Social Harmony
Social consolidation ('Sangathan') is the essence of our Sevakarya ; and the life-blood of such Sangathan is social cohesion (Samarasta).
Addressing an Akhil Bharatiya Prashikashan Varg on 1st February 1988 in New Delhi, Manya H.V. Sehadarji, Sarkaryawah of Rashtriya Swayamsevak Sangh, had said: "Our programmes and activities are but the outer form of our Sewakarya. The ultimate object of all these endeavours is Hindu Sangathan - consolidation and strengthening of the Hindu society. In order to achieve that objective, it is essential to promote Samajik Samarasata (social Harmony), Samajik Samskar (Characher-moulding), Samajik Suraksha (social security), Samajik Sampannata (economic development), Sangharsh Sannaddhata (preparedness to ace challenges) and other such ingredients of total development".
Analysis the Hindu identity, Hindu society and Hindu social strength, he said: "Expressions like Savarns Hindu, Harijan Hindu, etc., are unknown to our society and should forthwith be discontinued. Such usages were brought into vogue by the Britishers to fragment our society. Hindu society had always been one; and we have always held that society residing in Sewa-Bastis (socially and economically backward regions) too are manifestations of the Lord. But the Lord puts us to test; He appears not in physical form hut in the recesses of our heart. The need, therefore, is to awaken the heart-strings if we want to see the Lord".
Regarding the content of Samarasta, he obseved "State power, money power, labour power and intellectual power - these are like the four fingers of one's hand; the thumb may be likened to the heart. While to outward appearance the fingers are different, they are all basically united and function in unison. When the fifth element, namely, the heart, collaborates with the rest, the strength needed for any action is generated. Hence the need to address ourselves to the heart of society. When strength is thus generated by hamonious coordination, consolidation of society is the result. Awareness of this basic law is the secret of the continuity of Hindutwa through centuries".
He continued: "Hindavah dodarah sarve - this is not a mere slogan for us, but the very essence of life. We have to constantly seek unifying factors and jettison divisive factors".
It is with this firm belief that our countless karyakartas all over the country have been endeavouring to create the awareness, strengthen the spirit of fraternal harmony and untouchability, casteism, etc. Through such efforts, a sense of social dignity has been imparted to those dwelling in Sewa-Bastis. Because of such warmth, they now realise the oneness of our whole society, expressing itself in unique and harmonious social relationships.
The dictim "Nar-sewa is Narayan-sewa" is the guiding force behind these efforts to inculcate dynamism in society. Needless to say, we have a long legacy of religious leaders and reformers who strove to bring about social harmony, in thought, word and deed. Evidence of that legacy can be seen even today in the far corners of the country.
There was a memorable occasion when Swami Vasudevanandaji, the Jagadguru Shankaracharya of Jyotishpeeth, accompanied by Swami Vamadevaji, led a concourse of thousands of saints gathered at Karnawati (Ahemdabad) in Gujarat, visited the Sewa-Bastis of the region and warmly blessed the residents. It was as if Lord Ram had himself chosen to visit them. They were all moved beyond words.
The declaration that untouchability is a blemish on Hindu society enthused these holy personages to visit the Sewa-Bastis. Later they all congregated in the Mahatma Gandhi Ashram. In one voice the holy saints vowed to keep alive this spirit of social harmony.
Swami Muktanandaji, secretary of the Akhil Bharatiya Sant Samiti, proclaimed: "Hinduism sees the Lord's presence in each speck of sand. In such a society, untouchability among men has no bastis". Acharya Avichaldas emphatically said that the practice of untouchability is not recognised in any Shastra. Swami Vasudevanandaji said: "The Ram Mandir of Ayodhya is open for darshan to any Hindu as much as it is to me".
| All Hindus are brethern
| Braj Prant (Western Uttar Pradesh) |
Swami Vishwesha-tithaji of Udupi Pejawar Mutt (Karnataka), in the course of his social mission, came to Farrukhabad. His pravachan (religious discourse) had been arranged in Valmiki Bagicha. Hardly had any such even ever taken place there earlier. But the karyakartas had decided on the venue, with the blessings of Poojya Shankaracharya of the region. The result was memorable. People had begun to throng, there from the previous day itself. But challenges had remained. At first, the nearby city-dwellers refused to make available the needed cooking-utensils, saying that they would become 'polluted'; but persistence bore fruit. Eventually several thousand people were fed, including those who had opposed; they now profusely apologised for their earlier narrow outlook. Poojya Pejawar Swamiji served food to this Valmikis Samaj brethren with his own hands. The event seemed to visibly exemplify the twin principles of "Hindavah sodarah sarve" and "Na Hinduh patito bhavet". The self-esteem of the Valmiki Samaj grew because of this event; and our karyakartas felt encouraged to pursue Samarasata activities with even greater vigour.
| Lofty intent succeeds | Braj Prant (Western U.P.) |
The annual Vijayadashami celebrations were in progress with such fanfare everywhere. In Farrukhabad too Ram Lila usually takes place on a huge scale. The District Sewa Pramukh had a major role in the arrangements committee. He impressed belongs to the entire society, they should see that all sections that artificial barriers should be done away with and that the Valmiki Samaj should also be made to associate itself in the celebration. Naturally a few conservative people opposed this in the beginning, but yielded in the end. The brethren belonging to that community were received with honour and they reverentially joined in the sacred event. Thus, through the efforts of Rashtriya Swayamsevak Sangh and Sewa Bharati workers, the different sections of the society were enabled to mix with one another in total harmony.
| An Innovative approach to sewa | Braj Prant (Western U.P.) |
It is sometimes difficult to bring about harmony in day-to-day life, due to past prejudices. But a strong, determination can achieve this. Those in whom such awareness is awakened often become frontline promoters of social harmony.
The District Sewa Pramukh of Farrukhabad is a lecturer in mathematics in the local pre-university college. The field of education is a most useful tool for Sewa activities. The house of this lecturer resembles a hostel. Students study there till late-night and even sleep there. They wake up early in the morning, go to their respective houses and then proceed to the school to return in the evening. Many of these students are from the Valmiki, Jatav, Khateek and other Bastis. This practice has been there for many years. Many such past students now occupy high positions. This lecturer's house is indeed reminiscent of ancient Gurukuls. The lecturer is deeply concerned for the progress of these students and guides them like a father. As a result, the students look upon the lecturer with unbounded respect. It has been possible to interest many influential persons in society in similar ennobling work in various Sewa-Bastis. Al the Sang-inspired organisations have warmly cooperated in this activity.
| Religious leader set the trend | Avadh Prant (Central U.P.) |
The ancient saying that the lives of great men show the path to the rest of society ("Mahajano yena gatah sa panthah") came to be proved in Lakhimpur District, when members of the Valmiki, Jatav and other communities, along with others, respectfully welcomed Mahant Avaidyanath of Goraksha Peeth. All were deeply touched when members of these Communities requested the Sant to kindly visit their Basti after the programme. Mahantji readily accepted, and went to the Basti after the programme, accompanied by a few karyakartas. Even as the Mahant was being ceremonially welcomed, hundreds of city-dwellers too came to the Basti, following the Mahant. In the past, none of these has even visited the Basti; they would even avoid the neighbourhood.
The Mahant sat with the local people on an ordinary mat and shared food and water with the Basti-dwellers. Water and sweets were later distributed as prasad to the city-dwellers. All ate the sweets offered without inhibition, and accepted drinking-water from the local people.
Thus, because of the initiative of one great soul, the entire society shed its centuries-long prejudices and mingled with the community. Once set on such a noble path, efforts at strengthening harmony in society are bound to continue.
| Pervasive influence of Sewa | Kashi |
This incident took place in Kashi in the course of a Raksha-bandhan function. The head of the Astrology Department of the reputed Sampoornanand Samskrit University inspired by our Sewa activities, invited some brethren from the much honour and warmth. The next day, when our karyakartas met the residents of the Basti, they exclaimed: "We had never imagined that we would ever be received with such honour in the house of a Brahmin professor of the Samskrit University". It is our Sewa activities which had made this possible.
| The lord himself at the Door-step | Gujarat |
Once, a village called Matar in Kheda District of Gujarat a few youths sat chatting near the village entrance. When they was a few unfamiliar youths heading towards the village, they enquired: "Who are you all? Why have you come here?" The visitors replied: "We are all Swayamsevaks of the Sangh. We have come to offer you all the prasad from Swaminarayan Mandir".
The local youths replied: "If you, have come from swaminarayan Mandir, kindly go and tell revered Swamiji, that it he loves us, he should himself come here and bless us". This was unexpected. The karyakartas, after reflecting for a moment, returned to Swaminarayan Mandir, and narrated what had happened. The Swamiji instantly stopped whatever he was engaged in and proceeded to the Basti. The presence of the revered Swamiji had changed the mood of all the people. They very same youths immediately cleaned the ground, spread mats, and welcomed Swamiji in all propriety. All touched the feet of Swamiji, and received the parasad from the Mandir. Then an aged person pleaded, "Swamiji, we shall feel blessed if you can kindly come to our house and sanctify it with your feet". Swamiji gladly compiled. He accepted the tea which had been hastily put together and told the assembled people: "I was glad to offer prasad to all of you in person. I am happy to have visited this house. When I come next I shall gladly visit the other houses too".
Since that day, the divide between Harijans of the Basti and the Savarnas ("upper caste") disappeared. Several of those youths have since become active karyakartas.
| When good samskar becomes a hapit | Gujarat |
Once, when the mother of one of karyakartas brought tea for him, she was surprised to see her son seated on a mat along with a Harijan labourer who worked in the family land. Naturally, the 'effrontery' of the labourer infuriated her, but she did not speak. She made a sign asking that the tea-cups kept outside (for use of labourers etc.) be brought in. the boy replied: "Mother, why don't you bring one more tea-cup from the kitchen, so that we both can have our tea in them?" The mother disappeared in shock. The boy then himself went inside, brought the household cups, and served the labourer. The Harijan boy was deeply moved.
In course of time, it became the practice in that household to treat even the labourers as their equals.
The boys who made bold to seat at a Harijan labourer alongside of himself on a mat and served him tea with his own hands is a district-level karyakarta in Gujarat. This was the result of the unifying samskar imbibed by him in the Sangh Shakha. His action also gave a new vision to his mother who later began to associate herself in various service activities.
| Warmth generated through visits | Delhi |
Thosands of youth come in our contact through the medium of Sewa. They see with their eyes the warmth and social concern of our Sewa karyakartas. This instils in them a deep fellow-feeling towards the rest of soceity. On the other hand if one sticks to the old ways, the mind becomes disturbed and a sense of insecurity develops. Such persons must be enabled to release themselves from such mental constraints.
With this view, the Sewa Bharati in New Delhi organises an excursion tour every year. This has been found to help people's minds to cultivate a social orientation. Gradually such persons are inspired to engage themselves in one Sewa activity of another.
During one such four, a group of students were hosted by an orthodox Brahmin family in Bangalore (Karnataka). Very soon, all mental reservations vanished. After the meal, when the Brahmin host offered each of the visiting youths the traditional 'Tambula' and 'Dakshina', their hearts welled with emotion. They could thus experience the warmth characteristic of healthy society. The incident also inspired others in the society. When these youths visited Dr. H. Narasimbhiah, a former vice-chancellor of the Bangalore University, who hiself hails from a so-called 'low' caste, he said, "It is only the Sangh which can achieve the difficult goal of social transformation. This is clear as one's palm". No other evidence is needed to demonstrate the far-reaching effect of the Sewa activities of the Sangh.
| Love Cannot Fail | Uttar Pradesh |
How the far-sightedness of our ancients and the social conventions nourished by them continue to inspire society is, for instance, illustrated by the annual Makar Sankranti (winter solstice).
Sankranti represents the continues and dynamic transformation in-built in any live society. Just as the seasons change, society too progresses from sterility to positive action. In Northern Bharat in particular, Makar Sankranti has proved to be an event with much potential. Thousands take a holy dip in sacred rivers; thousands perform varied acts of charity. Our karyakartas use it as an occasion to promote greater social harmony.
Sewa Bharati and Vidya Bharati had once jointly organised Sankaranti Utvav in the city of Bareilly. Over five thousand men, women and children had gathered from Sewa-Bastis and other extensions. The programme began with Havan and offerings to the Fire by all. This was followed by games and cultural presentations by children. Food which had been brought by the participants was freely shared in a joyous mood. None of them bothered about what caste the person offering food belonged to, nor as to who had cooked it. That they were all Hindus was the only thought which occupied their minds. Even members of the elite classes considered it an honour to be able to share food thus.
| Kashi Prant (Eastern Uttar Pradesh) |
Once more experiment was tried in the city of Kashi. Our Karyakartas went to the Sewa-Bastis, organised the Fire-offering rituals (Havan) there, and joined the brethren in partaking food in their houses, instilling in the residents a sense of dignity and equality. Not so long ago, residents of the Basis used to be prohibited from performing Havav which was supposedly a prerogative of the so-called "upper" castes; in fact, even accepting drinking-water from them was said to 'pollute' members of the 'upper' castes. Here, impressed by the environment of harmony and piety, the members of the 'upper' castes eagerly volunteered to share the food.
| When the hearts welled up | Avadh Prant (Central U.P.) |
This happened in the Sarojini Nagar Sewa-Basti in the city of Kanpur. An humble woman, ripe with years, stood near the entrance of the Basti with a pitcher of water, flowers, coconut and other ingredients of pooja. She and a few hundred other woman gathered there seemed to be expecting someone. The entire place had been cleaned and attractively decorated. The menfolk had congregated on one side, children on another side. The youths were busy in the arrangements. It seemed to be very special occasion.
Soon a vehicle entered. The crises of "Bharat Mata Ki Jai" rent the air. A distinguished person climbed down from the vehicle. Instantly the youth hurried forward and touched his feet. The old woman advanced, applied tilak to the visitor's forehead, performed arati and blessed him. It appeared as if her son had returned after a successful venture elsewhere.
Impressed by these happenings a passer-by enquired from a karyakarta - "Who is this distinguished person? Is he from this place?" The karyakarta replied - "This is Manya Seshadriji, the Sarkaryawah of the Rashtriya Swamsevak Sangh. Many Sangh-inspired Sewa activities are being carried on here, contributing to the welfare and dignity of the residents of the Basti. Naturally these people have much regard and warmth for Seshadriji who has been the guiding spirit behind these activities".
Over six hundred people had gathered to welcome Manya Seshadriji. Hearing 'Bharat Mata Ki Jai', they all stood up. There was free exchange of information and ideas. At the close of the function, when Manya Seshadriji left after tea in one of the Basti households, the residents felt as if they were bidding farewell to one among their own families.
| Harmony through intimate contact | Avadh Prant (Central U.P.) |
P.P.Sri Rajju Bhaiyya, Sarsanghchalak of the Sangh, paid a visit to a Sewa-Basti in Jhansi. He started conversing with young boys and girls there, as if they had known each other for long. Gradually the youths and elders too joined in the conversation. It looked as if an elder had returned after a long sojourn elsewhere. People eagerly explained details of their domestic happenings and arrangements in their houses, such as cleanliness, maintenance of the courtyard, making room for a pooja-sthan in an almirah as the house was small and so on.
Even the karyakartas were surprised at the thought-fulness and samakars behind the arrangements. They were impressed too by the spontaneous warmth with which P.P. Sri Rajju Bhaiyya was interacting with them. Naturally, all had tea together. When the time of departure came, many of the Basti-dwellers could not resist tears. They all felt elevated and seemed determined to shed their past inhibitions.
| Wind-swept fragrance of sewa | Braj Prant(Western U.P.) |
The season of Spring (Basant) represents a dramatic change in Nature. There is greenary everywhere, as if the Elements are being garlanded by the grateful peasants. It is more an expression of gratitude for the largesse already received from Mother Nature than a prayer for future blessings.
In the city of Agra, after a year's labours, the karyakartas had cultivated the dwellers of the Sewa-Basits. They had also endeavoured to awaken the social sensitivity in the minds of the elite. It occurred to the karyakartas to use the occasion of Basant Panchami to spread aloft the message of social cohesion. With this aim, they organised Basant Utsavs simultaneously in 28 Sewa-Bastis on a single day. Several are the goals they set before themselves:
- How to impart smaskars to young children in a one-year time-frame through Samskar Kendras.
- How to use the Children as the vehicles of transformation.
- How to convince the guardians that their children posses the potential needed for development as much as children of the well-off.
- How to familiarise the elite sections with the ongoing upliftment of the Bastis, so that they too might collaborate in this noble effort.
- How to enhance the skills of the karyakartas engaged in Sewa actitities and free their minds from conventional inhibitions.
- Narrating the inspiring life-stories of personages like Hakikat Roy to children of the Bastis; and training the Sangh Shakha karyakartas in effective narration of such lives.
- Seeking the association of social workers of others organisations in special functions organised in the Basti.
- How to enhance the self-confidence of the Basti-dwellers, enabling them to shed their habitual inferiority complex.
These efforts met with remarkable success. Karyakatas from an elite background who had never set foot in a Basti now happily shared the 'Basanti Halwa' with the Basti-dwellers, and accepted tea from them. "Our life itself has changed for the better", many of them declared.
Through the Basant Panchami programme, it became possible to spread the Sewa activities to other regions. Soon requests started coming - "Please start a Samskar Kendra in our Basti also". People from different segments of soceity volunteered to help in the Sewa activities. As a result, as many as fifty Sewa Kendras could be started in various extensions in the city within a year's time.
| Changed Social Ehtos | Uttar Pradesh |
With a view to instilling a feeling of dignity in the children of the Sewa-Bastis, Bal Sbibirs of 24-hour duration were organised in different cities in Uttar Pradesh, and these proved to be highly successful. In the Bareilly camp, over 250 children from 30 Sewa Kendras had gathered. The children reached the venue the preceding evening. They had all brought their food with them. Naturally, all ate together. The next day morning, breakfast was affectionately served by the sisters of the Rashtra breakfast was affectionately served by the sisters of the Rashtra Sevika Samiti and Durga Vahini. The afternoon meal had been organised in 25 selected households. This was an unforgettable experience. Previously, even the Basti-dwellers' entering the houses of the so-called 'upper' castes was unthinkable. But now they were served food by these very households as if they were honoured guests. The women of these households as if they were honoured guests. The women of these households did not even allow the Basti children to wash their used plates. The change that had come about in their minds was memorable. The children touched the feet of the grandmothers in the households, and were warmly blessed as if they belonged there. This indeed seemed to signal the onset of a new era as it were.
| Children's mela | Braj Prant (Western U.P.) |
Varsha Pratipada (Hindu New Year-Yugadi) symbolises a renewal of joy and felicity. Synchronising with it, every year a Children's Mela is organised at Hatras. At the fare, children of Sewa Bharati and Vidhya Bharati set up numerous exhibition stalls. There will also be physical culture programmes, intellectual programmes and stage presentations. Such events naturally strengthen the feeling of social harmony in the minds of children in addition to providing a venue for the flowering of their talens.
All through the day, thousands of city-dwellers participate and experience the spirit of unity in Hindu society. An entrance fee is prescribed, and the proceeds are used for the pursuit of service activities.
| From estrangement of harmony | Braj Prant (Western U. P.) |
Agra in Northern Bharat has perhaps the largest population of scheduled castes. When Dr. Ambedkar converted to Buddhism in Nagpur, the very next such Deeksha programme had been held at Agra. A Bouddha Vihar has since come up there, and co-ordinates the Jatav welfare activities of Agra and the neighbouring districts. Residents of the region where the Vihar is situated greet each other with 'Jai Bhim'. Earlier, Hindus and Hindu organisations could have no interaction with these brethren.
Every Year, during Ambedkar Jayanti, a huge Shobha-yatra procession is taken out from Kajipada. There are numerous tableaux and counters, each costing as much as Rs. 30,000 or more. There are also huge 'Swagat'('Welcome') arches decorated with serial lights. Lakhs of people join in the Shobha-yatra from afternoon up to late in the night. There is a wedding-like exuberances.
During one such occasion there arose some difference between the Jatav community and others. It reached a stage when the Provincial Armed Constabulary had to open fire to control the situation. In earlier times there had been unpleasantness between aggressive Ambedkarites and the others, and the above incident exacerbated it.
Our karyakartas were naturally concerned and decided to bring about peace. At the time of Ambedkar Jayanti, they organised a welcome to the Shobha-yatra near the Mandir where firing had taken place. Karyakartas of Seva Bharati and Sangh had prepared the minds of the local people. They installed a picture of Dr. Ambedkar and also distributed books and leaflets about Dr. Ambekar's life. This helped in educating the people about Dr. Ambedkar's thoughts about Bharatiya culture dispelling misconceptions. This helped in substantially reducing the tentions and hostilities.
It happens that Ambedkar Jayanti occurs in April which is a very hot season in the region. Sewa Bharati organises supply of drinking-water to the processionists. Along with water, leaflets about Ambedkar are distributed containing the picture of Dr. Ambedkar as well as his sayings emphasising social harmony. The Sewa Bharati workers affectionately tilak to the thousands who come there.
Through such sustained efforts over the years, Sewa Bharati has been able to bring about social cohesion. Sewa activities have since multiplied. Many residents of these Bastis have become karyakartas and their interaction with the rest of society has changed for the better.
| Dedication and Perseverance rewarded | Braj Prant (Western U.P.) |
An elderly karyakarta of Sangh, with high academic qualifications and even a doctorate, took leave from the Sagar University and started an English Coaching Centre in his house. His wife is actively associated with Rashtra Sevika Samiti. They have two children. Both the boys, having completed M.B.B.S., are serving with the Vanvasi Kalyan Ashram, and so too are the two daughters-in-law. One daughter-in-law, after completing M.B.B.S., did her M.D. in gynecology so that she might serve the Vanvasi women. The entire family is thus engaged in the Sangh's Seva-karyas.
Through the English Coaching Center, the karyakarta imparts awareness of Bharatiya culture, Hindutva, social, unity and such other elements, in addition to curricular teaching. More than earning money, the karyakarta is interested in moulding the students into ideal citizens.
When Sewa activities were initiated in the region the couple attended some of the programmes. They then began to wonder if Sewa activities could be done through their coaching centre also. Their eyes fell upon an M.Sc. graduate who hailed from a Sewa-Basti. Using him as a medium, Sewa activity was initiated. The karyakarta went to the Jatav Basti, and gradually became intimate with the Basti households.
To start with, he set apart an hour every day for offering free tuition to students from the Bastis. He made it a practice to visit the Basti too once a week. The Basti families began to look upon him as one of their own.
The Sangh has a tradition of converting strangers into friends, friends into Swayamsevaks, and Swayamsevaks into karyakartas. The karyakarta mentioned above exemplified this process. Naturally the students have great respect for him, and are ever willing to do whatever he suggests. At one stage he told the youths: "You have all now grown. Your Basti is quite foar from this center. Why don't yhou consider starting a coaching center somewhere near your Basti, so that your people can learn in comfort? You can all take the responsibility of teaching them". As a result, a free coaching center was started near their Basti, offering tuition from 10th Standards up to B.A. and M.A. between 4 to 6 in the evening. Soon some fifty students from ten Bastis also started attending. Different classes had to be organised. After the day's tuition, the Bhagwa Dhwaj is hoisted and the Prarthana too takes place. On Sundays, a regular full-fledged Shakha is conducted.
When Holi came, at the instance of the students, a Holi Milan programme was organised in Dr. Ambedkar Junior High School in the Basti. Local people gathered in large numbers, and hundreds from the city neighbourhood too joined. People of the Basti affectionately applied chandan and tilak to the visitors. All greeted one another; Holi songs were sung; sweets were shared. All this was totally new experience for the Basti-dwellers. A few people reaised-questions at first; but the event itself provided the answer. Sewa, Sangh and Hindutwa could thus enter the Basti.
After this, the karyakartas of Sewa Bharati and Sangh started visiting the Basti frequently. As a result, two residents of the Basti have now become full-time karyakartas working with Vanvasis. Even when the Bahujan Samaj Paty fever gripped the neighbourhood, hundreds of youths of this region held aloft the flag of Hindutwa. Even now, a daily Shakha takes place in the Ambedkar Park, where the attendance averages 30-35. The self-confidence of the youths has grown. When the time comes they confidence of the youths has grown. When the time comes they will find themselves equal to any challenges. Such is the result of sustained work patiently carried on by our karyakartas.
| From little acorns | Meerut Prant (Northern Uttar Pradesh) |
Sometimes, even small actions will have a far-reaching effect. Bal Samskar Kendras in different forms, promoted by the Sangh, are functioning throughout the country. In these centres, varieties of samskars are inculcated in addition to curricular teaching. There is one such Kendra in Meerut. Two young girls attending the Kendra - Poonam studying in the 8th Standard and Vandana studying in 7 th Standard - developed intimate friendship towards each other. It happens that Poonam comes from a Brahmin family, while Vandana to her house when the birthday of Poonam's brother was celebrated. Vandana affectionately applied tilak to the boy's forehead as if he was her own brother, and joined in the family meal without the least inhibition. All were extremely happy. This is an instance which illustrates what a radical transformation can be brought about through children.
| Braj Prant (Western Uttar Pradesh) |
Similar was the experience in Agra. A woman, Dhameeja by name, had joined as an instructor in a tailoring coaching centre of Sewa Bharati in the Valmiki Basti. In the beginning, the very thought of having to go a Basti had unnerved her. But soon she became intimate with the trainees, and began visiting the houses of the trainee-girls to meet their mothers. Consequently, the heart prevailed over the external circumstances. When Dhameeja celebrated the birthday of her grandson, she invited the trainee-children from the Valmiki Basti, along with her relations. Differences such as those to caste, status, etc., had disappeared as if by magic.
In another extension of Agra called Saket colony, a sweeper-woman went to invite a bank official (who is the Sewa Pramukh of a zone in the city) for the wedding of her daughter. Many other families in the locality too had received the invitation. Most of these invitees were satisfied by making a gift of cash. However, the wife of the above Sewa Pramukh happens to be an active member of Rashtra Sevika Samiti. The couple decided to attend the wedding together. When they mentioned this, neighbours too joined in. When members of these housesholds reached the Basti with wedding presents such as garments for the bride, a box of sweets and a clock with the picture of Bharat Mata, the neighbours of bridal family began to wonder who these apparently well-to-do invitees were and how they were related to the sweeper woman. The bride's mother then explained to them that the person who had come to attend the wedding is the tutor of the boys of the Basti. Hearing this, many of the neighbours became dumbfounded.
| Social harmony through artistic skill | Gujarat |
To materialize mustard in one's palm may be impossible but to run a Samakar Kendra in a backward locality is very much possible. Asha Jain-bhen set out to start a Samskar Kendra in a Sewa-Basti called Rohitwas in Karnawati (Ahmedabad), Gujarat. But where and how to begin? This was the challenge before her. By profession she is a beautician, and in fact runs a beauty parlor. Grappling with the problems, she happened to see a few young girls passing by, She called the girls and enquired about their names, parents, etc. While carrying on the casual conversation, she decorated the palms of the girls with 'mehndi'. It look less than a day for the news to spread throughout the Basti. Next day, when Asha-behn reappeared, she was immediately surrounded by all girls of the Basti with stretched palms! She made them all sit in a nearby quadrangle. Along with applying mehndi to their hands, she started telling them a story, followed by a song. Thus gradually a regular Samskar Kendra took shape.
Soon Asha-behn came to know each household of the Basti; from time to time she had her breakfast or lunch too with them. Their intimacy grew. Once she invited the Basti children to her house for a shared meal. Such intimate interaction brought about a sea-change in the Basti. Differences between the Harijans and Savaranas mellowed down. This became possible by her skill and simplicity of approach.
| How the heat meet | Braj Prant (Western Uttar Pradeh) |
Holi is the season when people leave behind differences and embrace one another with fraternal feelings. Through similar means, it is possible to get rid of differences on the social plane.
At the time of Holi, community programmes are organized in cities like Bareilly and Agra. The karyakartas of Sewa Bharati decided to use the occasion of Holi for strengthening the social harmony. Many social and political groups set up camps. People come to these camps all through the evening. Sewa Bharati too set up a camp, wherein pictures relating to its Sewa activities were exhibited. In addition, Sewa Bharati karyakartas extended assistance to organizers of other camps in making the arrangements. Associates of Sewa Bharati including donors, instructors, grownup students and karyakartas of Vishwa Hindu Parishad, Bharat Vikas Parishad, etc., spoke to the people about their various Sewa activities and conveyed the message of social harmony. Earlier only the elite classes used to come to these camps. Now, because of the efforts of Sewa Bharati, even the brethren from the Sewa Bastis visit these camps with families.
Visitors are received with chandan at these camps by Sewa Basti karyakartas wearing badges and they go round the exhibition.
The exhibits inspire many visitors to take an interest in some service activity or other. They are given a questionnaire asking them to specify how they can contribute to Sewa-karya. Thus, the spirit of Sewa permeates the whole of the Mela. Many ask for the Sewa permeates the whole of the Mela. Many ask for the Sewa Bharati badge so that they can wear it an do so with pride. The badge, as a token of their spirit of service, accompanies them to their homes, so that they will feel encouraged to sustain their interest. A visitors' register also maintained, which helps in the follow-up these Melas attract between ten and fifteen thousand visitors. Thus, the message of social cohesion and service-mindedness is conveyed to a large segment of society. Such people are sure to respond in a positive way whenever there if need.
| A Revolution through Samskrit | Karnataka |
Realising that popularising Samskrit conversation could become a means for promoting social harmony, a "Samskrit Sambhashana Shibir" movement was initiated by Swayamsevaks of the Hindu Sewa Pratisthana in Karnataka in 1981. Since then, thousands of ten-day camps have been conducted all over the country. Scores of teacher training camps too are held every year.
To the surprise of society, children and also elders from the so-called 'low' castes have been participating enthusiastically. Even non-school-going children and school dropouts have acquired Samskrit conversation skill just as those of the so-called 'high'castes. What is more significant is that people from various sections come together to learn Samskrit, irrespective of economic or social status.
At historic event was a programme called Samskrit Sangam in Kundapur Taluk (Karnataka) wherein 125 simultaneous camps were held all over the Taluk. One of these camps was held in the house of retired judge. Over 30 people, of whom many were from the so-called 'low' castes, came and took part. This made the retired judge extremely happy. He said with much emotion and warmth: "Because of the pretext of learning Samskrit, these people came to our house for the first time! My family considers itself blessed. I now realise your far-sightedness in undertaking this movement".
In yet another village , a participant from a so-called 'low' caste said with tears of joy at the valedictory function of the camp: "We had earlier heard that people of our caste are prohibited from even listening to Samskrit, that if we happened to hear Samskrit even by accident, we were liable to be punished by pouring molten lead into our ears! But now, Swayamsevaks of Hindu Sewa Pratisthana have themselves come to us and offered to teach us Samskrit. We are all pleased and surprised that even our children can speak Samskrit. We all feel blessed".
Similar has been the experience in village after village.
A camp held for the benefit of members of Parliament drew participants from different political parties.
The movement has had impact at many levels. For instance, it has been possible to prevail upon government to issue instructions that Samskrit should be taught only through Samskrit itself in schools (instead of through Kannada or Enghlish as was the practice earlier).
The success of 'Speak Samskrit' movement has also removed the myth that Samskrit is difficult, that it is not amendable for common use, that only people of 'high' castes can pronounce Samskrit properly. In fact many of the instructors now conducting these camps hail from the so-called 'low' castes.
In reponse to requestes from Hindus settled abroad, Samskrit conversation camps have been held even in Europe and the U.S.A.
The unifying character of Samskrit came to light even in distant San Francisco (U.S.A.) where a series of Samskrit camps were conducted by the Samskrit Vibhag of Hindu Sewa Pratishthana in mid-1947. A well-wisher invited the organisers to his house for dinner. All who had gathered were conversing in Samskrit. After listening to it for over half-an-hour, the lady of the house exclaimed: "Now, for the first time, I am realising that all of us are Bharatiyas! The friends who are here are from different provinces and are used to speaking among themselves only in their own vernaculars - Marathi, Hindi, Tamil, etc. But now all are speaking only in Samskrit! I am now convinced that Samskrit is our common cultural language".
| For removal of untouchability |
Activities targeted at removing untouchability go on all the time through the sincere efforts of Swayamsevaks. This has been a cause dear to the hearts of the successive Sarsanghchalaks of Sangh. The birth centenary of P.P.Dr. Hedgewar in 1989 was naturally a special occasion to sensitize large sections of society. As elsewhere in the country, in Karnataks too several innovative programmes were held such as a 50,000-strong 'Walk Towards the Neglected Brethren' at Mangalore and a 3000-strong Padayatra in Mysore, in January 1989.
Gangadharaiah, a leading Harijan social worker, educationist and Secretary of Siddhartha Education Society, Tumkur, with the background of his 4-decades-long experience in the field of Harijan uplift, remarked at the Mangalore function: "The efforts of Dr. Ambedkar and Gandhiji to eradicate untouchability have been relegated to the background. But now the Sangh has picked up the gauntlet. I myself have been an ardent follower of both these great men, but now I feel that it is through the mental transformation of the entire Hindu society that the lot of Harijan community can be improved in every aspect of life. This is exactly what the Sangh has been successfully doing, and I entreat all my co-workers to heartily co-operate with them".