(Mahamndal Booklet -18)
Aims And Activity
Of
Akhil Bharat Vivekananda Yuva Mahamandal
(NABANIHARAN MUKHOPADHYAY)
Man is the basic thing, and man-making is the basic work. All social service, by state or voluntary organizations, is rendered through the agency of man. If these men do not have the right understanding, attitude, motivation, and selflessness, no service will deliver the goods properly. Therefore, cultivating these qualities is basic work. These qualities belong really in the character of man. And character-building is another name for man-making.
An individual may, of course, attempt at man-making with himself or others. But to make a serious attempt everywhere and not to leave it as a casual endeavour of a few, an organized effort that will cover all parts of the country is essential. And that is the idea behind the Mahamandal.
Having discussed what is necessary, Swami Vivekananda came to the essential point when he said, 'So make men first.' {1}. When you have men who are ready to sacrifice their everything for their country, sincere to the backbone — when such men arise, India will become great in every respect. {2} " Then only will India awake, when hundreds of large-hearted men and women, giving up all desires of enjoying the luxuries of life, will long and exert themselves to their utmost for the well-being of the millions of their countrymen who are gradually sinking lower and lower in the vortex of destitution and ignorance." {3}
So he exhorted (समझाया/दिलसे आग्रह किया- exhorted earnestly-), 'Work among those young men who can devote heart and soul to this one duty — the duty of raising the masses of India. Awake them, unite them, and inspire them with this spirit of renunciation; it depends wholly on the young people of India." {4}
It is good to collect funds and materials and distribute them to the needy people or to set up some project for the economic benefit of people. But better and more important to build up the character of young men, who will unselfishly do everything for the well-being of the people. Such people should be there in all avocations of life, in society, and at homes. That is most essential and forms the guarantee for assured and sustained social well-being. The making of such men is, thus, the most essential social service.
This is being attempted through the Mahamandal . And, to be sure, the attempt is yielding results.
Through small and simple items of social service (seva) with the right perspective view we can learn how to take the position of the giver without barter, at the same time gaining faith in ourselves. In this attempt, the Akhil Bharat Vivekananda Yuva Mahamandal inspires all its friends. It does not have a big manifesto. It is growing in a small way, gradually captivating the minds of young men, especially in villages, in building themselves into strong fortresses , where petty selfishness cannot make any inroad, where service is not overshadowed by self . Swamiji himself said, ' I never make plans. Plans grow and work themselves. I only say, awake, awake! " {5}
The Akhil Bharat Vivekananda Yuva Mahamandal asks all young men to hearken to the call of Swami Vivekananda to awake and to rise to the occasion when India, our ever glorious motherland, seems to pass through a critical stage, when we do not believe anything or anybody, not even ourselves .
If the Akhil Bharat Vivekananda Yuva Mahamandal has any role to play, it is this recovery of faith of the young men of the country in themselves. The main work of the Mahamandal is on the minds of the young people to help them from a life-view, find an aim of life, and to provide a practical method of self-development and character-building so that they may become conscientious citizens aware of and competent to do their duty to society and to achieve grater fulfilment of their individual lives. All the work of the Mahamandal is directed to this purpose.
The aim of the Mahamandal, is thus , building a better society by building life and character of individuals - ' man-making and character-building' {5A}, to use the famous phrase of Swami Vivekananda. ('My plan of campaign' - Delivered at the Victoria Hall, Madras.) This means balanced development of his 3'H' - Head, Heart, and Hand - head to think, heart to feel , and hand to work. This aim, when pursued by individuals with collective endeavour widely is bound to have its effect on society- an effect emerging as gradual improvement of the tone of society. This cannot be a five-year or ten-year or twenty five-year plan. As generation after generation comes, this plan of action has to continue; at no point of time we can exclaim, 'FINISH, our job is over, we have achieved our goal, and here is your perfect society !' This is unrealistic. Those who join this work as a mission of life must be prepared for a lifelong struggle and hand over the struggle to be continued by those who join later. The condition of our people and their lot are well known. The state machinery, democracy, and a lot of theories are there to tackle all these. Taking everything into consideration, it is felt that something remains to be done which is not in the list of business of anybody . The Mahamandal has chosen to take that up. It is the attempt to make men of ourselves. Because all attempts to remove our sufferings and make ourselves happy, to make a great nation, a country of which we can be proud, are found to be failing due to this one failure.
Scanned to the core, it will be seen that this is more spiritual than physical. Because this wants to treat the core of man and not merely his outer shells. The Mahamandal is not just a religious organization. It does not force its members to visit temples, churches, or mosques, nor does it encourage the holding of common religious functions. For, it is an organization for the youths, all of whom may not be interested in usual religious modes, but may be interested in becoming worthy citizens capable of devoting their whole lives for the welfare of their fellowmen and the good of the motherland. This is indeed good spirituality. Through that, they will be acquiring fuller manhood. Instead, the Mahamandal tells its friends, in the words of Swami Vivekananda, "My children, the secret of religion lies not in theories but in practice. To be good and to do good — that is the whole of religion. " {6} " In one word, the ideal of Vedanta is to know man as he really is !" {7}
What does anybody find if he knows man as he really is? He finds that , again , in the words of Swami Vivekananda, ' Man is an infinite circle whose circumference is nowhere, but the centre is located in one spot !' {8} The centre is he himself , but his circumference encircles all around him and elsewhere. That is how he grows , widens his sphere , and becomes big and a true man . This is indeed a journey towards godhood. Godliness is not a thing to be achieved directly from the brutish existence of selfishness, jealousy, greed, indiscipline, egoism, etc. Manliness, in which these may be overcome, is the first step. And we are now for the first step and that may be a limitation for us. Thus, the Mahamandal does not preach all the possible ways of life-fulfillment, but offers work as a means suited to most young people, who need not be discriminated on the grounds of religion, caste, or creed. The ability to give one's best to a cause is a spiritual capacity . The cause is the good of the country and its teeming millions. And the capacity for the work may be acquired only through works which are not done for selfish ends. Social service is advocated by the Mahamandal only as a means and not as an end .
The Mahamandal does not have large funds nor manpower. It is not worried over it so long as the ideal is clear before it and there are at least some young men who realize what is to be done for the real good of the country. A large number of sincere, honest, hard-working, patriotic, unselfish, docile, sacrificing, spirited and courageous young men are everywhere in the country, who are eager to dedicate themselvs for the regeneration of the country and they may be united and enthused.
The Mahamandal is not a society of the selected few. It is for all young men who love their country and its men and themselves too, and want to have a full, vigorous life of action, glory, and fulfillment of the national life. It is for the young people as they are and where they are . They are neither to leave their home, nor studies, nor normal avocations, but to give only their surplus energy, time, and if possible, money for the real work and assiduously build their character ( integrated character of a good citizen) through selfless work and studies devoted to the purpose.
In order to change the present conditions in the country, it may be necessary to change the government, the form of democracy, or the constitution, as often suggested by some ordinary and extraordinary people. But only purer and more perfect and selfless men may undertake the job. Where are they? And how are we going to have them? That is the work left out by all those who speak for democratic or revolutionary changes.
The Mahamandal desires to take up this left-out job and does not like to apply its mind for those bigger changes, which cannot come unless the first job is taken care of. This may be a limitation which it humbly admits. And that is why the Mahamandal has nothing to do with politics which minds the cart and the horses.
The real need must be understood, the methods of meeting the needs must be known , and they must be applied properly to see result following. If we want a great change in India for the better, this is the way. Character qualities should be imbibed, and ideas should be assimilated. This is true education. The essential work is thus basically educational in the true sense of the term. This will naturally take time. Nothing great can be achieved overnight or without sustained lanour. " When you deal with roots and foundations , all real progress must be slow.' says Swami Vivekananda.{9}
Some may question, Can all men be improved? If not, the alternative is status quo. Will that solve any of the problems ? If the attempts are continued some at least will improve and the number will multiply and the things are bound to change. Swami Vivekananda points out, " And if we read the history of nations between the lines, we shall always find that the rise of a nation comes with an increase in the number of such men; and the fall begins when this pursuit after the Infinite, however vain Utilitarians may call it, has ceased. {10}
Rightly be concluded ,"We have, therefore, to wait till the people are educated, till they understand their needs and are ready and able to solve their problems. " {11}"The training by which the current and expression of will are brought under control and become fruitful is called education ! " said Swami Vivekananda. {12}
This education cannot be imparted by setting up schools and colleges under boards or universities. There are innumerable institutions established and lots are coming into existence. "But the idea of the sacrifice for the common weal is not yet developed in our nation"- observed Vivekananda.{13}
This idea is to be burned into the hearts of the young generation. This education is to be brought to the door of every young man of our country. This is the real work of the Mahamandal.
Some may ask, as we often hear, ' Your aim is noble, the plan is laudable, but how do you go about doing your job ? In answer it may be said, the methods of man-making and character-building as enunciated by our seers of the past, as brought home to us by Swami Vivekananda, and as echoed verbatim by modern psychology, are thoroughly scientific.
To put it very briefly, the method is to embed in the subconscious mind ideas of character qualities, first by hearing (shravan), then by contemplating (manan), and afterwards making these indelible impressions by guarding, guiding, and repeatedly performing such actions which reflect such ideas through discrimination and control of the mind, always lubricating the process with controlled and guided feeling (emotion) - the part played by the heart. It will be seen clearly from the above that this is a harmonious combination of discrimination ( Janana- yoga) psychic control (Raj-yoga), and contemplated action for charecter development (Karma -yoga ).
The whole activity of the Mahamandal is so planned that this process operates on every individual who joins. Study circle, mental concentration, prayer, and social work take care of the four strands of the synthetic process, respectively. Social service not being the object of the Mahamandal, but a way of character-building, its quantum is not the criterion to assess Mahamandal's work. The attitude to such work and its inter-relation with study and acquiring of discriminating power, rousing and guiding feeling, and capacity to control the mind are what count.
The Mahamandal offers to young people an environment where they can cultivate their character according to this plan. Mahamandal centres are places in towns and villages (there are now about a hundred centers in different states ) - any room or shed of a tree or a playground where the youths meet. They take exercise to keep the body strong and healthy, study and discuss to sharpen their intellect and gather knowledge through the study of the life and teachings of Swami Vivekananda of an oceanic heart, and by actually emulating his exhortations on serving humanity (Seva) they make efforts to expand their hearts.
How practical this is none will believe unless one has gone through the process and has been astonished to mark his own heart expanding . Similar but simpler exercises for children are also provided. To utilize outward seva for puja or rather worship of the inherent divinity of man, to manifest it in every movement of life, the centers often run charitable dispensaries, coaching classes, adult education centres, schools for children, students' homes, feeding schemes, libraries, etc; undertake village work, relief to victims of natural calamities, help farmers, poor students, and other people in need, and the like.
They often donate blood for indigent patients. They do all that would strengthen their brwan, sharpen their brain, and broaden their heart. To help them understand the whole scheme , details of the methods of self- improvement and character-building, and the underlying principles, youth training camps are often held at various levels from local to all-India.
Specific methods are guided and advised to keep a record of their progress. Follow-up studies point to very encouraging results of improvement in character qualities of individuals. Group activity, living together, mixing with youths from different parts of the country, gives them tolerance, cooperative spirit, a sense of identity with all, and national integrity. Everything together makes them better citizens- dutiful, patriotic, unselfish, sacrificing -with a humanistic disposition, spirit of service (seva), and broader outlook.
The young must realize the necessity of making themselves fit to serve the nation properly, and in the process, prevent problems and evils from arising in society. It should naturally be the serious business of others to help the young make themselves properly. This is exactly the field the Mahamandal has chosen to work. Thus, the most urgent work is the proper training of the youth. The training should be so planned that it will develop the youths in all directions. A total man out of every youth should be the aim.
The institutional educational system in Vogue does not provide this essential element of total education that each citizen needs to have. Thus, the work of the Mahamandal, in a way, is to supplement the education system as a whole. Social service being involved in the process the society in areas where Mahamandal units function is also served by the units. And the service that is rendered to those who join the Mahamandal is perhaps social work par excellence , as this only can bring a real change in society .
Thus the Mahamandal is a slow movement , a movement for life-building, a movement, which if joined by a good section of the youths of the country, will certainly change the society for the better in the long run , This hope has constantly grown during the last eighteen years supported by the evidence of the success of the process as observed and has now become a conviction with those who work for this movement.
The mahamandal will be satisfied if it could successfully do the thankless job of making men of character and supplying them to all fields, not to gain control over them or to gain power through politics, but is without this the ultimate problem of the society cannot be solved.
This is the meaning of Swami Vivekananda's saying, "And therefore, make men first.' {14} We have not so far properly heeded his suggestion. But in these suggestions lies the seed of a revolutionary change. Without trying to avoid this leader of modern India, by sticking the label of 'The Hindu Monk' on this person, lest our selfish dreams of pandering to lust for power and possessions vanish, let us work upon this plan and spread this man-making movement throughout the length and breadth of the country.
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(1)>>" So make men first. Men we want, and how can men be made unless Shraddha is there?" (1-5/333 )[Shri Surendra Nath Sen—from private dairy/ Saturday, the 22nd January, 1898.]
(2) >>When you have men who are ready to sacrifice [Interviews/ It is the men that make the country !-(2- 5/210) The Abroad and The Problems at Home – Swami Vivekananda/(The Hindu, Madras, February, 1897)/]"
(3) >>" Then only will India awake, when hundreds of large-hearted men/(3-5/127) (Letter dated -6th April, 1897. written to Shrimati Sarala Ghoshal — Editor, Bharati)
(4)>>'Work among those young men who can devote heart and soul/ (4-5/78) (Letter कलकत्ते के किसी बंगाली भाई को लिखित -2nd May, 1895.)
(5)>>I never make plans. Plans grow and work themselves./ (5-7/501) (letter to Sister Nivedita - 7th June, 1896.)
(5-A)>>"It is a man-making religion that we want. It is man-making theories that we want. It is man-making education all round that we want. And here is the test of truth — anything that makes you weak physically, intellectually, and spiritually, reject as poison; there is no life in it, it cannot be true." [MY PLAN OF CAMPAIGN (Delivered at the Victoria Hall, Madras)]
(6)>>"My children, the secret of religion lies not in theories but in practice./ (6-6/245) (Letter -30th April, 1891./DEAR GOVINDA SAHAY)
(7)>>" In one word, the ideal of Vedanta is to know man as he really is !" and this is its message, that if you cannot worship your brother man, the manifested God, how can you worship a God who is unmanifested? (7-2/325)PRACTICAL VEDANTA/PART II/ (Delivered in London, 12th November 1896- "एक शब्द में वेदान्त का आदर्श है- मनुष्य को उसके वास्तविक स्वरुप में जानना' , और उसका सन्देश है कि यदि तुम अपने भाई मनुष्य की , व्यक्त ईश्वर की, उपासना नहीं कर सकते तो उस ईश्वर की कल्पना कैसे कर सकोगे , जो अव्यक्त है ? ८/३४)
(8)>>'Man is an infinite circle whose circumference is nowhere, (8-2/33) [ and God is an infinite circle whose circumference is nowhere, but whose centre is everywhere.) HINTS ON PRACTICAL SPIRITUALITY/( Delivered at the Home of Truth, Los Angeles, California )]
(9)>>When you deal with roots and foundations , (9-5/193) [(India's Mission (Sunday Times, London, 1896) ]
(10)>>And if we read the history of nations between the lines, (10-2/65) (That is to say, the mainspring of the strength of every race lies in its spirituality, and the death of that race begins the day that spirituality wanes and materialism gains ground.)[(Volume 2, Jnana-Yoga/THE NECESSITY OF RELIGION( Delivered in London )]
(11) >>"We have, therefore, to wait till the people are educated/
(11-5/215) [Volume 5, Interviews/The Abroad And The Problems At Home (The Hindu, Madras, February, 1897) ]
(12) >>"The training by which the current and expression of will are brought under control/ (12-4/490)(letter written to Shrimati Mrinalini Bose from Deoghar, on 23rd December, 1898.)
(13) >> "But the idea of the sacrifice for the common weal/ (13-5/224) [ "The American people are too young to understand renunciation. England has enjoyed wealth and luxury for ages. Many people there are ready for renunciation. My idea of education is personal contact with the teacher - Gurugriha-Vâsa. Without the personal life of a teacher there would be no education. Take your Universities. What have they done during the fifty years of their existences. They have not produced one original man. They are merely an examining body. The idea of the sacrifice for the common weal is not yet developed in our nation." -The Missionary Work Of The First Hindu Sannyasin To The West And His Plan Of Regeneration Of India . Madras Times, February, 1897) Volume 5, Interviews]
(14)>> "And therefore, make men first.' (14-5/333)
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" Therefore, my friends, my plan is to start institutions in India, to train our young men as preachers of the truths of our scriptures in India and outside India. Men, men, these are wanted: everything else will be ready, but strong, vigorous, believing young men, sincere to the backbone, are wanted. A hundred such and the world becomes revolutionized." [MY PLAN OF CAMPAIGN (Delivered at the Victoria Hall, Madras)]
"Give up these weakening mysticisms and be strong. Go back to your Upanishads — the shining, the strengthening, the bright philosophy — and part from all these mysterious things, all these weakening things. Take up this philosophy; the greatest truths are the simplest things in the world, simple as your own existence. The truths of the Upanishads are before you. Take them up, live up to them, and the salvation of India will be at hand." -[MY PLAN OF CAMPAIGN' Delivered at the Victoria Hall, Madras)
'In one word, the ideal of Vedanta is to know man is he really is.'
Vedanta, according to Swami Vivekananda, emphasizes the oneness of all existence and the inherent divinity within each individual. T
The quote highlights the importance of recognizing this unity, particularly in the context of worship, by suggesting that if one cannot see God in their fellow human being, they cannot truly worship an unmanifested, abstract God. (2/325)
" In one word, this ideal is that you are divine, "Thou art That". This is the essence of Vedanta; after all its ramifications and intellectual gymnastics, you know the human soul to be pure and omniscient, you see that such superstitions as birth and death would be entire nonsense when spoken of in connection with the soul. The soul was never born and will never die, and all these ideas that we are going to die and are afraid to die are mere superstitions. (2/294) [ PRACTICAL VEDANTA/PART- I/(Delivered in London, 10th November 1896)]
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