On the occasion of Yugadi, the Vikrama Weekly of Karnataka, in its special edition titled “Sangha Shatamana” (Sangh’s Centenary), interviewed Dattatreya Hosabale, Sarkaryavah of RSS. Over nearly two and a half hours, he spoke with Ramesha Doddapura, Editor of Vikrama about the Sangh, society, temple revival, and the road ahead. Excerpts:
One of the unique traditions of the Rashtriya Swayamsevak Sangh (RSS) is its Shakha. Though it is a completely open activity, no one has been able to replicate it successfully. What is the ‘secret’ behind its success?
The Shakha is a system that was devised over a century ago for man-making. If a Shakha exists in a town or village, it signifies the presence of the Sangh there. The founder of the Sangh, Poojaniya Dr Keshav Baliram Hedgewar, had participated in the freedom movement and various other activities, gaining immense experience in the process. Out of that experience, the concept and methodology of the Shakha emerged. Dr Hedgewar must have thought deeply about this system.
Yes, the Shakha is a completely open, daily one-hour activity held in public spaces. It is extremely simple and has no secrets. However, while it is simple, it is not easy. Though the Shakha format is straightforward, it requires daily participation for years, making it difficult to sustain. It demands a certain mindset, discipline, dedication, and perseverance without expecting immediate results. Some have attempted to imitate the Shakha, but selflessness, perseverance, and sacrifice are required to sustain it. The spirit of affinity and emotional bonding forms the foundation of a Shakha. There is a popular Sangh song that elucidates this, “Shuddha Satvik Prem Apne Karya Ka Aadhar Hai” (Pure and selfless love is the foundation of our work). The 100-year history of the Sangh has proven that this is the most effective model for social organisation and transformation.
“All discussions within the Sangh are open, and once a decision is made, everyone adheres to it. There is no scope for personal ambition or prestige. The collective good of the organisation is the primary focus
for everyone”
Another distinctive feature of the Sangh is the Pracharak system. Was there any precedent or model for it in the Bharatiya tradition?
There are multiple interpretations regarding the origins of the Pracharak system in the Sangh. However, the exact source from which Dr Hedgewar derived this idea is not definitively known. In fact, our society has long upheld a tradition of Sadhus and Sants who dedicate their lives to the nation, Dharma, and spiritual pursuits, setting aside personal aspirations, selflessly working toward a higher cause. During the freedom struggle, many youths renounced personal ambitions and devoted themselves entirely to the movement. Dr Hedgewar himself emerged from such an environment.
Samarth Ramdas introduced the concept of ‘Mahant’ in Maharashtra which closely resembles the life of a Pracharak. Though Dr Hedgewar never explicitly mentioned adopting this concept, given that he started the RSS in Maharashtra, it is possible that he was influenced by such ideas. Doctor Ji himself set an example for dedicating oneself to society. If we look at it that way, Doctor Ji is the first Pracharak of the Sangh.
His vision was that a Shakha could be established anywhere in Bharat and Pracharaks could emerge from any corner of the country. Unfortunately, we do not have extensive written works or speeches from Doctor Ji that could provide deeper insights into his thought process.
How can the personality of Dr Hedgewar be described?
He was a true visionary, what in English is called a “seer”. He could foresee the future and anticipate what lay ahead. His personality was self-effacing as he never sought personal recognition or fame. Since he was involved in revolutionary activities, he never had practice of documenting his own work. Once, when a writer approached him, saying he wanted to write about his life, Dr Hedgewar firmly refused.
For him, the organisation was everything, and all his contributions were dedicated to the Sangh’s mission. He never spoke about himself or his achievements. It was only during his birth centenary celebrations in 1989 that many in the country saw his photograph for the first time. Until then, people knew about the Sangh but did not know anything about its founder.
Many organisations that started in the country have faded away. Some have survived but lost their influence. However, RSS has not only maintained its existence but also expanded and remained unified. How do you view this?
As I mentioned earlier, RSS Swayamsevaks share a deep bond of togetherness and mutual respect, which has prevented any internal rifts within the organisation. All discussions within the Sangh are open, and once a decision is made, everyone adheres to it. There is no scope for personal ambition or prestige. The collective good of the organisation is the primary focus for everyone. The second aspect is the unwavering confidence of the Swayamsevaks in each other. Third, the mindset that there may be differences in the belief systems, but there should be no differences in the mind. The daily Shakha and the structured working system of the Sangh play a crucial role in fostering such an attitude. There may have been external attempts to divide or weaken the Sangh, but this fortress of resilience has remained impenetrable.
Caste remains a social reality even today. Given that the RSS has been working with society for so many years, hasn’t caste-based discrimination or division affected the organisation?
The Sangh includes people from all traditions, sects, and castes. However, it has never adopted the customs or rituals of any particular caste or sect. The Shakha follows only a minimal set of practices necessary for its functioning. Caste is never a topic of discussion in the Sangh. The first lesson taught in the RSS is that we are all Hindus. The way to reduce the divisive lines of caste is by drawing a larger unifying identity, which is Hindu unity. Thus, caste has no place in the Sangh. There is a discipline in the Sangh that its workers must not be actively involved in caste-based organisations. As a result, RSS swayamsevaks do not hold leadership positions in any caste-based groups.
Within the RSS ecosystem, many inter-caste marriages have taken place, but the Sangh has never used this for publicity. Since RSS swayamsevaks deeply internalise the idea of Hindu unity, they remain above caste divisions.
The founder of the Sangh did not want the Sangh to celebrate its centenary. How should we view this centenary in the light of Dr Hedgewar’s thoughts?
True. Dr Hedgewar had a desire that “I should see the society organised while I am in this same body, with these same eyes.” This is why the Sangh did not celebrate its twenty-fifth, fiftieth or seventy-fifth anniversaries. Poojaniya Sarsanghchalak Dr Mohan Bhagwat had suggested in a Baithak, “Is this really the occasion to celebrate, or should we introspect as to why we have not yet accomplished our goal?” It is indeed a time for introspection. But there is no need to be self-deprecating. The Sangh has been able to instill self-confidence in Hindu society due to the penance, sacrifice, and perseverance of the Sangh Swayamsevaks and the cooperation of the society. The positive results of Hindu reawakening and organised power are visible. When we look at the path we have come, we feel proud of doing what we could. But there is also a sense of regret and incompletion. Therefore, there is no plan to celebrate the centenary. However, there are plans and agendas to strengthen the Sangh’s work more effectively
and qualitatively.
On the occasion of its centenary, the Sangh has set two key goals: Increasing the number of shakhas to one lakh and implementing the concept of Panch Parivartan. Is this merely a change in words, or does it indicate a shift in perspective?
All of this is rooted in the ideological foundation of the Sangh. Just like the concept of Progressive Unfoldment, as we move forward, new dimensions open up. Hindutva is not some abstract spiritual preaching; it is related to life itself. Hindutva does not merely mean repealing Article 370, cow protection, or the construction of the Ram Mandir in Ayodhya as it is made out to be. Everything encompassed in Panch Parivartan is also Hindutva. Every aspect related to life is included in it. Adapting to changing times is the very nature of Hindu society. Isn’t that why our tradition has Smritis, which reinterpret dharma according to contemporary needs without abandoning its foundation? In a living society, change must happen from time to time. The RSS has upheld this idea from the very beginning. From this perspective, Panch Parivartan is both Rashtra Dharma and Yuga Dharma.
“The Sangh includes people from all traditions, sects, and castes. However, it has never adopted the customs or rituals of any particular caste or sect. The Shakha follows only a minimal set of practices necessary for its functioning. Caste is never a topic of discussion in the Sangh. The first lesson taught in the RSS is that we are all Hindus”
Today, English-medium education has become commonplace. The Supreme Court itself has stated that the right to choose the medium of instruction lies with parents, not the government. Even Sangh swayamsevaks are inevitably enrolling their children in English-medium schools. At the same time, the Akhil Bharatiya Pratinidhi Sabha (ABPS) has a resolution advocating education in the mother tongue. In this context, how should we view the role of language in preserving our identity?
It is universally acknowledged by education experts and psychologists that acquiring knowledge in one’s mother tongue is easier and more natural. That is why we emphasise the importance of mother tongue education. If individual freedom in choosing the medium of education is considered crucial, then shouldn’t concern for our culture be equally important? Language is not just a medium of expression; it is a manifestation of culture. Hence, it must be viewed not just as an individual right but as a cultural responsibility. Therefore, preserving Bharatiya languages and mother tongue is essential.
The fascination with English exists primarily due to practical reasons such as better job opportunities, prospects of going abroad, and social prestige. A permanent solution must be found for this.
Instead of implementing language naturally, attempts were made to impose it, which perhaps led to setbacks in this effort.
There was a bit of politics involved, along with the stubbornness of some people regarding their language. “One should have pride in their language, but not arrogance. There should be insistence, but not obstinacy,” as noted writer and poet DV Gundappa said.
“Language is not just a medium of expression; it is a manifestation of culture. Hence, it must be viewed not just as an individual right but as a cultural responsibility. Therefore, preserving Bharatiya languages and mother tongue is essential”
In a vast country like this, it would be wonderful if everyone learned Sanskrit. Even Dr Ambedkar had advocated for it. Or, there is no harm in learning a language spoken by a large number of people. Isn’t that our language, too? Today, every soldier learns Hindi. Those who need employment learn the language of the respective state. The problem arose when this was turned into an issue of imposition due to politics and opposition.
Sangh advocates cultural nationalism. However, politics is increasingly becoming the central force in society. Aren’t the Thrones of power themselves shaping and controlling culture?
This is a subject that requires deep thought. We have the saying “Raja Kaalasya Karanam,” meaning the ruler determines the times. Another perspective is that the times create the ruler. The term Raja here represents governance, administration, and the state. The influence of the ruler is inevitable, but the quality of governance depends on the cultural foundation of that ruler. A state remains neutral in nature. When Ram governs, it becomes Ram Rajya. When Dharma prevails, it becomes Dharma Rajya. But in the absence of these values, the state becomes a tool for selfishness, power struggles, tyranny, and even despotic rule. Therefore, culture must exert a moral influence over the state. This moral influence should not come from just one or two individuals or a single organisation but must be shaped by a structured societal system. This is why democracy and the Constitution are well-suited to our society. When great scholars debated the Constitution, they considered all aspects in depth. We have an inherent system of checks and balances. No one can move forward purely out of arrogance or self-interest.
The reason politics dominates everything today is that society has not yet developed a strong autonomous framework for governance. As a result, political influence extends into all aspects of life. Society itself needs to become more powerful. Today, the government system is so robust that people expect the government to handle everything. Additionally, during elections and other occasions, people are often misled by unrealistic promises and inducements. How long can this system continue? If this trend persists, the country will go bankrupt.
Debates are taking place about the restoration of temples. Many people, inspired by the Sangh’s work, are searching for temples beneath mosques and ruins, attempting to resolve these cases the way the Ram Janmabhoomi case was settled. Does Sangh support such efforts?
This must be viewed in the context of the last 50 years. The Ram Janmabhoomi movement was not initiated by the Sangh. Many sadhus, sants, and mathaadhipatis convened, discussed, and decided to reclaim Ram Janmabhoomi. They approached Sangh for support, and we agreed that, from a cultural perspective, reclaiming Ram Janmabhoomi and building a temple was necessary. At the time, the Vishwa Hindu Parishad and Dharmagurus spoke about three temples (Ayodhya, Kashi, Mathura). If some Sangh swayamsevaks are involved in efforts related to these three temples, Sangh is not stopping them.
“Bharat has gained the strength to defend itself against both territorial and cultural invasions. Bharat possesses the power to aid any society, country, or civilisation in distress. These are the indicators of a society moving toward Param Vaibhav”
Sangh envisions Param Vaibhav as its ultimate goal. But what are the milestones that indicate society is progressing toward this ideal?
The essence of Param Vaibhav is rooted in the Sangh’s prayer, which speaks of Samutkarsha (Material prosperity) and Nihshreyasa (Spiritual fulfillment). What we might call Rama Rajya or Dharma Rajya encompasses both. Instead of fixed milestones, we can identify signs that indicate progress in this direction.
When families uphold strong values, harmony is ensured within the household. A family that earns as much as required to sustain itself is content with whatever it has gained. Untouchability has to be eradicated. National consciousness is visible in every sphere of life. Food, education, and knowledge have to reach everyone as per their needs. Social dignity and respect are accessible to all, without gender or birth-based discrimination. Bharat has gained the strength to defend itself against both territorial and cultural invasions. Bharat possesses the power to aid any society, country, or civilisation in distress. These are the indicators of a society moving toward Param Vaibhav. This state of harmony, strength, and righteousness is Param Vaibhav. ˘
(Read full interview on Organiser.org)
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