Madhava

Mantra For Individuals,

Organisations and the Society

A Handbook Based on

Shri Madhava Sadashiva Golwalkar’s (Shri Guruji) Life

Compiled by: Dr Satish Modh

Mere momentary upsurges of emotion

will not build character. Often, infusion

of emotions will only shatter the nerves

and make the person weaker than before,

leaving him a moral wreck. Building up

of character requires a steady and day-to-

day process of imparting Samskaars.

- Shri Guruji

Today, more than anything else, we

need such men – young, intelligent,

dedicated, and more than all, virile and

masculine. When eternal knowledge

(Narayana) and eternal manliness (Nara)

combine, victory is ensured. And such are

the men who make history.

- Shri Guruji

We know that Rama traveled throughout

the country to gather a large army and

defeated Ravana. It only means that it is

not enough for persons to be good, they

should become active and dynamic; then

only evil can be checked.

- Shri Guruji

CONTENTS Madhava Mantra – 1: Shivo Bhutva Shivam Yajet

Madhava Mantra – 2: : Unreserved Dedication

Madhava Mantra – 3: Focus on Individual

Madhava Mantra – 4: You Alone, Not Me

Madhava Mantra – 5: Organizing Hindu Society

Madhava Mantra – 6: Mission is Greater than the Man

Madhava Mantra – 7: Emphasis on Daily Activity

Madhava Mantra – 8: Nature of Sangh Work

Madhava Mantra – 9: Building National Character

Madhava Mantra – 10: Setting Right Examples

Madhava Mantra – 11: Setting Clear Goals

Madhava Mantra – 12: Away from Party Politics

Madhava Mantra – 13: Dealing with Opposition

Madhava Mantra – 14: For Workers in other Fields

Madhava Mantra – 15: Hindu Dharma

Madhava Mantra – 16: Spirituality Beyond Religion

Madhava Mantra – 17: Moral Values

Madhava Mantra – 18: Defending Hindu Culture

Madhava Mantra – 19: Individual and the Society

Madhava Mantra – 20: The Way of Life

Madhava Mantra – 21: Educating the Mind

Madhava Mantra – 22: Integrated Personality

Madhava Mantra - 1

Shivo Bhutva Shivam Yajet

In 1940, 34-year-old Madhav Sadashiv Golwalkar

(Shri Guruji) became the second and very young

Sarsanghchalak of Rashtiya Swayamsevak Sangh. Shri

Guruji was Sarkaryawaha for a very short period of time –

just for ten months – when he was given the responsibility

of Sarsanghchalak. He was new to Sangh and basically a

spiritually oriented person.

In his first speech as Sarsanghchalak he spoke with

humility but supreme confidence, “Doctorji has entrusted to

me this onerous responsibility. But, this is the

Vikramaditya’s throne. Even if a rustic boy sits on it, he

will dispense only justice. Doctorji was a great soul. I very

proudly offer my reverence to such a great soul but the real

worship of him is to try and become like the object of

worship itself, “Shivo bhutva Shivam yajet”.

Unlike Doctor Hedgewar (founder of Rashtrya

Swayamsevak Sangh, the RSS), who had spent all his life

in social and political activity, Guruji had never come into

contact with politics or with any public work as such. But

he was a great scholar, wide and well read. He could talk

on any subject with effective participation.

Shri Guruji was born on 19th

February 2006 in

Nagpur in a very moderate family. He was a very voracious

reader and had read Shakespeare in full while still in the

middle school. He lived a full life as a student – played a

lot, studied a lot, helped his friends, won prizes in elocution

and carried out household chores expected of him.

Shri Guruji did his M.Sc. from the Banaras Hindu

University, which attracted enterprising youth from all over

the country. While in Banaras, spiritual discussions, study

of Vedic treatises and contact with Pt. Madan Mohan

Malaviya, the founder of the university, left a deep impact

upon him. This was reflected in his life in various ways like

worship, meditation, Asanas, Pranayam, indifference to

mundane individual life and identification with the joys and

sorrows of the society.

Although young Madhav was a teacher in Zoology

at the Banaras Hindu University, he used to help out

students in subjects like English, Economics, Mathematics

and Philosophy. A major portion of his salary would be

spent in paying the fees of his promising poor students – or

even buying books for them. These students called him

“Guruji” out of love and respect for him, which became his

identity in his later life. After a three-year stint at Banaras

Hindu University he returned to Nagpur and passed his law

examination, but he never practiced it.

Shri Guruji was known as a scholar of great

erudition with high character, selflessness, charisma,

forbearance, purity of mind, ability to identify with the joys

and sorrows of others.

The serene and steadfast Himalayas beckoned to

him again and again for a life of solitude and meditation.

But soon enough his mind would say, “How can you leave

everybody to his fate and go away seeking your own

happiness?” In a letter to Shri Telang written on February

28, 1929 he says, “I shall not go to the Himalayas, rather

Himalyas shall come to me, its serene silence will dwell

within me.”

In the summer of 1936 he left every one for

Sargachhi to fulfill his desire for single-minded Sadhana

under the guidance of Swami Akhandanand, one of few

selected disciples of Ramakrishna Paramahamsa and

Gurubhai of Swami Vivekananda. He never forgot Swami

Akhandananda’s advice of not hankering after personal

happiness, never to fear adversity, and always to live his

life in God.

Swami Akhandananda, one of the 16 direct

monastic disciples of Ramakrishna Paramahansa, discerned

in Sri Guruji all the potentialities of a Vivekananda re-born.

Dr. Hedgewar, the founder of the RSS, saw in him a worthy

leader of Sangh. While casting off their mortal coil, both

these mahatmas had an innate satisfaction, Swami

Akhandanandaji for having handed over the torch of

spiritualism to a worthy disciple and Dr. Hedgewarji for

leaving the Sangh in strong safe hands.

As a disciple of the former and successor of the

latter, Sri Guruji combined in himself both the roles, both

in one, both at once. In him were fulfilled the missions of

both blended into one. He established through his example

that apparently divergent messages of these two illustrious

souls were in reality not only compatible but also perfectly

identical. By a lifetime saga of sacrifice and service to

Bharatvarsha, Sri Guruji demonstrated that society is

merely a manifestation of the Vishwaswaroopa.

How right Doctorji’s selection was and how

uniquely capable Shri Guruji was in successfully steering

the Sangh through the changing situations in the country,

was decisively demonstrated in the thirty three years of his

helmsman ship.

As President of India Shri Zail Singh said, “ Shri

Guruji personified the ideal of simplicity and dedication to

duty. He ardently believed in the reforms of Hindu Culture

and traditions and worked for it zealously.” Jain Muni

Sushilkumar commented that the presence of Shri

Golwalkar – great man of culture – was most essential

during the hard times through which the country was

passing.

How Shri Guruji transformed the young

organisation called Rashtriya Swayamsevak Sangh to a

Sangh Parivar, a family of organisations and influenced the

shaping of independent Bharat is what this book is about.

The Madhava Mantra does not focus on the specific

activities or strategies, but instead on the impact of his

personality and intensity on the growth of Sangh and on

Hindu society.

These Madhava Mantra can be a useful handbook

for all social workers engaged in transforming individuals,

organisations and society.

“The real worship of your icon is to

try and become like the object of worship

itself - Shivo bhutva Shivam yajet.”

Madhava Mantra - 2

Unreserved Dedication

RSS founded by Dr. Keshav Baliram Hedgewar in

1925, is the largest voluntary organisation in the world

today. There is no avenue of Indian life where the Sangh

has not left its imprint. The RSS has over 140 frontal

organisations and they are the front-runners in their

respective fields. What has made this possible?

There were many organisations in the country at the

time of founding of RSS. Many of them, including century

plus old Congress to the communist parties have gone

through divisions at various levels. What is it that keeps the

RSS continue its march from strengths to strengths?

The answer lies in the fact that it has evolved a

unique style of operation. Many may differ on Sangh's

world view and its solutions to problems but no one can

question its organizational skills, ideological rectitude and

unequaled discipline.

From his first moment as Sarsanghchalak, Shri

Guruji attached importance to the Hindu view of life in all

its varied aspects. He forged a strong chain of idealistic

workers who rose above weaknesses like personal

ambition, ego and differences that normally undermine the

unity and cohesiveness of an organisation. Expansion and

consolidation of the organisation was the prime concern of

the new Sarsanghchalak.

While talking about his decision to plunge in Sangh

activities, he said, “It was that great man’s (Dr Hedgewar)

acute agony at the nation’s pitiable plight and his

unreserved dedication to the cause that ultimately made me

to surrender to him, and this surrender indeed proved a

matter of great happiness and satisfaction for me.”

Shri Guruji toured the country twice every year, and

this he did for 33 continuous years. Every time new people

came into his contact and they all became his very own. He

knew that neither discussion nor arguments would motivate

a man to action; it was constant and affectionate personal

contact that was needed.

Shri Guruji believed that nation building and

service to mankind is not a part time activity. Echoing his

belief, hundreds of Swayamsevaks came forward from

many places to work full time. There were many who gave

up their jobs ideas of marriage, family relationships to

devote full time to Sangh work.

“Nation building and service to

mankind is not a part time activity.”

Madhava Mantra - 3

Focus on Individual

Shri Guruji was a conqueror of people’s hearts, but

the weapon of his conquest was love. He could mix easily

with all age groups and social groups, and win over their

affection.

Shri Guruji, while dwelling on the type of

Swayamsevak Sangh needs, said at Chandrapur in

Vidarbha in 1939, “Swayamsevaks should be capable of

providing leadership to at least 60-70 people around him,

be their friend and guide, and able to win their trust and

confidence.

Shri Guruji believed that the individual should be

the focal point of all types of actions and transformations.

If the individual is not good enough, he can set at naught

even a good plan, a good system.

Shri Guruji used to say, “A real social worker is one

who can discover his own shortcomings but find out the

good qualities in others. The pitfalls that a social worker

has to be aware are the feelings of self-complacency and

self-conceit.”

When asked about overcoming difficulties in one’s

shortcomings he replied, “When man can by his sincere and

persistent efforts, reach even divinity, why bother about

shortcomings? They will of their own accord vanish if one

surrenders himself wholly and unreservedly to his chosen

ideal.”

It is not that Shri Guruji had no shortcomings in his

behavior when he became Sarsanghchalak. But he

transformed himself. Gradually he became an ocean of love

that could assimilate people with their good and bad points,

and assigned them suitable role for achieving the goal.

Shri Guruji was very picture of a disciplined life.

During the three long decades from 1940 to 1970 there was

not a single occasion when a pre-planned programme had

to be cancelled, suspended or started late because of his

indisposition. It was his second nature to suffer physical

pain silently without letting anybody know about it. For

him his body was just an instrument for the mission to

which he was wedded.

His advise to workers was, “In an organisation one

cannot say - ‘Take me as I am. Individual deficiencies have

to be removed and virtues for taking people together have

to be cultivated and imbibed.”

“In an organisation one cannot say –

‘Take me as I am’. Individual deficiencies

have to be removed and virtues for taking

people together have to be cultivated and

imbibed.”

Madhava Mantra - 4

You Alone, Not Me

The personality of the leader of an organisation

plays an important role for the growth and success of that

organisation. Sri Guruji did not consider himself a separate

entity, independently of the Sangh. His life was a yagna, an

eternal, sacrifice at the sacred feet of the Jan (people), the

manifestation of Janardhana (God). Sri Guruji’s most

precious offering in this yagna was his own ego. For Sri

Guruji innate humility was just as much the opposite of

self-abasement as it was of self-exaltation.

His life was unique. He was a great yogi but he

worshipped the divine as manifested in the society, caring

for common people. He could have worked for his own

salvation (Moksha). Instead he devoted himself to the

service of Society.

Shri. Guruji frequently quoted the oldest and the

supreme scripture Rig Veda. He said Rig Veda sums up

specific directions to the people to live a mutual, organized

and glorious life. It says: “Our minds should be one, our

thoughts should be similar, and we should help one another

and bring prosperity and happiness”.

Shri Guruji often talked about the relation of the

individual with the society. He felt that one should be able

to totally identify with the society. He said, “In simple

terms, the joys of the society are his joys, its glory is his

glory, its sorrows his sorrows, its insults his insults.”

He said, “There are two types of people in this

world, those who come into a room and say - Well, here I

am - and those who come in and say - Ah! There you are!.

Shri Guruji’s life had no place for the narrow “I” in

it. It was the life of a total renunciation and a Karma Yogi

that had become with the society as a whole. He worked

and sacrificed for the good of the Society without desiring

publicity. His approach to life was: Main Nahin, Tu Hi

(You Alone, Not Me)

Shri Guruji believed that identification with the

joy’s and sorrows of the society is the very basis of the

Sangh work. This does not require power. He was ever

insistent that the cultural unity of the nation must be

preserved at all costs and that no vested interest be

permitted to project regional diversity as a separate culture

for the sake of few votes. The concept of national idealism,

which Shri Guruji very emphatically propounded in those

days, has nurtured the Sangh to grow into the banyan tree

of today.

He wanted every Swayamsevak to give up the

pursuit of individual salvation in favour of an endeavour

for collective self-realization of the Sangh.

“Main Nahin, Tu Hi (You Alone, Not

Me). One should be able to totally identify

with the society.”

Madhava Mantra - 5

Organizing Hindu Society

Shri Guruji’s natural inclination was toward the

basic theme propounded by Swami Vivekananda, the theme

of spiritual foundation for the nation to reach its glory. Shri

G T Madholkar in his article in Tarun Bharat Nagpur

(16.6.1973) mentions in his conversation his dialogue with

Guruji where he quotes Shri Guruji as - “I think what I am

doing is in consonance with Swami Vivekanada’s

philosophy, guidance and method of work. No other great

personality’s life or teaching has influenced me so much. I

believe by doing the Sangh work I shall be carrying out

only his work.”

He could see that such a mission of organizing the

society and character building was taking place in the

Sangh. He was in full agreement with Doctorji’s thought

that instead of blaming others, our own weakness as a

nation is responsible for our slavery. Hence this root cause

has to be removed. Enduring patriotism should be the basis

of the national character in the society.

He was of the view that patriotism does not mean

merely opposing British rule. People should realize what

really constitutes the nation. In the absence of patriotism,

discipline and character, people would continue with their

selfish pursuits and quarrels. He firmly believed that Hindu

culture formed the very soul of Bharat and that Bharat is an

ancient Hindu nation. Therefore, to strengthen the nation,

Hindu society has to be organized with intense patriotic

feeling with pride in their cultural ideals.

He believed that such an organisation can not be

built by making speeches or passing resolutions. It needs

daily interaction of the society with a purpose. Hence the

unique Shakha system was evolved for organizing Hindus.

Guruji’s spiritual strength acquired at Sagachhi through

intense sadhana was put to full use by making mission of

RSS as his sole mission in life. He agreed with Doctorji

that a person equipped with the knowledge and experience

of spiritual life should not lose himself in the pursuit of

personal happiness but should pledge all his powers to the

cause of national revival.

Emphasizing the need for organizing the Hindus

from one end of the country to the other, Shri Guruji

asserted that our society is still in the grip of castiest and

provincial differences, disorganized and weak and suffers

from amnesia of identity. It has also become greedy of

material objects of enjoyment. So long as our people are

not devoted to the nation as a whole and infused with

genuine character how can even democracy succeed?

“Every member of the society should

feel his identity with it and contribute his

mite to it. This spirit of identity and self-

surrender forms the bedrock of an

organisation.”

Madhava Mantra - 6

Mission is Greater than the Man

Shri Guruji always shunned publicity in spite of his

personal magnificent work and achievements. While

replying to a civic address at Madurai in December 1949,

Sri Guruji aptly observed: ‘A post box receives letters, at

times very important ones. But the box has no reason to be

flattered by them. It is only an intermediary through which

letters pass to proper persons in the proper places. The

honors which you have bestowed on me I will pass on to

those countless workers whom I am privileged to

represent’.

On another occasion, dismissing the idea that RSS

would suffer incalculably in his absence, he stated with

fervour and conviction: ‘No particular individual is

indispensable. Men may come and men may go, but the

society goes on for ever. With me or without me, the Sangh

will continue to work and grow because of their inner

necessity and intrinsic work’.

He once said, “Workers may tell you that these are

Shri Guruji’s thoughts or ideas. But in fact they are not

mine at all. The hoary tradition of our country contains an

ocean of knowledge. I have taken on only a just few drops

out of this ocean. Even an illiterate villager of this country

is a born philosopher… that even amazes Western scholars

and thinkers.”

Guruji was very modest whenever praised. Once he

said with great earnestness, “The reports and articles in my

praise that have appeared in the press have surprised me.

How can one individual be given the credit for such a great

organisation like the Sangh? Doubtless, countless workers

have contributed to its growth”.

In spite of his reservations and opposition to the

idea, swayamsevaks celebrate 51st birthday of Shri Guruji

by organizing nation wide programmes. He reluctantly

agreed for these celebrations to respect the love of

Swayamsevaks for him. While replying to the honour

conferred upon him at various programmes Shri Guruji said

that he was insignificant compared with the mighty

organisation of Sangh.

In 1956 at Nagpur Shri Guruji said with all

humility, “The reports and articles in my praise that have

appeared in the press during the recent days have indeed

surprised me. How can one individual be ever given credit

for such a great organisation like the Sangh? Doubtless,

countless workers have contributed to its growth. I am

fortunate enough to be the object of your affection. I

request you not only to love the Sangh but also to make it

part of your daily life… The mission is far greater than the

man. If a man thinks that a mission solely depends upon

him it would be just meaningless ego….So my request to

you is do not look to the man, look only to the mission.”

“Setting apart the minimum time and

energy to meet our physical needs, the

rest of our efforts should be directed

towards reaching our goal.”

Madhava Mantra - 7

Emphasis on Daily Activity

Under Sri Guruji’s inspiring, fearless and

indomitable leadership, RSS grew by leaps and bounds. In

town after town, the Sangh Pracharak would arrive with a

few letters of introduction to local leaders. He would put up

himself in the local office of an organization or in a temple

or with any well-wisher and start a daily Shakha.

With the help of local supporters and guidance from

seniors in the RSS, the shakha would grow into a social

magnet, attracting promising young men and local

luminaries alike, regardless of their cast, class or sect.

Talking about the advantages of a Shakha, Shri

Guruji said, “We all meet at a common plot of ground,

conduct suitable physical exercises and common prayer and

impart ideas and feelings about the society and the Sangh.

By doing it with common accord, the programme however

simple it may look has an educative value. The programme

gives us an opportunity to identify ourselves with the joys

and sorrows of the society. To impress this idea and to free

ourselves from the shackles of a morbid self-centred life,

the daily Shakha is absolutely necessary.”

These apparently elementary sorts of programmes

bring about the cleansing of the mind. This work of

moulding minds and building character can be done only

when people gather daily and regularly in an environment

congenial to its growth.

Commenting on the use of lathi for training and

physical exercise, Shri Guruji said, “In most of the

countries training to the people is imparted through simple

physical exercises and instruments like sticks, bows and

arrows. Such a training is necessary to instill discipline of

the body and the mind in the people. Sangh, too, is doing

the same.”

Shri Guruji’s constant endeavor was to turn the

religiously oriented Hindus in the direction of serving the

society as well. For this, he presented the model of his own

dedicated life.

RSS has succeeded purely because it has been able

to give people a sense of community, purpose of living and

a direction, whether it is north, south, east or west. RSS

gives the individual the ability to perform and to achieve.

“To identify with the joys and

sorrows of the society and to free

ourselves from the shackles of a morbid

self-centered life, the daily Shakha is

absolutely necessary.”

Madhava Mantra – 8

Nature of Sangh Work

Shri Guruji was very clear about the nature of

Sangh work. He said, “From the very beginning the

Rashtriya Swayamsevak Sangh has accepted the

responsibility of building national character in our people.

This work, in fact, has 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 Bharat

must always be seen working for the country. Hence the

work of the Sangh is independent of the ups and downs of

circumstances.”

“Preaching or arguing in favor of a particular

system of philosophy and particular form or name of God

and criticizing all others will not be conductive to the

mission of consolidating the entire Hindu people.”

Guruji always thought of Bharat as a mighty nation

and maintained that building up this might is the sole aim

of the Sangh. He said, “Does a nation mean merely a

motley crowd of disparate groups? The work of Sangh

transcends narrow personalities, provinces, sects, languages

and castes. The Sangh has no place for such different types

of parochial loyalties. Its ideal is to bring all the people

together on the common basis of love and reverence for the

motherland and her culture. So the Sangh expects all of you

to rise above all such dissentions and differences and come

together on its unifying platform.”

Once making an emotional appeal to workers to

complete the RSS work in the manner and measure

required, he quoted an example from the famous biography

of Dr. Samuel Johnson written by his secretary Boswell.

Once Oliver Goldsmith asked Dr. Johnson, “Doctor, how

many fish in a chain will it take to reach from here to the

moon?” Dr. Johnson was nonplussed by this question.

Goldsmith himself replied: “Only one fish will suffice, if it

is sufficiently big!” Sri. Guruji said that similarly even a

single day would be sufficient for the completion of RSS

work, if only all the Swayamsevaks of the Sangh worked

with every atom of their strength with unshakeable faith in

the ultimate victory of ‘Sanatana Dharma’.

When Sri Guruji was asked to define RSS in one

word, he said “Hinduism can be defined in one word,

‘OM’. But it would take years of study to understand its

significance. Likewise RSS can be understood only by

attending Shakha everyday”.

“Sangh’s ideal is to bring all the

people together on the common basis of

love and reverence for our country and

our culture.”

Madhava Mantra - 9

Away from Party Politics

Shri Guruji always explained the serious limitations

of politics and political power. He said, “ Politics is but a

very small segment of national life. It can never cover its

entire gamut. Some people think – Yatha Raja Tatha Prja –

so power of raja, the king, is necessary to influence the

people’s mind. But we live in democracy. In democracy it

is – Yatha Praja Tatha Raja. Henec if the people are weak,

the ruler too will be weak. If the people were timid, without

self-confidence, without character, the ruler too would be

likewise. Henec the truth is that political power should be

guided by the people and not the other way around.”

Shri Guruji firmly believed that a spirit of

‘democracy’ at its best, which confers the right of freedom

of speech, thought and action on the individual is nowhere

more fully recognized and practiced than in the Hindu

Tradition.

During the 1948-49 ban on Sangh, the then Home

Minister Sardar Patel wrote to Shri Guruji (Golwalkar)

urging him to merge the Sangh with the Congress and

continue to serve the society through that forum. At that

time, prospects of the government lifting the ban on the

Sangh were indeed very bleak. Even then, Shri Guruji

wrote back to the Saradar with due respect that the Sangh,

as before, wished to continue to serve the nation in the

cultural sphere.

Commenting the nature of involvement of Sangh

Swayamsevaks in politics Shri Guruji said on March 14,

1954, “The Sangh worker in the political field must not feel

that he is now ‘free’ too blow his own trumpet like other

‘leaders’ and indulge in a life of comfort and pleasure. He

has to remember that he has the responsibility of bringing

about the desired change in that field. It would be a big loss

indeed if he forgets this pledge and corrupts his idealism in

the dazzle of politics.”

Commenting on partition politics, Shri Guruji once

said, “How can the nation be uplifted so long as it lacks

national character? We cannot see character as a rule

because the leaders think only from the party angle in all

political and economic matters. They accord greater

importance to the party and want to promote it at all costs.

They take part in the elections not for the good of the

country but just for achieving power, nothing more. Even

the sense of service to the society is mired in party

squabbles. Party benefit and, more so, personal

aggrandizement, have become all in all. Once you form a

party on such a basis it becomes impossible to rise above

partisan ends”.

“RSS is not political in the sense that it

does not participate in day-today

elections, the race for power and all that.

It is a cultural organisation, which

emphasizes the oneness of the country

and the people.”

Madhava Mantra - 10

A Nation is a Soul

Sri Guruji always ridiculed the idea of India being a

‘nation in the making’ and said that proponents of this

theory appeared to be only ‘patriots in the making’.

Wherever he went he quoted from our scriptures to show

that Bharatvarsha had been a ‘rashtra’ since Vedic times.

A nation is a soul, a spiritual principal. Two things,

which in truth are but one, constitute this soul or spiritual

principal. One lies in the past, one in the present. One is the

possession in common of a rich legacy of memories; the

other is the present-day consent, the desire to live together,

and the will to perpetuate the value of the heritage that one

has received in an undivided form.

The nation, like the individual, is the culmination of

a long past of heroic endeavours, selfless sacrifices and

glorious deeds of devotion. Of all cults, that of the

ancestors is the most legitimate, for they have made us

what we are. A heroic past, great men, glory in song,

tradition and legend, this is the social capital upon which

one bases a national idea. To have common glories in the

past, to have a common will in the present; to have

performed great deeds together and to wish to perform still

more, these are the essential conditions for being the people

of a country.

Sri Guruji consistently held the view that a proper

history of India had not yet been written. In this context he

stated: “It is ridiculous to divide our national history into

Hindu period, Muslim period and British Period. History

can’t be named after rulers; a proper history has to be a

history of the people. And so, our entire history is Hindu

history”. This is the quintessence of Hindutva.

On the influence of Western culture once he said,

“How strange it is that we have adopted only the external

attributes of the Western civilization, but not the patriotism

and national pride that can be seen in the life of the

Westerner in peace time as well as in times of adversity.

These we ignore altogether.”

But he emphasized in one of his talks in Mumbai in

1952, “We can not be called a free people so long as our

life styles and out thinking pattern continue to be under the

foreign influence. We will really experience freedom only

when every one of us feels an intense urge to eliminate all

such tendencies and resolve to solve the problems created

by thousands of years of slavery and to achieve for our

nation the pride of place in the comity of nations.”

“We have to correct individuals and then

the nation can be corrected. It is for

certain individuals to rise to great heights

and guide the nation.”

Madhava Mantra - 11

Setting Clear Goals

Many institutions and organisations were launched

owing to Shri Guruji’s inspiration. Thousands of letters he

wrote to these workers made significant contribution to

their inception and growth. He wrote to many people and

motivated them for religious, cultural and social work.

While giving such advice he did not hesitate to tell

the bitter truth if doing so was called for. He firmly

believed that proper thinking and feelings coupled with

self-confidence and resolute action could help solve any

problem.

Shri Guruji always set clear goals for any activity to

be undertaken by Sangh Swayamsevaks. For example he

set the goals of Vishwa Hindu Parishad as follows:

• Owing to the prolonged slavery, lack of self confidence,

aping of others and inferiority complex, the Hindu

Diaspora has been reduced to a state of being neither

Hindu nor a non-Hindu. They should now be

progressively acquainted with the unique greatness of

Hinduism, the Hindu philosophy and the Hindu code of

noble conduct, and thus establish the true content of

Dharma once again.

• Hindu brethren settled abroad desire to live as Hindus.

But proper arrangements for imparting the necessary

knowledge of our Dharma are not available to them.

Such arrangements need to be urgently made.

• We are not against any faith; so our work will have to

be based on honesty, love and purity of character and

sense of affection for the entire mankind.

• It is our duty to evolve harmonious accord among

different sects of Hindus and take the whole society to

the heights of spiritual eminence.

Similarly he gave the guidance to Shri Dattopant

Thengadi who joined labour movement in 1950. He said:

• Faithfully follow the discipline of the organisation for

which you are going to work. Organizational discipline

must be your first priority. If by chance, discipline and

your conscience are in conflict, resign immediately.

• During traveling for the work stay with a labour

colleague. Make this a practice. If we don’t live with

the poor and know their actual living conditions we can

not become mentally one with them.

Shri Guriji was very clear about the role RSS would

play in building the nation. He said, “There are two ways of

carrying out a national program - One through the state

power; another, by changing people’s attitudes. We have

chosen the second path.”

“When there is no Goal in life,

frustration creeps in. One should feel

dissatisfied only when one is not able to

devote his life to this Goal as much he

should.”

Madhava Mantra - 12

Setting Right Examples

Shri Guruji always stressed on building physical

and mental strength. He used to say, “The modern fashion

among young men is to look more and more and feminine.

All these must go. The history of the world is testimony to

the fact that man’s tendency to soften his body leads to the

destruction of a nation. France, Rome and many other

nations met their doom because of this when people

indulged in song and dance and forgot their manly

prowess.”

Shri Guruji believed that one must develop positive

attitude in all walks of life. Even while playing games in

shakha he stressed not loosing sight of this aspect. Once in

Kerala he asked a Swayamsevak what game you are

playing in the Shakha? The Swayamsevak replied, “The

game is ‘Extinguishing the lamp’.” Shri Guruji commented,

“No game should be named like this. In our culture, putting

out a lamp is considered inauspicious. We say – Keep the

lamp of knowledge burning bright. Even in games the name

should be such as to inculcate positive feelings.”

Shri Guruji had an ingrained attitude of serving

others. When Doctorji fell very ill, he served Doctorji with

as much dedication as he had served his guru Swami

Akhandananda. Many Swayamsevaks and workers too

have had similar experiences.

He was very close to Wamanrao Wadegaonkar who

was blind. Around 1934-1935 Wamanrao had to undergo a

major operation. Being blind he had to depend upon others.

Shri Guruji stayed with him day and night. Later

Wamanrao recalled, “I shall never forget how gently this

great scholar nursed me with such concern and attention.”

Shri Guruji stressed that the responsibility of

imbuing right values in our society lies squarely on the

shoulders of the present generation i.e. the elders in the

families. It is they who have to take the lead in setting right

examples.

When the elders with real worth and prestige in

society take to a particular model of behaviour to suit a

noble ideal, the same will become popular and respectable

in the eyes of others also.

“My main complaint is against our

parents. What do they teach their

children? What is the atmosphere in our

homes nowadays?”

Madhava Mantra - 13

Dealing with Opposition

In matters of principle, Shri Guruji never accepted

any compromise. He never surrendered to any propaganda

unleashed by political opportunists who were only looking

for short-term political gains. He dealt with opposing views

firmly.

In his first speech as Sarsanghchalak on July 3,

1940 he cautioned them, “Doctorji has not handed over to

us a hollow organisation. Our Organisation is an

impregnable citadel. Its rampant is so strong that those who

seek to breach them will have their own heads broken.”

But at individual level he never advocated a policy

of confrontation. Once, due to hatred generated against

RSS by some politicians, once Shri Guruji’s quarters in

Nagpur was attacked. He calmed down the Swayamsevaks

who wanted to retaliate and said, “We are dedicated to

serve and unite the Hindu Society. I cannot allow even a

single drop of blood to be shed of any individual of the

same society” and ordered the Swayamsevaks gathered

outside to disperse.

In his speech at the Makar Sankranti function of

Mumbai Shakha on 14th

January 1948 he said, “We should

not allow the poison of anger to pollute the nectar of love

and goodwill in our hearts. However good or bad the

people around us may be, they are after all our own society.

Whatever be the ideological approach of our opponents, we

must appreciate that they too have done good work, they

too have made sacrifices. Then for whom shall we express

love, generosity and fellow feeling if not for them? Let us

recall the motto of oneness– vayam panchadhikam shatam

and pledge all our might to the creation of a homogeneous

nation.”

Even when he was attacked with stones in Kolhapur

and Sangli (Maharashtra) during his tour of Bharat after the

ban on RSS was lifted he did not denounce his opponents.

He wrote in the Purushartha magazine, “These are our own

people whom we have to serve. They may offer a garland

of flowers or a garland of shoes. They may shower on us

praise or abuse. Whatever they do they are after all our own

people, our own society. The society may behave nicely or

rudely towards us, but that is just a test for us. Some day

they will be with us. They will even accept to follow us

because of our absolute devotion. The society is an

embodiment of God Almighty, and God has said He is the

slave of his devotees. So the need is for us to prove

ourselves to be real devotees.”

“It is not a sin to serve and strengthen

one’s own community. But it is certainly a

sin to ignore the needs of one’s society

and allow it to disintegrate and

degenerate.”

Madhava Mantra - 14

For Workers in other Fields

Shri Guruji felt a strong need to bring together all

the different forces that lay scattered all over the country.

He was a man with vision - a person who could look into

the future and prepare his followers. He was always open to

new ideas. When Shri Shambhunath Capildev, a Member

of Parliament from Trinidad, his suggestion on forming a

global hindu forum became instrumental in the creation of

Vishwa Hindu Parishad.

Guided by the firm faith that it was impossible for

Bharat to become strong and confident enough to fulfill its

destiny unless every aspect of nation’s life was informed

with the inspiring ideology of the Sangh, he pioneered the

formation of various other organisations like the Bharatiya

Jansangh (now the Bharatiya Janata Party), Vivekanand

Rock Memorial, Akhil Bharatiya Vidyarthi Parishad,

Bharatiya Mazdoor Sangh, Vanvasi Kalyan Ashram and the

Shishu Mandir educational institutions.

In his speech on the night of March 14, 1954 during

the sessions at Sindi he dwelt on the importance of the

Shakha technique and its relationship with various new

activities.

Shri Guruji firmly stated that the Shakha was a

complete system in itself and the most important work for

the Swayamsevaks was to set up a wide network of its

Shakhas and increase its organizational power. The Sangh

work is independent and complete in itself and do not need

activities in labour field, education or politics to support it.

He said, “But then the question arises, why this

entry into new fields? Fact is we want the ideological

direction of Sangh in all fields of our national life. These

activities have not been undertaken with a sense of defeat

or for making up any deficiency in Sangh work… The

Swayamsevaks sent into different fields are our soldiers

sent to lead those fields. Every such Swayamsevak has to

keep living contact with the daily work of the Sangh,

present a new paradigm in every walk of life, and fulfill the

wider goal of the cause in his specific sphere of work.”

“People also ask, what will be the relationship of

these workers with the Sangh? Clearly we have sent them

into these activities to lead them on the strength of our

ideology and their personal integrity and character. They

should act as the ambassadors stationed in a foreign

country are expected to do. He neither marries and settles

down there, noe does he sever his connection with his own

country. Rather he seeks to make an impact of his country’s

interests. He represents his mother country, so he is vigilant

about not creating any kind of adverse impression about it.

So also there must be no interruption in their daily Sangh

work for all such workers.”

“Our minds should be one, our

thoughts should be similar, and we should

help one another and bring prosperity

and happiness.”

Madhava Mantra - 15

Hindu Dharma

According to Shri Guruji the word "Hindu' denotes

a society. The word is formed with the letter Hi from the

Himalayas and Indu from the Indu Sarovar (the Southern

Ocean), conveying the entire stretch of our country.

‘Hindutva’ is not just a word. It is the history of a

great culture and civilization called 'Sanatana Dharma'.

Hinduism is only a derivative, a fraction or a part of

Hindutva or Hindu ness.

In an interview with the Editor, Illustrated Weekly

(November 1972), Shri Guruji said that there is no threat to

Hindu Dharma from modern science since Hinduism is on

firm ground because it has no dogma. It has faced non-

believers before. It will survive the wave of irreligiousness

better than any other religious system. Ours is not a religion

in the dictionary sense of the word; it is Dharma, a way of

life. Hinduism will take skepticism in its stride.

The essential ingredients of Hindu Value System,

according to Guruji, are:

• The truth is one but can have plural

manifestations. This plurality need not be in

conflict with one another; it can be cooperative

and complementary.

• The whole universe is permeated with the Godly

Spirit. Let us first offer whatever we earn to this

Spirit then only can we become eligible to feed

ourselves.

• Our concept of Dharma is based on the

universality of spirit. Therefore, Dharma

according to Hindu is not simply a bundle of

rituals. It is a principle of universal harmony -

harmony between an individual and society,

harmony between human society and outward

nature or Prakriti, harmony between individual

soul and the universal soul.

In conversation with some Swayamsevaks iat Thana

(November 1972) he endorsed the unique characteristics of

Hinduism, which are not found in other religions. The idea

of Ekam Sat Vipraah Bahudhaa Vadanti (Truth is one,

sages call it variously) is one of the unique ideas o

Hinduism. Secondly, whereas the others have been

pursuing an outward search for happiness, our philosophy

has concentrated on the inward search.

“There is no threat to Hindu

Dharma from modern science since

Hinduism is on firm ground because it

has no dogma.”

Madhava Mantra - 16

Spirituality Beyond Religion

Shri Guruji was a very spiritual person. In a letter to

his friend Telang written on may 20, 1929 he writes, “I

have no desire to attune myself to a mundane human life.

What I want is to stretch this string of life to create a still

purer tune. While doing so, mental strain cannot be

avoided. This means it does not matter if one has to live

apart from the common world. The important thing is that

the string of life must not be out of tune with the heavenly

music”.

He believed that nature - even inanimate creation -

has a 'soul', a spark of the Spirit in it. If one could establish

his identity and harmony with that 'soul', then in that state

one could solve any problem. The works carried out by

such persons who are in tune with the secrets of Nature will

be enduring and beneficial for all time. The works, which

are against the element of Nature, will prove fruitless and

even harmful.

He respected tenets of all religions but believed in

one divine power. In a conversation with some Muslim

leaders he asked, “Do you believe that God likes only

Koran or Bible or Geeta? Do you believe that He will come

only if you call Him in some particular name and would

refuse to come if you call Him by any other name? Do you

think that God understands only Arabic, Sanskrit or English

and no other language?”

“We Hindus believe that each individual can

worship the divine in his own way. All can attain Him - if

the effort were sincere and honest. And that is why

Hinduism is not a proselytizing religion. The very idea of

conversion starts with the assumption that mine is the only

sure and correct way and all others must be converted to it.

Do you believe in this? This, if said in respect of attainment

of God, will be speaking too low of Him..”

If we look at his correspondence with numerous

people we will find that it is replete with the spirit of

optimism, his unwavering faith in Divine and the

immortality of Hindu way of life. For him no individual

was too small or worthless and any good work worth not

ignoring.

It is a fact that social balance and mutual help and

harmony do alleviate people's sufferings to an extent, but

not all sufferings. In spite of the best social set-up people

do suffer from illness, nervous breakdowns, bereavement

and so on. So the mental afflictions have to he remedied on

a more fundamental basis.

When asked - Is there anything wrong in praying to

God for our physical needs and comforts? He said, “Why

should we beg? Does he not know what we need?

Whatever he bestows on us, we should put it to the best

use.”

“In Hinduism we not only tolerate

another person's religion or way of

worship, but we have a respect for it.”

Madhava Mantra - 17

Moral Values

Shri Guruji believed that the ‘duty based’ conduct is

the foundation of any society. He said, “Absolute sense of

duty is most desirable but if in the present atmosphere of

pampering to the self it seems impracticable, the truth that

duty is supreme and the individual’s or group’s rights are

only correlated to it and must be subordinate to it, must be

persistently impressed upon the minds of the young in their

formative years.”

“Bad means can never yield good results in the long

run. If for some time bad means appear to give good

results, it is only temporary. It is like trying to warm

yourselves by sitting amidst fire when caught in a

hailstorm. The warmth will soon result in our total

reduction to ashes.”

“Today things have come to such a pass that it is

only those who have mastered more and more of evil

tactics that rise higher in power and position. But the

importance of character of the individual and the purity of

the means can never be overemphasized.”

Once he said, “Morality is good; immorality though

bad has one good quality – the understanding of moral

values and realization of having deviated from them. But

non-morality is positively a danger., for there is callous

disregard for both the moral and immoral. The immoral, the

sinful, have a chance of turning over a new leaf, but the

amoral becomes impervious to all sense of right and wrong;

as such his is an irretrievable case. Such persons are

extremely dangerous to the right evolution of the society.”

He felt that a thorough re-orientation in the process

of thinking, in establishing values of life is the need of the

hour. Want of this is at the root cause of our social evils. If

this reorientation is not immediately taken in hand

seriously, other remedies will remain merely superficial

and ineffective.

He said that real discipline is not one that is borne

out of fear of punishment or the lure of some gain. It is

borne out of pure love between individuals and his

surrender to an ideal.

“Corruption has so many forms. Some

are corrupted by name, fame, and posts

or even awarding of titles. Building a

countrywide network of people who are

not purchasable is the only solution to this

problem.”

Madhava Mantra - 18

Defending Hindu Culture

There was too much criticism of Hindu culture in

the initial years after independence. On the issue of Hindu

culture being a hindrance to the development of a

composite culture, Guruji said that a composite culture, if

any, cannot grow on weak and deficient constituents.

Secondly, the basic culture of the country, while absorbing

elements of other cultures, retains its identity and name.

He said, “The chief argument of progressives

against our values of life is its age. For the all that is old is

bad. Must we substitute tube-light for the Sun because the

Sun is old, indeed very old. This is the sign of weakness of

the mind, the absence of intellectual strength to think freely

and positively, fully and fearlessly.”

“Mere music and dance by themselves do not

constitute culture. If the entertainment aspect alone is

considered and the cultural value is ignored, it would surely

lead to social degeneration.”

Shri Guruji criticized Delhi-centric view of our

culture and history. He said, “Our history books tend to

revolve around Delhi. But Delhi is not India. And in many

periods of Indian history, other kingdoms have been bigger

than the kingdom of Delhi. Because of these lopsided

history books, our people know little about the Cholas, the

Cheras, the Pandyas, the Hoysalas, and the Pulakeshins.

How many people have even heard of Kharvel of Utkal,

one of the greatest kings of Bharatvarsha, who controlled

much of South East Asia? Or of Lachit Barphukan, hero of

the successful Assamese resistance of Mughal attacks?”

“Today we find among our people a serious absence

of viewing Bharat as our holy motherland and the decline

of devotion to our hoary Dharma. If we keep on forgetting

our objects of honour there would be no marks left for us at

all. A nation that lets its points of faith be destroyed can

never hope to rise.”

He was appreciative of the fact that culture cannot

grow on empty bellies. Therefore he said that even though

we are purely a cultural organisation we have to see to it

that external conditions of life do not hinder cultural

development, but help it.

The discipline nurtured in the Sangh is the

spontaneous self-restraint of a cultured people. It is a

discipline wherein each one feels that he a higher duty to

the nation. He responds to that higher call in a well-

ordered, coordinated manner.

“Our culture is too vital, too true to

be destroyed by false glamour. The

fundamentals of our culture will reassert

themselves with due force. I only hope

they don’t reassert with undue force and

so wipe out the few good things we may

accept from the West.”

Madhava Mantra - 19

Individual and the Society

Shri Guruji always dwelt on the issue of various

thought systems prevailing in the world for development of

mankind and compared them with our way of life. He

analyzed the relationship of man with the society and his

obligation to it.

He said, “There is no denying the fact that the

primary needs like food, clothing, shelter, etc., should be

fulfilled for one and all. But the state should not assume all

powers. So I suggest that through cooperative production

should be stepped up. We can adopt the technique of the

West for production but should maintain the spirit of our

social structure.”

“Industrialization has become the one criterion for

measuring the progress of countries. That is the reason why

the world is heading towards conflicts and wars. In the

competition for the disposal of surplus production to other

countries, conflict for markets develops after a stage. Fight

ensues. The Western theory of creating multiplicity of

wants and creating more machines to meet them will only

result in making man the slave of machine.”

In another interview with press in New Delhi (April

1966) he commented on the use of chemical fertilizers to

step up production. He said these fertilizers harm the

agriculture soil over a period of time. We should use

traditional organic manures such as cow-dung and green

leaves, which are more conducive to the keeping up of the

quality of the soil.

Materialism has no answer to the very fundamental

question: "Why at all should people aspire for world unity

and human welfare? Why should they feel pained at the

sight of man set against man? Why should we love each

other?" From the materialist point of view we are all

equally gross entities, each separate and exclusive in

himself, who can have no bonds of mutual affinity or

affection. There can also be no inner restraint in such

beings, which can make them control their selfishness from

running amuck, in the interest of the humanity as a whole.

He said that in the absence of any positive urge for

service or sacrifice, on the practical level a sort of 'contract'

between the individual and society had to be worked out to

avoid the inherent conflict born out of selfishness. It is this

basic conflict that expressed itself in the form of capitalism

on the one hand and communism on the other. That is, on

the one hand, the individual became the enemy of the

society, and on the other, the society became the enemy of

the individual.

“The Western theory of creating

multiplicity of wants and creating more

machines to meet them will only result in

making man the slave of machine.”

Madhava Mantra - 20

The Way of Life

Shri Guruji often quoted Hindu philosophy and said

that it offers a logical solution to our every day problems.

It says, the real source of happiness lies within oneself and

not outside. Even a little introspection will bear this out.

Shri Guruji gave an example of a man who is absorbed in

enjoyment of music. Now, if he receives a bad news, he

would immediately lose all interest in the music. If music

had the inherent power to give happiness, then it should

have made the man overcome his sorrow and made him

continue to listen to music. But the very opposite was the

effect. Music, which was a source of enjoyment till a

moment before, had now become a point of repulsion to

him.

In his Bunch of Thoughts (1966 by Jagarana

Prakashan, Bangalore ) he writes that it only shows that the

external objects, which appear to give us happiness, serve

only as pretexts or instruments whereas its real source is

within. But still we go after the external objects, only

because of delusion. All external enjoyments after a while

stop giving us pleasure and land us in sorrow and

disappointment.

It is a matter of common experience that a restless

mind can never be happy. It is only when the mind is calm

and peaceful that man enjoys happiness. To achieve such a

quiet and tranquil state of mind, it is necessary to see that

the various types of desires do not raise their heads in the

mind. When the mind becomes quiet, one becomes aware

of the reality in the depths of human mind. So long as the

mind is restless, that awareness is lost. And so happiness,

which stems from the awareness of that reality, is also lost.

It only means that if the mental waves could be calmed,

then one could enjoy happiness even without the aid of any

external object of enjoyment.

Just as the river flowing within the bounds on either

side will be beneficial, but becomes destructive when it

breaks its bounds, so also is the case with the stream of

human life. It is only when it flows between the two bounds

of Dharma and Moksha that it will be conducive to the

happiness of both the individual and the society. Whatever

is permissible within these two bounds could be enjoyed by

one and all. It is only this arrangement that can strike a

balance between enjoyment and peace of mind and

ultimately lead one to the state of highest bliss.

“All external enjoyments after a while

stop giving us pleasure and land us in

sorrow and disappointment.”

Madhava Mantra - 21

Educating the Mind

During his countrywide travels, Shri Guruji had

many occasions to visit educational institutions and interact

with teachers, educationists, journalists and others. He was

deeply dissatisfied with the education system prevailing in

the country. He commented, “Our education system is

merely informative and not formative”. He gave following

observations from time to time:

• The present educational system contains neither

the best points of the Western educational

systems nor the positive content of our ancient

Bharatiya system.

• No positive goal is placed before students. They

go out into the world without any goal in life

worth living for. Right from the primary stage

the right kind of ambition and also the right

view point should be inculcated in the student’s

mind.

• Talking of ‘humanity’ and ‘internationalism’

without the firm foothold of nationalism, only

ampounts to getting deprived of both. If we

ponder over our philosophy and our historical

heritage as a nation we shall find that it contains

the highest good of humanity as its supreme

goal.

• Whatever be one’s faith or mode of worship,

emphasis should always be on educating the

students in chaste character and control over the

senses.. Yoga too is necessary for training the

mind in concentration.

Shri Guruji said that this is the era of computers and

personal gadgets. These machines dominate our everyday

life. Therefore, it is our important that the education system

in our country integrate modern science with moral values.

While interacting with few Swayamsevaks in 1972

he said that the machine is for the happiness of man. It is

like Bhasmaasur, and will destroy the maker if not held in

control. Persons with moral force and wisdom can alone

control and direct such a Bhasmaasur, Men with such

sovereign authority must be able to guide the destiny of

man.

“It is our important that the education

system in our country integrate modern

science with moral values.”

Madhava Mantra - 22

Integrated Personality

All organisations need a tradition of dedicated and

able leadership to grow and progress towards its goal.

Visionaries may set up some organisations but if a chain of

idealistic persons is not available for taking it forward that

work remains incomplete and dies out.

Such leaders possess skills, which can be broadly

classified as conceptual skills, organizational skills and

human relations skills. Conceptual skills broadly refers to

knowledge of the environment, understanding of his own

role and of other’s expectations of him. Organizational

skills refer to analytical thinking and problem solving,

leadership, motivation, crisis management time

management and communication skills. Human relations

skills refer to sensitivity, understanding and rapport

building with others in and outside the organisation.

When we look at the life of Shri Guruji we realize

that he practiced what most management theorists only

preach. In the area of mission clarity, the motivation and

effectiveness of volunteers he has been truly a pioneer,

setting out the guiding principles and practices that are an

example to others. In management jargon he was a team

builder, a motivator par excellence, a coordinator, a

counselor, a trainer, a public speaker, a problem solver and

above all a person totally dedicated to mission of his

organisation.

The key aspects of Guruji’s positive personality can

be summarized as below which can act as a roadmap for

very one in business and society:

• Attitude towards life: Constructive, positive, pragmatic,

purposeful and selfless.

• Attitude towards organisation: Total identification with

mission, Congruence of ethical behavior of organisation

vis-à-vis self, Constant efforts to build the organisation.

• Attitude towards colleagues and others: Humanistic and

growth oriented, nurturing and promoting brotherhood.

• Value System: Total belief in Hindu value system. Life

lived based on teachings of Gita and Vedant.

Shri Guruji had a clear vision of his work. He said,

“World peace is our ultimate goal. In fact, it has been our

nation’s mission, and we have to fulfill 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 our own people and imbibing in them our sublime

cultural values and sterling character and motivating them

for the achievement of that mission.”

“One need not focus on

shortcomings of others. These

shortcomings will vanish on their own if

one surrenders himself wholly and

unreservedly to his chosen ideal.”

Reference and Further Readings:

1. Bunch of Thoughts, M S Golwalkar, Jagarana

Prakashan, Bangalaore, 1980.

2. Dr Keshav Baliram Hedgewar (Hindi), Rakesh Sinha,

Prakashan Vibhag, Ministry of Information and

Broadcasting, Government of India, New Delhi, 2003.

3. Patrarup Shri Guruji (Marathi), Bharatiya Vichar

Sadhana, Pune, 1985.

4. Salutations to Shri Guruji, V. Sundaram (IAS Retd.),

Shri Guruji Centenary Celebration Committee

Tamilnadu, Chennai, 2006.

5. Shri Guruji and Matrushakti, Nivedita Raghunath

Bhide, Suruchi Prakashan, New Delhi, 2006.

6. Shri Guruji on Hindu View of Life, P Parameshwaran,

Suruchi Prakashan, New Delhi 2006.

7. Shri Guruji: Man with Mission, Dr Krishna Madhava

Ghatate, Shri Bharati Prakashan, Nagpur, 2005.

8. Shri Guruji: Pioneer of a New Era, C P Bhishikar,

Sahitya Sindhu, Bangalore, 1999.

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