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Hindu Swayamsevak Sangh , USA Boudhik Vibhag Boudhik Yojana (Apr – June 2014 ). Subhashita. Recommended format (at the time of sankhya during ending of the shakha ): Vakta says once, everyone repeats twice Vakta reads the meaning Vakta says once, everyone repeats once
One who sees all beings in the Self, and the Self in all beings, hates none
. Isha Upanishad
vedavāṇīrāṣṭravāṇīdharmasaṁskrutīmūlagaṁgālokabhāṣojīvanārthamsaṁskrutena hi bhāṣyatāmhindudarśanajīvabhūtāsaṁskutiaḥkhaluviśvamānyābhavyabhāratavaibhavārthamsācyanityamsevyatām ||2||
बोधयित्वा सन्घ भावम् नाशयित्वा हीन भावम्नवशताब्दे कलीयुगाब्धे हिंदु धर्मो विजयताम्॥ध्रु॥
राष्ट्रभक्तीम् सामरस्याम् दक्षसंपत प्रार्थनाभिःवर्धयित्वा स्वाभिमानम् पान्चजन्यम् श्राव्यताम्दीर्घतपसा पूर्णमनसा चारूवचसा वीरव्रुत्यास्वार्थरहितम् ज्ञानसहितम् क्षात्रतेजो दर्शताम् ॥१॥
वेदवाणी राष्ट्रवाणी धर्मसंस्क्रुती मूलगंगालोकभाषो जीवनार्थम् संस्क्रुतेन हि भाष्यताम्हिन्दु दर्शन जीवभूता संस्कुतिः खलु विश्वमान्याभव्यभारत वैभवार्थम् साच्यनित्यम् सेव्यताम् ॥२॥
ऐक्यभावम् वर्धयित्वा भेदभावम् वारयित्वामात्रुमन्दिर पूजनार्थम् नित्य शाखा गम्यताम्हिन्दु बान्धव स्नेहबन्धस् सर्वसाधक शक्तिदायीविश्वमन्गल शान्तिसुखदम् हिन्दुराष्ट्रम् राज्यताम् ॥३॥
हर-हर बम बम हिन्दु बांकुरे हैं हमचिर विजय की चाह में बढ़ रहे हैं ये कदम।Dharmको उठायेंगे हिन्दु धीर वीर हम॥
महान hinduधर्म की परम्परा महान हैयुगों युगों से Dharmकी दिव्य आन बान है।युध्द हो कि शान्ति हो कर्म धर्म क्रान्ति होविश्व जानता है ये हम नहीं किसी से कम॥१॥
काल चक्र वक्र है पूर्णिमा अमा न होदिशा -दिशा प्रहार है खण्ड खण्ड माँ न होअब न दीन हीन हम रह न जाये कोई भ्रमकाल के प्रवाह को मोड़कर ही लेंगे दम॥२॥
वंशी की तान है गीत गीता ज्ञान हैकदम -कदम सधा हुआ तेज है उफान हैआँख-आँख ज्वाल है भुजा-भुजा कृपाण हैशत्रु Dharmaके सुनो हैं जयी जवान हम॥३॥
(HarHar Bam Bam Hindu BaankureHain Ham) x 3Chir Vijay KeeChaah Se BadhRaheHain Ye KadamDharmaKoUthaayenge Hindu Dheer Veer Ham …HarHar
Mahaan Hindu DharmaKeeParamparaaMahaanHaiYugonYugon Se DharmaKeeDivyaAan Baan HaiYuddh Ho Kee Shanti Ho Karma Dharma Kranti HoVishwaJaanataaYahee Ham NaheenKisee Se Kam …HarHar
Kaal Chakra Vakra Ho PoornimaaAmaas HoDishaaDishaaPrahaar Ho KhandKhandMaanaHoAb Na DeenHeenHam Rah Na JaayeKoeeBhramKaalKePravaahKo Mod KarHeeLenge Dam …HarHar
VamseeKeeTaanHaiGeetGeetGyaanHaiKadamKadamSadhaaHuaaTejHaiUphaanHaiAankhAankhJwaalHaiBhujaaBhujaaKrupaanHaiShatru Dharma KeSunoHain Jay Jawaan Ham …HarHar
Use the material as reference. It is very important to cover stories of Doctor ji for at least two weeks in this quarter (Other than YugaadiUtsav)
Assign the material in advance and encourage exploration and study (Additional links have been provided and more are available in the internet)
Purpose is to stimulate discussion and develop interest in learning more
Continuation of previous Quarter’s material on Hindu Dharma
Developing a plan for baudhik in shakha (topics and vakta) is important
Use this material as support to local planning
If you developed alternate material , share with baudhikVibhag (email@example.com) so that it can be shared with others.
All of them (darshanas) deal with 4 topics
Nyaya : “Nyaya Sutra” by Sage Gautama: Key Concepts: Pramana, Pratyaksha, Anumana,Upamana and Shabda
Vaisheshika: “Vaisheshika Sutra”, Sage Kanaada, study on six categories or padartha of knowledge: substance, quality, activity, generality, particularity, and inherence.
Samkhya: Sage Kapila, Oldest school. Sees universe as a mix of dualist entities (Light/Dark. Male/Female)
Yoga: Accepted all samkhya concepts and added god. Adopts brahman/Atman concept from Vedanta
PurvaMimansa: Most closely tied to vedas. Accepted other schools, felt insufficient attention is paid to right action. Harmonize and make sense of all the rituals in the Vedas. Influence of this schools is seen on the daily rituals, observances of practicing Hindu. school is foremost in the analysis of sound and mantra
UttaraMimamsa(also called Vedanta) concentrates on the philosophical teachings of the Upanishads rather than on the ritualistic injunctions of the Brahmanas. goal of Vedanta was to discover the Real Self (unity, in some way, with Brahman) by controlling the "lower self" and its impulses through study and meditation. The central doctrine of ancient Vedanta was Brahman: the eternal, uncaused, transcendent, Ultimate Reality; the ground of all being. God (Ishvara) was also important in Vedanta, though the Vedanta schools disagreed on whether God was Brahman, or was related to Brahman in some other way. Some of the most well-known schools of Vedanta — including Advaita Vedanta, Vishishtadvaita, and Dvaita
Lokayata: Held that perception is the only valid source of knowledge, for all other sources like testimony and inference are unreliable. Religious rituals were useless, and scriptures contained no special insight. the only purpose of life was to enjoy pleasure and avoid pain.
Jaina :There are souls in humans, animals, plants, and even in dust particles (perhaps an anticipation of microorganisms). Some souls are more conscious than others. Ahimsa doctrine was most important to the Jains. branched into an immense variety of religious worldviews. Jains believe that Jainism had always existed, but the earliest historical figures to whom we can ascribe a Jaina philosophy are Mahavira (6th century B.C.)
Bauddha: Path to liberation was called the "eight-fold noble path", and consisted of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. By these methods, the Buddha taught, one may reach a liberation from suffering into nirvana
All systems of Indian philosophy have a unique quality of cooperating with one another (compare with Abrahamic ones).
Respect for sages and ancient scriptures is a strong tradition in India. When a teacher advocates a new philosophical system, he cites established scriptures or the writings of authorized sages to support his statements
Self-realization, the direct experience of ones inner nature is the goal of all systems of Indian philosophy. Every system prescribed its own way of overcoming pain to achieve the goal of life. Thus every human being has to look within, understand his own nature and figure out his way to self-realization. There is nothing that this is the only way. It’s all about direct experience referred to above.
As we can see both Jain and bauddhadarshanas form part of natikadarshana. It is part of the development of philosophical treatise of prior schools. Westerners designated them as “religions” and that still continues to be in use.
All rituals, practices of present have their origins in the principles of darshanas.
Scriptures: the sacred writings of Christianity contained in the Bible (Original definition)
any writing or book, especially when of a sacred or religious nature. (with Lower case S as in scripture )
We will remember this definition as it makes sense to other than HINDUs.
Veda : Means Knowledge, Oldest available creations known to man
Rig-Veda Ten books (called mandalas) and has 1028 hymns in praise of various deities. It also contains the famous Gayatri mantra and the prayer called the PurushaShukta (the story of Primal Man)
Yajur-Veda handbook for use in the performance of yajnas (sacrifices) It is divided into two sections – Krishna Yajurveda, Shukla Yajuveda
Sama-Veda consists of chants and melodies to be sung during worship and the performance of yajna
Atharva-Veda Contains hymns, mantras and incantations, largely outside the scope of yajna
With in each Veda
Samhitas : literally "collections," in this case of hymns and mantras
Brahmanas: manuals of ritual and prayer for the guiding priests. They tend to explain the Samhitas
Aranyakas: literally "forest books" for hermits and saints. They are philosophical treatises
Upanishads: books of philosophy, also called "Vedanta," the end or conclusion of the Vedas
Provide method or structure for the study of Vedas
Philosophical texts delineating some of the key concepts within Hinduism
The traditional number of Upanishads is 108 (there are some of recent origin)
13 are usually considered most important (number varies depending on context, person)
Come at the end of the Vedas
Do not construct any complex system of ideas and beliefs.
Contains stories of such individuals and their teachings
the Self or essence of man – Atman
the Self or essence of the world - Brahman
the relation between Atman and Brahman
Some Upanishads are : Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Aitareya, Taittariya, Brhadaranyaka, Chhandogya
Narrate in human terms the divinity and the doings of gods, sages, and heroes
Chief objective to educate people about the greatness of religion
Generate in them an undying devotion for God through concrete examples, stories and legends
have history at their core, they are not meant to be historical or geographical literature
The Puranas are distinct from the Itihasa, history—like the Ramayana and Mahabharata— through two chief characteristics the Puranas focus on the mythological aspect, whereas the Itihasa focuses on the historical aspect
Hindus, firmly believe that a recital of the Puranas is the easiest way to attain peace, perfection, devotion, and liberation
Present Vedic truths in a simple manner as against Vedas is archaic and difficult to master, metaphysics of the Upanishads is difficult for a common person to understand
Tactfully helped in solving social and economic problems that arose due to social upheavals and foreign invasions
Entire body of the Puranas belong to three categories: sattvic, rajasic, and tamasic. They are also classified as belonging to Brahma, Vishnu, and Shiva
Important contribution of the Puranas is the introduction of the concept of avatara
Concept of trimurtias Agni, Vayu, and Surya was present in Vedic times replaced by Brahma, Vishnu, and Shiva
Doctrine of bhakti, which had its origins in the Vedas, now became fully developed and powerfull
Impact of the puranas
The Puranas made a successful attempt at reconciling virtues and actions that were practiced by brahmanas, kshatriyas, vaishyas, and shudras
By bringing them together and by giving them a universal status through the concept of svadharma, one’s own dharma, the Puranas created a powerful and silent social revolution that made society cohesive and progressive
During the Puranic period a life of activity was specifically recommended as against useless renunciation; this gave a great impetus to the concept of karma yoga. Lokasamgraha, doing good to the world, was also emphasized as a spiritual discipline
There is lot more to learn about HINDU dharma , Philosophy and Scriptures.
We have covered a bird’s eye view of the same.
Based on our interest , it is important for us to study more on this topic.
Internet has numerous sources for reading.
One interested in more deeper understanding would be well advised to approach the study as a sadhana through a learned guru.
We will cover the Western religions, differences in philosophy, “Are All religions the same” etc. in the coming quarter.
FACTS OF THE CASE:
a. Book on Hinduism authored by Prof Wendy Donigerpublished by Penguin in 2009 and titled “The Hindus: An Alternative History.
b. The book was withdrawn from circulation owing to a law suit by one Dina Nath Mishra of ShikshaBachaoAndolan. The court did not rule on the case, but publisher agreed to withdraw the book and take back the unsold copies, prior to trial by the court.
c. This agreement applied to copies sold in India ONLY. This book is available as a pdf on the net and still available for sale elsewhere outside india
d. The IPC Code according to which this agreement came about was introduced in India by the British, to prevent the publication of a book about prophet Mohamad in 1925
e. The said code has been used to prevent books by other authors other communities (see above Link)
About The Book:
1. Book has received positive reviews in some scholarly journals
2. Many Indian/Indian Americans have reviewed the book and pointed out several inaccuracies, distortions.
About the author:
a. Wendy Doniger is a professor of History of religions in University of Chicago
b. Has written many books on Hinduism
Here are links to two articles from 2009 when the book was originally published
Opinion about the case in the newspapers:
a. It is a freedom of speech issue.
Counter arguments :
1. People touting this as freedom of speech issue were never there when the same IPC was used to ban book by Taslimanasrin (Lajja)
2. Similarly the movie based on the book Da Vinci Code was banned in several states
3. The story of Kamal Hasan's movie VishwaRoopam was changed forcibly to appease Muslims
4. More over this book was withdrawn by the publisher , and not banned. It is still available for sale outside
5 Same people arguing for freedom of speech chose to non judicial methods in at least 2 cases in USA
a. Getting Subramanian Swamy banned from Harvard due to article he wrote on ways of attaching Islamic Terrorism
b. Modi's participation in a conference in Wharton School was withdrawn owing to protest from the same crowd without giving the thought about Modi's right to free speech
b. It is scholarly book written by a scholar on Hinduism and should be debated
1. Book was critiqued many scholars of Indian origin with references and facts . Wendy did not want to debate them.
2. Read the article http://www.outlookindia.com/article.aspx?262511 to see counter arguments about scholarship of Wendy Doniger.
3. The field of religious studies in US universities is a clique and only those in agreement with the established line are admitted (Invading the Sacred
4. Wendy Donigeris NOT a religious scholar, she is a scholar of History of religions. Hence view is biased.
c. Using the courts to decide the scholarship of an author is wrong
1. Hinduism has a tradition of debate. Wendy did not want to debate or the avenues for debate were closed for the authors disagreeing with her opinion
2. This rule cannot be applicable to only Hindus. What is fair for the goose is fair for the gander. The IPC in question was initiated to protect "hurt sentiments of Muslims in pre-independence India
3. This approach is better than rioting (vishwaroopam case, Danish cartoon Prophet Mohamed case, age old Salman Rushdie case). if the IPC is not correct it can be changed, but the change should be applicable to all
d. Those objecting to the book are not educated, scholars and hence dont have correct understanding of Hinduism
a. The books are written by authors like this are prescribed as reading material in Indian universities ( and IAS/IPS exams). Students reading this book dont have access to the material that disputes the opinions of the author. Some of these people go on to become administrators/educators. This gives negative bias about their own religion to whole future generations
b. Most of the authors writing these books have only "bookish" knowledge of hinduism and are not practitioners. Hence they don’t have the correct understanding of Hinduism as understood and practiced in the 21st century
c. Same arguments can be used against the scholars. Most of the scholars done have enough knowledge of sanskrit to understand the nuances of the sanskrit language. Many words in sanskrit language have multiple meanings depending on the context of language. Many of the books are based on the 2nd or 3rd step away from the original sanskrit works, in fact based on the English translations of the orginal works during colonial rule and hence already carrying a bias against Hinduism
founder of Sangh, RSS in Bharath
Heart Conquers Money:
When PanditMadan Mohan Malaveeya was visiting Nagpur (1926), P.P.Doctorjee brought him over to the then Sanghashakha, which was held in the broken ruins of Mohitewada palace. PanditMalaveeya was overjoyed to see the inspired youth and their games. Looking at the dilapidation and ruins surrounding the shakha ground, PanditMalaveeya thought that sangha must be facing a desperate shortage of funds (which indeed, was the case). He said to P.P.Doctorjee: "Doctor sahib, people call me " King of Beggars" - I am famous as a fund-raiser. If you say so, I can beg around and raise some funds for your organization.”
P.P.Doctorjee replied with humility: "Panditji, I have a shortage of inspired manpower, not of money. For our work, we seek blessings of elders like you, that is sufficient."
PanditMalaveeya was stunned and speechless to hear this. After a while, he said: "Doctorjee, my heart is filled with joy - I have heard such a noble sentiment for the first time. You put people above money; everywhere else the reverse is usually true. I will spread the word about Sangha everywhere I go!"
Story of RajaramMaharaj:
Within 2 years of it’s beginning, the Sanghashakha of Kolhapur (Maharashtra) was banned by the then king, RajaramMaharaj (in 1931). When Shri Pendharkar, a local worker asked for P.P.Doctorjee's guidance, he told him to restart the shakha after six months, with the name of RajaramSwayamsevakSangh; on the birthday of RajaramMaharaj. But then P.P.Doctorjee never visited the shakha which was causing great anguish in the swayamsevaks of Kolhapur. Upon their insistence P.P.Doctorjee once visited Kolhapur, as the president of a local Hindu conference; and then he visited the shakha. Even upon being invited several times, RajaramMaharaj did not come to the shakha during P.P.Doctorjee visit. In his speech; P.P.Doctorjee said: "It give me great pleasure to see the excellent Hindu youth activity of one RajaramSwayamsevakSangh. I now remember with great reverence ChhatrapatiShivajiMaharaj. Your RajaramSwayamsevakSangha is drawing inspiration for its Hindu activities, from his descendant, ChhatrapatiRajaramMaharaj. We, from Nagpur, feel proud to report to you that our shakhas too are drawing the Hindu inspiration from the same source.”
The report of P.P.Doctorjee's speech reached ChatrapatiRajaramMaharaj. He said, " At long last, P.P.Doctorjee has won! With great cleverness, he has now brought even me and my name to Sangha!"
Mahatma Gandhi ji’s visit to Sangh Camp
A memorable event in the year 1934 was the visit of Mahatma Gandhi to the Wardha District Camp of the Sangh and the meeting ‘between Gandhiji and Doctorji. Gandhiji was then camping at the Sevagram Ashram near Wardha. The Sangh camp was right opposite that house. Near about 1,500 Swayamsevaks of Wardha district were camping. Gandhiji had seen the preparations for setting up the camp. He also observed the camp activities from his residence and felt like seeing the camp from close quarters. He spoke to Mahadev Desai who in turn wrote to Appaji Joshi. Appaji immediately went and met Gandhiji and invited him : “Please do come whenever it is convenient for you. You will be most welcome.”That was the day of silence for Gandhiji. He wrote on a slip of paper : “I shall come at 6 tomorrow morning and shall spend an hour and a half there.”The next day, i.e. on 25th December 1934, Gandhiji arrived at the Sangh camp punctually at 6 a.m. All the Swayamsevaks offered their pranamto him. Gandhiji was accompanied by Mahadev Desai, Mirabehn and a few others. After seeing the camp in its impressive get-up, Gandhiji patted Appaji on his back and said : “I am really delighted. I have not witnessed such a sight anywhere in the country before.” He then inspected the kitchen. Food was prepared and served to over 1,500 people without the least fuss or confusion ; the cost to each Swayamsevak came to just one rupee and a certain quantity of grain, and all the expenses of the camp were met by this ; the Swayamsevaks themselves made up the shortfalls, if any. All this information astonished Gandhiji.He later visited the sick ward and the tents of the Swayamsevaks. He saw people of all castes and classes harmoniously engaged in work without any reservations. In order to confirm his observation, he interrogated the Swayamsevaks themselves. Their response was uniform : “There are no differences like Brahmin, Maratha, Asprishyas, etc., in the Sangh. We are in fact not even aware of what castes many of our Swayamsevak brethren belong to ; nor are we interested in knowing it. It is enough for us that we are all Hindus.” Gandhiji asked Appaji, “It appears almost impossible to ward off the evil of untouchability from our society. How has this phenomenon been made possible in the Sangh ?” Appaji replied, “Feelings of high and low, touchability and untouchability can be abolished only by emphasizing the inherent oneness of all Hindus. Then only will the spirit of fraternity be reflected in their sincere behaviour, and not merely in words. The credit for this achievement goes to Dr. KeshavraoHedgewar.”By then it was time for the general assembly. The bugle was sounded. All the Swayamsevaks stood to attention. Flag was hoisted. In accordance with the Sangh custom, Gandhiji also joined Appaji in offering pranamto the Bhagawa Flag.Gandhiji then visited the stores. Provisions and various requisites had been neatly arranged. There was a decorated portrait prominently displayed. Mahatmaji looked at it intently and enquired, “Whose portrait is this ?”“That portrait is of Dr. Hedgewar,” replied Appaji.“Is that the same Dr. KeshavraoHedgewar you mentioned when we were talking about untouchability ? How is he connected with the Sangh ?”“He is the Chief of the Sangh. We call him the Sarsanghach5lak. All the activities of the Sangh are carried on under his guidance. It is he who has started the Sangh.”“Will it be possible to meet Dr. Hedgewar ? If possible I want to hear about the Sangh from him directly.”“He is due to visit the camp tomorrow. If you desire, we shall bring him to you.”Contd
Mahatma Gandhi ji’s visit to SanghCamp - Contd
Gandhijithen returned to his Ashram.Next morning, Doctorji arrived at the camp. That evening the valedictory function was held under the presidentship of Bhopatkar of Pune. Afterwards, at Gandhiji’s invitation, Doctorji went to meet him, accompanied by Appaji Joshi and Bhopatkar. The discussion between Doctorji and Gandhiji extended for over an hour. The general trend of discussion was as follows.After preliminary exchange of courtesies, Gandhiji turned to a point uppermost in his mind :“Doctorji, your organization is admirable. I am aware of the fact that you were for many years a Congress worker. That being so, why did you not build such a volunteer cadre under the aegis of a popular organization like the Congress itself ? Why did you float a separate organization ?”“It is true that I worked in the Congress. I was also the Secretary of the Swayamsevak Dal at the time of the 1920 session of the Congress, when my friend Dr. Paranjpe was the Dal President. Subsequently the two of us tried to build such a volunteer cadre inside the Congress. But our efforts were not successful. Hence this independent venture” – replied Doctorji.“Why did your attempt fail ? Was it for want of financial assistance ?”“No, no ! There was no dearth of funds. Money can be a great help, no doubt. But money alone cannot accomplish everything. The problem that faced us was not one of money but of attitudes.”“Is it your opinion that noble-hearted people were not there in the Congress, or that they are not there now ?”“That isn’t what I meant. There are many well-meaning people in the Congress. What is at issue is certain basic attitudes. The Congress has been formed primarily with a view to achieving a political end. Its programmes have also been drawn up accordingly, and it needs volunteers to arrange for these programmes. The Congress leaders are therefore used to looking upon volunteers as unpaid servants who arrange chairs and benches during meetings and conferences. The Congress does not seem to believe that the problems of the nation can effectively be solved only when there is a large and disciplined body of dedicated Swayamsevaks who are eager to serve the country of their own accord and without waiting for inspiration from elsewhere.”“What exactly is your conception of a Swayamsevak ?”“A Swayamsevak is one who would lovingly lay down his life for the all-round upliftment of the nation. To create and mould such Swayamsevaks is the aim of the Sangh. There is no distinction between a `Swayamsevak’ and a ‘leader’ in Sangh. All of us are Swayamsevaks and are therefore equal. We love and respect everybody equally. We give no room for any differences in status. This is in fact the secret of the remarkable growth of the Sangh in such a short period without any outside help, money or publicity.”“I am indeed very glad. The country will certainly be benefited by the success of your efforts. I have heard of the vast following the Sangh has acquired in the Wardha district. …How do you meet the expenses of such a huge organization ?”“The Swayamsevaks themselves bear the burden, each offering his mite as Gurudakshina.”“It looks as if your entire time is consumed by this work. How do you carry on your medical profession ?”“I have not taken to medicine as a profession.” “How then are you supporting your family ?”“I am not married.”Gandhiji was evidently taken by surprise. In the same surprised tone he said, “I see – you are not married ! Very good. That explains the remarkable degree of success you have achieved in such a short duration !”At the end, Doctorji said, “I have probably taken too much of your time. I have no doubt that, with your blessings, our efforts will succeed. Permit us to take your leave now.”Gandhiji came up to the door to bid farewell, and said, “Doctorji, with your character and sincerity, there is no doubt you will succeed.”Doctorji offered his prandmto Gandhiji and returned to the camp.
No Work is Small
At the spot where the RSS Karyalaya (Dr. HedgewarBhavan) stands today, there was a dilapidated, ancient "Mohitewada" (place of the Mohite Dynasty) building in the past. It actually was little better than a heap of broken bricks and stones. It was also a garbage dumping place for people in the area. Since in 1925, we Swayamsevaks could not get any other grounds to play games, we decided to clean up this area. On the assigned clean-up day, I was dumbfounded to see that Doctorjee was the first to arrive, and he was cleaning up, removing dirty, stinking, rotting garbage with great enthusiasm. This was a great lesson to the rest of us: Any work of Sangha, however small or big, important or not, even the chief of RSS (Sarasanghachalak) will personally do it. In every small or big event, his behavior gave us the message that he was one among all other Swayamsevaks, and that he expected no special treatment. He came, like all others, to the shakha on time, wore the Ganavesh (uniform) and participated in all the shakha activities. In those days when high school students shied away from holding the Danda (stick) in the hand (it was considered not fashionable), how can I forget the sight of Doctorjee in PoornaGanavesh (full uniform) doing PathaSanchalan (Parade) holding his Danda (stick) proudly?
Where else can we see such a glowing example of self-sacrifice, of merging one's personality and ego in to the Sangha idealism?
Distinguish Between Temporary and Long Term National Benefit
In the mid 1930s, many swayamsevaks from Bhagya Nagar (today's Hyderabad, A.P.) had become anxious to jump into the Freedom struggle of Bharat by participating in "Satyagraha"s (Civil Obedience). They were hopeful that P.P. Doctorjee would readily agree to this proposal, since he himself had been in the "Satyagraha" in 1930 (he had been jailed for several months).
But Sangha work had grown by leaps and bounds by this time. So, P.P. Doctorjee said: "I appeal to you to consider all aspects of your proposal. In two more months, we will have the summer O.T.C. (“Officers Training Camp") of Sangha in this area. In this important activity, the seeds of Sangha's future will be sown. Please identify those workers who will be needed for this work and keep them away from the satyagraha, so that the Hindu society and the nation of Bharat do not lose on their own future. It may feel nice to participate in the agitation phase of satyagraha. For this, you may be considered to be a virtuous, Freedom Fighter. But we all must avoid the cardinal sin of canceling the OTC, thus putting back Sangha work by a year until next summer comes along!"
This convinced the workers. In the face of mammoth waves of occasional patriotic fervor, the swayamsevaks were able to remain steadfast and true to Sangha work. They did participate in satyagraha, but in batches, so that both Sangha work and satyagraha participation got the boost.
Value Heart over Money:
At the O.T.C camp in 1935 at Nagpur city college, the chief guest was BabuPadmaraj Jain , a wealthy businessman who was also deeply interested in Sangha work. Shri Mama SahebChitale, a senior Sangha worker, explained to Shri Jain the dire need of money faced by Sangha, including the facts about P.P.Doctorjee's own life of extreme poverty. Being a kind hearted man, Shri Jain agreed to help Sangha out financially. Shri Chitaleji was overjoyed. He rushed to P.P.Doctorjee and gave him the "good news". P.P.Doctorjee merely smiled and said nothing.
Next day, in the Baithak, P.P.Doctorjee stressed that Shri Jain should actively support Sangha work, by starting new shakhas in his native Bengal. Shri Chitaleji intervened : "Also there is the matter of money....". Interrupting his sentence, P.P.Doctorjee said: "Shri Jain ji, in order to strengthen Sangha work in Bengal, please send as many young boys to O.T.C camps, as possible. Money is of secondary importance".
Being the elder person, Shri Chitaleji said again: " Shri Jain ji, please do not listen to P.P.Doctorjee. You are seeing for yourself the dire need for money. Please donate money, and to make P.P.Doctorjee happy, please send a few boys to the O.T.C. camps"
Several people in the Baithak, including Shri Jain, burst out into laughter. P.P.Doctorjee said :"Shri Chitaleji, I respect you. But please see, if Shri Jain ji's heart and soul is in Sangha work, why do we need to worry so much about money?”
Shri Jain ji smiled, and nodded his agreement. Everyone present there agreed to P.P.Doctorjee's statement. Shri Chitale, however, remained unconvinced. He was muttering: "Look, here was golden opportunity I had created to make some money for Sangha, P.P.Doctorjee just squandered it away!".
Oranges from Nagpur Won't sell in Pune:
In the 1932 Baithak in Pune for inauguration of the SanghaShakha, P.P.Doctorjee was confronted with several arguments from the "high intellectuals" of Pune.
One person said: "Since we Pune-ites are high intellectuals every street corner here has half a dozen social groups. Everyone follows his own thoughts. Is it possible to have a "Sangha" type organization here ?"
Another person said: "Doctorjee, you don't know the mentality of Pune people. They are not accustomed to do anything in co-operation with one another. The only time four Hindus walk here together, in the same direction, is when they are carrying a fifth one on their shoulders - i.e. in a funeral procession, carrying the dead body.
Finally, a very famous man said: "Doctorjee, your Nagpur oranges will never sell here!"
P.P.Doctorjee quietly listened to all. He did not get into any argument with anybody. Next day, he started the shakha. Within a few years, it grew into a mighty organization with literally thousands of swayamsevaks attending; in full uniform to boot. In one SanghaUtsav(festival celebration) the afore mentioned very famous man was invited as the chief guest. He reminisced about his old statement and said in his speech :"P.P.Doctorjee, your Nagpur oranges have become very precious here in Pune". At this P.P.Doctorjee again merely smiled.
That was his way. He answered most questions by deeds, not words.
Kashijikikalaajaati, Mathura masjid hoti | Shivajinahote to sunnathoti sab ki ||