Golwalkar’s Mission of Hindu Rashtra

The post independent India saw a series of momentous events– the bloody partition of the country in 1947, the political independence gained against this tragic background, the merger of princely states, the assassination of Mahatma Gandhiji followed by ban on Sangh and its eventual unconditional withdrawal, adoption of our independent Constitution, and the first general elections that followed it in 1952. These events had doubtless a long-lasting impact on our people generating various thought currents coursing through their minds. The question was it possible for RSS to keep aloof from these events? What would be the stand of the Sangh in the context of this new order? The question of attaining freedom, though partitioned, had been solved. The centuries-old agony of slavery had subsided. Not the question that remained was of building a new, resurgent India. How was this reconstruction to be done? Many other similar questions also arose in the minds of workers, many problems like Kashmir, linguistic reorganization of states, the right meaning of a secular state, the place of other communities in India etc., had become hot topics of discussion.
Even when he was in jail he had been asked, “Now that the Muslims have been given a piece of the country for their own, the basic reason for Hindu – Muslim conflict is no more, so what is the need of the Sangh now?” This question, though misplaced, was used by Golwalkar to explain the real motivation behind the founding of Sangh. Since those times to date many so-called intellectuals continue to labour under the wrong impression that the Sangh is a Muslim-hater or opposed to Muslims. Some other well-meaning people also look upon the Sangh as an organisation intended to counter terror tactics of Muslims.
Even during the turbulent and tension-ridden post-partition days, Golwalkar had expressed very balanced similar views on this question. They are as clear and fundamental as to merit a little elaboration. He said: “I have clearly told those who put me this question that their thinking is thoroughly fallacious. In the first place the Sangh did not come into being for fighting somebody or for preventing somebody from fighting. As for setting up a force to face a physical assault there are gymnasiums and vyayamshalas for the purpose. Even they can do the job. It is not necessary to set up such a big nation-wide organisation for such a trifling purpose. Is this the only ill that our society is suffering from? If you think calmly you will realise that from the very beginning the Rashtriya Swayamsevak Sangh has accepted the responsibility of building national character in our people.”
This work has, in fact, no end. It has to go on generation after generations. Character is as much needed for future generations as for the present one. Every citizen of India must always be seen working for the country. Hence the work of the Sangh is independent of the ups and downs of circumstances. Taking lathis in hand and moving about like goondas or inciting communal riots is definitely not the work of the Sangh. “World peace is in fact our ultimate goal. In fact, it has been our nation’s life mission, and we have to fulfil it. To give lessons in peace to the world on a spiritual level and to create a sense of oneness in the whole of humanity has been our real national mission since ages. But when will all this become possible? Only when we succeed in bringing together crores of our own people and imbuing them with our sublime cultural values and sterling character and motivating them for the achievement of that mission.”
In accordance with the changing context, Golwalkar had to say many things on many matters – such as the end of the British regime, the tragic partition of the country, the critical situation prevailing in the country just within three years of independence, and the stand of the Rashtriya Swayamsevak Sangh in the new context. He had to explain things not only to the Swayamsevaks but also to the people at large. It was a sort of public dialogue in the form of the speeches he made during his all-India tour.
Three years had passed since the partition when the first half of 1950 dawned. During those three years, the scenes Golwalkar witnessed during his tour of West Bengal had deeply hurt him. In East Pakistan one and a half crores of Hindus had been left behind. They too just as in western Pakistan were subjected to inhuman atrocities and suffering. Their life became such a terrible ordeal that lakhs of them, uprooted from their hearths and homes, flooded into West Bengal. In Pakistan, they had only two alternatives – either conversion to Islam or death. But they had decided to live as Hindus and so had somehow managed to reach here. But our Government neither tried to provide them security nor think of exchange of population. Without giving even an inkling of what was in store for them, with just a stroke of the pen they were deprived of their homeland overnight and rendered aliens. Our leaders cared not a bit for their life, property or honour. Only the Government could have tackled this tremendous problem. But Golwalkar did not want to merely depend upon the Government. He said, it was the responsibility of the society as well, and so appealed to the people to voluntarily come forward and do their utmost for their uprooted brethren.
In order to mobilise and organise the people’s support the Vastuhara Sahayata Samiti was set up under the auspices of the RSS. From Calcutta Golwalkar reached Delhi, where he issued an appeal to the nation describing the plight of Hindus in East Pakistan and urging the people to come forward to help generously for their relief work. Golwalkar also urged the Government to give up indecision and take decisive steps without any further delay. In the course of his statement, he said “If indecision, confused mindset and weakness of mind continues the Government of India will be committing the grave sin of putting out the lives of the crores of their innocent fellow-countrymen. Its reputation will bite the dust. So the need is to act fearlessly, without getting mired in a senseless discussion of communalism etc. and to the needful, whether it is police action or exchange of Hindus and Muslims. A plan for a proportional exchange of Hindus and Muslims left over in India should be put into action immediately, so that our one and a half crores brethren could be saved and could be made to lead a life of peace, honour and happiness.” At the same time, he appeal to all my patriotic countrymen to express their anguish in a controlled manner, and avoid activities that may disturb peace and create hindrances in the way of the Government. We must beware of indulging in any anti- social, anti-national and undesirable actions.”
The statement was prominently flashed in newspapers also. After this Golwalkar returned to Nagpur and issued a similar statement on March 14, 1950. In this he again urged the people to extend a helping hand to their uprooted fellow-countrymen. The statement also highlighted in detail the gravity of the problem. Golwalkar never approved of interfering with Government’s work. He always advocated co-operation, whether it was the question of the refugees or of the ban on the Sangh, or natural calamities or foreign aggression. He never resorted to opposing the Government merely for the sake of opposition. His guidance always rested on the principles of patriotism, the people’s good and national harmony and unity. The horrible tales carried by refugees from East Pakistan were indeed heart rending. But still Golwalkar did not lose his balance or his control over his emotions. He always stressed that we must practice restraint and adopt a constructive approach while seeking solutions even to such emotive problems.
In Eastern India, the Sangh was not that strong. Still the Swayamsevaks presented themselves as unique models of selfless service. In response to Golwalkar’s appeal funds, clothing, foodgrains and daily needs began to flow to the Vastuhara Samiti from all over the country. The orgy of atrocities in East Pakistan continued for full one year and the refugee influx into West Bengal kept on rising. In order to provide them all-round relief the Vastuhara Samiti found itself engaged in multifarious activities, towards that end; such as conducting relief camps, providing them with their daily needs like food, clothing, utensils etc. arranging medical treatment for the ailing, finding job opportunities for earning their livelihood and conducting schools for children. The camps set up in West Bengal provided shelter to about 80 thousand refugees, clothes were distributed to one and a half lakh people, and foodgrains and milk to more than one lakh people. Five thousand Sangh workers worked all day and night on this purpose. One noteworthy gain during this period was that after the ban on the Sangh was lifted, Home Minister Sardar Patel often used to discuss the situation in the country with Golwalkar. Whenever a major development took place Golwalkar would acquaint Sardar Patel with his views and the stand of the Sangh. When the refugee influx from East Pakistan became a burning problem severe reactions to it were heard from all over the country. In his letter to Sardar Patel on April 5, Golwalkar wrote, “We are aware that it would be highly improper to exploit the situation which would endanger peace or incite feelings against the Government. We believe in maintaining peace, and it is with this attitude that we are serving the sufferers.” Sardar Patel was greatly pleased and suggested that the Sangh work should expand more rapidly in such eastern parts.
In this polluted atmosphere, the efforts that Golwalkar made to focus the attention of the workers on the basic problems of national life and to acquaint the people outside the Sangh also with their duty as the sons and daughters of the motherland, were indeed such as to earn the gratitude of all future generations. The basic objective in foundation of the Sangh was to organise the Hindus, to cleanse the Hindu society of those social deficiencies that had led to its slavery and to make in once again might and glorious. In his view Independence was just a stage in this journey to all round national glory. Golwalkar outlined the Sangh’s role in independent India without disturbing Doctorji’s ideological basing and the method of work. Rather, he successfully re-established faith in them.
For this purpose, Golwalkar undertook a programme of open and detailed discussions with pracharaks at the district level and above drawn from all over the country, lasting for eight days from March 9 to 16 March 1954 for formulating the Sangh’s ideology and methodology in the new context of Independence. He answered workers’ queries on many matters like – the life-purpose of independent India in the light of the Hindu view of life; the basic life principles of Hindu society; and the special features of the Sangh’s uniquely successful methodology. He also made an inspiring and touching appeal to the workers for taking up the work of Sangh as their life-mission. When independent India was beset with a growing number of problems. It is our work alone that has the strength to save the country from the adversities of today and the problems of tomorrow. He called upon the pracharaks to remove all personal thoughts from their minds and work with fullest dedication to the Cause and Cause alone without doubt.