. It is to mould such inspired lives that the Sangh lays utmost stress on day-to-day samskars, day-to-day inculcation of all those qualities of head and heart which go to foster strength and competence in the individual to march on the path of lifelong dedication.

The Short-cut Mania

This type of steady, silent and lifelong devotion to work may appear very strange and unusual in the present-day world. It has an originality and a freshness all its own. As such, people will naturally take some time to appreciate and assimilate this approach of ours. For instance, there are many who feel aghast at the idea that our method of work demands daily attendance at a particular hour, at a specified place, year after year, all through their lifetime. Once a young man requested me to guide him how he could develop his powers of concentration. In order to test his tenacity, I asked him to observe a particular practice regularly. Immediately he asked, "For how long am I to do this?" I said. "Well, continue it for all life". He exclaimed, "For all life! How is it possible to continue anything for all life?" I jocularly asked him, "At least will you stick to this principle all your life?"

That is the mentality of the day. People want quick results and short-cuts to success. This human frailty of ‘minimum effort and maximum result’ has encompassed all fields of our national life. The path of honesty, which implies sincere, hard labour has yielded to means, foul or fair, which give quick results. The earning man thinks in terms of such short-cuts to become rich; and if he can become so overnight, he is prepared to descend to any level for that sake. He takes to black-marketing, speculation and gambling. He eagerly catches hold of an astrologer to see if any planet can do something for him! Stealing and robbing are, of course, there – as the right royal short-cuts!

People have also begun to look out for short-cuts in realising God! Who will take all the trouble of undergoing lifelong penance and single-minded pursuit of God? They try to get hold of some saint or sanyasin as an intermediary agent who, they believe, will take over all their sins, give them his merit and leave them clean and pure to face God! No aspect of our social life is free from corrosion by this mean and ignoble attitude.

The Suicidal Lure

Because of such an atmosphere all around, people begin to think whether there are such short-cuts in the Sangh work also. They ask, "How long do you intend to carry on like this? When will you be able to bring about the total transformation of society that you visualise? For how many years more will you go on plodding the same path?" Then, they look around and see the mighty Government wielding vast powers and encompassing the whole expanse of national life. They begin to imagine that invested with such resources in administrative personnel, finance and authority, they can, within a short time, change the entire face of the country, and mould the coming generation on the pattern they desire through education and so on. They become enamoured of that short-cut involving less sacrifice and quick result. To a superficial view, this argument, no doubt, appears very attractive. The all-out stress that is being laid on the political and economic aspect of our life by the present Government, the incessant propaganda carried on for their Five Year Plans, and the opening up of ever new fields of government control to suck up the young men of the country, have all added their share to the present-day attitude of our people to look up to political power as the panacea for all our ills.

But let us not be carried away by such a superficial view. Let us educate the people to acquire a deeper understanding of things, though unfortunately shallow thinking has become the order of the day. Once in Nagpur, there was an All India Education Conference. Some of the leading luminaries, who had come there were known to me. They told me about the details of their proceedings and the rules, curriculum, etc. they had decided upon. At last I asked them a simple question, "Can you tell me the real nature and real needs of the ‘individual’ in our country whom you are planning to educate?" One of them confessed straightaway that this question was never posed before them. That is how things go on in our country, as in the story of the blind leading the blind, no one desiring or striving to get at the root of the problem.

Let us open the pages of world history and see if such a superficial view, such a short-cut means of state power will really help to build an immortal national life of a country. There were in the past so many empires pivoted wholly on political power. Persia, for example, entirely depended upon its emperor for all its security and prosperity. The emperor was the supreme head and controlled all aspects of people’s life including their religion. The people were for a time carefree and happy. But their entire national edifice crumbled at the very first shock of the Arab invasion. The same fate overtook the empires of Rome and Greece. It was not as if these empires had no wealth or good administration or armies. But all those things rested on the sandy foundation of the political authority of the king and as soon as that political power was shattered even for a while, all their civilisation, their religion and their nationalism came down along with it in a crash, never

to appear on the world stage again. Countries after countries lost their soul to Islam and became Muslim countries for ever in this fashion.

Secret of our Immortality

But the story of our nation presents an entirely different picture. Our society also had to face innumerable such invasions from the most barbaric races. Even political domination by these hostile forces over our people continued for a time, sometimes for several centuries. Off and on, forces of adharma reigned unleashing all their powers of destruction right from the days of Ravana. In that dark hour when Aurangzeb ruled, even a great martial saint like Samartha Ramadas was constrained to lament that an

Incarnation of the Almighty alone could save Hindu Society from total annihilation. Later on, the wily Britishers also tried his hand at subverting our national life. Even today adharmic elements are having their heyday. But our society has survived all these grave crises. Again and again it has risen from the ashes, smashed the stranglehold of the evil forces and established the reign of righteousness. That glorious tradition continues unbroken to this day, charged as ever with the idealism and energy of resurgent nationalism. How did this miracle happen? What is the secret of the immortality, this deathless potency of our society, even after it was infected with the deadliest of poisons?

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 torch-bearers. They presented the dharmasatta. The king was only an ardent follower of that higher moral authority. Many a kingship licked the dust owing to various adverse and aggressive forces. But the dharmasatta continued to hold the people


Ravana was a shrewd aggressor. He knew this secret of our social coherence. He was aware that the life-centre of our society throbbed in the forest hermitages of sages and seers. Therefore, he concentrated his attacks on those jungle huts, on the sacrificial rites that were carried on there. But those spiritual heroes braved those onslaughts and stuck to their mission of rousing and integrating the people. The whole of society and, it is said, even gods were groaning under the heels of Ravana. Then the nation roused itself in the personality of Sri Rama. That great saviour was moulded and guided by sages like Vishwamitra, Vasishtha and Agastya. Not only was Sri Rama set up, but intense national consciousness of the whole of society was kept ablaze by these sages through regular discourses, discussions and various dharmic rites. How alert, how diligent were these ‘half-naked faqirs’ in their devotion to the welfare of society! Finally, even the deadly missile with which Sri Rama slew Ravana was given to him by the sage Agastya. It was because of their inspiration and untiring efforts that those lashing tides of adharma which had engulfed the ‘three worlds’ were ultimately laid low. Once again society rose ever more effulgent from the ashes of Lanka, the citadel of those adharmic forces.

The Tradition Continues

The Buddhist Age too has the same message for us. After Buddha, his followers here degenerated. They began to uproot the age-old national traditions of this land. The great cultural virtues fostered in our society were sought to be demolished. The links with the past were hammered away. Dharma was at a sad discount. The whole social fabric was being rent to shreds. Devotion to the nation and its heritage had reached such a low pitch that the Buddhist fanatics invited and helped the foreign aggressors who wore the mask of Buddhism. The Buddhist sect had turned a traitor to the mother society and the mother religion. In such a critical moment, who was it that came up as the redeemer of our dharma and our society?

It was the same tradition of sages and seers that projected its power and vitality in the form of Sri Shankaracharya. He was a sanyasin, an incomparable philosopher and an unique organiser. His eminence lay not in any earthly wealth or power. Half-naked, he roamed on foot from one end of the country to the other. Countless were the dangers he had to encounter including attempts at poisoning him. But he moved from place to place, fearless and conquering, knowing no rest or comfort, and once again rekindled the ebbing flame of our ancient culture. The band of his devoted sanyasin followers cemented with their blood and sweat the past with the present for a glorious future. The true national consciousness and selfless service that they roused, helped society to find its feet once again and throw out the treacherous elements. Buddhism, as a distinct sect, was erased from the mother soil, though of course, Buddha remained as an Incarnation. We worship Lord Shiva, no doubt, but on that account we do not welcome the flock of demons surrounding him.

Even during the days of Muslim domination great saints and sanyasins rose to continue that tradition. All those stalwarts – Chaitanya, Tulsidas, Surdas, Jnaneshwar, Ramananda, Tukaram, Ramanuja, Madhwa, Nanak and a host of such others – flooded the land from one end to the other with religious devotion. Samartha Ramadas converted that religious fervour into a dynamo of national power. They recited stories of Sri Rama and Sri Krishna, sang the divine ballads of their heroism, roused the people’s faith in their gods and goddesses and kept up their moral calibre unimpaired amidst all the political oppression. The great national renaissance under Chhatrapati Shivaji was the direct outcome of those years of intense spiritual and cultural awakening. Prior to that also, the glorious Hindu power of Vijayanagar rose on the spiritual-cum-national awakening set in by Swami Vidyaranya. The great religious Guru Nanak and his successors laid the foundation of the Hindu upheaval exhibiting itself in the warlike Sikhs under Guru Govind Singh and Banda Bairagi. Thus, once again, the great national consolidation centered round dharma and the vicious, anti-national forces were put to rout and the flag of national victory flown triumphantly from Attok to Cuttack and from Kashmir to Kanyakumari.

We see the same spiritual content present in the national resurgence against the foreign yoke of the British also. The spiritual sun broke forth in all its glory in Bengal as the Sri Ramakrishna-Vivekananda order, in the Punjab in the form of Swami Dayananda and

Ramatirtha, in the South Maharshi Ramana and Yogi Aurobindo – all of whom infused the spiritual content of nationalism in to the people’s mind.

This is the unmistakable evidence of history before us. We have to take a lesson from that and decide to build the organised life of our people imbued with pure character and unflinching devotion to cultural and spiritual values, which shall stand unshaken for thousands of years to come. The power of the organised life of the people imbued with the spiritual urge of our ancient heritage – well, that has been the secret of our immortality down these ages. That is verily our Rashtradharma and we stand committed to rejuvenating it in its full potency.

Here it is necessary to clear a misconception that has clouded our thinking these days. 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 of 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 as different from that as cheese is from chalk. 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 fulfilment of human life in all its facets. It is the sap of our national tree, the life-breath of our national entity.

Power Corrupts

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 realisation, 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 it 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.

Why go so far? The present leaders of Congress were at one time men of great sacrifice and patriotism. The people also were inspired to follow the path of virtue because of their glowing examples. But what is their fate today? Corruption, nepotism and lust for power have become rampant in their ranks. That is why Gandhiji had advised Congress on the

advent of swaraj either to disband itself or strictly keep itself aloof from power. But his wholesome advice was too bitter a pill to swallow for his followers who had tasted the spoils of power. And today we see its dire result, not only for Congress but for the whole country as well.

The latest experiment in Russia to achieve social good through the sole agency of state power has also given the same verdict. The statement "power corrupts and absolute power corrupts absolutely" has become true to a letter there. Once power is acquired, the desire to retain it at all costs takes hold of the persons who wield that power. Their attitude towards the people will then be one of "I am the master, and you are my slaves". That is what has happened in Russia. Revolutionary zeal, wealth and power and its resultant intoxication, have all combined to make it a ruthless dictatorship, enslaving and dehumanising a whole nation.

Considered from this other aspect also, we come to the same conclusion that the type of organisation that we are building – keeping ourselves aloof from lures and tentacles of political power, but at the same time alert and powerful enough to check the erring powers that be – can alone give a healthy and permanent order in which our society can live and prosper. After all, political power is an external appliance, which cannot by itself mould the ‘inner man’ after an ideal. Mere governmental legislation cannot mould the minds of men on the lines of virtue. If a person in authority legislates, say, against drinking and if he himself is given to drinking, he will only show greater cleverness in circumventing that very law.

Thus it is very clear that mere political authority becomes powerless when it has to play the role of rejuvenating the cultural values and social solidarity; and much worse, if left to itself, it corrupts those high standards. The secret of immortality of a nation conserving the noblest of its traditional qualities has to be sought elsewhere; and the functions of the state would have to be specified and its powers restrained within certain limits.

Restraints on Power

It is with such a deep understanding of the various factors of social life that our ancient lawgivers confined the function of the state to the protection of the people against foreign invasions and internal strifes caused by jealousy, hatred, aggrandisement, etc. A state, which transgresses these limits, they said, cannot be the friend of the people. It becomes their enemy. For, it will not allow the free growth of the eternal potentialities of the people. That would also degrade them by making them relegate to the background the higher values of life, in a bid to please the powers that be.

Today our Government, calling itself a ‘Welfare State’, is trying to centralise all power and authority and secure undivided control of education, medical aid, social reforms, production, distribution and many other spheres of life. If the state were thus to dominate the whole range of human activity, the individual will exist only as a slave bereft of all initiative. It is well known that power tends to make its wielder oppressive and tyrannical. Men in authority, therefore, strive to suppress their potential opponents through violence,

Therefore in order to avoid slavery or bloody revolution and provide enduring peace and freedom to society, our ancient Hindu thought and practice had kept economic power

thereby rendering themselves incapable of securing the peaceful progress and welfare of the people. Our lawgivers, therefore, though it is necessary to impose strong checks on the men in power. They ordained that governmental power, which is only a means, should not become the end. The state could do good to society only so long as it remained as the upholder of dharma – the higher law of the good life – and not as an end in itself. They, therefore, placed our rulers under the guidance and control of the dharmic authority in the form of selfless and disinterested persons-the sages and seers living in hermitages.

One more unique feature incorporated in our ancient national set-up was the precaution taken to keep political power aloof from the production of wealth. Money is a form of power. It does not need much intelligence to imagine the havoc the state can create once it becomes inflated by a combination of political and economic powers. Concentration of both these powers in the hands of the same individual or group must either degrade and enslave society or provoke the people to revolt when their suffering becomes unbearable. Whatever the outcome, the loss of social stability, progress and prosperity becomes inevitable.

The Lesson of Europe

The example of European countries is revealing. Prior to the French Revolution, the king was the repository of all political and economic powers in those countries. The people were groaning under the despotic kingship, squeezed out of all liberty, initiative and happiness. The French Revolution erupted with the trumpet cry of ‘liberty, equality and fraternity’ as a violent revolt against that tyranny. By about the same time, the Industrial Revolution had also set in. Under the slogan ‘equality of opportunity’, persons with greater intelligence, capacity and money monopolised the industries, amassed enormous wealth, and on that strength controlled political power as well. They became the new tyrants in place of the old. The combination of political and economic powers once again bred despotism and the common man was reduced to conditions of indescribable misery and slavery, though under the new and enchanting garb of democracy. As Bernard Shaw observed, democracy was born as a result of the absence of a benevolent despot.

This imbalance in social set-up and the consequent popular unrest caused another outburst in the form of Communist revolution. The bloody revolutions that took place in Russia and China have probably no parallel in the history of the world for their sheer magnitude of massacres, purges, transportations, slave camps and such other inhuman measures. Again, the same tragedy of the combination of political and economic powers has overtaken the Communist countries landing the general mass of people in inhuman slavery. Countries, which have forestalled the Communist revolution and remained democratic could do so by weaning away to some extent at least the political power from the clutches of economic power. However, even in these democratic countries, a beneficial balance between the two has not been achieved so far.

away from the hands of the state. It deprived the people producing wealth of all political power. The two powers were thus kept interdependent and mutually corrective. And above all, these two powers were subjected to the supervision of such selfless men as had no axe to grind. It was the continuous tradition of such persons, holding the sceptre of spiritual authority, who were ever on the alert to undo any injustice perpetrated by any of these two powers, while they themselves remained above all temptations of power or riches, that formed the real breath of the glory and immortality of our ancient nation.

Building Social Omnipotence

It is after realising this key-note of our national tradition that we have taken upon ourselves the none-to-easy path of moulding men imbued with an uncompromising spirit of dedication to the nation and its spiritual values, who, on the strength of their all-embracing love and spotless character, will be able to wield the integrated strength of the society to such an intense degree that the political powers that be shall not dare to transgress their limits and use power for ends other than social welfare. An organisation of such men alone can form the true basis of eternal social power-an organisation which can rise above the flux of circumstances, which is not inspired by the aim of serving petty interests or capturing political power, an organisation which is identified with the whole of society, sustaining by its very existence the entire social edifice and providing spontaneous impulse and energy for its full self-development.

Having, as we do, this sublime vision engraved in our hearts, why should we run after the mirage of political power? Once in the Dakshineshwar temple there was a theft.. Some of the ornaments of the idol of Radhakanta were stolen. When some one made the remark "What is this God who cannot protect His own ornaments?" Sri Ramakrishna rebuked him saying that it was shameful to entertain such absurd views for, what value can He attach to such worthless pieces of stone and metal Who has Lakshmi, the Goddess of Wealth, as his handmaid? Similarly, why should we, who have the integrated vision of the entire national life, run after a fleeting thing like political power?

Political power shall only reflect the radiance of culture, integrity and power of the organised society that we want to build up-just as the moon reflects the radiance of the sun. We aspire to become the radiating centre of all the age-old cherished ideals of our society-just as the indescribable power, which radiates through the sun. Then, the political power, which draws its life from that source of society, will have no other go but to reflect the same radiance.

There is a story in the Upanishads, which beautifully expresses this idea. Once, it appears, the gods became swollen-headed owing to their victory over the demons. The Almighty thought it time to subdue their inflated ego. He assumed a colossal body and suddenly appeared before them. The gods were taken aback to see that strange apparition. The god of wind, Vayu, was sent to find out who that figure was. That figure calling himself Yaksha, placed a blade of grass in front of Vayu and challenged him to move it. Vayu with all his world-shaking powers failed to move it even by a hair-breadth. He returned exasperated. Then the god of fire, Agni, went. He also returned humiliated

having failed to brun that little blade of grass. Finally, the king of gods, Indra, himself went to see him, but that strange figure disappeared all of a sudden. Indra also returned feeling ashamed at his inability to unravel that mystery. Then it was brought home to his mind that the Yaksha was the Almighty Himself through Whose grace each of them received a spark of His power.

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.

Remember that the ancient spirit is not dead. That race spirit, which has survived 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 on 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.

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.

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