Organization

Periodical History of RSS

manojzanvar — Tue, 29 Apr 2008 09:41:12 -0400

In Freedom Movement

THE SPIRIT of freedom Dr. Hedgewar had embodied in himself and had infused in the Swayamsevaks has continued to blaze radiantly. Several have been the occasions when this quality has come to the fore-both when the British were ruling and after they left.

By the early forties, the war took an adverse turn for the British. Shri Guruji had just assumed the leadership of Sangh. The urgent and paramount task of mobilising and training the Hindu youth brooked no delay. His hurricane tours over large parts of the country began . The message went home. Hundreds of young Swayamsevaks gave up their studies, left their hearths and homes and began spreading the message of national emancipation through Sangh.

The launching of the 1942 'Quit India' agitation by the Congress proved more like a sporadic outburst than as an organised and well-planned rebellion. There was no prior consultation by the Congress with other organised, patriotic groups like the Sangh. Nevertheless, several Sangh workers took active part in it. They played a notable role in Chimur in the famous Ashti Chimur rebellion in Vidarbha. The British fury in suppressing it was unparalleled. The putting out of action of the Delhi Muzaffarnagar railway line was the handiwork of young men from Delhi, mostly Swayamsevaks. While Nana Patil of Patri Sarkar fame in Maharashtra was sheltered by Pandit S. D. Satwalekar, the celebrated Vedic scholar and Sanghachalak of Aundh, Sane Guruji, an underground Socialist leader, was under the protective wings of Pune Sanghachalak Bhausaheb Deshmukh. Inside the capital Delhi itself, Jayaprakash Narayan and Aruna Asaf Ali took asylum with Lala Hansraj Gupta, the Delhi and Punjab Sanghachalak.
The waning of the 1942 movement left behind a gaping void in the people's mind. There was yet another growing threat looming on the national horizon. With all the nationalist leaders of Congress lodged behind bars, the Muslim League had a field day. Egged on by the British, their posture now became more recalcitrant. The League had already passed, in 1940 at Lahore, the 'Pakistan' Resolution. By now the League's designs had become crystal clear. It had taken recourse to violence and bloodshed to browbeat the Congress leadership into accepting Partition. The 'Direct Action' call and the great Calcutta killings had left no one in doubt about the dreadful shape of things to come. During those days Gandhiji's stay was in Bhangi Colony in Delhi. On one night, when Muslim ruffians surrounded the place and hurled vulgar abuses and threats at Gandhiji, the Sangh Swayamsevaks stalled further mischief by their night-long vigil thereafter.

By now, the spectre of Partition had begun to haunt the nation's mind. The Hindu masses instinctively felt that a militant and organised Hindu force was the urgent need of the hour. That alone could rescue the integrity and freedom of the Motherland from the gang-up of the twin hostile forces of the British and the Muslim League. No wonder, to the average Hindu, the Sangh appeared as the only ray of hope. The result was a tremendous Hindu upsurge sweeping all over the country.

During the 1947 Crisis

The sudden and unexpected decision on 3rd June 1947 of the Congress leaders to accept Partition came as a stunning blow to the Hindu people, and more so to the Sangh Swayamsevaks. The British, more than anyone else, knew what the Sangh was all about. Their intelligence records had referred to Shri Guruji as an astute leader. Their report with the National Archives in New Delhi, referring to one of his speeches at the RSS training camp, says: "Golwalkar denounced those persons who render every possible assistance to the present government for their own selfish ends... He declared that the Sangh had resolved to do its duty even though the whole world goes against it and impressed on the volunteers that they must be ready to sacrifice their lives for the cause of Bharat Mata."

The British also unerringly read the pulse of the nation. They knew that time was running out against them. The INA trials had revived the stirring memories of Subhas Chandra Bose. The sparks of naval revolt in Bombay flew to distant cantonments touching off sympathetic strikes by the airmen and the army. This was followed by the British Prime Minister's declaration to quit Bharat at the earliest date. And on 20th February 1947, he also announced the date of their quitting as not later than June 1948.

However, Mountbatten, the last Viceroy who carried out the final operation of Partition, fixed 15th August 1947-a full ten months earlier-for quitting. Leonard Mosley, who accompanied Mountbatten, laid bare the chief reason behind it. He wrote that the advancement of the date of transfer of power, in spite of opposition from army commanders, was "to jostle a settlement through before any really effective opposition to the partition of the country had time to develop." One of the more crucial forces which could have contributed to the opposition was, obviously, the rise of Hindu power spearheaded by the Sangh. The British clearly knew that the Sangh was committed to Complete Independence of Akhand (Undivided) Bharat. They were also aware that Shri Guruji in his countrywide tours was invoking the inspiring vision of Akhand Bharat, and that his call to the youth to consider no sacrifice too great in the cause of safeguarding her unity and integrity was eliciting tremendous response.
To the Rescue of Delhi

However, Partition did come about. The country was gripped in a terrible convulsion. The Swayamsevaks who had day in and day out cherished the picture of a free and united Bharat were plunged in deep anguish. However, they responded to the call of duty to protect the integrity of whatever portion of the land had been liberated and to save the life and honour of the Hindu brethren left in the lost portions.

Delhi was then in the throes of violence and intrigues by the Muslim Leaguers. When later on Dr. Bhagawan Das, the great savant and a recipient of the Bharat Ratna award, came to know the details of the role of Sangh in those crucial days, he wrote feelingly on 16th October 1948: "I have been reliably informed that a number of youths of RSS were able to inform Sardar Patel and Nehruji in the very nick of time of the Leaguers' intended coup on September 10, 1947, whereby they had planned to assassinate all members of Government and all Hindu officials and thousands of Hindu citizens on that day and plant the flag of Pakistan on the Red Fort and then seize all Hindusthan." He added: "Why have I said all this? Because if those high-spirited and self-sacrificing boys had not given the very timely information to Nehruji and Patelji, there would have been no Government of India today, the whole country would have changed its name into 'Pakistan', tens of millions of Hindus would have been slaughtered and all the rest converted to Islam or reduced to stark slavery. Well, what is the net result of all this long story? Simply this-that our Government should utilise, and not sterilise, the patriotic energies of the lakhs of RSS youths."

In the Integration of Kashmir

Immediately after Independence a most serious challenge to the freedom and integrity of independent Bharat was posed in Kashmir. Briefly told, the Declaration of 3rd June 1947 had left all the princely rulers of undivided Bharat free to join either Bharat or Pakistan or even remain independent. However, Hari Singh, the Maharaja of Jammu and Kashmir, was in an awful fix. The Maharaja, a devout and patriotic Hindu, could not think of joining Pakistan. In view of the marked Muslim majority in the State, he felt hesitant to straightway join Bharat either. Mountbatten specially flew to Kashmir in the third week of June in a bid to persuade the Maharaja to join Pakistan. The Maharaja, however, resisted the pressure and as a stop-gap arrangement executed a 'Stand-Still Agreement' with Pakistan and wanted to have a similar link with Bharat. But the Indian leaders would not consent to that proposal. Inside the State itself, the Muslim Conference began pressing the Maharaja to opt for Pakistan. R. C. Kak, the then Prime Minister of Kashmir, however, advised him to remain independent.

Amidst these conflicting pulls, the Sangh leaders in the State began exerting every possible influence to persuade the Maharaja to declare his accession to Bharat before the deadline of 15th August 1947. The State Sanghachalak, Pandit Prem Nath Dogra, submitted several memoranda and followed them up with personal interviews with the Maharaja. Several social and political organisations in the province were also persuaded to pass resolutions urging the Maharaja to join Bharat without delay. Thousands of telegrams were sent to him from all parts of Kashmir and other neighbouring states. Badridasji, Sanghachalak of Punjab whom the Maharaja held in high esteem, hastened to Srinagar to meet and advise him.

However, forces inimical to Bharat would not let the Maharaja have his way. When 14th August came, the postal authorities in Srinagar hoisted the Pakistani flag on their office because the post offices within the State came under Sialkot circle which now formed part of Pakistan. Promptly, the Sangh Swayamsevaks and sympathisers saw to it that the postal authorities pulled down the Pakistani flag. On the next day, i.e., the 15th of August, the Indian Tricolour flew over most of the houses and shops in Srinagar. The flags had been prepared in hundreds in the Sangh Karyalaya and distributed to the people.

In the meanwhile, the pro-Pakistani elements inside Kashmir intensified their propaganda to pressurise the Maharaja to join Pakistan. Large-scale smuggling of arms into the State to foment internal rebellion was on. Economic blockade from outside was clamped by Pakistan. The Sangh leaders were the first to realise the gravity of the situation; and again they sent memoranda to the Maharaja. A Sangh Swayamsevak in the guise of a Muslim had wormed himself into the camp of the Muslim personnel of the State's Armed Forces at Srinagar and secured detailed plans of the projected Pakistan invasion. A prominent Sangh worker of Kashmir personally informed the Commander of the State Forces about the plan and the impending tragedy. Later developments tallied word to word with the details of that plan.

At the diplomatic level at the Centre, too, Sangh had made certain moves in the crucial mid-October days. Sardar Patel, knowing the mind of the Maharaja, had pitched upon Shri Guruji to talk to him. Shri Guruji, he knew, commanded the implicit confidence of the Maharaja. Shri Guruji flew to Srinagar on 17th October 1947. He brought home to the Maharaja the futility of harbouring any idea of retaining Kashmir as an independent kingdom and advised him to join Bharat straightway. Finally, the Maharaja expressed his readiness to sign the Instrument of Accession to Bharat. Shri Guruji returned to New Delhi on 19th October, and reported to Sardar Patel about the Maharaja's readiness to accede to Bharat.

The sudden and massive invasion of Kashmir on 23rd October by Pakistani tribesmen, the SOS to Delhi by the Maharaja for help, agreeing to the accession of the State to Bharat and the flying of Indian troops to save Kashmir-all these followed in lightning succession. The first attack by Pakistani raiders was made on 11th October 1947. Many on the Indian side were butchered and large numbers of women abducted. Then began regular raids on a long stretch of the border. By October 22-23, the entire Jammu Sialkot border was aflame reducing scores of border villages to ashes. Within the city of Jammu itself, the local Muslims numbering about 20,000 were in a rebellious mood. The first shot was fired in Talab Katikan area which was followed by a series of riots. The fate of Jammu city and the entire countryside, with no troops on hand, hung in a precarious balance. A terrible tragedy stared everybody in the face. But the young men of Sangh rose to the occasion. They faced the pro-Pakistani Muslim elements inside, repulsed their repeated attacks and shattered their designs.

Thus was saved Jammu. But for the Swayamsevaks' valiant efforts, Jammu could never have been saved; and without Jammu, there was not the ghost of a chance to save Srinagar even by Indian forces.

Once the backbone of internal saboteurs was broken, Swayamsevaks took up the urgent task of broadening the Jammu aerodrome. Five hundred Swayamsevaks toiled round the clock for seven days and made the aerodrome ready for the Indian dakotas to land. Roads for the movement of Indian Army were also repaired and constructed by them in record time. In the meanwhile, in several villages on the border, the local Muslims had joined hands with the invaders and butchered thousands of Hindus and abducted thousands of Hindu women. In that critical hour, once again the indomitable spirit of heroism and sacrifice of the Sangh Swayamsevaks came to the fore. Hundreds of Swayamsevaks from Jammu laid down their lives in saving the lives and honour of tens of thousands of Hindus remaining in Mirpur, after it fell into Pakistani hands.

The helpless refugees struggling towards Jammu had no other protection against the Pathan snipers except a hundred and more Sangh men moving by their side, in a day-and-night vigil. Kotley was a strategic border town.. Pak raiders assisted by local Muslims intruded into the town repeatedly and carried out killings and other atrocities. But the Hindus did not give up. Every time they fought back and almost every street and house became a fortress of defence. Scores of our mothers and sisters perferred martyrdom through poison or at the hands of their own male folk rather than sacrificing their honour at the hands of invaders. For six weeks, the Hindus held on to their post. The entire credit for this historic defence of a vital border post goes to the Sangh Swayamsevaks. Led by their heroic Nagar Karyavaha (city secretary of Sangh) the Swayamsevaks strengthened the people's morale, roused their spirit of patriotism and organised them for heroic resistance.

Swayamsevaks felt no sacrifice too great when the call came to assist our Army. The garrison inside Kotley had run out of ammunition. 20 chests of ammunitions dropped by our Air Force had fallen off a steep slope, well within the range of Pakistani artillery. The Commander of the garrison thought it unwise to risk the life of the few available soldiers to salvage the material as the task seemed to entail sure death. However, a local Sangh worker, Krishnalal, along with 20 other Swayamsevaks, accepted the challenge and brought back 17 chests. But they had to pay the price of six precious lives, including their leader. In lieu of the six, however, they had saved the life and honour of six thousand Hindus in the town. And right at the fag-end of the battle, Prakash, the Nagar Karyavaha, also fell a martyr while defending the town.

In Kashmir Valley, too, the situation was similar. Though Sheikh Abdullah, assured by Delhi of his supreme position in Kashmir, stood firm against the Pak invasion, his followers joined the raiders being carried away by the Islamic frenzy let loose by Pak propaganda. The Swayamsevaks joined the militia in large numbers and stood by the Indian Army in throwing out the raiders. The defence of Srinagar claimed the life of Pandit Manmath, a Sangh worker in the militia. Sheikh Abdullah's government allowed the Sangh Swayamsevaks to work in the militia till the Kashmir Valley was cleared of the raiders and his own regime was well settled. And once that purpose was served, the Sangh Swayamsevaks were eased out of the militia and even out of Kashmir in a planned manner.

In the Liberation of Goa

The struggle for Independence was not over with the quitting of the British. On 2nd August 1954, one hundred Sangh Swayamsevaks stormed the remaining Portuguese enclaves of Dadra and Nagar Haveli. The attack was led by the late Vinayak Rao Apte, Pune Sanghachalak. The group included several prominent Sangh workers. They formulated the guerilla strategy and attacked the main police headquarters at Selvassa and forced the 175 soldiers there to surrender unconditionally. The National Tricolour was hoisted and the region handed over to the Central Government on the same day. On 2nd August 1979-the occasion of the silver jubilee of that historic event-the people of Selvassa invited the 100 freedom-heroes and felicitated them. In 1987, the Maharashtra State Government too recognised them as freedom fighters and honoured them.

The Portuguese still held sway over Goa. The first to unfurl the Tricolour Flag over the Panaji Secretariat in 1955 was a Swayamsevak working as a teacher in Goa. He remained in the Lisbon jail for full 17 years-well after Goa was liberated in 1961. In 1955, Swayamsevaks took a leading part in the all-party national struggle for its liberation. The task of providing food and shelter, all along the Goa border, to the Satyagrahis who were streaming from different parts of the country was shouldered by the Swayamsevaks. Prominent workers of Sangh and Jana Sangh led several batches of Satyagrahis and a number of them suffered bullet wounds and inhuman tortures in Portuguese jails.

Rajabhau Mahankal of Ujjain was among the prominent Swayamsevaks who led a batch from Madhya Bharat. Right at the border, the Protuguese police were ready with their bayonets and bullets to 'welcome' the Satyagrahis. Before Rajabhau proceeded into Goa border, the first three columns of Satyagrahis were fired upon. They fell down wounded. When the daring Sahodara Devi of Saugar in the third row fell wounded, Rajabhau took the Tricolour from her hands and stepped forward with the roar of 'Bharat Mata ki jai'. Rajabhau fell with one of his eyes pierced right through with a bullet. In those few seconds, before he became unconscious, he commanded others to take care of the Flag and of the other wounded Satyagrahis. And within a few minutes, he joined the rank of martyrs who had covered themselves with immortal glory in the cause of the freedom of the Motherland.

During 1962 Chinese Invasion

Deep concern for the national sovereignty over every inch of the country has ever remained the life-breath of Sangh all the years. The Indian Government, for the umpteenth time, tried to buy peace with Pakistan by appeasing her with the gift of certain areas in West Bengal. In December 1959, the Akhil Bharatiya Karyakari Mandal (the All-India Executive Committee) of Sangh warned that "The introduction of a bill to amend the Constitution for transfer of Berubari and other Indian territories to Pakistan is detrimental to our national pride and solidarity." It also urged all members of Parliament "to vindicate their supreme duty of safeguarding the nation's sovereignty by firmly rejecting the suicidal bill and allaying the fears of the people in that regard."

When the Kashmir issue was taken to the UNO, Shri Guruji publicly warned that the step would boomerang and pose serious problems in future for the security and integrity of the country. Again, he was the first public leader to give out the news of illegal occupation by the Chinese of large chunks of our strategic Himalayan borders. In 1960, when Pandit Nehru and Chou-Enlai were jointly touring our country singing the lullaby of "HindiCheeni bhai bhai", Shri Guruji's was the one voice laying bare the dragon's teeth hidden behind that enchanting slogan.

And two years later, when the Chinese openly invaded our territory in 1962, the Swayamsevaks swung into action mobilising support to the governmental measures in general and to the jawans in particular. Pandit Nehru was so much impressed that he invited a Sangh contingent to take part in the Republic Day Parade of 26th January 1963. At a mere two days' notice, over 3,000 Swayamsevaks smartly turned up at the parade in full Sangh uniform. Their massive march, in fact, became the major highlight of the programme. When, later on, some Congressmen raised their eyebrows over the invitation to Sangh, Pandit Nehru brushed aside the objections saying that all patriotic citizens had been invited to join the parade.

During the war, the attitude of labour becomes a crucial factor. When China invaded Bharat, a section of the Communist Party of India proclaimed that Chinese forces were here for 'liberating' Bharat (from capitalist domination). Their leaders like Basavaponnaiah went to the extent of saying that Bharat was the aggressor and had occupied Chinese territory. Their unions were made tools to sabotage or obstruct our defence efforts. Their water-transporting union in the North-Eastern region served a strike notice. Transport of food and other materials to the jawans at the Front was hampered. However, the Bharatiya Mazdoor Sangh decided otherwise. At once it withdrew all agitations by its unions. All the pending demands were put off for the time being. A call was given to workers to give top priority to stepping up defence production and assisting all defence efforts.

The BMS did not stop at that. It decided to end the potentiality for mischief in future by such Trojan horses. In strategic sectors such as defence production, transport, power generation, transmission, etc., special efforts were made. Two decades of such persistent efforts have secured for the BMS federation in the defence sector-the Bharatiya Prati Raksha Mazdoor Sangh- a premier position. BMS is now confident that the leftist unions dare not try their 1962 tactics in the future. So also, in other lifelines of the nation like power generation, road and railway transport, the BMS has established a clear lead over others.

During 1965 Pak Aggression

When Pakistan attacked Bharat in 1965, Lal Bahadur Shastri, the Prime Minister, personally rang up Shri Guruji who was then touring Maharashtra and requested him to be in New Delhi for the All-Leaders Conference the following day. At the conference, Shri Guruji extended complete co-operation on behalf of the Sangh. He also urged that the hands of the Indian army should not be tied down to a defensive posture but allowed to evolve its own offensive strategy. At the conference, when one of the representatives, while addressing Shastriji, kept on saying 'your army', Shri Guruji corrected him with a sharp reminder: "Say, 'our army'."

In Delhi, for the entire period of 22 days of war, police duties like traffic control were transferred to Swayamsevaks to free the police for more pressing tasks. Ever since the beginning of war, batches of Swayamsevaks daily reported at the General Military Hospital, Delhi, to offer blood. The military looked upon the Sangh as a friend in need. Whenever they felt the need for any kind of civil assistance they would just ring up the Sangh Karyalaya. When the war was at its peak a military train carrying wounded jawans arrived in Delhi. Hundreds were urgently in need of blood transfusion. The army officers telephoned to the Delhi Sangh Karyalaya. It was midnight. The very next morning 500 Swayamsevaks reached the military hospital to donate blood. According to the hospital rules, each of them was offered 10 rupees. But the Swayamsevaks returned the amount saying that it could be better used for the wounded jawans.

The Sangh Swayamsevaks of Amritsar organised four canteens on the border within the shelling range of the enemy. It was indeed a sight to see the supreme courage of the young men working in such dangerous areas. The villagers used to donate huge quantities of milk free of charge to these canteens. They would bring meals prepared in desi ghee to these canteens, where hundreds of jawans took their food. On 8th September, when the Government authorities wanted clothes for a large number of injured soldiers, they were got ready in just four hours. The leadership provided by two Swayamsevak MLAs of the Jana Sangh during those crucial days was exemplary.

Prior to the commencement of the undeclared war, the civilian aspect of work was mostly on paper. But the superb way in which cent per cent black outs, night patrols and other items of civil defence measures were performed by the civilians was a miracle. The unarmed civilians successfully caught the Pakistani paratroopers who were armed to the teeth. Every mile of rail track, every bridge and culvert over rivers or canals and every aerodrome was guarded by the civilians in a most courageous and determined manner. And in all these efforts, needless to say, the Swayamsevaks were in the vanguard.

When the war broke out, the Jana Sangh MLA-a Swayamsevak-in Ferozepur district, whose village was situated in the border area just near the theatre of war, promptly told his villagers: "I will stay in my village and shall remain here whatever may happen." Whenever people, terror-stricken by Pakistan's shelling, wanted his consent to leave the village, he would tell them, " You can leave the village, if you so desire. But mind you, I will remain here and fight against Pakistan to my last." Listening to such heroic words, the villagers would again stick to their posts of duty, their morale steeled. Another Jana Sangh MLA, a Swayamsevak, continued to stay in Ferozepur even when the city was actually being bombarded and shelled by Pakistan. Fazilka town had a normal population of about 40,000. Hardly 5,000 persons stayed on eventually, and they were almost all Swayamsevaks and their families.

In Rajouri in Jammu, when two Swayamsevaks-one of them a leader of Jana Sangh-observed Pakistani troops proceeding towards the town, they hastened to the Army Cantonment to give the news. The Army Officer, on his part, had already prepared himself to face the enemy, but he suggested to the two Swayamsevaks to immediately shift to Jammu for safety. He offered them an army vehicle also for the purpose. But they refused the offer saying that their duty lay in their own place for maintaining people's morale and mobilising civilian support for the Army. The next day, a committee was formed for the purpose, which performed its job admirably and thus helped saving Rajouri from the enemy hands.

From Meindhar in the same area comes the story of a Swayamsevak, who dared to enter the enemy trenches. He snatched the stengun from the Pakistani soldier who was firing upon the neighbouring village, killed him and his comrades in the trench and saved the lives of hundreds of our countrymen. Another Swayamsevak of Pathani, in Naushera Taluk, sneaked through the Pak military formation which had surrounded and ambushed a section of the Indian army, and supplied the jawans the much needed water and foodstuffs. When the soldiers tried to shower presents on him he refused them saying that he had only done his duty towards the Motherland.

In Jammu, where the influx of displaced persons swelled into lakhs, the Sangh-sponsored Sahayata Samiti was the one foremost in the field of mobilizing the civilian co-operation for their relief. Right from 15th August up to 6th September, it arranged daily meals for about 25-35 thousand persons and supplied them with all the daily necessities of life.
In Gujarat too, a Sangh Swayamsevak working at Okha near Dwaraka shot down two Pakistani satire jets flying low to bombard that port. When he was profusely congratulated by the army men, he remarked, in the true spirit of a Swayamsevak, "I have just done my duty, that is all." When the fighting ended, General Kulwant Singh told a Sangh worker, "Punjab is the sword-arm of India, and RSS is the sword-arm of Punjab."
Soon after the war, when the Prime Minister was invited to Tashkent, Shri Guruji sent a message urging him not to go. When, however, he decided to go, Shri Guruji sent a letter to him through Atal Behari Vajpayee, wherein he had urged him to stand
During 1971 War of Bangladesh Liberation
When war with Pakistan broke out again in December 1971, Shri Guruji's advice to the Government and the people was clear and crisp: "At least now, we should be shaken out of our illusion that an appeal to the so-called international conscience would work wonders." He also said, "Our war aims should be clear. As our Shastras have declared, no shatru shesh, residue of the enemy, should be allowed to remain." However, the Government, in the wake of the heroic liberation of Bangladesh by our jawans, again relapsed into its old groove. With what results we all know now - with both Pakistan and Bangladesh becoming more and more belligerent all the time.

During the war, as on previous occasions, thousands of Swayamsevaks throughout Rajasthan, North Punjab, Jammu, Uttar Pradesh, Bihar and Bengal pledged their services with the authorities for every kind of mobilisation of civilian support. At several important cities and towns, hundreds of Swayamsevaks enlisted themselves as blood donors as well as volunteers for civil defence and first aid. Patrolling during black-out and undertaking relief works became their normal duties. In Uttar Pradesh, a sustained programme for public awakening was undertaken. Prabhat-pheris (early morning marches) and public contacts were taken up for exhorting the people to remain vigilant about the pro-Pale elements and their possible fifth column activities. In Delhi, the Kingsway Camp police station authorities requisitioned the services of the Swayamsevaks to guard the broadcasting and other vital installations in Radio Colony and the water works at Wazirabad. The Swayamsevaks also looked after the wounded jawans in hospitals at many places. Army hospitals were often flooded with fruits and other consumer articles for the use of the wounded jawans.

On 7th December 1971, when the Barmer railway station in Rajasthan was bombed by Pakistani planes, about 40 to 45 Swayamsevaks rushed to the dangerous spot. A goods train carrying petrol drums was likely to catch fire. The Swayamsevaks, unmindful of the intermittent bombing, removed the drums to safer places. During those critical days, senior defence and government officers insisted that only the Sangh men be permitted to run the canteens in those sensitive border areas.

During 1971 War of Bangladesh Liberation

When war with Pakistan broke out again in December 1971, Shri Guruji's advice to the Government and the people was clear and crisp: "At least now, we should be shaken out of our illusion that an appeal to the so-called international conscience would work wonders." He also said, "Our war aims should be clear. As our Shastras have declared, no shatru shesh, residue of the enemy, should be allowed to remain." However, the Government, in the wake of the heroic liberation of Bangladesh by our jawans, again relapsed into its old groove. With what results we all know now - with both Pakistan and Bangladesh becoming more and more belligerent all the time.

Organisation Structure

manojzanvar — Tue, 29 Apr 2008 09:36:46 -0400

Total Number of Kshetras = 11

Total Number of Pranths = 38

Dakshin Kshetra

Kshetra Karyavah: Sri Vanni Rajan
Kshetra Pracharak: Shri Sethumadhavan
Kshetra Karyalaya Address
Shakti 1 M.V . Naidu Street,
Panchavati Chetput,
Chennai -600031
Ph No- 044- 28361049

Dakshin Madhya Kshetra

Kshetra SanghaChalak: Ma. Parvata Rao
Kshetra Karyavah: Shri K. Narahari
Kshetra Pracharak: Shri M.C Jayadev
Saha Kshetra Pracharak: Shri V. Bhagaiah
Kshetra Karyalaya Address
74 Ranga Rao Road
Keshava Kripa Shankarapuram - 6610760
Banglore - 560004
Ph 080 -26610081, 26610760

Paschim Kshetra

Kshetra Sanghachalak: Dr. Ashok Lakshman Kukade
Kshetra Karyavah: Shri Vilasji Phadnavees
Kshetra Pracharak: Mukund Rao Panshiker
Kshetra Karyalaya Address
75 A Navayug Nivas
Dr. Bhadkamkar Marg
Grant Road East
MUMBAI - 400 007
Ph - 022 23071593 , 23080847
Fax- 24456000

Madhya Kshetra

Kshetra Sangha Chalak: Ma. Uttamchandra Israni
Kshetra Karyavah: Shri Krishna Maheshwari
Kshetra Pracharak: Shri Vinod Kumar
Kshetra Karyalaya Address
Samidha
E-2/187, Mahvir Nagar 2410004
Bhopal - 462 016
Ph - 0755- 2411013 Fax 2763768

Uttar Paschim Kshetra

Kshetra Sangha Chalak: Ma. Om Prakash Arya
Kshetra Karyavah: Shri Purushotam Paranjape
Kshetra Pracharak: Shri Shankerlal
Kshetra Karyalaya Address
Bharathi Bhavan, B-15
Nayee Basthi
Jaipur - 302001
Ph 0141- 2375396
Fax 2376262

Uttar Kshetra

Saha Kshetra Sangha Chalak: Ma. Dr Bhajranglal Gupta
Kshetra Karyavah: Shri Ramesh Prakash Sharma
Kshetra Pracharak: Shri Dineshchandra
Kshetra Karyalaya Address
Keshavakunj Jhandewallan
New Delhi - 110 055
Ph - 011 23670365 , 23615854
Fax - 23679914

Paschim Uttar - Madhya Kshetra

Kshetra Sangha Chalak: Dr. Jagmohan Garg
Kshetra Karyavah: Dr. Darshanlal Arora
Saha Kshetra Karyavah : Satish Agrawal
Kshetra Pracharak: Shri Ramlal
Saha Kshetra Pracharak: Krishna chand
Kshetra Karyalaya Address
Shanker Ashram
Shivaji Marg
Meerut - 250 001
Ph 0121-2640880 , 2641202
Fax 2646691

Poorva Uttar - Madhya Kshetra

Kshetra Sangha Chalak : Ma. EeshwarchandraGupta
Kshetra Karyavah :Shri Ram Kumar Verma
Kshetra Pracharak : Shri Ashok Beri
Kshetra Karyalaya Address :
Keshav Bhavan
Model House
Luknow - 226001
Ph - 0522-2225641

Uttar - Poorva Kshetra

Kshetra Sangha Chalak: Ma. Krishna Vallabh Prasad NarayanSingh
Saha Kshetra Sangha Chalak: Ma . Siddhanath Singh
Kshetra Karyavah: Shri Kishori Mohan Prasad
Kshetra Pracharak: Shri Swantanranjan
Kshetra Karyalaya Address
Dr Hedgewar Smarak Bhavan
6-E, Rajendra Nagar
Patna - 800016
Ph - 0612- 2673200
Fax - 2673500

Poorva Kshetra

Kshetra Sangha Chalak: Ma. Jyotirmoy Chakarvarty
Kshetra Karyavah: Shri Satyanarayana Majumdar
Kshetra Pracharak: Shri Sunilpada Goswami
Kshetra Karyalaya Address
Keshava Bhavan
9 A Abhedananad marg
Kolkata - 700006
Ph - 033 23508075, 23500573
Fax - 23541199

Assam Ksehtra

Kshetra Pracharak: Shri Shashikant Chauthaiwale
Saha Kshetra Pracharak: Dr. Krishna Gopal
Kshetra Karyalaya Address
Keshav Dham Paltan Bazar
K.B Baneerji Road
Guwahati 781008
Ph - 0361 2544849, 2520641, 2483780

Durga Vahini

manojzanvar — Mon, 28 Apr 2008 07:53:03 -0400

The Durga Vahini (Army of Durga) is the women's wing of the Vishva Hindu Parishad. Based on the Bajrang Dal, the youth arm of the VHP, the Durga Vahini seeks to organise Hindu women for social and religious services. It also controversially provides military training to its members as self-defence training.

Rashtriya Sevika Samiti

manojzanvar — Mon, 28 Apr 2008 07:23:58 -0400

The Rashtra-Sevika Samiti(Devnaagaree: राष्ट्रसेविका समिती) (National Women Volunteers Committee) is the women's wing of the Rashtriya Swayamsevak Sangh. Although a part of the RSS organisation, its membership and leadership is restricted for women and its activities directed for the welfare of women. Rashtra Sevika Samiti is today the largest Hindu women organization for welfare and rehabilitation of women in India. Various types of training camps at different levels in all parts of India are conducted periodically. Fully active Shakhas of Rashtra Sevika Samiti are functioning in 5215 centres. 875 centres conduct the Shakhas on a daily basis. Vandaniya Mausiji is the founder of Rashtra Sevika Samiti When Sarchangchalak of the RSS, Dr. Hedgewar was visiting Wardha in 1936, Vandaniya Mausiji met Dr. Hedgewar. It was a historic meeting at which Mausiji told Dr. Hedgewar that the work of Hindu revitalisation and awakening should not be limited to Hindu men alone and that the women should be equal partners in it. She also quoted Swami Vivekananda who had expressed that an eagle can fly only when both the wings are equally strong. She told Dr. Hedgewar that men and women are like the two wings of society. Dr. Hedgewar warmly responded to the motion of Vandaniya Mausiji and told her: 'Lakshmi Bai, I fully agree with you. It is essential to inculcate the right values in women and train them for the complete duty of the nation. However, I do feel that the women's organisation should be separate and their field should also be different from that of men. As you know, I have no experience or knowledge about the ladies. So I won't be able to do justice to such an organisation. Are you willing to shoulder the charge of organising the women and bringing them together under a single banner?'Vandaniya Mausiji did not hesitate for a moment and replied: 'Doctorji, I shall strive to the best of my abilities to fulfilled this responsibility. I am hopeful with your able guidance and Almighty's blessings I would be successful in this venture'. After a series of talks, Dr. Hedgewar suggested that the new women's organisation should be called 'Rashtra Sevika Samiti' (RSS) and this will be exactly parallel to the Rashtriya Swayam Sevak Sangh (RSS). Thus was born 'Rashtra Sevika Samiti' (R.S.S.) on Vijayadasami Day on 25th October, 1936.

Vidya Bharati

manojzanvar — Sun, 27 Apr 2008 08:43:48 -0400

First Saraswati Shishu Mandir

In 1952 inspired some RSS workers to take up education of children as a mission of their life.The people engaged in this noble task of nation building through proper education of younger generation, laid the foundation of the first school at Gorakhpur in a building rented at a monthly rent of five rupees. After due consideration, they named their school as Saraswati Shishu Mandir-Temple of the Goddess Saraswati dedicated to the children. Thanks to their zeal, dedication and hard work that such like schools began to be established at other places also. Prior to this Gita school was established at Kurukshetra in 1946 by revered Shri Guru Ji, M.S.Golwalker.

State level committees were set-up in other states also as the number of schools began to increase there. Punjab and Chandigarh had a Sarvhitkari Shiksha Samiti while Haryana had Hindu Shiksha Samiti.The formation of all India body came in 1977 as a natural corollary of this process. Thus Vidya Bharti was established with its headquarters in Delhi. All state level committees were affiliated to this Vidya Bharati Akhil Bhartiya Shiksha Sansthan educational system.

More Info: www.vidyabharati.org

Sahakar Bharati

manojzanvar — Sun, 27 Apr 2008 08:40:31 -0400

While endeavouring to rejuvenate the nation, th significance of co- operative sector, has been recognized and to enhance qualatative growth of co-operative movement, the Sahakar Baharati has last for 24 years has dedicatedly has performed with a moto of “ Bina Sanskar, Nahi Sahakar” and has engaged in building the team of socially devoated co-operative activists. By synchronizing, supplementing, co-ordinating various activites of different co-operative units and developing attachment among themselves, we can create a well organized , co- ordinated co-operative power and on the strength of it we have confidence to solve the emerging challenges faced by co-operative sector.

Sahakar Bharati has conducted many symposiums and seminars on themes like “ Rural development through cooperation” , “ Co-operation – The pillar of Indian Economy”, “Automonous Co-operatives and self reliant India”, “ Co-operation – An option to free economic policy”. Thus we have during last 24 years have been able to do introspective transformation in the Co-operative / Financial organizations. Co- operative movement should remain automonous and co-operative law which has become an impediment in development of co-operative sector should be changed. These are the foremost demands of the Sahakar Bharati is pursuing. You must be aware that this activity has made Government of Maharashtra to reconsider some provision in co-operative laws. Untile now 7 states have passed the ‘Self – Relient co-operative Act’ in Kerala state to implement the above act ‘ Post Card Movement’ was taken place. The Sahakar Bharati has lodged the suit in Karnataka High Court against the levy of ‘Co-operative Welfare Tax’ and won the case. We have put lot of efforts in implementing “Crop Insurance scheme for farmers. We have also remained fore front in solving problems in co-operative sector. Sahakar Bharati is also involved in many creative and project oriented work and also reconstructing such organizations. Live example of this the revival of Madhopura Mercantile Co-operative Bank in Gujarat. With all such panoram ie.activities Sahakar Bharati is able to change the face of co-operative sector in India up to large extend.

We have firm conviction that co-operative movement should be indifferent and free from political veil and interference. Hence many of our seminars are graced by the eminent person from all walks of life; irrespective of their political faith. We remain grateful to Ex-Home Minister of India Shri. Shankar rao Chavan, Ex-speaker of lok Shabha Shri Shivraj Patil, Ex- deputy Chief Minister of Maharashtra Shree Gopinath Munde, Ex-minister of state co-operative shri Jaising Gaikwad , noted economist Shri. Nilekant Rath, founder of B.M.S. Shri Dattopant Thangadi, former Sirsanghachalaks of RSS like late Balashab Deorus and Rajju Bhaiiya and former chief justice of high court Shri. Ram joyes who is presently governer of Zarkhand , Co-operative minister of Orrisa state Shri. Arvind Dhali , for their guidance.

Our mission is to bring ideal growth, to do pubilicity and expand co-operative movement and start ideal co-operative societies in each district of the country. Sahakar Bharati has becomes omnipresent in India’s co-operative field. To take this movement ahead in our silver jubilee year we have decided to organize many functions all over the country.Sahakar Bharati has becomes omnipresent in India's co-operative field.

More Info: http://www.sahakarbharati.org/home.htm

Hindu Student Council

manojzanvar — Sun, 27 Apr 2008 08:36:41 -0400

What is the Hindu Students Council ?

	HSC is an international forum that provides opportunities to learn about Hindu heritage through various activities, events and projects. HSC presents ample opportunities for self-development at the spiritual and professional level.
	We accomplish the above through :
	Campus Study Groups
	Classes and Symposia
	Seminars, Lectures & Workshops
	Celebration of Festivals
	Conferences and Camps
	Leadership Workshops
	Sport & Travel Activities
	Publication & Distribution of Literature
	Various Projects
	Collaboration with other campus and community organizations

	Why A Hindu Students Council ?

One out of every six persons born on this earth is Hindu. Mark Twain said, "In religion and culture India is the only millionaire." And yet, so many of us know very little about this great culture and heritage!HSC represents the first and only North American and international attempt by students and young professionals like yourself to explore, discover & experience the immense treasures of the time-tested knowledge and wisdom of the great Hindu culture. Indeed, we have within our grasp the vast philosophical, spiritual, social and scientific tools of the Hindu System. Let us learn to use them for achieving excellence in personal life and to enrich our community, our environment and our world.

As Hindu students, we often feel isolated and lost within ourselves because of our upbringing in a dual culture Hindu and Judeo-Christian. We try to reconcile our own sorrows and imperfections as human beings in a variety of self-defeating ways. And we usually go through this confusing internal struggle alone. It is precisely to assist you with this spiritual, emotional and identity needs that the HSC was born. Let us help you and help us to help others.

	Vision :

HSC derives its inspiration from the Sanatana (eternal) Dharma. The vision of HSC emerges from great realizations like:Vasudhaiva Kutumbakam: The entire creation is one family.Ekam Sat Viprah Bahudha Vadanti: Truth is one, sages call it by various names.

Sarve Api Sukhina Santu Sarve Santu Niramayah: Let everybody be happy, healthy, and blessed.

	Goals of HSC :

	Provide opportunities to learn about Hindu heritage and culture.
	Foster awareness of issues affecting Hindus.
	Provide SEVA (service) to the community.

	Our Mission :

by Kanchan Banerjee

From the most ancient times, the people of the world have been searching for pleasure, for meaning, for the cause, for the origin and for destiny. These quests are often called 'scientific queries', and through these queries we discover two things: the world of matter or the unconscious and its laws and principles and, second and more importantly, the world of the conscious, or the inner nature of being, and its nature, laws and principles.Of these two worlds that are discovered, one is the world of matter and the other is the world of the spirit. One cannot exist without the other. Therefore harmonizing these two domains has been the goal of people from all ages. The Hindu sages have contributed the most towards discovering these worlds and also towards the process of harmonizing them. The vast wisdom that has been stored up by these sages, often referred to as Hinduism, is the Sanatan Dharma: meaning the eternal laws and principles of being. If one were to ask what the Hindus have to give to the world, the answer would be these stored up treasures.In the Ganga of this ancient Hindu civilization, thousands of Rishis as well as organizations and individuals have offered their wisdom, wealth, labor and their entire life to millions. HSC is a new stream in this river. It is a part of the continuity to keep the vital force of the Hindu ideals and ideas alive and to live and help society and the people apply these principles according to the age and situation.As it has in the past, Hindu Dharma is finding its expression through different channels or organizations every day and every moment. Currently there is a wave of Hindu awakening in the world. The so-called Hindutva (Hinduness) movement is part of this bigger and continuous effort from the past. The usage and the appreciation of the Hindu ideas are increasing in the world, especially in the West in the fields of health, management, psychology and sociology. Hindu ideals form the base of the environmental and human rights concerns. More and more people are trying to adopt the 'natural' way of living, which is the basis of the Hindu culture.HSC is a humble offering from all of us, the self-conscious Hindus, to the world for the promotion and cultivation of the great Hindu heritage. But more importantly, for our own future generations, we today have a great responsibility to keep our rich culture from being forgotten or misunderstood. We must also rediscover the principles of our culture and reformulate the ways to express these principles for every new age; HSC has already undertaken this responsibility.For centuries people in India have reformed and modified the ways of expressing and applying these principles to their life. Ashrams, maths, schools, organizations, temples, cultural centers have worked for ages to keep the dynamism of this Hindu civilization vibrant. How about us today, in America?Swami Vivekananda, at the end of the last century came to America and presented Hindu Dharma to the world. Why did he cross seven seas just to come here? There was a purpose behind it. This purpose was that America, 'the land of liberty' would act as an impetus to truly understand and spread the message of the sages. And this is exactly what is happening. America has helped in many different ways to rediscover the wisdom of the east by being open to experiments and by giving new meanings to this age-old wisdom. HSC has joined in to continue the work Swami Vivekananda started over 100 years ago. Therefore, we, being in America, have an added responsibility. As part of one of the most affluent communities in the US and Canada while carrying the treasures of the most ancient civilization, we are poised to make a major contribution to the world of tomorrow. We have an obligation to our ancestors to make 'the science of spirituality' available to all.The world of today needs the wisdom and experience of the Hindu system. We believe in: 'Vasudhaiva kutumbakam': the entire creation is one big family. Let us resolve that we will give as much as we can, to this noble cause, to realize this highest goal. We should not live like the animals and the trees, which probably don't know of even their own existence! We want to live for a purpose, with a mission higher than mere acquiring of wealth. We are born to leave a mark behind. That's why our role in the world is naturally leadership.

Ultimately, as Hindus, our world mission is: 'Krinavantu vishwam aryam': We will make the world nobler. But there exists another world: the world of ignorance, the world of destruction, the world of violence, the world of disorder, the world of oppression and suffering, the world of death. Thus, we in HSC always pray: 'Asato ma sadgmayo, tamaso ma jyotirgamaya, mrityormam amritam gamaya. Om Shantih shantih shantih': "Lead me (by giving knowledge) from the unreal (apparent) to the real; from darkness (of ignorance) to light (of knowledge); (and) from death (sense of limitation) to immortality (limitless, liberation). OM Peace! Peace! Peace!

More Info: http://hscnet.org/index.php

Vanwasi Kalyan Parishad

manojzanvar — Sun, 27 Apr 2008 08:32:42 -0400

Vanvasi Kalyan Parishad was founded in 1972 with a small vanvasi ashram in Sendhwa in Madhya Pradesh. In the last thirty-three years, Vanvasi Kalyan Parishad has worked extensively for the upliftment of the vanvasis through the establishment of hostels for vanvasi students, dispensaries, sports centres, bal sanskar kendras, bhajan mandalis, etc. The Vanvasi Olympics in 1991 and the Hindu Sangam, Jhabua in 2002 organised by Vanvasi Kalyan Parishad were major success stories which left deep impressions on the minds of the vanvasis as well as the urban population of Madhya Pradesh. These events bridged the gap and promoted interaction between the two societies which was found to be mutually beneficial.

Vanvasi Kalyan Parishad is a registered trust and all donations made to the Parishad are exempt from income tax under section 80 G of the Income Tax Act.

More Info: http://vanvasikalyanparishad.org/home.htm

Sewa Bharati

manojzanvar — Sun, 27 Apr 2008 08:29:34 -0400

Galvanizing the people for the cause of the unfortunate and channelising their efforts into an organized crusade to combat pain, proverty, inequality and illiteracy is Seva Bharathi.

Seva Bharathi came into being in 1984. Over the years, Seva Bharathi has come a long way in servicing its avowed objective. The modest move has culminated into a massive movement. The humble foundation has flowered into a mammoth institution. Today, Seva Bharathi has its presence spread across the entire country with an extensive range of charitable and community development activities. Set up in 1989 with moderate means and a canvas of activities, it has grown into an expansive network across. Telangana and Ryalaseema regions. There are more than 75,386 activities in all the 602 districts of the country.

One striking feature of the organisation is its commitment for human values and indigenous efforts. The community development model of the organisation has been widely acclaimed for its localised focus.

Among the activities run by Seva Bharathi are Education on the needy, helath to the unreached & under privileged, sanskaras to mother and child and projects on the line of self-help concepts.

Spectrum of activities :

Child Rights : To enable a stronger India the Children are the torchbearers. Seva Bharathi has a special focus and programming for them. The Child Labour Rehabilitaion, Non-formal Schools in the Slum, One Teacher Schools, Affection Homes for the destitue child and Hostels for the Poor children.

Women Welfare : Bringing then together and train them to strengthan financially.

Differently abled : Empathetic supportive helping hand to bring out the differently-abled talent hidden on them.

Rural rejuvenation : Strengthening Indian countryside with technology and also providing them the information they need for more green Revolutions.

Tribal Welfare : Nurturing the tribal talents & culture Seva Bharathi is trying to empower them with information & skill.

Need based activity : In times of need during crisises, Seva Bharathi volunteers are the first to reach out the victims, be it floods, accidents or calamities.

Medical Aid : Health services in general through Tribal Health Centers, and at large through Rural Health Volunteers, Mobile Medical Mission serving the needy at their doorstep.

Self Reliance : Counseling for handicapped, Micro credit to the skilled youth & Thrift Programmes.

More Info: http://www.sevabharathi.org/

Ekal Vidyalaya

manojzanvar — Sun, 27 Apr 2008 08:22:30 -0400

Although the Ekal Vidyalaya Foundation was registered as charitable trust in 1999, the concept has been in practice and refined over decades.

Foundation Laid by Vivekananda
In 1986, inspired by the efforts of the early Vivekananda workers, a group of young educationists began work with the primitive tribes in the dense forests of Jharkhand. Notable amongst them were Late Dr. Rakesh Popli (a USA-returned nuclear scientist) and his wife Rama Popli (a child education expert). They refined the concept of the 'one-teacher school' amongst the tribes of Gumla (125 km away from Ranchi (Jharkhand), Chhatisgarh. Two years later, Shri Madan Lalji Agarwal established similar schools in 60 villages near Dhanbad.

Impact of the Jharkhand experiment
By 1995-1996 there were 1200 schools being run in Jharkhand. Jharkhand's experiment with the one-teacher,en emiment industrialist one-school non formal education concept was extraordinary. Overall literacy rates in Jharkand doubled; the literacy rate soared from approximately 30 to 60 percent, with youth literacy surpassing those numbers. Furthermore, during the same time frame, health workers noticed a sharp decline in diseases caused by non-hygienic practices, witchcraft, and alcoholism. Inspired by the success of the Jharkand experiment, organizations around the country adopted the concept. Many organizations including Vanvasi Kalyan Kendra and Friends of Tribal Society (FTS) have been the frontrunners in propagating this cause and have brought education to the doorsteps of many forgotten children.

Spreading of the Movement
In last decade, organizations from all over the country have joined the Ekal Vidyalaya movement. The Ekal Vidyalaya Foundation of India serves as the umbrella organization for various NGOs that run one-teacher schools in their respective areas.

In the year 2000-2001, EVFI became established in New Delhi. From December of 2001, a CEO was appointed to look after the trust's activities. In January of 2001, the EVFI international fundraising arm was begun. One month later, the FCRA granted this arm the right to receive foreign contributions.

The Ekal Vidyalaya Foundation of India and America are working earnestly, hand-in-hand, to help raise the funds necessary to build 100,000 non-formal schools across the tribal belt by the year 2011.

More Info: http://ekalindia.org/ekal_new/index.php