In his address during the dialogue session on the second day, the Sarsanghchalak of the Rashtriya Swayamsevak Sangh (RSS), Dr. Mohanji Bhagwat, cautioned the entire world about the new struggle arising from consumerism and emphasized the need for self-awareness, restraint, and coordination to protect future generations from this crisis.
The Rashtriya Swayamsevak Sangh is about to complete 100 years since its establishment. As part of its centenary celebrations, the Sangh organized a three-day dialogue program at Vigyan Bhawan in Delhi. On the second day of this dialogue summit, Sarsanghchalak Dr. Mohanji Bhagwat alerted the world to the impending crisis of consumerism. He stated that the competition of consumerism is increasing not only in families, societies, and countries but across the entire world. This growing consumerism gives birth to competition, and competition leads to new conflicts.
Bhagwatji’s warning is based on human psychology, where the tendency toward consumerism makes a person egoistic. And egoism becomes the cause of conflicts in families, societies, and the world. If we set aside the events of ancient great wars in history, even the two world wars of the twentieth century occurred solely due to efforts to expand one’s ego. In his address, the Sarsanghchalak mentioned these two great wars and warned that the ego which caused those wars has not been eradicated. Although there may not be a world war ongoing these days, the world is in a war-like situation. This is a new crisis not only for the coming generations but for the entire humanity of the world. The only way to escape this crisis is through religion-based positive thinking. Undoubtedly, the Sarsanghchalakji’s statement is the easiest way to protect humanity in the current situation. However, the meaning of religion is not the Western world’s concept or the form that emerged in the Middle East. Nature is full of diversity. Just as there are various plants in a garden, all with different colors and shapes. In a forest, all creatures have different sizes, types, eating habits, and lifestyles. The beauty of a forest and garden lies in their diversity, so how can all humans in the world be molded into one color, language, or attire?
This is the specialty of Indian philosophy. It does not emphasize a uniform method of worship, nor on language, attire, food, or hymns. Everyone can choose their preferred deity as their Ishta. The only limit needed is that we worship our own Ishta or deity, but without hurting anyone else’s faith. In his dialogue on the second day, the Sarsanghchalakji called for turning this diversity into a strength of coordination rather than conflict and indicated that the world today needs this Indian philosophy. In it, religion is not limited to mere rituals of worship. All the ideal duties for nature and humanity, all the duties to be upheld, fall under the definition of religion. The Sarsanghchalakji provided this scriptural explanation of religion in his dialogue.
He clarified that religion is universal. It has existed since the beginning of creation and will continue as long as creation exists. It depends on human intellect how much one recognizes or knows it. The Sarsanghchalakji’s statement is extremely accurate. The truth is not affected by whether a person knows or accepts it. Until a few centuries ago, humans were unaware of gravitational force. But that force existed then, played a role in sustaining nature’s existence, and still does today. Once humans gained knowledge of it, they began using it to make life easier. Similarly, this is the case with religion. The true meaning of religion lies in Indian thought, with the entire nature and all beings at its center. Duties to sustain the inanimate and animate are considered religion.
Earth, sky, wind, air, and fire operating life is their religion. Only through this true vision of religion will peace prevail in the world, and humanity will develop. Bhagwatji clarified that for the entire world to understand peace and humanity as a universal religion, Hindu society must become organized. Religion should spread everywhere for world peace. But this does not mean conversion or “conversion” at all. Conversion does not even occur in religion. Religion is eternal, fundamental, the essence of truth, on which life operates. One can perform worship as they wish. But it should be done while keeping human and natural qualities paramount.
For global peace and the protection of humanity, the Sarsanghchalakji emphasized five fundamental points. These include environmental security, social harmony, protection of family traditions, sense of responsibility, and self-discipline. He warned that the greed for economic progress is eroding both human values and the environment. Bhagwatji’s warning is highly appropriate in today’s context. Individuals should progress, achieve economic advancement, but what should be the basis of this progress and economic growth? It should not be a blind race for economic progress, without ego, without exploiting others’ interests. If that happens, it creates inequality among humanity, breeds hatred, and widens the gap between the poor and the rich.
This gap will be against human values. Therefore, balance between humanity and the environment is essential even in economic advancement. This is what Bhagwatji emphasized. While clarifying this gap, he also gave examples of Western and Southern countries. He mentioned the complaints of Southern countries. In clear words, he said that discussions happen on this, but no solutions emerge. The solution will come from self-reflection. This is the specialty of Indian thought. India can provide solutions to the world only when Hindu society is awakened and organized. For world peace, the Sarsanghchalakji emphasized the awakening and organization of Hindu society.
Mohan Bhagwatji also discussed liberality and forgiveness in Indian social life and said that this spirit of liberality should come for peace in the world; attention should be paid to the existence and respect of others. The atmosphere of unrest and tension increasing in the world today is due to intolerance. The path to liberation from this is in the spirit of humanity and world brotherhood. This spirit is at the core of Indian thought. Such a philosophy of wishing well-being for the entire world exists nowhere else. This is the adherence to the religion of human and natural principles, that India has never pressured anyone to accept its views, nor forced anyone to live according to its beliefs.
India has forgiven even enemies, forgiven invaders. While mentioning this Indian quality of forgiveness, Bhagwatji clarified that India has always exercised restraint, ignoring its own losses. It has behaved liberally even with those who harmed India and helped them too. Enmity arises due to individual ego and national ego, but India is beyond that ego.
Mohan Bhagwatji called for positivity in every individual’s perspective. This positive thinking sustains society and culture for the long term. Our outlook should also have positivity and originality. Forming opinions based on seeing and hearing is not beneficial. Bhagwatji gave an example that in Indian social life, as much evil is visible, there is 40 times more goodness in society. But some people and media groups deliberately focus only on evils. If India’s assessment is based solely on media reports, it would be unfair. There is a difference between forming opinions by hearing and by understanding. Discussing only evils by hearing reduces self-confidence, which hinders progress.
He said that Hindu thought is that of Vasudhaiva Kutumbakam. It considers every path good. To bridge the distances growing in the world based on religion, efforts are needed from all sides. In his dialogue, he also addressed the point of opposition to the Rashtriya Swayamsevak Sangh and said that no other organization has faced as much opposition as the Sangh, yet if the Sangh is growing and its support is increasing, it is because of the love for the Indian nation and society in the minds of the volunteers. And now, with time, the edge of opposition has dulled. He also called upon all members of society to befriend good people, ignore those who do not do good work. Appreciate good deeds, even if done by opponents. Show not cruelty but compassion toward those who do wrong. He emphasized selfless service to society and said that the fulfillment in selfless service has a unique joy.
The Sarsanghchalakji greatly emphasized dialogue in society. And said that the solutions to problems that come from dialogue do not come from conflict. He stressed a lot on social harmony and said that this work is difficult but must be done. Undoubtedly, social division is neither in the roots of Indian culture nor in the interest of the Indian nation. A culture that considers all inhabitants of the earth as one family, prays for goodwill toward all beings—how can there be lines of social division in it? Keeping past experiences and future needs in mind, Mohan Bhagwatji called for social harmony. In the Sarsanghchalakji’s dialogue address, there is a glimpse of India’s cultural glory, heritage of knowledge and science, and solutions to all future problems. He did not criticize or say anything negative about anyone. He explained the importance of walking together with everyone and dialogue with all, which is essential today for families, societies, and the nation.
