Hindus Rashtriya Swayamsevak Sangh (RSS)

Sangh@100 with People’s Support

Dattatreya Hosabale The work of the Rashtriya Swayamsevak Sangh has now completed one hundred years. In this long journey, countless people have been companions, contributors, and well-wishers. This journey was full of hard work and challenges, but the unwavering support of ordinary citizens turned it into a fulfilling one. As we pause in the centenary year and look back, memories of many such moments and people come alive—those who devoted their everything to ensure the success of this mission. In the early years, young karyakartas set forth across the country like dedicated warriors, driven entirely by their love for the nation. Family man like Appaji Joshi or full-time pracharaks such as Dadarav Parmarth, Balasaheb and Bhaurao Deoras brothers, Yadavrao Joshi, Eknath Ranade—all of them, under the guidance of Dr. Hedgewar, took Sangh work as a sacred vow of lifelong service to the nation. The progress of the Sangh has always rested on society’s constant support. Because its work remained in tune with the spirit of the people, acceptance grew steadily over time. Once, Swami Vivekananda was asked during his foreign travels: “Most of your countrymen are uneducated, they don’t even know English, so how will they understand these profound things you talk about?” Swamiji had replied, “Just as ants do not need to learn English to find sugar, my people do not need foreign tongues to recognise a noble and spiritual cause. Their inner wisdom will guide them.” This statement turned out to be remarkably true. Similarly, despite the slow pace, society at large has continuously recognised and supported the Sangh’s sincere efforts. From the very beginning, Sangh Karyakartas received blessings, shelter, and encouragement from ordinary families. In fact, the households of swayamsevaks themselves became the foundational centres of the work. The contribution of mothers and sisters has been critical in giving completeness to this journey. Inspired figures like Dattopant Thengadi, Yashwantrao Kelkar, Balasaheb Deshpande, Eknath Ranade, Deendayal Upadhyaya, and Dadasaheb Apte drew strength from the Sangh and went on to build several organisations in different walks of social life. Today these organisations, with immense growth, have brought about constructive changes across many fields. Among women too, towering personalities like Mausiji Kelkar and Pramila Tai Medhe, through the Rashtriya Sevika Samiti, have offered a motherly strength that has been central to this mission. Over the decades, the Sangh has raised several issues of national importance, always with society standing in support. At times even those publicly opposed have lent their voices for the larger Hindu cause. The Sangh consistently sought consensus and cooperation on matters of Hindu unity, national security, social harmony, democracy, and preservation of culture. Thousands of Swayamsevaks endured unimaginable hardships, and many laid down their lives. Through all this, society’s hand of support was always there. In 1981, when a few Hindus in Meenakshipuram, Tamil Nadu, were converted under misleading circumstances, a massive Hindu awakening movement followed. A conference attended by nearly half a million people was presided over by Dr. Karan Singh, then a senior Congress leader. In 1964, the Vishwa Hindu Parishad was founded with the active participation of renowned spiritual leaders like Swami Chinmayananda, Master Tara Singh, Jain muni Sushil Kumar, Buddhist bhikshu Kushok Bakula, and Namdhari Sikh Guru Jagjit Singh. The initiative was inspired by Shri Guruji Golwalkar, with the purpose of reaffirming that untouchability had no place in Hindu scriptures. To uphold this principle a grand World Hindu Conference was conveyed in Udupi where revered spiritual leaders, saints and mahants came together extending their blessings and support. The spirit voiced earlier at the Prayagraj conference—that Na Hindu patito bhavet (No Hindu can ever fall from grace) was echoed at this conference as Hindavah Sodara Sarve (All Hindus are brothers, children of Bharat Mata.) From the campaign for cow protection, to the Ram Janmabhoomi movement, Sant-samaj (saintly fraternity) has always given blessings to the Sangh swayamsevaks. After Independence, when political reasons led to a ban on the Sangh’s activities, it was not only ordinary people but also highly respected figures who openly stood by it, giving courage in those difficult times. The same was experienced during the Emergency. That is why, despite so many obstacles, Sangh work has continued seamlessly and steadily. Through crises, it has often been the mothers and sisters who shouldered the responsibility of keeping Swayamsevaks and their work intact, becoming a constant source of inspiration. Looking ahead, in this centenary year, Sangh Swayamsevaks will make a special effort to reach every household—across big cities, remote villages, and among all sections of society—to invite wider cooperation and participation in the mission of national service. With the coordinated effort of all well-meaning forces of society, the next stage of our nation’s journey—towards holistic development—will certainly be smoother and more successful. (The writer is the Sarkaryavah of the Rashtriya Swayamsevak Sangh)Sangh@100 with People’s Support

Intellectual Laziness or Toolkit Operation!

Disinformation Media Misinformation Rashtriya Swayamsevak Sangh (RSS)

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Intellectual Laziness or Toolkit Operation!

The Economist’ stands exposed in its agenda driven write up on RSS, world’s largest voluntaristic Hindu centric movement. Dr Aniket Pingley The Economist, in its edition dated September 11, 2025, has published a leader write up on Rashtriya Swayamsevak Sangh (RSS), also known as Sangh. It postures as serious analysis. In reality, it is a flimsy collage of clichés, innuendo and context-stripped assertions. The author has not studied RSS; he or she has merely parroted decades-old propaganda, hoping that repetition will substitute for rigour. This is not journalism; it is intellectual laziness with an agenda. I have been trained in rigorous research within scientific disciplines which means I test every claim against data, logic, intention and approach. Unlike the author, I will not shoot and scoot with unverified slogans. I will hold up each statement, examine it under evidence and reasoning and expose whether it stands or collapses. Let’s begin. The overarching theme of this article is this – a mere lazy recycling of tropes. The author serves up familiar accusations as though they were fresh insight. In truth, it is the same stale dish of “paramilitary,” “fascist,” “second-class citizens,” and “paranoia” — merely reheated and presented as new. These labels have been thrown at the Sangh for past several decades, none have stood the test of law or fact and yet they are recycled here again. Instead of examining how RSS sustains 83,000 shakhas or runs 150,000 service projects (as stated by the author), the author prefers easier route of re-serving leftovers from decades past. Before we move ahead, let me unmask toolkit used by the author, like most other authors who are critical of the Sangh. The author uses eleven manipulative devices: This toolkit is not one of scholarship but one of manipulation. Let us now examine how this blunted toolkit is used to criticize the Sangh. For ease of reading, I have used a table for presentation. The list is not exhaustive; however, it should serve the purpose. Criticism in Article Toolkit Trick Used Facts Queries RSS wants Hindu-first India, minorities as second-class Stereotype recycling + loaded language Minorities hold top constitutional offices; Muslims vote, run businesses, thrive in arts and sport. Socio-economic progression of Muslims is an undeniable fact If minorities are “second-class,” by what metric? Where is the data? RSS ideology violates secular constitution One-dimensional framing RSS never sought a theocracy; it speaks of cultural nationalism. BJP once endorsed “positive secularism.” If RSS violated the Constitution, why has no court ever said so in 100 years? RSS has paramilitary/fascist roots Guilt by association + stereotype recycling No armed wing, no dictator, no fascist-style state control. Built around shakhas, service, volunteerism. If early rhetoric mattered, why is there no continuity of fascist traits today? RSS was banned thrice Cherry-picking 1948 ban lifted after courts did not find RSS’s role in Mahatma Gandhi’s assassination; 1975 was outright Emergency suppression; 1992 ban struck down by court. If truly dangerous, why revoke every ban? Why not ban permanently? Muslims as second-class Shoot-and-scoot Muslims enjoy constitutional equality, socio-economic welfare schemes, political representation at every level. What does “second-class” mean? Denied vote? Barred from office? Where is evidence? Babri demolition / Ayodhya Innuendo CBI court acquitted all accused; temple built via Supreme Court judgment after a long, patient waiting by the entire nation. Why omit the court verdict? Why keep innuendo alive after acquittal? Why omit that the nation celebrated the construction of the temple on a grand scale. RSS paranoia/obsession Loaded language 150,000+ service projects in education, health, relief; 83,000+ daily shakhas build discipline. Is this paranoia? Is community service equal to obsession? Where’s the proof? Authoritarian discipline = fascism Trope recycling RSS decisions by consensus; organizations inspired have disagreed on issues publicly. If authoritarian, why do these organisations openly disagree with BJP policies? Hindutva dominates all politics Fear projection + alarmism Opposition still governs major states; BJP loses elections; multiple visions compete. If Hindutva dominates, why do opposition parties win a significant chunk of votes across all states? I would like to highlight the author’s intellectual laziness furthermore by unmasking baselessness of his statements. Here are a few: Quote 1: “Senior members have distanced themselves from some of their predecessors’ rhetoric (not least the stuff about fascists).” Quote 2: “Earlier this year, Mr Bhagwat backed a popular call for India to carry out a caste census, even though the RSS… had long opposed this.” Quote 3: “The RSS is fuelled both by confidence and paranoia.” Each of these quotes, when stripped of their toolkit tricks, collapses into hollow rhetoric. Let me now educate the author about the Sangh. Unlike caricature offered, RSS is a cultural, civilizational project of institution-building and service. Here are some of its pillars that enabled 100-year long, thriving journey: This is the picture any serious analyst must confront. The Economist’s author chose instead to erase it entirely. One wonders as to why The Economist allows such a piece under its banner. Where was the editorial rigour? Why publish an article that recycles tropes, omits essential context and reduces complex realities to slogans? If these are the standards set for its writers by ‘The Economist’, the world’s largest volunteer organisation, then, RSS does not diminish. It is The Economist’s credibility. RSS has survived hostilities, slander and decades of unwarranted criticism done with an agenda. It continues to grow as it is rooted in Bharatiya society and not on borrowed clichés. The Economist’s article does not analyse the RSS. It exposes the intellectual bankruptcy of its editorial board and brings to closer scrutiny its rigour for writing. (Author is an accomplished computer scientist, educator, and holds expertise in media content strategy)

Without Enmity, Let’s Work for Welfare of All

Hindus Rashtriya Swayamsevak Sangh (RSS)

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Without Enmity, Let’s Work for Welfare of All

Taking inspiration from Bhagwan Ram, let’s pursue path of harmony, unity, progress and peace; reconstruction of Bharat and entire world. Dr Mohan Bhagwat The history of our Bharat is one of continuous struggle against invaders for around last one and a half thousand years. The aim of early invasions was to plunder and sometimes (like Alexander’s invasion) was for colonisation. But, attacks from West in the name of Islam only brought complete destruction and alienation of the society. To demoralise the nation, society, it was necessary to destroy their religious places, hence foreign invaders destroyed temples in India. They did this not once but multiple times. Their aim was to demoralise Bharatiya society so that they could rule over Bharat unhindered with a weakened society. The demolition of Shri Ram temple in Ayodhya was also done with same intention and for same purpose. This policy of invaders was not limited to just Ayodhya or any one temple, but was a war strategy for the entire world. Indian rulers never attacked anyone, but invaders of the world have done such misdeeds by being aggressive for expansion of their kingdom. But in Bharat, it did not have the desired results, not at least as per their expectations. On the contrary, in Bharat, the faith, commitment and morale of the society never diminished, the society did not bow down, their struggle of resistance continued. Therefore, repeated attempts were made to take control of Shri Ram’s birthplace and build a temple there. There were many wars, struggles and sacrifices for him. And, the issue of Ram Janmabhoomi ingrained in the minds of Hindus. In 1857, when war plans started being made against the foreign i.e. British rule, Hindus and Muslims together expressed their readiness to fight against them and then there was a mutual exchange of ideas between them. And, at that time, a situation evolved where there would be a reconciliation on issue of banning cow slaughter and liberation of Shri Ram Janmabhoomi . Bahadur Shah Zafar also guaranteed a ban on cow slaughter. As a result, entire society fought together. Bharatiya people showed bravery in that war but unfortunately this war of Independence failed. Then, Bharat did not get independence, British rule remained uninterrupted, but the struggle for Ram Temple did not stop. According to British policy of “Divide and Rule” towards Hindu-Muslims which was already in practice, gained even more prominence after 1857. To break the unity, British hanged the heroes of the struggle in Ayodhya and question of liberation of Ram Janmabhoomi remained unresolved. The struggle for Ram temple continued. After Independence in 1947, when Somnath temple was unanimously renovated, the discussion about such temples started. Similar consensus could have been considered regarding liberation of Ram Janmabhoomi, but the direction of politics changed. The selfish forms of politics such as discrimination and appeasement became prevalent and hence the question remained as it is. On this issue, governments did not even consider the wishes and sentiments of Hindu society. On the contrary, they tried to destroy initiative taken by the society. The legal battle related to this, which had been going on since pre-independence, continuously carried on. The mass movement for the liberation of Ram Janmabhoomi began in the 1980s and continued for thirty years. In 1949, the Murty of Bhagwan Shri Ramchandra appeared at the Ram Janmabhoomi. In 1986, the mandir was unlocked as per court order. In the coming period, the continuous struggle of Hindu society continued through many campaigns and kar seva. In 2010, a clear judgement of Allahabad High Court clearly came before the society. The efforts had to be sustained for final resolution of the issue at the earliest. On November 9, 2019, after 134 years of legal struggle, the Supreme Court gave a balanced decision after examining the truth and facts. The feelings and facts of both parties were also considered in this decision. This decision has been given after hearing the arguments of all parties in the court. According to this decision, a board of trustees was constituted for constructing the temple. Bhoomi pujan of the temple took place on August 5, 2020 and now, Paush Shukla Dwadashi Yugabd 5125, accordingly on January 22, 2024, installation and Pran Pratishtha ceremony of the Murty of Shri Ramlala has been organised. From Dharmic point of view, Shri Ram is the most worshipped deity of majority society and the life of Shri Ramchandra is still accepted as an ideal code of conduct by entire society. Hence, now the conflict that has arisen as for and against over the dispute should be ended. The bitterness that has arisen in the meantime should also end. Enlightened people of the society must see that the dispute ends completely. Ayodhya means a city ‘where there is no war ‘, ‘a place free from conflict’. On this occasion, in the entire country, reconstruction of Ayodhya in our mind is the need of the hour and also the duty of all of us. The occasion of construction of Shri Ram mandir in Ayodhya marks reawakening of national pride. This also signifies acceptance of the vision of life behind the character of Shri Ram by modern Bharatiya society. Lord Shri Ram is to be worshiped in the temple with rituals of ‘Patram, Pushpam, Phalam, Toyam’ (leaves, flowers, fruits and water) and at the same time, by establishing image of Shri Ram in our minds, in the light of the same inculcating ideal conduct, we have to worship Shri Ram. As “Shivo Bhootva Shivam Bhajet, Ramo Bhootva Ramam Bhajet” (to worship Shiva, Be Shiva, to worship Ram, be Ram) is called true worship. If we consider from this point of view, then according to the social nature of Bharatiya culture, we need to imbibe “Matravat Pardareshu , Pardravyeshu Loshtvat. Atmavat sarvabhuteshu , yah pasyati sah panditah” (He is a wise man who sees the wives of others as his mother, the wealth of others like clod of earth and all beings as his own

Rashtriya Swayamsevak Sangh (RSS)

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Trouble with ‘The Economist’

Write-up on RSS is steeped in distortions, prejudices, agenda driven narrative push rather than nuanced analysis that stands scrutiny. On December 19, 2024, as festive season approached, The Economist released its holiday double issue, featuring an unnamed article on Rashtriya Swayamsevak Sangh (RSS). The publication, owned by immensely wealthy Agnelli and Rothschild families, traces its origins to 1843, when it was founded to advocate for repeal of import tariffs. Yet, in its long history, The Economist has strayed little from its original mission of pushing selective agendas cloaked in garb of intellectual rigour. Over the years, it has subtly perfected the art of propaganda, blending curated narratives with psychological imprinting to advance the interests of its elite patrons. This Christmas edition is no exception. Beneath the veneer of incisive commentary lies a carefully orchestrated exercise in bias—shaping perceptions to align with the ruling class worldview that The Economist so loyally upholds. Whether degrading communities or offering justifications for wars, the magazine has long operated as a conduit for dangerous and radical global agendas. In this latest offering, the publication’s signature word crafting meets its predictable penchant for soft-pedaling propaganda, leaving readers with a polished but shallow narrative that serves its masters across oceans, rather than the truth it claims to champion. In its article titled “Inside the RSS: The World’s Most Powerful Group,” The Economist employs its arsenal of rhetoric to perpetuate a troubling narrative against what it perceives as a significant ideological opposition to its wealthy western ruling elite. The elite, seemingly vested in a global order conducive to its own interests, appears to view Rashtriya Swayamsevak Sangh (RSS) as a formidable challenge. The article alleges that RSS is a paramilitary organization culpable for persecution of India’s post-partition minorities —a claim that rests on foundation of conjecture rather than tangible evidence. In reality, Bharat boasts a thriving minority landscape, some of the world’s most robust legal protections and welfare schemes for minorities, unparalleled in their scope and inclusivity. At a time when Western corporations and elite amass fortunes from wars that devastate nations across the globe, Bharat’s ethos has consistently championed inclusivity, cultural oneness and wellness. The worldview embodied by the RSS—an organization that represents the world’s largest voluntary movement—is deeply rooted in this ancient Indian philosophy. Far from the aggression suggested by The Economist, the RSS reflects a commitment to harmony and resilience, offering a counterpoint to exploitative frameworks perpetuated by those who profit from division and conflict. By choosing to distort rather than understand this ethos, The Economist exhibits its own inability—or unwillingness—to engage with perspectives that challenge the interests of its benefactors. More so, in relentless pursuit of narrative control, The Economist once again attempts to link Nathuram Godse, the assassin of Mahatma Gandhi, to the RSS, describing him as an “ex-member” of the organization. This is a jaded agenda-based narrative that has had exposed RSS rivals. This very fixation not only underscores the publication’s penchant for propaganda but reveals a troubling reliance on conspiracy theories when they align with its agenda. Interestingly, The Economist spares no effort in crafting curated narratives about others while maintaining a conspicuous silence on controversies closer to its own sphere of influence. The Rothschilds, for instance—a family whose immense wealth and influence have been the subject of countless theories, from the Kennedy assassination to the Islamic State—remain untouched by the magazine’s purported investigative zeal. Similarly, the rumoured role of US government in assassination of Martin Luther King Jr. is conspicuously absent from its pages, despite widespread historic scrutiny. This selective focus speaks volumes about the publication’s biases and priorities. For those who can discern fact from fiction, The Economist’s approach serves as a reminder to distinguish credible media from outlets that prioritize agenda driven narratives over professional reportage. By choosing to amplify baseless charges against the RSS while ignoring deeper, systemic issues tied to its elite patrons, The Economist exposes its own limitations as a serious journalistic institution – which it tries to project itself. Ironically, The Economist expects its readers to believe that the RSS draws inspiration from Hitler’s Nazi Germany—a claim that is as baseless as it is sensational. The narrative point that lost its shelf life in last couple of decades, undoubtedly was reborn in champagne circles and elite echo chambers and it fails to hold up against the reality experienced by millions across India. From the youngest child to the eldest member of society, anyone who has encountered RSS firsthand can unequivocally attest to its true source of inspiration: the sacred Vedas, Upanishads and Sanatan Dharmic philosophy and outlook to Hindu way of life. Far from the twisted historical parallels The Economist seeks to draw, RSS is deeply rooted in timeless principles of Indian philosophy, centered on harmony, inclusivity, and selfless service. Such erroneous narratives find little resonance with the Indian population, who recognize them for what they are—attempts to vilify through misinformation. Instead, they gain traction in controlled settings where carefully curated echo chambers are created, often with backing of media outfits like The Economist. By perpetuating these flawed depictions, the magazine reveals not just its bias, but also its disconnect from ethos of a nation it claims to critique. In its relentless campaign against Bharat’s leadership, The Economist perpetuates baseless accusation that Prime Minister Narendra Modi bears responsibility for unfortunate Gujarat riots of 2002. This charge, however, crumbles under scrutiny, exposing not only its absurdity but also the Hinduphobic bias that underpins such narratives. What The Economist conveniently omits—and what must be highlighted—is the inhumane and brutal burning alive of 59 Hindu kar sevaks (volunteers) aboard Sabarmati Express at Godhra. This act of terror, meticulously planned and coordinated by Islamist extremists, sparked the violence that followed. Among those convicted for orchestrating this atrocity were Maulvi Umarji, Farooq Bhana and Imran Sheru—a stark reminder of premeditated nature of the attack. Yet, this foundational context finds no mention in The Economist’s coverage, which prefers to portray Hindus as aggressors while absolving the instigators of their

Rashtriya Swayamsevak Sangh (RSS)

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RSS and Spirit of Volunteerism

Sangh volunteers’ service projects have stumped the global communities & offer a unique template to serve humanity. Introduction Millions of selfless volunteers or Swayamsevaks working round the clock in Bharat and outside form flesh and blood of Rashtriya Swayamsevak Sangh (RSS), the largest Hindu-centric organization. Swayamsevak or volunteers driven movement run by RSS is easily bracketed as the biggest for social up-lift of vulnerable individuals, socially and economically deprived families and ensure ‘inclusive’ development and progress of Bharat.

Hindus Rashtriya Swayamsevak Sangh (RSS)

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RSS Initiative To Revive Family Bonding, Values

Dr. Shailendra Kumar Pathak In a rapidly evolving world, family structures and values are undergoing significant transformations. The Rashtriya Swayamsevak Sangh (RSS), a prominent socio-cultural organization in Bharat, has recognized the importance of preserving and revitalizing family values amidst the encroaching influences of Western lifestyles, consumerism, and woke culture. Through its Family Awakening Programme, the RSS aims to reconnect Bharatiya families with their cultural roots, drawing inspiration from ancient Hindu scriptures and multi millennia long civilizational experiences. In Bharatiya culture, the family has always been the cornerstone of societal structure. This belief is deeply rooted in Bharatiya spiritual worldview, where the family represents the initial step in the journey from “Me to We.” The traditional Bharatiya family, often extended and inclusive of multiple generations living under one roof, is rooted in values such as respect for elders, filial piety, communal harmony, and moral integrity. These values are not merely social constructs but are deeply embedded in the cultural and spiritual fabric of the nation. Family and its values are the key architects of shaping individuals’ personalities and moral compasses. They provide a framework for personal development, ethical behavior, and emotional stability. On a broader scale, strong family values contribute to societal cohesion, reducing crime rates and promoting social harmony and National progress . Studies have shown that children raised in families with strong value systems tend to exhibit higher levels of academic achievement, emotional intelligence, and resilience. The foreign invasions, intruder’s rule and the globalization wave have brought Western lifestyles into Bharatiya homes, often clashing with traditional values. While modernization and technological advancements have their merits, the uncritical adoption of Western lifestyles leads to a dilution of family bonds. Individualism, a hallmark of Western culture, often prioritizes personal goals over collective family interests, leading to fragmented family units. Consumerism, an integral element of western life style which is characterized by the relentless pursuit of material possessions, has significantly impacted family dynamics. The pressure to acquire and consume often diverts attention from familial relationships. Parents, engrossed in their careers to meet consumer demands, may inadvertently neglect their children’s emotional needs, leading to a lack of familial cohesion and support. The rising wave of Woke culture in pretext of social justice and political correctness, inclusiveness and equality has led to generational rifts within families. It is developing a common perception among new generations that Traditional values are outdated or regressive. This cultural shift is leading not only to conflicts between older and younger generations but blocking the intergenerational transmission of values and wisdom. Restoring family values and strong bonds is crucial in maintaining social stability and preventing the erosion of cultural and moral foundations. Families serve as the primary unit of socialization, instilling values, traditions, and a sense of belonging that strengthens individual identity and community cohesion. When family bonds are strong, individuals are less likely to seek meaning or identity in external influences such as religious conversion or the often polarizing narratives of woke culture. A solid family foundation provides emotional support, moral guidance, and a sense of purpose, which are essential in resisting trends that can lead to social fragmentation, individual isolation, and even national decline. By reinforcing these values, society can foster a more resilient and unified nation, capable of withstanding divisive influences. The RSS’s ‘Kutumb Prabodhan’ Initiative The RSS, inspired by Bharat’s glorious cultural heritage and ancient Hindu scriptures, has launched the Family Awakening Programme popularly known as ‘Kutumb Probodhan’ to revitalize the traditional Bharatiya family structure by reconnecting individuals with their cultural and spiritual roots. The ‘initiative was conceived by the RSS as part of its broader mission to strengthen the social fabric of Bharat. The RSS has always placed a strong emphasis on cultural nationalism and societal cohesion. The family is considered the most fundamental and important unit of Bharatiya society, and the RSS launched ‘Kutumb Prabodhan’ to reinforce family bonds and instill traditional values. The philosophy of ‘Kutumb Prabodhan’ is deeply rooted in Bharatiya cultural and spiritual traditions. It draws inspiration from ancient texts, teachings, and practices that emphasize the importance of family as the cornerstone of society. The concept of “Kutumb” (family) holds a significant place in Hindu culture and scriptures. It is seen not just as a social unit but as a foundation for spiritual and moral values. The RSS initiatives draw its inspirations from these scriptures and adopts a holistic approach to well-being, recognizing that family health is not just physical but also emotional, psychological, and spiritual. Key Initiatives and Activities The RSS Kutumb Prabodhan (Family Awakening) programme has seen notable success in fostering family values and unity across India. In Pune, a middle-class family, struggling with generational communication gaps, found renewed harmony after participating in the programme’s workshops. The sessions emphasized mutual respect and understanding, leading to improved relationships between the younger and older members. Similarly, in Lucknow, a family dealing with the pressures of modern life used the principles taught by Kutumb Prabodhan to prioritize quality time together, resulting in strengthened bonds and a more supportive home environment. In a rural village in Madhya Pradesh, the programme’s emphasis on cultural and moral values helped a family overcome internal conflicts, promoting peace and collaboration in their household. There several thousand similar family betterment success stories by the RSS’s initiatives. The RSS family awakening program’s holistic approach, combining education, community service, and spiritual guidance, has made a tangible impact on numerous families across Bharat. In a world where family structures and values are increasingly challenged by external forces, the RSS’s Family Awakening Programme stands as a beacon of hope. By reconnecting families with their cultural and spiritual heritage, the RSS aims to restore the sanctity of the family unit and promote a more harmonious and fulfilling human existence. The teachings of ancient Bharatiya Hindu scriptures offer timeless wisdom that can guide families in nurturing values, fostering unity, and achieving collective well-being. As families across Bharat embrace these initiatives, the vision of a society rooted in strong family values and cultural pride

Hindus Rashtriya Swayamsevak Sangh (RSS)

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Balancing Tradition and Modernity: Explore RSS’s Swa Philosophy for Future Bharat

Rashtriya Swayamsevak Sangh (RSS), a prominent Hindu centric movement in Bharat, has consistently championed the concept of “Swa” or self-reliance. This principle is a cornerstone of the RSS’s five-fold transformation agenda, emphasizing a self-sufficient and sovereign nation. The roots of this idea are deeply embedded in ancient Bharatiya wisdom and philosophy, which played a significant role during the Indian freedom struggle. Dr. Shailendra Kumar Pathak The concept of Swa, or self-reliance, is not new to Bharatiya thought. It finds its origins in ancient Hindu scriptures and philosophies, which emphasize the importance of self-sufficiency and inner strength. Vedas, Upanishads, and Bhagavad Gita all advocate for self-dependence and personal growth as a means to achieve higher state of being. In the realm of education, Swa emphasizes the importance of indigenous knowledge and learning systems that are rooted in Bharat’s rich cultural heritage. Traditionally, Bharatiya education was imparted through Gurukuls, where students received holistic education including Vedic scriptures, mathematics, science, philosophy, and arts. This system fostered self-discipline, ethical values, and a deep connection with nature and society. Reviving this model, modern initiatives have focused on integrating traditional knowledge with contemporary education. For instance, Gurukul system is being adapted to contemporary contexts, promoting a balanced education that nurtures intellectual, emotional, and spiritual growth. Philosophy of Swa in healthcare is reflected in the prominence on Ayurveda and other traditional healing practices. Ayurveda, an ancient Indian system of medicine, focuses on the balance between body, mind, and spirit. It advocates self-care and preventive measures through natural remedies, diet, and lifestyle adjustments. This approach aligns with the global shift towards holistic health and wellness. Institutions like All India Institute of Ayurveda are working towards integration of traditional practices with modern medical science, highlighting the relevance of Swa in promoting a comprehensive healthcare system. Agriculture in Bharat also embodies the principle of Swa, particularly through sustainable farming practices. Traditional Bharatiya agriculture emphasized harmony with nature, using techniques like crop rotation, organic farming, and water conservation. These practices are being revived to address modern challenges viz., soil degradation, water scarcity, and climate change. Movements like organic farming and natural farming, inspired by traditional knowledge, are gaining momentum, promoting food security, environmental sustainability, and farmer self-reliance. Idea of Swa is reflected in a large treasury of arts, crafts, and literature that are part of the Bharatiya knowledge system. Classical dance, music, and painting are examples of traditional art forms that represent the cultural identity and spiritual ethos of Bharat. These artistic endeavours are essential to the social and cultural fabric and go beyond simple modes of amusement. In order to keep these customs alive and relevant, organisations and cultural institutions are actively working to promote and maintain them. The significance of self-governance and community-driven development is implied by Swa in the context of governance and social organisation. Decentralised government, like the Panchayati Raj system, gives local groups the authority to manage resources and make decisions. This system promotes local accountability and participatory democracy by mirroring the age-old Bharatiya practice of village self-governance. Moreover, the principle of Swa in Bharatiya knowledge system extends to spiritual and philosophical realms. Bharatiya philosophy, particularly Vedanta, emphasizes self-realization and self-awareness as paths to ultimate truth. Teachings of sages like Adi Shankaracharya, Ramana Maharshi, and Swami Vivekananda focus on understanding the self and achieving inner peace and enlightenment. These teachings have universal appeal and continue to influence global thought on spirituality and human consciousness. RSS’s conception of Swa is largely based on these archaic writings and customs, which see self-reliance as a complex idea with elements of the social, cultural, spiritual, and economic spheres. It advances the notion that real independence and prosperity can only be attained by a country, just like by an individual. Swa and Bharatiya Freedom Struggle Concept of “Swa” (स्व), was crucial to India’s freedom movement emphasising self-determination, and self-governance. Deeply ingrained in Indian philosophy, the idea of “Swa” impacted numerous leaders and movements working to free India from British colonial rule. Mahatma Gandhi and Swaraj Swaraj: Literally meaning “self-rule,” this was one of Gandhi’s main points of contention. Gandhi saw Swaraj to be self-governance and self-sufficiency on a personal and communal level in addition to political independence. Swadeshi Movement: Gandhi used the word “Swa” directly when he called for an Indian industrial boycott and a boycott of British goods. He promoted the use of hand-spun khadi as a symbol of independence.Khadi & Village Industries: Traditional crafts and small-scale industries were to be revived as part of Gandhi’s vision of self-sufficient villages. This was viewed as a means of empowering nearby communities and achieving economic independence. Non-Cooperation Movement: This movement, which took place between 1920 and 1922, encouraged Indians to adopt self-reliance and disengage from British institutions in order to reject British control peacefully.Gangadhar Bal Tilak: “Swaraj is my birthright, and I shall have it.” This well-known statement of Tilak emphasised Indians’ entitlement to self-governance. He was a fervent supporter of gaining independence by self-help and education. RSS’s Five-Fold Transformation Agenda RSS’s five-fold transformation agenda, known as Panchamukhi Vikas, aims at holistic national development. Swa, or self-reliance, is a key component of this agenda, which also includes the revitalization of education, health, economy, and spiritual and cultural values. Components of Panchamukhi Vikas (Five Faceted Development) Implementation of Swa The concept of “Swa” by the Rashtriya Swayamsevak Sangh (RSS) emphasizes self-reliance, self-respect, and a commitment to cultural and social development rooted in indigenous values. This philosophy has been implemented through extensive work across various sectors in Bharat, leveraging statistics, examples, and case studies to illustrate its impact. In the realm of education, the RSS has promoted self-reliance by establishing numerous educational institutions through its inspired organizations like Vidya Bharati, which runs around 13,000 schools with over 3 million students enrolled. These schools focus on holistic development, integrating modern education with traditional Bharatiya values. A case study of Saraswati Shishu Mandir schools reveals a significant improvement in student performance and community involvement. These institutions not only emphasize academic excellence but also instill a

Education Hindus Rashtriya Swayamsevak Sangh (RSS)

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Bharat’s Democratic Credentials Celebrated

Reviving spirit of civic duties and responsibilities is RSS way of contribution through transformative agenda for future Dr Shailendra Kumar Pathak Bharat’s democratic ethos is deeply embedded in its history, a legacy that stretches back thousands of years, marked by principles of inclusive governance, participatory decision-making, and the power of dialogue. Hindu centric Rashtriya Swayamsevak Sangh has taken upon itself to promote civic consciousness and participation of citizenry in civic affairs as part of its five-fold transformative agenda. Bharat’s democratic traditions predate many celebrated milestones in global governance. One such remarkable example is the Uttiramerur inscription dating back to tenth century. This inscription details an advanced electoral system implemented in the village of Uttiramerur predating Magna Carta (Royal Charter of Rights agreed to by King John of England in 1215) by over 800 years. This system involved detailed rules for election of local council members with eligibility criteria based on moral integrity and knowledge, ensuring that leadership was capable and trustworthy—a testament to Bharat’s early embrace of democratic principles. Ancient Bharatiya texts like Mahabharata and Ashtadhyayi provide insights into concepts of ‘Gana’ and ‘Sangha’, Republic and assembly, functioning through collective decision-making, emphasizing dialogue and consensus. Vedic period further enriched this tradition with institutions like ‘Samiti’ and ‘Sabha’, councils responsible for discussing and deciding on issues of public importance, fostering a sense of participation and ownership among the people. In twelfth century, the Anubhava Mandapa of Basavanna, a popular Scholar and a Hindu sage in Karnataka served on a forum where mystics, saints and scholars discussed issues encompassing society, economy, culture, spirituality, and well-being of the entire kingdom, embodying inclusive governance and collective dialogue. RSS and Civic Awareness RSS, founded in 1925, has consistently emphasized civic duty and national service as central to its objective of a vibrant society, Rich democratic credentials of Bharat became the basis for RSS belief that civic engagement was key to building a strong, disciplined nation with character. Programmes aimed at spreading awareness on national issues, encouraging responsibility for the nation’s wellbeing and evolving a cohesive and culturally rooted Rashtra (nation) became part of the five-fold objective of RSS. Philosophical basis for RSS to extensively undertake civic consciousness drive was Pandit Deendayal Upadhyay’s concept of ‘Lokmat Parishkar’ or Public Opinion Refinement. Deendayal Upadhyay, a prominent thinker, advocated refinement of public opinion through education, dialogue and active citizen participation in governance. This also forms the basis for RSS campaign on promoting civic duties for encouraging active democratic participation. RSS has been at forefront of highlighting Bharat’s cultural, economic, and scientific achievements with the belief that strong sense of national pride was essential for a cohesive society and robust democracy. Its educational initiatives emphasize Bharat’s rich heritage, from contributions of ancient scholars like Aryabhata and Sushruta to achievements of modern scientists and technologists. RSS has been instrumental in recognizing and honouring individuals who contributed significantly to Bharatiya society. By promoting role models and celebrating their achievements, RSS has championed to foster a culture of excellence and national pride. Advanced Approach for Civic Awareness RSS’s civic awareness programmes are not just an extension of duties outlined in Article 51A of the Bharatiya Constitution. RSS outlook towards civic duties and responsibilities are much more advanced, robust, genuine and comprehensive. Article 51A of Indian Constitution emphasizes fundamental duties such as respecting Constitution, promoting harmony and protecting public property. While these are important, they represent a minimal baseline for civic responsibility. RSS’s educational initiatives strengthen this by offering a deeper understanding of Bharat’s cultural, historical and scientific heritage. These programs are designed not just to inform but to inspire active participation in the nation’s development. For instance, RSS doesn’t just promote constitutional literacy but delves into philosophical underpinnings of Bharatiya democracy, drawing from ancient texts and historical precedents. This educational depth fosters a more profound sense of civic duty, encouraging citizens to engage in governance and contribute to society’s progress. Article 51A calls for promotion of harmony and spirit of brotherhood. RSS approach to social cohesion is far more proactive and works to bridge social divide, alleviate conflicts and foster unity among Bharat’s diverse population. Inspired initiatives fostering dialogue and mutual understanding, ensuring that the spirit of brotherhood is not just a legal obligation but a lived reality. Moreover, while Article 51A mentions the promotion of harmony, it does not address mechanisms for achieving it. RSS fills this gap by engaging directly with communities, fostering relationships, and building trust across social divides, thereby creating a more cohesive and resilient society. Article 51A emphasizes participation in governance as a fundamental duty. For this, RSS approach is more dynamic and continuous. It doesn’t just encourage voting but advocates for all along civic participation that includes involvement in local governance, community decision-making and holding government accountable. RSS ensures that democracy is not just a periodic activity but an ongoing process where citizens are actively involved in shaping their communities and the nation. One of the standout initiatives in RSS civic duty mission is its campaign for 100 per cent voter turnout. While Article 51A emphasizes the importance of voting as civic duty, RSS campaign takes this a step further by striving for complete voter participation in every election. The organization believes that democracy can only be truly representative when every eligible citizen exercises their right to vote. RSS launched extensive awareness drives particularly in rural and underserved areas. These campaigns involved door-to-door outreach, community meetings, and use of local media to educate people. By these efforts, RSS ensured that every voice is heard, making the democratic process more inclusive and representative. This commitment to engagement at grassroots highlights RSS belief in the power of democracy and its determination to make Bharat’s democracy as robust as possible. The focus on achieving full voter participation goes beyond the fundamental duties outlined in Article 51A, reflecting RSS more comprehensive and proactive approach to civic responsibility. Framework for National Development Civic duties outlined in Bharat’s Constitution are broad and general, providing a framework for responsible citizenship. RSS approach,

Rashtriya Swayamsevak Sangh (RSS)

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RSS is Apolitical, Does Anyone Doubt?

Restrictions on government officials to associate with Rashtriya Swayamsevak Sangh (RSS) were lifted by through a Government of India directive on July 9, 2024. The said order was issued after detailed review of instructions issued in 1966, 1970 and 1980 by Bharat’s Home Ministry. In the process, Home Ministry or Home Office memorandums dated November 30, 1966, July 25, 1970, and October 28, 1980 were amended to allow Indian government officials to participate in RSS activities.

Education Hindus Rashtriya Swayamsevak Sangh (RSS)

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RSS Reflects Bharat’s Soul, Spirit & Identity

Congress creating fuss on government officials being allowed to associate with Sangh is regressive and part of self-centred political machinations Vinod Kumar Shukla The July 9, 2024 order of Indian government lifting restrictions on government officials from associating with Rashtriya Swayamsevak Sangh (RSS) has kicked up a needless row. An authoritarian decision of then Prime Minister Indira Gandhi on November 30, 1966 was overturned by Narendra Modi government. Indira Gandhi’s alibi to restrict government officials from participating in RSS activities was that they should keep away from ‘political parties or any organisation which takes part in politics’. While impugned order related to government officials keeping away from politics, extending it RSS was untenable as it’s an all-embracing Hindu centric organization that’s neck deep in bringing about change. Self-centred political machinations of Pandit Jawaharlal Nehru and later Indira Gandhi led Congress led to ban on RSS rather than latter being a political entity. Well, Congress leadership seems to have gone one step further to create a ruckus in the Parliament and outside on lifting restrictions on government officials freely involving themselves in selfless service activities of the Sangh. Home Ministry directive issued earlier this month referred to previous orders of November 30, 1966, July 25, 1970 and October 28, 1980. It stated that these instructions have been reviewed and decided to remove RSS from these orders meant for political entities. On all three occasions, RSS was banned and restrictions imposed owing to selfish Congress leadership that never allowed any other organization to flourish in socio-economic space post-independence from imperial British rule. Successive Congress governments were forced to lift restrictions and ban on RSS given the ‘tyrannical nature’ of the political decisions at highest level. Nehru-led government first banned RSS in 1948 hiding behind assassination of Mahatma Gandhi instead of accepting its administrative failure. It’s well established that a disinformation campaign was unleased by Congress and its cohorts to falsely implicate RSS in assassination of Mahatma Gandhi which exposed its hollowness and reeked lack of ‘fair play’ in public space. From Kapur Commission to many subsequent writings clearly suggest that Sangh has no role in Mahatma’s assassination whatsoever. But for political gains and appeasement politics of Congress, lies about RSS involvement were peddled for decades and even today. On each of the occasions that Nehru or people from Congress first family were on slippery ground of losing power, they resorted to such tactics and gimmicks in the past to divert the peoples’ attention. Congress history is replete with suggestions that Nehru was not the popular choice to be appointed Prime Minister. It was he was Mahatma Gandhi’s intervention that led to Nehru’s coronation. Knowing very well that post-independence euphoria would evaporate shortly and nationalist ideology was gaining credence, Gandhi’s assassination was used to discredit RSS. By doing so, Nehru sought to consolidate his position within the fledgling Congress and outside. Painting RSS with ‘communal’ taint has been part of Congress’ larger divisive political agenda and it put up a smoke screen on its pro-Muslim agenda and appeasing Muslims. Secularism was added to Preamble of the Constitution in 1976 through a Constitutional amendment. Carving out a minorities’ ministry, Waqf Act, Shah Bano case, Places of Worship Act and proposed Communal and Targeted Violence Bill are some examples that reflect anti-Hindu agenda of Congress. This is where Congress feels threatened by the RSS especially after its gradual decision in political space. Contrary to Congress allegations or charges, RSS is all inclusive and not elitist or exclusive organization. Sangh is more focused on socio-economic transformative projects that translate to social transformation.Over 125,000 service projects across economic empowerment, education and healthcare are being run Sangh swayamsevaks, parivar affiliates and in partnership with community-led organizations. From running schools in far-flung tribal areas to providing healthcare with a healing touch amongst most neglected tribal groups through selfless volunteerism is something RSS has done all through. RSS has been continuously engaged in rebuilding the nation in last 99-years and it continues to double up its efforts as the Sangh enters the centennial year in 2025.RSS contribution to national security, unity, integrity and Swayamsevaks selfless service during natural disasters is something that one cannot easily forget. Social leadership evolved by RSS to run these service projects is unique in trying circumstances. Lifting restrictions on government employees participation or association with RSS would only strengthen the Indian democratic credentials that are open and flexible sans intolerance of Congress variety. Rahul Gandhi’s comparison of RSS with theocratic and regressive Muslim Brotherhood and claims of Muslim League being a rounded secular organisation reflects Congress leadership’s mind-set that’s anti-Hindu and anti-Bharat. Sangh, by no stretch of imagination can be designated as a political organisation. Congress and its ecosystem shameless spread of lies on RSS only reflects the oldest political party’s degenerative positioning in ideological terms. In the process, the grand old party has easily forgotten that many of its former members have moved on to the Sangh parivar bandwagon. Also, on its rolls there are several leaders that have been groomed by RSS in their formative years. Even on independence movement, contributions and yeoman role played by several organizations including RSS have been systematically relegated to side-lines even as Congress continues to seek complete control on the legacy of the struggles against colonial rule. Latest decision of Modi government to lift restrictions on government employees joining or participating in RSS activities was logical extension of Hindu renaissance that has redefined Bharat’s spirit, soul and identity. (Author is a senior journalist and associated with Centre for Integrated and Holistic Studies, a non-partisan think-tank based in New Delhi)

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