Friday, 2 December 2016

Hindu View of Life -8

From a deep and intimate study of the history of our nation both from experience and academic sources Shri Guruji realized that the real strength of Bharat lay in its spirituality and Dharma. The Hindu society could overcome all the vicissitudes of history by relying on these factors. Her history was made, her socio-economic evolution was shaped, her value system was formulated by Dharma & spirituality. This shraddha made her capable of climbing the highest reaches of all-round achievements and success. Even in periods of decline and downfall it was these inner reserves of strength that helped India to survive and also to regain the lost glory.

Shri Guruji also realized that this was possible only because India had produced an unbroken succession of saints and sages, who were known in our tradition as the 'Rishis'. Rishis were people, wholly devoted to the acquisition and spread of knowledge and its propagation in the society. They were the custodians of the norms, values and virtues of our social and collective life. They coveted neither power nor wealth. They scrupulously remained away from these two. That enhanced their moral authority and hold on the society. Even the kings and rulers paid respect to them and took instructions from them, not only in spiritual matters but also in mundane affairs, because everything had to be governed by Dharma. Being totally unselfish, the Rishis could be trusted to give right guidance at the right time.

Shri Guruji in his speeches has often pointed out, how right from the time of Rama and Krishna, this tradition was established in our country.  Later on Buddha and Sankara, Vidyaranya and Samartha Ramadas carried on this unique tradition. In recent times again it was persons like Swami Vivekananda and Shri Aurobindo, who were modern Rishis in the true sense of the term, that gave guidance to the nation. Whenever there was internal decay of dharma within the society these Rishis came forward to re-interpret Sanatana dharma and propagated suitable value systems and patterns of bahaviour keeping the living touch with the roots of our culture intact. Whenever the society was faced with foreign aggression or overpowered by unhealthy alien cultural influences, it was again the Rishis who made necessary adjustments possible while sticking firmly to spirituality and Dharma.

The Rishi tradition was the backbone of this ancient society. It had to be maintained. It was from this point of view Shri Guruji looked upon the Sangh. The main responsibility of the Sangh was to create an organized strength of the Hindu society on the basis of Dharma. It is indeed a divine work. It will invigorate every aspect of national life without getting involved or identifying with, any one of them. Its capacity to inspire and guide is strictly moral. Shri Guruji visualized the Sangh to play the vital role, which the Rishi tradition had played in our society and see that the nation does not deviate from the path of Dharma. For this, it has to be above party politics and politics of power, above the corrupting influence of wealth, name and fame. Swayamsevaks as members of the society and nationals of this country have the right and duty to involve themselves and play their role in all the areas of their life and work. But Sangh as such would remain away and aloof from partisan involvements of any kind, only guiding by its moral strength invoking the national interests. This is a delicate and difficult job, which has to be undertaken with great care and sagacity. Pit-falls are many and are to be avoided. By whatever name it is called, this unique Rishi tradition alone is the guarantee for India to be faithful to the national soul and carry its mission forward under all circumstances.  

Thursday, 1 December 2016

Hindu view of Life -7

Imbibing the Rishi tradition and carrying it forward Shri Guruji looked upon the Motherland as a manifestation of Divinity. This was a unique tradition from the dawn of history in Bharat. The 'Vedic Sooktaas' have hymns singing the glory of the Motherland. This reverential attitude continued, uninterrupted through the ages. Bamkimchandra's 'Vande Maataram' describing Bharat as Lakshmi, Durga and Saraswati was only a new version of the age long sentiment. Shri Guruji fully absorbed this. Every little drop of water from our rivers and every little bit of sand, every mountain and every lake – in fact everything related to and reminding us of the Motherland, was the flesh of his flesh and the blood of his blood. There was total identification. The various languages spoken, the various forms of worship followed, the variety of dresses and dishes conveyed to him the richness and colourfulness of the beauty of India's soul. The history – be it one of sorrow and shame or success and joy reverberated in his mind with the same resonance as it did at that time to the people who experienced it. All these together constituted Hindu nationalism, which was identical with 'Sanatana Dharma'.

It was the protection, preservation and promotion of this eternal nationalism that was the life mission, which Shri Guruji inherited and worked hard to carry forward.  More than everything else it was this undying spirit of Hindu nationalism that was dear to his heart, because he knew that it constituted the national soul. Economics and politics, state and its administration, Constitution and Governance, all the limbs and organs of the state were, in a sense, subservient to this great ideal. Not that they are unimportant or insignificant. Each of them has a vital role, but only if and when it serves the purpose of the health and vitality of the nation. Shri Guruji looked upon the work of the 'Rashtreeya Swayamsevak Sangh' as embodying the national identity. Every other activity started by Swayamsevaks is meant to serve one aspect are other of this all-embracing national pursuit. 

Wednesday, 30 November 2016

Hindu View of life -6

Shri Guruji had solutions for every problem. Though his life was dedicated to the task of organizing Hindu society, people from every walk of life, approached him with problems of every kind ranging from personal to the international. Since Shri Guruji's philosophy and view of life was based on the sound and scientific principles of Sanatana Dharma, his view and vision were clear and unambiguous. That is not to say that his opinions were rigidly conditioned by principles enunciated ages ago. Unlike the Semitic religions, Hindu Dharma has always been flexible and adaptive.

Sanatana Dharma was basic and eternal. At the same time our sages had taken account of the inevitability of changes due to unceasing flow of time. So, principles of Sanatana Dharma had to be applied, not blindly and fanatically, but taking into view the requirements of changing situations. Shri Guruji understood this very well and gave guidance accordingly. Society is in continuous flux. No social order can remain unaffected by the flux. The wisdom of the leaders lies in evolving suitable norms without sacrificing the fundamental laws. This has to take into account the individual aspirations also.

Shri Guruji believed that the aim and object of the Hindu social order was to create perfected individuals – Poorna Manav – and then take them further up, lift Nara to Narayana. This could be achieved only if the entire social order is built up to create the environment suited to this. In-depth analysis of human psychology led Guruji to the same conclusion as envisaged by our ancient Rishis and scriptures.

Man is in search of happiness. But he does not know the real source of happiness. So, he goes about searching for it in the external world under the impression that acquisition of various objects will give him the happiness he is seeking for. But, after innumerable trials and errors, he comes to the conclusion that after all happiness is a state of mind and it is within oneself to seek for. The temporary joys he gets from outside objects are not only evanescent but also produce reaction and revulsion. Unalloyed Bliss is lodged within one's own soul. Along with this realization comes another realization that this soul is the same in every human being. So, he realizes the essential unity of all. The limited 'I' becomes unlimited and engrosses everything. It is this broadening of the ego and its identification with the 'All' is really what is called liberation or Moksha. That is the ultimate objective of every human being. Such a liberated soul is a Poorna Manav.