Building a Vishwaguru: Bhagwat’s Blueprint at RSS Centenary

-Lalit Garg-

The centenary of the Rashtriya Swayamsevak Sangh (RSS) was marked in New Delhi at Vigyan Bhawan with its annual lecture New Kshitij  series. This was not merely a celebratory event but a profound proclamation of India’s soul and its future. In his keynote address, RSS Sarsanghchalak Mohan Bhagwat spoke with such clarity and seriousness that he not only dispelled long-standing misconceptions about the Sangh’s ideology but also opened up a new horizon in India’s journey to becoming a Vishwaguru—a teacher and guide to the world. The event was both a reflection on the Sangh’s hundred years of dedicated service and a declaration of its vision for the next century. Bhagwat emphatically stated that the essence of the Sangh’s work lies in the creation of a new human being. At first glance, this may sound simple, but its implications are deep and far-reaching. The roots of every societal and national problem lie within the individual. Therefore, the Sangh has resolved to unite all sections of society into one thread. Unless an individual’s character, perspective, and conduct undergo transformation, no system or structure can permanently change. Through the patient and long-term pursuit of character-building, the Sangh seeks to transform society and the nation. The fruits of this work cannot be measured by the number of shakhas (branches) or programs but by the invisible yet tangible moral force that is gradually reshaping the course of society.

One of the most significant parts of Bhagwat’s lecture was his explanation of Hindutva. He categorically clarified that Hindutva is not a narrow definition, nor is it a specific religion’s ritual or sect. Rather, it is the Indian way of life—a vast cultural stream that integrates compassion, harmony, service, non-violence, truth, and self-realization. Hindutva unites; it excludes none. It is the very soul of India, and it is on this foundation that India earns the eligibility to become a Vishwaguru. This perspective firmly dispels the misconception that the Sangh’s idea of Hindutva is merely a political tool or a ladder to power. Instead, it is a worldview meant to bind humanity into one, leaving no room for discrimination.

On the second day, Bhagwat delved deeper, introducing the concept of Panchakarma for society. Just as Ayurveda prescribes Panchakarma for the purification of the human body, a similar fivefold process is necessary for the purification and reconstruction of society. He outlined five dimensions—character-building, organizational strengthening, social harmony, upliftment of the poor, and spiritual awakening. He argued that a nation does not become great through political reforms or economic growth alone. True greatness emerges only when individuals are morally upright, society is organized, harmony prevails, the weaker sections are uplifted, and life is enriched with higher spiritual values. Bhagwat’s emphasis on the upliftment of the poor was particularly noteworthy. He asserted that India will be truly strong only when dignity and opportunity reach its last citizen. His words echoed Mahatma Gandhi’s Antyodaya, Vinoba Bhave’s Sarvodaya, and Deendayal Upadhyaya’s Integral Humanism. The greatest challenge before modern India is the unequal distribution of development. The gulf between the rich and poor continues to widen. Unless this divide is bridged, the nation’s progress will remain incomplete. For Bhagwat, the greatness of a nation is measured by whether its weakest citizen can live with dignity and respect.

Equally significant was his perspective on religious unity. India’s history itself bears testimony to the coexistence of diverse faiths—Hindus, Muslims, Sikhs, Christians, Buddhists, and Jains—all of which flourished on this soil. At their core, all religions preach compassion, service, and humanity. Conflict arises only when religion is linked to the politics of power. Bhagwat stressed that if we focus on the essence of religions, there is no conflict. Love, truth, and service are the shared foundation. This shared foundation can enable India to build a society that becomes exemplary for the world.

While Bhagwat’s ideas provide clarity and direction, one must also question how easily they can be translated into action. India’s social complexities—caste tensions, religious divides, political interests, and economic inequalities—make the task of creating a “new human being” a long and arduous journey. Critics argue that although the Sangh has strong ideas, they have yet to deeply penetrate all sections of society. Suspicion among minority communities still exists. Therefore, trust cannot be earned by words alone but through transparent and concrete actions that demonstrate that the Sangh’s Hindutva is genuinely inclusive. Similarly, while the call for uplifting the poor and uniting religions is commendable, the question remains whether the Sangh and its affiliated organizations can deliver measurable results. Critics further note that government initiatives have so far played a larger role in mainstream development than social organizations. Thus, if the Sangh is to prioritize these goals, it must move beyond moral appeals and design practical, actionable programs. Only then will its vision gain real effectiveness.

In the present global scenario, Bhagwat’s message becomes even more relevant. The world is reeling under violence, terrorism, wars, and the blind race of consumerism. Environmental crises are worsening day by day. Mental stress and self-centered lifestyles are hollowing out human life from within. In such circumstances, India is perhaps the only nation capable of offering an alternative philosophy of life. Alongside material growth, India possesses the heritage of spiritual abundance—a heritage that qualifies it to be a Vishwaguru. The RSS centenary lectures were therefore not just an internal exercise for swayamsevaks, but a message to the entire nation and the world: build a new man, uplift the poor, unite religions, establish harmony, and guide the world on the foundation of Hindutva’s broad and inclusive vision.

For decades, the Sangh has faced criticism that its ideology is narrow, representing only the majority while excluding minorities. Bhagwat’s address has clarified that the Sangh’s vision is neither narrow nor exclusionary. Its Hindutva is inclusive, giving space to all faiths and beliefs. Its aim is not political power but moral and cultural reconstruction of society. The Sangh’s centenary is therefore a historic opportunity. India today stands at a decisive crossroads: on one side lies economic growth, technological achievements, and growing global stature; on the other, internal challenges of inequality, caste tensions, religious discord, and value-less politics persist. The solution lies not in external reforms alone but in inner transformation. This, precisely, is the Sangh’s approach and Bhagwat’s central message. The centenary lecture series thus leaves us not merely with a conclusion but with a question: Do we wish to make India powerful only in material terms, or do we truly aspire to make it a Vishwaguru? If the answer is the latter, then Bhagwat’s vision must be translated into action. We must cultivate a spirit of belonging to the world, not merely a transactional outlook.