RSS – ABKM’s Resolutions

  RASHTRIYA SWAYAMSEVAK SANGH AKHIL BHARATIYA KARYAKARI MANDAL, Yugabd 5112 JALGAON 29 – 31 OCTOBER, 2010 ——————————————————————————————- Resolution – 1 Accession of J&K is Full and Final – Talk of Autonomy is Treason Akhil Bharatiya Karyakari Mandal expresses serious resentment over the way the present turbulence in the Kashmir Valley is being handled by both the State and Central governments. The mistake committed in the past of trying to pamper the separatist and secessionist leaders of the Valley is being repeated this time too. Of particular concern is the lackadaisical attitude of the Central Government in addressing the issue. Never before has the Central Government been perceived as so weak and ineffective before the antics of the StateGovernment, anti- national tirade of the secessionists and their pseudo-intellectual supporters and unwarranted internationalization of the Kashmir issue. Treacherous speeches amounting to blatant treason right under its nose go unchallenged. The ABKM reiterates that the integration of J&K including Gilgit, Baltistan, Muzafarabad, Mirpur and Aksai Chin etc into Bharat was full and final with the signing of the Instrument of Accession by the Maharaja of J&K Sri Hari Singh on 26 October 1947 and subsequent seal of approval by Governor General Mountbaton on 27 October 1947. Successive and successful democratic elections to the State Assembly since mid-50s have ratified the integration. Indira Gandhi – Sheikh Abdullah Accord, Nov 1974 puts full stop to any further controversy over the status of the State’s integration. The ABKM reaffirms that J&K is an integral part of Bharat and any challenge to that issue in the name of Azadi is nothing short of treason. Azadi has become a euphemism for Islamist and pro-Pakistan secessionism. The ABKM takes strong exception to the statement of the Chief Minister of J&K in the State Assembly that J&K has ‘only acceded but not fully merged with’ Bharat ‘like other Princely states’. Through his immaturity and inefficiency he has already brought the state into the vortex of violence. With an eye on vote banks he deliberately allowed the violence to perpetuate by not controlling it with iron hand. Through his statements on several occasions he created an atmosphere against his own security forces. And now he openly started speaking the language of the secessionists and their Pakistani mentors. The ABKM is aghast at the way senior Ministers in the Central Government, in stead of condemning him, sought to support him thus exposing their own ulterior political games at the cost of nation's integrity. The ABKM notes with grief that it is this secessionist leadership, which is always held as representative of the State although a large section of the population of the State is pro-Bharat and patriotic. This section includes pro-Bharat (nationalist) Muslims in the Valley, the Kashmiri Pandits, Sikhs, Shias , Pahadis, Buddhists of Ladakh, Gujjars and Bakrawals of the State, people of Jammu region and several lakhs of refugees and others who don’t have State Subject status even after 60 years. The ABKM urges the Government to talk to all these sections – especially the Kashmiri Pandits, refugees of the PoK and West Pakistan refugees – that have stood firmly for Bharat in spite of being the victims of the atrocities of the secessionist and terrorist elements. The experience so far has been that it is the secessionists and terrorists that are pampered by the successive governments while pro-Bharat elements are always dismissed with contempt. The ABKM regrets that this time also during the visit of the all-party delegation to the State the separatist leaders, who should have been delegitimized by the delegation, have in stead been provided big importance whereas there was no time for the leaders to listen to the pro-Bharat patriotic people. The ABKM wishes to remind the government that the secessionists and terrorists have lost their ground in the Valley due to the valiant fight put up by our security forces in the last 2 decades. Around 5000 of our security personnel have laid down their lives fighting these forces. They continue to fight these forces in the Valley with their hands tied up and backs to the wall. Instead of supporting and strengthening them the government, some intellectuals and a section of the media are bent upon vilifying them. The ABKM deplores this attitude of running down our security forces in the name of baseless allegations of human rights violations. We should not forget that the intefada-style terrorism deployed by the secessionists now a days is only a strategic shift in the same terror that they have been indulging in from the beginning. Whether it was the attack of the Kabaili tribesmen in 1947-48 or the wars of ’65, ’71 and ’99 or the terrorism and proxy war of the ’90s or the new wave of stone-pelting agitational terrorism – all these are different forms of terrorism employed by our neighbour in J&K. The stone-pelting terrorism in a way betrays the cruel and inhuman face of the secessionist leadership in which the leaders push young boys in the forefront with stones and make them scapegoats. More than 3000 security personnel were injured, many grievously, in the recent spate of stone pelting in the Valley. The ABKM views the demand for withdrawal of the Armed Forces Special Powers Act (AFSPA) and the Disturbed Areas Act as a dangerous one fraught with serious consequences to the national security. J&K is a sensitive border state requiring continuous movement of armed forces and also infested with terrorism sponsored by our neighbor. It is important that our security forces are equipped with sufficient powers to deal with the situation and the AFSPA is one such Act that can't be dispensed with. While the Government including the Prime Minister is bent upon withdrawing the Act in their effort to bend backwards to please the secessionists the Army and the security establishment is strongly resisting any such dangerous move. The ABKM strongly decries the statements and actions of the Group of Interlocutors, which betray their lack of depth and understanding of the issues involved. Statements emanating from the members of the group go against the stated position of our Parliament through the 1994 unanimous resolution. The Group lacks not only vision and expertise but also legitimacy, as it doesn't have the mandate of either the parliament or the country. The Group is acting overtly in support of the secessionists and Pakistan thus greatly harming our interests. The ABKM deplores the reckless attitude of the Central Government in appointing such a group of biased individuals for such an important mission and calls for its immediate disbanding. The ABKM is of the considered opinion that the Central Government is succumbing to foreign pressures and trying to create a favourable atmosphere for secessionist forces in the Valley. Repeated statements of the ministers about finding a ‘political solution to the J&K problem’ are nothing but a euphemism for granting more autonomy. It is to create such an atmosphere that they are using all the forums like the all-Party delegation, the Group of Interlocutors and even some members of the political establishment. The ABKM reiterates that the direction of our efforts should be towards reaffirming the status of complete integration of J&K in the true spirit of our Constitution and the 1994 unanimous Resolution of our Parliament and not towards autonomy or pre-1953 status. The ABKM warns the Government that any move to further alienate J&K will be strongly resisted by the people of the country including the patriotic people of J&K. It calls upon all the political parties to rise above their differences to ensure that the Government doesn’t compromise on vital national interests in the context of the J&K problem. The ABKM calls upon the countrymen to understand and undo the machinations of all these forces that are bent upon destroying the unity and integrity of our nation in the name of autonomy and political solution to J&K issue. Autonomy is like a post-dated cheque for another partition, which the country shall never accept. Resolution – 2 150TH BIRTH ANNIVERSARY OF MAHAMANA MALVIYA JI The Akhil Bharatiya Karykari Mandal feels immense pleasure on reverential remembrance of Mahamana Pt.Madan Mohan Malviya ji, born on the Paush Krishna Ashtami Vikram Samvat 1918 (25 December 1861), on his 150th birth anniversary. Malviya ji was a great patriot, freedom fighter, renowned educationist, editor of several newspapers, skillful lawyer, eloquent orator and munificent donor. The great cow-devotee, the moving force for building temple at Shri Krishna Janma Bhoomi and founder of the Banaras Hindu University, Malviya ji got established gau-shalas, pathshalas and Mumukshu Ashrams at several places. Malviya ji started his political voyage by leaving the Kolkata conference of the Congress spell-bound by his speech at the age of 25. He became the President of the Congress four times and led the Hindu Mahasabha for twelve years. Gandhiji has always held him in high esteem as the ocean of knowledge and as his spiritual mentor. Compelled to adopt the career of teaching on completing the 10th standard of education, he adorned education with the golden aura of Hindutva and had been the Vice Chancellor of the Banaras Hindu University for 20 years. The perceived objective of the Mahamana in establishing the university was to integrate dharma and ethics as an inseparable part of education for moulding the character of the youth. He strongly believed that dharma is the sole basis of character and source of bliss in life. For this purpose, he emphasised on Sanskrit teaching and established the tradition of discourse on Geeta, which is continuing uninterrupted till date. The motto “Hindunaam Maanvardhanah” written on the entrance of the Kashi Vishwanath temple built in the Banaras Hindu University was his sole mission in life. The second Sarsanghchalak of Rashtriya Swayamsevak Sangh, revered Shri Guruji had been a student and teacher in this university. He was blessed with the proximity and affection of Malviya ji at that time .It was with the benediction of Malviya ji that the office of the Sangh could be established in the university campus and the Sangh-karya continued to get his blessings. It was a unique and rare combination in him that he was a political leader of mass acceptance, together with being a widely respected educational luminary. To redeem his resolve to serve the cause of education and social-service he renounced his well established practice of law in 1911, for ever. In order to follow the tradition of Sanyaas throughout his life, he pursued the avowed commitment to live on the society's support. But when 177 freedom fighters were convicted to be hanged in the Chouri-choura case he appeared before the court, despite his vow and got acquitted 156 freedom fighters. While considering the so called untouchables and indigent of the Hindus as the integral part of Hindu Society and to give them respectable place, he continued to endeavour successfully, to arrange for their Mantradeeksha and education, inspite of opposition from obscurantists. By virtue of his intimate relations with Dr.Ambedkar and credibility, he succeeded to seek his consent on the Poona pact . His commitment for Swadeshi, reflected in his explicit faith in indigenous products, thought, practice, language and industry was also visible in his devotion for our cultural values. Malviya ji had strongly opposed the obstruction of the flow of Ganga from Gomukh to Gangasagar and the British government had to restore the uninterrupted flow of Ganga. Totally opposed to the politics of appeasement, Malviya ji had opposed the separate electorates for Muslims under the Lucknow Pact of 1916 and also opposed the participation of Congress in the Khilaphat movement in early 20's. Giving his clear verdict against the division of the country, he cautioned Gandhi ji against bargaining for freedom at the cost of division of the country. His compassionate heart lacerated at the news of horrifying violence against Hindus, in 1946 in Kolkata and Noakhali. He urged the Hindus to counter the oppressors by organizing against them. This very grief was the cause of his demise. Instead of aspiring for Moksha on his demise, he wished for rebirth for the sake of nation and university. In brief, in spite of being into politics he was above politics. He was explicit proponent of dharm, stood against the obscurantism and was supporter of cultural values in life. He was propounder of Swadeshi and committed for self-reliant Bharat and was strong advocate of reinterpretation of ancient scriptures in light of contemporary needs. He was deeply devotional and away from parochialism. He was a royal beggar for the social cause and munificent donor in the personal life. The ABKM calls upon the central and state governments that while, celebrating the 150th anniversary they should reintroduce his biography in the curricula as it existed earlier and should restore the originality of the Banaras Hindu University which was established by him on the basis of the Hindu values and ideals.. The ABKM pays humble and heart-felt homage to Mahamana Madan Mohan Malviya ji and calls upon the Swayamsevaks and the countrymen to commit to mould the new generation by drawing inspiration from the noble and intensely active life of Mahamana and follow the Hindu values as reflected in his articles, speeches and life episodes, in personal life and establish these in the social life.   Resolution – 3 SESQUICENTENNIAL BIRTH ANNIVERSARY OF RAVINDRANATH THAKUR The Akhil Bharatiya Karyakari Mandal sincerely believes that remembering the great poet Ravindranath Thakur's life and thoughts is most pertinent today for reviving the conscience of the society. Born on May 7, 1861(Bangla year 1268, Vaishakh 25) Ravindranath was the son of Devendranath Thakur of the illustrious Thakur family. His towering and versatile genius and life dedicated to the society made him the torch-bearer of the social, Dharmic and spiritual renaissance of last century in Bharat. His life was embodiment of his ideology and literature based on the unshakable foundation of eternal Bharatiya values. He pleaded that we should see our ideals like Ram and Laxman with purity of heart and veneration. He also opined that it is impudent and shameful not to bow before the great thought manifested by the flow of history of this ancient nation. He reverentially extolled Shivaji’s endeavour to build the nation on the basis of Dharma and his dedication and renunciation. He has also glorified the martyrdom of Sikh Gurus and Banda Bairagi. His essays are full of nationalistic thoughts. Like, 'Dharma' and religion are not equivalent concepts and religion cannot be the translation of 'Dharma'; our concept of 'Rashrtra' is different from the European concept of nation; Terminology based on European thoughts and paradigms is irrelevant in our context; Identity of Muslims and Christians in Bharat is 'Hindu'; we are solely responsible for our downfall because although we have a rich diversity of language, religion and regions we are divided on the parochial notions of the same; we are divided due to casteism, untouchability; etc. On several occasions he emphasized the need to rewrite the history of Bharat. Patriotism was the soul of his poetry and music which later acquired the sobriquet 'Ravindra Sangeet'. He has effectively used all facets of literature – poetry, music, essays, short stories, novels and dramas- for social enlightenment. These very thoughts and music inspired the nationalist people fighting for freedom. It is a testimony to his futuristic vision that these very issues remain the themes of contemporary intellectual discourse. The year 1901 saw the founding of 'Shantiniketan', a traditional Gurukula in its modern form. Many stalwarts of the nation were educated here. He addressed Margarate Noble, the disciple of Swami Vivekanand as 'Agnikanya Nivedita', the name which was later accepted and conferred on her by Swami Vivekanand. He also supported Nivedita's efforts for education of women. The movement against partition of Bengal forced by Lord Curzon had aroused a wave of patriotic fervor across the country. The Rakshabandhan festival on October 16, 1905 celebrated under the leadership of Ravindranath in Kolkata proved to be the starting point of this movement. This movement also triggered the Swadeshi movement. Ravindranath's writings give a forceful exposition of the idea behind Swadeshi. He himself sang Vandemataram in the Congress session. He was the first Bharatiya to win the illustrious Nobel Prize in 1913 for his collection of poems 'Geetanjali' published in 1912. Geetanjali effectively reflects the ethos of the Vedas and the Upnishadas. He is the author of the 'Jan Gan Mana', the poem adopted as national anthem in our constitution after independence. He returned the title 'Nighthood' bestowed on him by the British government, in protest against the Jalianwala Bagh carnage. He vociferously opposed the reservation of separate assembly constituencies on the basis of religion. He took initiative in collecting funds from many peoples including Maharaja of Tripura in order to help Jagdishchandra Basu for his foreign travel. Many national leaders of those days including Mahatma Gandhi held him as their source of inspiration owing to the unity of preaching and practice exemplified in his life and Mahatma Gandhi honoured him by the title 'Gurudev'. The ABKM appeals to the countrymen to commemorate the occasion of his sesquicentennial birth anniversary to make his nationalist thoughts exert influence in contemporary Bharat.