विश्व हिन्दू परिषद् एक परिचय विश्व हिंदू परिषद (VHP) की स्थापना 29 अगस्त 1964 को श्री कृष्ण जन्माष्टमी के शुभ पर्व पर भारत की संत शक्ति के आशीर्वाद के साथ हुई थी। विहिप का उद्देश्य हिंदू समाज को संगठित करना, हिंदू धर्म की रक्षा करना, और समाज की सेवा करना है। भारत के लाखों गांवों और कस्बों में विहिप को एक मजबूत, प्रभावी, स्थायी, और लगातार बढ़ते हुवे संगठन के रूप में देखा जा रहा है। दुनिया भर में हिंदू गतिविधियों में वृद्धि के साथ, एक मजबूत और आत्मविश्वासी हिंदू संगठन धीरे-धीरे आकार ले रहा है।

मातृशक्ति विश्व हिन्दू परिषद की संगठनात्मक इकाई है, विश्व हिन्दू परिषद जैसे सामाजिक, धार्मिक और सांस्कृतिक संगठन द्वारा कार्य के संदर्भ में महिलाओं के कार्य पर विशेष ध्यान दिया गया, इसलिए 20 प्रतिशत महिलाओं की भागीदारी प्रन्यासी मण्डल में हो, इसका निर्णय लिया गया। परिषद की विभिन्न इकाइयों में एक महिला प्रतिनिधि रखा जावे, यह भी निर्णय लिया गया। अतः 1973 में उदयपुर के कार्यकर्ता प्रशिक्षण के बाद प्रो0 मन्दाकिनी दाणी को जो पूर्णकालिक थीं, उन्हें अखिल भारतीय मंत्री (महिला विभाग) के रूप में नियुक्त किया गया। 1975-77 तक उनके अथक परिश्रम व प्रवास से प्रान्त-प्रान्त में महिला विभाग खड़ा हो गया। 1979 के द्वितीय विश्व हिन्दू सम्मेलन, प्रयाग में 40 हजार मातृशक्ति उपस्थित थी। इस सम्मेलन की अध्यक्षता स्वनामधन्य श्रीमती महादेवी वर्मा जी ने की थी।

‘धर्मो रक्षति रक्षितः’ को ध्यान में रखकर महिला विभाग द्वारा सत्संग करने की योजना बनाई गई। देशभर में हजारों सत्संग प्रारम्भ हुए तथा प्रान्त, विभाग, जिला स्तर तक संगठनात्मक इकाई खड़ी हो गई। अश्लीलता विरोध, दहेज विरोध, गोहत्या विरोध जैसे कार्यों में महिलाओं ने बढ़-चढ़कर हिस्सेदारी की। मीनाक्षीपुरम की घटना के विरोध में महिलाओं के सराहनीय योगदान रहा। संस्कृति रक्षा योजना, प्रथम एकात्मता यात्रा में महिलाओं ने प्रान्त-प्रान्त में प्रवास करके जन-जागरण में अपनी भूमिका निभाई।

बाल संस्कार केन्द्र, बालवाड़ी और सिलाई केन्द्रों के माध्यम से देश की सेवा, बस्तियों में सेवा कार्य प्रारम्भ किए गए। महाराष्ट्र, गुजरात में अनेक सेवा कार्य प्रारम्भ किए गए।

दूसरा कालखण्ड 1984 से 1994 तक का रहा। इसमें महिला विभाग के संगठनात्मक ढ़ाँचे को सुदृढ़ता प्रदान करने के लिए क्षेत्रीय संयोजिकाओं की नियुक्ति की गई। माननीय जी. व्ही. हुपरीकर जी को, जो केन्द्रीय मंत्री थे, महिला विभाग के विस्तार की जानकारी दी गई। इस दृष्टि से विभिन्न अंचलों में मातृशक्ति के अभ्यास वर्ग, प्रशिक्षण वर्ग के आयोजन किए गए। इसमें से कई प्रवासी महिलाएं निकल कर आईं।

1984 में मणिपुर में दो मातृ सम्मेलनों का आयोजन किया गया। 1988 में पूर्वांचल और पश्चिमांचल के नागपुर, दिल्ली में महिला अभ्यास वर्गों का आयोजन किया गया। इसमें माननीया मीनाताई भट्ट, जो पूर्णकालिक थीं, उपस्थित रहीं। 1985 में महिलाओं द्वारा ब्रजयात्रा का आयोजन किया गया। 1994 की दिल्ली में ‘भूतो न भविष्यति’ ऐसा एक लाख महिलाओं का सम्मेलन किया गया। इसकी व्यवस्था की जिम्मेदारी माननीया मीनाताई भट्ट, माननीया कमलेश भारती जी, माननीया ऊषा रानी सिंहल, श्रीमती मनोरमा ताई, सुश्री निर्मला जी आदि पर थी। सम्मेलन में साध्वी ऋतम्भरा जी (दीदी माँ) को दुर्गावाहिनी का अखिल भारतीय संयोजिका बनाया गया। 1992 में उज्जैन के सिंहस्थ में मध्यप्रदेश से 10 हजार बहिनों का सम्मेलन किया गया, जिसमें विजयाराजे सिन्धिया उपस्थित रहीं।

1. श्रीराम जन्मभूमि आन्दोलन में महिला संगठन की भूमिका सर्वाधिक महत्वपूर्ण रही। इसी योगदान को देखकर महिला विभाग की युवाशक्ति (दुर्गावाहिनी) के नाम से प्रारम्भ की गई।
2. विदर्भ में 1992 में नागपुर के मातृशक्ति कल्याण केन्द्रों की स्थापना की गई। इसमें निराधार परित्यक्ता और शोषित महिलाओं के लिए केन्द्र प्रारम्भ किया गया।
3. 1996 का प्रयाग के माघ मेले में मातृ सम्मेलन हुआ। इस सम्मेलन में माननीय ओंकार जी भावे, माननीय अशोक जी सिंहल एवं माननीय आचार्य गिरिराज किशोर जी का मार्गदर्शन प्राप्त हुआ। इसी सम्मेलन में साध्वी शक्ति परिषद का गठन किया गया।
4. 1997 के हरिद्वार में मातृशक्ति सम्मेलन किया गया। इसमें 8 हजार महिलाएं उपस्थित थीं। परमपूज्य म0म0 सन्तोषी माता जी का आशीर्वचन हमें प्राप्त हुआ।
5. प्रत्येक दो वर्ष पश्चात अखिल भारतीय महिला प्रतिनिधि सम्मेलन योजना बनी। इस 1998 में अयोध्या में, 2000 में सहारनपुर में, 2002 में श्रीनाथ जी में, 2004 में वृन्दावन में, 2006 व 2008 में अकोला में आयोजित किए गए। 2010 में बंगलुरु में तथा 2014 में हरिद्वार में आयोजित हुए हैं।
6. बालवाड़ी के माध्यम से सत्संग, उत्सव बस्ती-बस्ती में प्रारम्भ हो गए। कई सिलाई केन्द्र उड़ीसा में प्रारम्भ हो गए। परिवार संस्कार का कार्य महिलाओं द्वारा समाज में जन जागरण के रूप में प्रारम्भ हो गया।

इस तीसरे चरण में मातृशक्ति का संगठनात्मक कार्य जिला प्रखण्ड स्तर तक पहुँचा। 2005 में काशी प्रान्त के अभ्यास वर्ग में प्रान्त से 121 महिलाओं का 8 जिलों से सहभाग रहा। सिलवानी, मध्यप्रदेश में 700 महिलाओं का अभ्यास वर्ग 7 अगस्त, 2005 में हुआ। दक्षिण बिहार का भागलपुर में 70 महिलाओं का अभ्यास वर्ग हुआ। 2004 में वृन्दावन में अखिल भारतीय महिला मातृशक्ति जागरण वर्ग लगाया गया। इसमें 25 प्रान्तों से 125 प्रतिनिधि उपस्थित हुए। इसमें तत्कालीन महिला आयोग की अध्यक्षा श्रीमती पूर्णिमा आडवाणी विशेष रूप से उपस्थित थीं। 2006 में अकोला में तीन दिवसीय अखिल भारतीय मातृ सम्मेलन में 33 प्रान्तों से 130 महिला प्रतिनिधि उपस्थित रहीं।

पूरे देश में श्री माँ की 125वीं जयन्ती के उपलक्ष्य में 251 कार्यक्रम आयोजित किए गए। पर्यावरण रक्षा के लिए प्रत्येक जिले में 100 पौधारोपण का कार्यक्रम किया गया। माननीय ओंकार भावे जी की 50वीं वर्षगांठ पर पूरे देश में समर्पण कार्यक्रम एवं महिला सम्मेलन के कार्यक्रम आयोजित किए गए। नागपुर में महिला पुरोहित प्रशिक्षण का कार्यक्रम सम्पन्न हुआ, जिसमें 525 महिला पुरोहितों ने भाग लिया।

इसी अवधि में पूर्णकालिक कार्यकर्ता योजना बनी, इसमें बहुत बड़ी संख्या में गुजरात, महाराष्ट्र, राजस्थान, मध्यभारत से पूर्णकालिक बहिनें निकलीं, जिनके राष्ट्रव्यापी प्रवास से जिला, विभाग, प्रान्त की प्रवास योजना में कार्य में लगी तथा संगठन को सृदृढ़ किया। उस समय महिला विभाग की बागडोर आचार्य गिरिराज किशोर जी के पास थी। अब यह कार्य माननीय ओंकार भावे जी के पास आया। उन्होंने बुद्धिजीवी महिलाओं के लिए हिन्दू महिलाओं की आवाज उठाने वाला मंच ‘तेजस्विनी विचार मंच’ का गठन किया।

सेवा कार्य के लिए महत्वपूर्ण योगदान सुश्री अलकाताई परुलेकर का रहा। उनके उल्लेखनीय सेवा कार्य के लिए उन्हें राष्ट्रपति पुरस्कार प्राप्त हुआ। देवलापार के गो संस्थान तथा गोवा के महिलाश्रम प्रकल्प पर बड़ी मात्रा में महिला कार्यकर्ताओं का योगदान बढ़ रहा था। इसी दृष्टिकोण से सेवा कार्य बढ़ाने का विचार हुआ। सेवा कार्य विश्व हिन्दू परिषद के माध्यम से चल रहे थे। 1994 में दिल्ली के मातृ सम्मेलन के बाद केन्द्र में मातृशक्ति सेवा न्यास का गठन किया गया। बालकों के संस्कार वर्ग, मातृशक्ति सेवा न्यास हेतु धन संग्रह, धार्मिक उत्सवों में भाग लेना आदि कार्यों में महिला सहभागिता बढ़ने लगी। तदर्थ ग्वालियर में सेवा कार्य हेतु 2001 जनवरी में श्रीमद् भागवत् कथा का आयोजन किया गया, जो पूर्णतः मातृशक्ति द्वारा प्रारम्भ हुआ। दीदी माँ साध्वी ऋतम्भरा जी द्वारा श्रीमद् भागवत् कथा का वाचन हुआ। इसमें जो राशि प्राप्त हुई, उससे बालवाडि़याँ चलाई गई। चांपा में साध्वी मैत्रेयी द्वारा तथा गंगानगर, राजस्थान में श्रीमद् भागवत कथा का आयोजन किए गए। इसके धन से सेवा कार्य प्रारम्भ किए गए।

1. कुप्रथाओं के विरोध में जन जागरण अभियान कन्या भू्रण हत्या, इण्डिया नहीं भारत आदि कार्यक्रम पूरे देश में आयोजित किए गए।
2. महिलाओं को सुरक्षित, स्वाभिमानी जीवन की प्रेरणा के लिए इन्दौर में सीताशरण नाम से, कानपुर में मातृशक्ति सेवा न्यास, ग्वालियर में स्नेहधारा छात्रावास के नाम से स्थायी सेवा प्रकल्प सुदूर पूर्वांचल की बालिकाओं के लिए चलाए गए। आज सामाजिक पुनर्जागरण केलिए मातृशक्ति सराहनीय कार्य कर रही है।
3. विश्व हिन्दू परिषद के स्वर्ण जयन्ती के शुभ अवसर पर मातृशक्ति द्वारा कई कार्यक्रमों के आयोजन किए जा रहे हैं, जिससे जन जागरण संगठन और सेवा कार्य के माध्यम से मातृशक्ति का कार्य उत्तरोत्तर बढ़ेगा।

1) Gau-Raksha Vibhag
2) Gau-Vigyan Anusandhan Kendra
3) Shri Guruji on Cow Protection

While underscoring the importance and recognition given by the Hindu society for cow, the VHP had started making its own contribution soon after its inception to the Cow Protection Campaigns that were already going on in Bharat for long; but no independent Vibhag was not formed. Full credit for the formation of this Vibhag goes to Shrimant Vijayaraje Scindia.

Despite her repeated insistence from time to time, an independent Vibhag could not be formed. Rajamata had submitted the resolution written in her own handwriting in the meeting of the Kendriya Prannyasi Mandal at Bhopal (1986). Cow-rearing and Cow-conservation also were included in the resolution for anti-cow slaughter.

The meeting not only passed the resolution, but the Bharatiya Gow-Vamsh Rakshan Evam Samvardhan Samiti was formed and Shrimant Rajamata was appointed its President to ensure its immediate implementation. Shri. Devakinandan Agrawal (Prayag) and Shri. Purushottam Das Jhunjhunwala (Bihar) was kept as its members and Shri. Narasimha Joshi was appointed its convener. Gradually Provincial Conveners were appointed for Hariyana, Pashcimi Uttar Pradesh, Purvi Uttar Pradesh, Orissa, Bihar, Madhya Pradesh, Mahakoshal, Gujarat, Vidarbha, Maharashtra, and Karnataka for achieving this objective at the earliest.

2006: Gow-Raksha SammelanA Sammelan titled ‘Gow-Sanskriti-2006’ was held in the excellent Gow-Shala (cow-shed) of Shri. Ratanlal Bafna (Ahimsa Tirth) at Jalgaon on 7-10 March 2006. The motto of Sammelan was ‘Several problems, one solution: Our dear mother cow’.

The number of participants was 700 comprising of 531 delegates of the registered bodies and 169 were the special invitees. The special invitees included 50 scientists and 60 doctors. Apart from this 200 Gow-Shala representatives from 37 provinces of the country have also attended the Sammelan. Besides, the delegates of 20 very important organizations like RSS, VHP, Arya Samaj, Gayatri Pariwar, Krishi Gow Sewa Sangh, Tirupati Tirumala Devasthanam Trust, ISKCON, Pujya Asaram Bapu Ashram, Swami Narayan Mandir, Ramachandrapur Mutt (Karnataka), etc. attended the Sammelan with enthusiasm. The Sammelan conducted 13 sessions and 5 symposia.

1. Establishment of Research and Development center in medicinal, agricultural, pharmaceutical, nutritional, environmental, technological area
2. Encourage other establishment or manufacturing units for production, distribution, and sale of useful products derived from panchgavya
3. Provide research aid to competent persons, institutions and organization
4. Organize seminars, conferences, workshop, and orientation programs to promote the use of panchgavya
5. Provide information and literature on the utility of products obtained from panchgavya by way of publishing and distributing books and periodic employing such other means of communication as may be considered necessary
6. Establish diagnostic and clinical centers and hospitals at various places in India
7. Collaborate with such other institutions or organization which may be engaged in activities in the area of mutual interest
8. Establish branches of the organization at regional, national & international levels
9. Any other project which will propagate and serve the cause of socio-economic and technological utilization of panchgavya products.

At present 450 cattle are in the Goshala campus which are saved from the hands of butchers. Near about 420 cattle are non-milking.100% utilization of Cow Dung & Cow Urine is being done at this place. Project is self-sufficient for day-to-day expenses of cattle, for research, development, construction activities & publication of literature in various regional languages. Society & donors regularly approached for generous donations for this noble cause.

The Institution has been very successful in proving the utility of Panchagavya (Cow dung, urine, milk, curd, ghee, buttermilk) in Agriculture, human health, animal health, as a renewable energy source & preparation of utility products, etc., scientifically for acceptance to all sections of society.GVAK motivates scientists working in allied fields of Research and Development, by organizing Scientific Seminars and conferences. This resulted in two US patents granted to cow urine distillate. One filed through NEERI (CSIR) still pending and one global patent granted to cow urine + neem & / garlic-based pest repellant (kitniyantrak). All most 40 Premier Research Institutions belonging to CSIR, ICAR, ICMR & Universities are working in association with GVAK for cattle protection movement.

A clinic with 10 Vaidyas, Doctors, Experts, caters to the needs of patients suffering from Skin Diseases, Eczema, Psoriasis, GIT disorders, Obesity, Renal & Urinary system failures,
Leucoderma, Cough & Cold, Diabetes M., Cancer, Piles, Gynecological Diseases, Pediatrics, Arthritis, General Debility, Worm, Purities Other neurological problems, Oedema /Anasarca
Asthma Other Respiratory Diseases, Cardio Vascular/HT
In 11 years span more than 50 thousand of the patients have been exceptionally benefited through panchagya Ayurved therapy.GVAK helps & guides the students doing Ph.D., MD, M.Pharma, MSc.
More than ten thousand (10,000) farmers tribals, Gopalaks, some vaidyas and Doctors, Goshala-keepers have been benefited through intensive training & coaching in the last 11 years at our workplace at Developer.

In this Holy Land we, Hindus have been living as the children of the soil for millennia. Our cultural traditions have been built here, evolving towards great purity, morality, and holiness. This process continued until we lost our independence as a political entity. It came to a standstill and even retarded from the time the country passed under the domination of peoples of foreign religion and culture. The worship of the cow, which came to be regarded as the one place where all the Gods reside together in harmony had long before become established as a national duty.

The cow and her species had become an emblem of our National Independence and honor. Naturally, this holy species was protected by the worshipful and grateful people. Cow-slaughter was unthinkable. It was a heinous sin calling for dire punishment of the wicked that through inadvertence or perversity committed the crime.

With foreigners, hostile to our National and cultural traditions, establishing themselves as rulers, things changed. The invaders, in order to break the spirit of the conquered people and thus be able to hold them in subjection for all time, started a crusade against everything the Hindu held in reverence and thus tried to kill their sentiments, emotions and urge to regain their freedom. Acts of reckless vandalism evidenced by destruction of holy place .of worship and pilgrimage, dishonouring women-folk and indiscriminate slaughtering of the cow species were freely indulged in to spite the Hindu and brutally show him that he was a mere slave, with no rights, no privileges, not even sentiments which could deserve any consideration at the hands of the conquerors. From the first onslaughts of Arabs, Turks, Mughals, etc.,

claiming to be propagators of Islam, to later European invaders, cow-slaughter came to be looked upon (so it seems) as evidence of their domination and supremacy. Naturally for the Hindu, it was a disgraceful sign of his abject slavery. All freedom fighters, therefore, declared cow-protection as their aim, meaning thereby that they were determined to wipe out every stigma on our National life and once again establish independence in which our hoary culture could once more flourish and continue in its evolution to a higher and holier life. Chhatrapati Shivaji was known as ‘Go-Brahmin Pratipalak’ protector of cows and Brahmins. Shri Guru Govind Singhji Maharaj earnestly prayed to be able to destroy the ‘Turk’ so as to be able to end the sufferings of the cow and protect Dharma.

The 1857 war of Independence sparked in to a conflagration on the question of cow, the Kuka uprising was inspired by the devotion to the cow and later great leaders of the freedom movement like Lokmanya Tilak and Mahatma Gandhi declared that their first act after ousting the British i.e. foreign rule, would t making law totally prohibiting the slaughter of cow and her-special Mahatma Gandhi went so far as to say that to his mind the question of ‘cow’ was of more importance than Swarajya itself. Hence WOI on many fronts e.g. establishing Go-Shalas, pinjrapols, etc submitting memoranda to the Government and agitating in various ways Ts to redeem our National honor, has been going all down these past many years.

But surprisingly our Government formed after the departure of the foreign rulers has till today failed to realize that this is an issue of first-rate National importance that without the total prohibition of slaughter of the cow species of any age or condition, Swarajya incomplete and very irritating vestiges of slavery continue to damp national consciousness. They are wrongly trying to confuse it with economic issues forgetting that national prestige cannot be measured in terms of rupees and paisas. They have all along failed to appreciate that by continuing to allow cow slaughter they are propagating at perpetuating slavery.

Indeed one begins to believe that the patriotism of most of our leaders was nothing more than anti-Britishism and that too in so f as the continuance of British rule deprived them of power and pelf in feelings, sentiments, thoughts and emotions they seem to be foreign to our National heritage as any Turk or Britisher could be.

We as a people have to realize this fact of our life and decide whether we would like to remain under foreign domination carried on by local persons or to shake ourselves free of every vestige of slavery and stand erect as an independent, self-reliant, self-respecting and therefore universally respected Nation. The report (1 cannot vouchsafe for its correctness) that the present Government has been pressurized by the U.S.A., and other foreign powers into agreeing r to prohibit cow-slaughter under pains of forfeiting the various types of aid we are obtaining from them, is clear evidence of our being dominated and dictated to by foreigners in short, of our not having yet achieved that glorious state which we call ‘Independence’ should open the eyes of every patriotic citizen worth his salt tragedy of the situation.

It is with the sole objective of re-awakening the soul Nation and frees our life of the taints of slavery that our holy have launched upon the present phase of the continuing agitation demanding a country-wide ban on the slaughter of the cow and her species by suitable central legislation. Should we all be spectators in this movement or come forward to do our part duty-that is the question facing us today. From the so far declared attitude of the Government, it is to be feared that the precious lives of our holy men may be lost, and the Government has one feather in its cap in the matter of slighting the sentiments Hindu people and trampling upon surging nationalism.

The argument repeated again and again that it is for the States to make suitable enactments and not within the preview of the Centre to do so is only trying to shelve the issue. The mind of our leaders in positions of power does not seem to be clean. On one hand they say they y to persuade the States to pass such acts but on the other the Centre has recently recommended to the Mysore State, in the old Mysore part of which there had always been total prohibition on slat of the cow species, to amend the existing law so as to enable the slaughter of the species for and in the Army. It is reported tha1 the conflagration of 1857 the British, out of regard for the sentiments of the Hindus and Muslims in the armed forces had disallowed the use of beef and pork in the army. It seems our Government is determined now to take a retrograde step and supply the beef Army. Probable pork is still prohibited. At least in the high commissioner’s establishment in the U.K., this is reported to be so – beef is served and pork totally prohibited.

Under these circumstances what should we, the common people do? As ordinary men, it is beyond our capacity to emulate the greatly respected saints and go on an indefinite fast. As patriotic and sober citizens we cannot indulge in acts of lawlessness and violence, the only language which unfortunately our Government seems to understand and bows down before. We can not stoop to bully the Government into surrender for we feel it will detract from the necessary prestige of the Government, which we feel to be our very own. What then can we do?

Under the present set up, agitations, demonstrations are apparently well-recognized means to achieve any objective by persuading or compelling the Government to accede to the demands. But there are one more very respectable and universally accepted means that of demonstrating our approbation or disapprobation to the policies of the group responsible for the Government through the ballot box. Shortly this opportunity is again being offered to the people in the form of coming elections. Though the movement launched for demanding countrywide legal ban on slaughter of the Cow species which began as early as April 1966, was led by Sadhus and other pious men and had not contemplated it’s becoming an election issue and though personally and as representative of the Rashtriya Swayamsevak Sangh, I am not interested in political activity and have nothing to do with the coming elections.

I am taking this liberty of calling upon my worthy countrymen to exercise their vote and intelligence and discrimination and vote for those who stand for total and unreserved ban on the slaughter of the cow species and not for those who have directly or indirectly been allowing this National disgrace to taint the fair face of our Holy Land. I would also warn them against being misled by tall and extravagant promises which will be held out by persons and parties for such promises do not seem to be meant to be fulfilled. Let every voter calmly and with understanding scrutinize the past performance and present promises of every person and party and exercise his right judiciously so as to be able to achieve the cherished goal of full protection of the cow species and through it regaining our real freedom, shattering the shackles of the past few centuries, serfdom and re-establishing our hoary Nation in unsullied effulgence and glory.

‘Bharat Sanskrit Parishad’ was founded on Magh Shukla Panchami, Vikram Samwat 2044 (1987) in the presence and guidance of Ma. Shri. Moropant Pingle, Margadarshak of the VHP as also a social activist and thinker well-known for his keen interest in the rejuvenation of Devabhasha Sanskrit and resurgence of Bharatiya culture together with Ma. Acharya Giriraj Kishor on the occasion of “Akhil Bharatiya Sanskrit Sammelan” arranged in the Central office of the VHP with the following objectives:

1) To arrange various Sanskrit Vyavahar Shibirs to kindle interest in Sanskrit Bhasha.
2) To make all-out efforts for the rejuvenation and development of Sanskrit Bhasha and to establish Sanskrit Adhyayan Kendras.
3) To find sponsors for the Shodha Kendras, Karya Shalas and Prashikshana Shibirs for pursual and Research of Veda Vidyas.
4) To conduct co-curricular programs for the resurgence of Bharatiya Sanskriti and encourage active workers in this direction.
5) To arrange mass-education through Sanskrit and to establish schools for the education of science.
6) To establish educational institutions and research centers.
7) To publish original books and other Sanskrit books. To publish quarterly research papers.
8) To arrange Pourohitya Prashikshana Shibirs for Sanskritajna Purohits. To work in public interest through discussions, symposiums and various other projects.
9) After its formation, the Bharat Sanskrit Parishad implemented almost all the plans/schemes, besides undertaking some new activities also. During this period, some of the important tasks achieved are as follows:-
10) Members of Parliament were requested to take oath in Sanskrit after their election.
11) The M.Ps took their oath in Sanskrit on the request of Bharat Sanskrit Parishad (Loksabha August 1991 and Rajya-Sabha – 1992).
12) Bharat Sanskrit Parishad whole-heartedly participated in the felicitation programme of the M.Ps arranged in the Northern premises of Delhi University in 1991.
13) Kendriya Sanskrit Prashikshana Vargas were arranged in Lucknow, Delhi, Vadodara, Beldang between 1991 and 1994. Total attendance in all these Vargas was 555.
14) Akhil Bharatiya Sanskrit Vyavahar Shibir has been regularly arranged every year in Delhi.
15) A Sanskrit Vidwat Sammelan Evam Vedajna Abhinandan Samaroh was held at Prayag in1992.
16) Vishal Shobha Yatras were arranged in Agra, Prayag, Indore and Ujjain.
17) A research paper titled “Abhivyakti” was being published regularly.
18) A booklet titled “Sarvochcha Nyayalaya Dwara Sanskrit Ke Prakash Mein Nirnaya” was distributed free of cost for the first time.
19) Sanskrit Kavi Sammelans were arranged in Prayag, Bareilly and Meerut.
20) A drama called “Mahashweta” was staged in Modinagar.
21) Sanskrit Sewaks took the oath of ‘Sanskrit Raksha’ in Delhi.
22) Successfully conducted ‘Sanskrit Shikshana Kendras’ in Meerut and Prayag.
23) Sanskrit Shibirs were arranged with the co-operation of Himachal, Delhi, Uttar Pradesh and Madhya Pradesh Govts.
24) ‘Bharat Sanskrit Parishad’ was nominated as a representative of the ‘Rashtriya Sanskrit Sansthan’ run by the Govt. of Bharat.
25) Following books were published by Bharat Sanskrit Parishad : (1) Geet Madhuri, (2) Sanskrit Vyavahar Kosh, (3) Rachana Prabodhini, (4) Sanskar Chandrika, (5) Sarvochcha Nyayalaya Dwara Sanskrit Ke Paksh Mein Nirnaya, (6) Nayi Shiksha Niti Ka Sanskrit Par Prahar.

The Parishad was regularly arranging Kendriya Prashikshana Varga (Pratham Varshiya Punashcharya Pathya Kram), Kendriya Pratinidhi Sammelan, Sanskrit Vyavahara Shibiram and Sanskrit Vidwat Sammelan every year. Besides, it continued to organise Sanskrit Swadhyaya Vargas, Lectures, Competitions (various), Elocution etc. and it has also taken out large processions.

The Bharat Sanskrit Parishad imparts training in Vyakaran, Chhand-Shastra, Sahitya, Darshan, Bhasha Shikshan etc. under its Sanskrit Prashikshan Yojana. Together with the training in various subjects, other topics like Khagol, Vaidic Ganit, Sanganak Vijnanam and Sangeet, Journalism, Writing, Yoga Shastram etc. were also taught.

Bharat Sanskrit Parishad has selected 25 prominent cities in the country like Indraprastha, Rohtak, Jaipur, Kota, Udaipur, Hoshiyarpur, Pune, Bhagyanagar, Chennai, Kerala, Patna, Kolkata, Bhopal, Jabalpur, Korba, Agra, Bareilly, Prayag, Meerut, Modinagar, Hapud, Gadhwal, Kurmanchal etc. for making them Sanskrit Nagars and to save them from the cultural pollution of the West. Accordingly, the necessary programs were chalked out.

During the past, some years, the indifference and despondence in the Sanskrit world are gradually disappearing on account of the Abhiyans conducted by the Bharat Sanskrit Parishad for the rejuvenation of Deva Bhasha Sanskrit and Sanskriti.

The man is a social animal. He does not like to sit idle or live alone. He even wants to share his personal feelings of joy and sorrow with others. That is why he is fond of Festival.

Untouchability is a curse on Hindu society. There is no greater sin than this in the present day of our democrat…

Dharmacharya Sampark Vibhag maintained constant contacts with the Sants-Mahants in this phase also as it was done during the First and Second Phases, and secured their blessing.

बजरंग दल की स्थापना 8 अक्टुबर 1984 को अयोध्या में हुई। ‘‘श्रीराम जानकी रथ यात्रा’’ अयोध्या से प्रस्थान के समय तत्कालीन सरकार ने सुरक्षा देने से मना कर दिया उस समय संतो के आवाहन पर विश्व हिन्दू परिषद द्वारा वहां उपस्थिति युवाओं को यात्रा की सुरक्षा का दायित्व दिया। श्रीराम के कार्य के लिए हनुमान सदा उपस्थित रहे है। उसी प्रकार आज के युग में श्रीराम के कार्य के लिए यह बजरंगियों की टोली ‘‘बजरंग दल’’ के रूप में कार्य करेगी। बजरंगदल का संगठन किसी के विरोध में नही बल्कि हिन्दूओं को चुनोती देने वाले असमाजिक तत्वों से रक्षा के लिये हुआ। उस समय केवल स्थानीय युवाओं को ही दायित्व दिया गया जो श्रीराम जन्मभूमि आन्दोलन के कार्यो में सक्रिय रह सके। देश भर के युवा राष्ट्र और धर्म के कार्य के लिये आतुर थे माने वह प्रतीक्षा ही कर रहे थे, जैसे ही अवसर आया सम्पूर्ण देश की राष्ट्रभक्ति तरूणाई बजरंगदल के रूप में प्रकट हो गयी।

1. श्रीराम जन्मभूमि आन्दोलन के विभिन्न चरणों की घोषणा होती रही और बजरंगदल उस अभियान को सफलता पूर्वक करता गया। रामशिला पूजन, चरण पादुका पूजन, राम ज्योति यात्रा, कारसेवा, शिलान्यास आदि।
2. 30 अक्टूबर, 02 नवम्बर 1990 की कारसेवा का दृश्य यह प्रकट करता है कि हिन्दू युवा हिन्दूमान विन्दुओं का अपमान नही सह सकता चाहे कितना भी बलिदान देना पड़े। अनेक बजरंगदल के कार्यकर्ताओं का बलिदान 1990 की कारसेवा में हुआ। लेकिन बजरंगदल अधिक प्रभावी और सक्रियता से आन्दोलन में भूमिका निर्वाह करने लगा। अपने देश में हिन्दुओं की इस दशा पर सम्पूर्ण देश आक्रोशित हुआ।
3. शौय का 1992 की कारसेवा में सम्पूर्ण हिन्दू समाज का आक्रोश प्रकट हुआ, और इतिहास बन गया। सम्पूर्ण देश का बजरंगदल पर विश्वास हो गया कि हिन्दू समाज व हिन्दू मान बिन्दुओं की रक्षा में बजरंगदल सक्षम है।
4. 1993 में बजरंगदल का अखिल भारतीय संगठनात्मक स्वरूप तय हुआ। सभी प्रान्तों में बजरंगदल की इकाई घोषित हो गयी, आज देश भर में बजरंगदल सक्रिय है।
5. हिन्दू धर्म, हिन्दू मानबिन्दुओं की रक्षा, शाश्वत हिन्दू जीवन मूल्यों का संरक्षण राष्ट्रीय सुरक्षा के उद्देश्य को लेकर एक सशक्त युवाओं की टोली बजरंगदल के रूप में कार्य कर रही है।
6. श्रीराम के कार्य के लिए जन्मे श्रीराम के कार्य में अवरत प्रयास रत है। ‘‘सेवा सुरक्षा संस्कार’’ के कार्य का आधार बना कर ‘‘जयकारा वीर बजरंगे-हर हर महादेव’’ उद्बोध के साथ बढ़ते जा रहे है।

1. साप्ताहिक मिलन केन्द्र
2. बलोपसना केन्द्र
3. हिन्दू उत्सव, महापुरूषों की जयन्ती
4. शौर्य प्रशिक्षण वर्ग

1. अखण्ड भारत दिवस ( 14 अगस्त)
2. हनुमान जयन्ती ( चैत पूर्णिमा)
3. हुतात्मा दिवस ( 30 अक्टूबर से 02 नवम्बर)
4. शौर्य दिवस ( 6 दिसम्बर)
5. साहसिक यात्रा (बूढ़ा अमरनाथ यात्रा सावन शुक्ल पक्ष)
6. इसके अतिरिक्त जिला सम्मेलन, प्रदेश अधिवेशन राष्ट्रीय अधिवेशन, विभिन्न बैठकों का क्रम भी निश्चित है।

लोकतांत्रिक व्यवस्था में जब तक निर्माण एवं मांगों को मानवाने हेतु आन्दोलन करने पड़ते है। समाज जागरण एवं आने वाली समस्यों के समाधान हेतु विभिन्न आन्दोलन की आवश्यकता होती है जैसे –

1. धार्मिक मंदिरो की सुरक्षा
2. गौरक्षा
3. आंतरिक सुरक्षा
4. हिन्दू मान बिन्दू पर आक्रमण अपमान
5. अस्पृश्यता
6. बाँग्लादेशी घुसपैठ

रचनात्मक एवं सेवा कार्य –

1) दैवीय आपदा पर सहायता शिविर, दुर्घटना के समय सहायता के लिए बजरंगदल त्वरित सेवा के लिए पहुँचना है। भूकम्प, बाढ़ आदि में चिकित्सा, भोजन सहायता सामाग्री पहुँचाना तथा फँसे नागरिकों को सुरक्षित निकालना जैसे कार्य करना है।
2) रक्त दान – देश के सभी जिलों में हुतात्मा दिवस पर रक्तदान का कार्यक्रम आयोजित होता है। रक्तदान के साथ रक्तगट सूची भी बनायी गयी है। आवश्यकता के अनुसार रक्तदान करते ही रहते है। रक्त की कमी से भारत में कोई मृत्यु न हो सके इसी संकल्प के साथ 2014 में एक ही दिन 82000 यूनिट रक्तदान भी किया था। रक्तगट की सूची भी रखते है।
3) मंदिर उत्सव मेला आदि में जल, सुरक्षा भण्डारा लंगर सेवा व्यवस्था पालन एवं प्रबन्धन के अनेक कार्य का समाज का विश्वास प्राप्त किया है। निःशुल्क फ्री कोचिग, स्वरोजगार ( डाइविग, इलैक्ट्रिशियन, मोटर मैकनिक का प्रशिक्षण)।
4) वृक्षारोपण, जल संरक्षण ,स्वास्थ शिविर और हस्तशिल्प में सहायता के कार्य भी चल रहे है

Formation of Bajrang DalVishva Hindu Parishad decided to start Ram-Janaki Rath yatra for awakening the society on October 8, 1984. There was nothing against other religions but certain anti-Hindu and anti-social elements threatened with dire consequences if Vishva Hindu Parishad organized this Yatra. Uttar Pradesh Government, in spite of making sure that those elements could not disrupt our Rath Yatra, refused to give protection to Rath and the participants. The Holy saints made a call to the Youths to protect Rath. Hundreds of Youth gathered in Ayodhya. They performed their duty very well. Thus Bajarang Dal was formed with a temporary and localized objective of awakening youth of U.P., and get their involvement in Ram Janma Bhumi Movement. The results of formation of Bajarang Dal were amazing. Most of the young men were proud in getting themselves attached with Bajarang Dal. In 1986, it was decided to form Bajarang Dal in other states and very soon Bajarang Dal was formed in other states too. The role of Bajarang Dal in Hindu Awakening is not a secret. It successfully got the Hindu Youth involved in Ram Janma Bhumi movement. It is evident from the tremendous success of various programmes, i.e., Shila Poojan, Ram Jyoti Yatra, Kar Seva of 1990 and Kar Seva of 1992.

The Karsewa on 30 October and 02 November 1990 gave an altogether different identity to Bajarang Dal. Such a youth power was associated with it that was absolutely not ready to tolerate any symbols of insult to the Hindu society and which was prepared for any type of sacrifice for the protection of country and Dharma. Bajarang Dal had emerged before the public in the form of such an organisation, especially after 06 December 1992, which was anxiously committed to the creation of a proud, self-respecting and valiant Hindu society. It was already decided that the young generation organised under the banner of Bajarang Dal was in no mood to compromise in any way with the issue of security of the country, Dharma and society. Thats why its motto was Service, Security and Sanskartogether with the maxim of where is rest for me until the cause of Ram is fulfilled. In conformity with the motto and maxim, the slogan ascribed to it wasJayakare Vir Bajarangi, Hara Hara Mahadev.

The following activities carried on under this category :
Weekly Milan, Balopasana, Diksha Samaroh (Initiation ceremony), various festivals like

Apart from the Andolans decided upon by the Centre, this category includes conduction of agitation on any of the following issues/matters (which are only suggestive) and prepare plans for associating the public opinion generated through these agitations and for expansion of the organisation. Apart from these agitations, some of the additional issues can be like this : :

Under this category, the conduction of the following service projects is expected to be undertaken for creating a positive and constructive attitude among the workers: -The management and development of places of worship, purification of their surroundings and their development, etc. The campaign for collecting grass for the cow-sheds at the opportune time. Arrangements of water lost and found the department, maintenance of order in the religious congregations, Melas and Yatras. Arrangements of Sanskar Kendras and Free Educational Training in the backward localities, organising Blood-Group Determination Camps and Health Check-up Camps. Looking after helpless patients admitted to hospitals. Immediate relief activities during natural calamities like floods, earth-quakes, draught, and accidents, etc.

A Diksha Samaroh of Bajarang Dal was organised at Ayodya on 13-14 July 1989. After this all over Bharat, many such programs of Trishul Dharan are conducted routinely. In Rajasthan, under the Chief Ministership of Shri Ashok Gahlot, Trishul Dharan programs were banned. A huge agitation was undertaken against this with many Karyakartas getting arrested because of it. Subsequently, after the change of the State government, the ban was finally removed. Trishul is accepted by the Karyakartas as a Dharmic Pratik.

(1) Creation of Ram-Bhakta Balidani (Ready to sacrifice their life) Squad:-
An appeal was made on 26 March 1985 for forming of a Balidani Squad of Ram-Bhaktas for realising the resolve of Hindu society to liberate the Shri Ramjanmbhumi. A resounding reply came from over 5 lakhs Ram-Bhakta youths for the enrollment of their names on these Squads.

(2) Uttar Pradesh Bandh:-
Bajarang Dal appealed to observe a state-wide Bandh in protest against the misdemeanor of the Central and the State Govt.; and their conspiracy to suppress Shriram Janmbhumi Andolan. The Bandh was an unprecedented success. Not even the Pan-Beedi shops were to be seen opened anywhere in the whole of Uttar Pradesh.

(3) Opposition to the Announcement of Mini and Long March:-
Whereas the Muslims, on one hand, ignited the riots in Uttar Pradesh on opening the lock of Shriram Janmabhumi in Ayodhya; and on the other, they announced that they would reach the spot of Shriram Janmabhumi for praying Namaz by undertaking ‘Mini’ march and ‘Long’ march. Their challenge was accepted and successful protests were made. And, the fundamentalist Muslims had to abandon both the ‘mini’ and the ‘long’ march.

(4) Agitation for the Release of Shriram-Janaki Rathas:-
Uttar Pradesh Govt. had forestalled three Rathas at Ayodhya and one Rath at Rajapur (Banda), as there were riots in Uttar Pradesh on opening the lock of Shriram Janmabhumi during the course of Shri Ram-Janaki Rath Yatras. Later on, they released the Rathas at Ayodhya but not the one at Rajapur. The Govt had to back off owing to the declaration of widespread protests by the Bajarang Dal and voluntarily took the Rath to the VHP office in Lucknow after releasing it.

(5) Monthly Caution Day:-
It was decided to re-start the Karsewa at the beginning of 1990. The then Prime-minister Shri V. P. Sing requested for a four months time from 08 February with an assurance of solution to the problem, which was given. The Bajarang Dal decided to keep the Govt on its toes during these four months. On completion of every month, bells and cymbals were sounded in front of every District Magistrate’s Office in the state as a reminder. The final “Chetawani Diwas” was observed on 08 June 1990. The agitated Socialists and Communists attacked the program at Kanpur, but they had to beat a hasty retreat soon thereafter.

(6) Chetawani Diwas:-
A “Chetawani Diwas” was observed on 15 August 1990 to warn against playing with the sentiments of Hindus. An attempt was made to convey the sentiments of the entire society to the Central Govt by sounding of bells, conches, cymbals, etc. at a particular time on the same day all over the country.

(7) Martyr’s Day:-
It was decided to hold a convention of Bajarang Dal workers in Ayodhya in memory of the Karsewaks Martyred during the Karsewa on 30 October and 02 November 1990. Accordingly, about 12,000 representatives hailing from all provinces in the country stayed in Karsewakpuram of Ayodhya on 30 October to 02 November 1991. Senior office-bearers of the VHP gave them guidance on various topics. They all solemnly resolved to liberate Shriram Janmabhumi.

A Virat Rashtriya Sammelan of Bajrang Dal workers numbering over 1.25 lakh youths with saffron belts was arranged in a sprawling pandal of Bajrang Dal erected along the Kali Sadak on the parade ground of Magha Mela area in the banks of the holy confluence of Ganga, Yamuna and Saraswati at 11.30 AM on 21 January 1996. Dignitaries on the dais included Jyotish Peethadhishwar Swami Vasudevananda Mahant Avaidyanath, Mahant Nrutyagopal Das, Swami Chinmayanand, Dr. Ramvilasdas Vedanti, Acharya Dharmedraji, Shri Ashok Singhal, Acharya Giriraj Kishor, S/Shri Suryanarayana Rao, Vinay Katiyar, Shrishchardra Dixit, Hukumachand Sanwala, Bhanuprakash Tupe, Jaibhan Singh Pawayya, etc. Mahant Avaidyanath presided over the Sammelan and the General Secretary of Bajarang Dal Shri Sureshkumar Jain anchored the proceedings.

Shankaracharya Swami Vasudevananda Saraswati in his inaugural speech said that the Dharma is embodied in the form of cow and protection of Dharma is not possible without protecting the cow and its progeny. Shriram Mandir cannot be constructed until and unless the cow slaughter is stopped. Because both these points are linked with the protection of Hinduism. The Akhil Bharatiya Sewa Pramukh of the RSS and the guide of the VHP Ma Suryanarayan Rao demanded a total ban on cow slaughter. The parliamentarian from Faizabad Shri Vinay Katiyar called the problem of infiltration as the greatest headache for the country. Shri Jayabhan Singh Pavayya averred that thousands of people had been coming to the Magh Mela, but they use to come for salvation by taking a dip in the holy waters and washing off their sins; whereas all of you have come here to take an oath for the protection of Dharma.

Looking at the sea of people in front of him, Acharya Dharmendraji said that it was an unprecedented historical phenomenon. It was for the first time such a sight is before all of us to see after 6 December. He gave a pledge for the protection of cow amid the uproarious sloganeering with the raised fists of all the Bajarang Dal workers, office-bearers of the VHP and the Saints in that national Sammelan that they would fulfill that pledge even by sacrificing their lives if need be. The Akhil Bharatiya convener of the Cow-Raksha Year programs Dr. Premchand Jain while shedding light on the importance of cow in Hindu society, presented the sketch work of the movement. He said that the cows being taken to the slaughterhouses would be stopped under the scheme of this movement. Shri Surendra Jain read out all the six resolutions one after the other and the massive congregation passed them in the uproarious Omkar sound in the Sammelan. The then Vice-President of VHP Shriram Janmabhumi Nyas Pujya Mahant Nrityagopal of Ayodhya had no doubt in the fact that protection of the cow was equivalent to the protection of the country. Shri Shrishchandra Dixit presented a brief sketch of all the laws of the lands that would be required to be followed while working in the Gau-Raksha Andolan.

Pujya Mahant Avaidyanath in his presidential speech said that problems of the Hindus are remaining as they were during slavery, and also during the freedom of four-decades due to negligent policies of the careless Central Govt. In some places, the Hindus are living in the most disdainful conditions. He further said that the Bajarang Dal is committed to creating a healthy society and the protection of their compatriots.

Bajrang Dal that emerged from the womb of Shriram Janmabhumi Andolan did not remain confined to Shriram and his Janmabhumi Andolan, but it stood firm to face every challenge facing the nation right from its inception whenever it found danger to the security of the nation on account of Shriram Janmabhumi, Gau-Raksha, Ganga-Raksha, Amarnath Yatra, infiltration, terrorism, and other similar problems. It kept itself always trim and alert to extend appropriate co-operation for the national security. Bajarang Dal decided to pay special attention to the internal security of the country. The Army and administration can face the challenges on their own in the direct attacks.

But the need for co-operation of general masses in the matter of internal security is paramount and it would be superb indeed if the patriotic youth of the country take this responsibility on their shoulders. Bajrang Dal is a representative organization of the blooming youth. With this thought in mind, the Bajrang Dal decided to carry out this task by convening a national conference of over 20,000 Bajarangis from all over the country at Bhopal on 18-20 February 2000 to make them aware about the national security and to prepare them for the task of internal security. Dussehra ground was fixed for this Sammelan in Bhopal in the beginning. But considering the earlier ground as inadequate, it was later on shifted to Chhola ground. Plans were prepared for the programs and arrangements were made for its wide publicity. Intimation was sent throughout the country. But the Chief Minister of Madhya Pradesh Shri. Digvijay Singh suddenly announced on 28 January 2000 that being a communal organisation, the Bajarang dal would not be allowed to hold the said conference. A central delegation of the Bajarang Dal determined not budge and teach a befitting lesson, announced that the conference shall take place as per the scheduled programme. As per the shedule thousands of Karyakartas started arriving in Bhopal. The congress Govt of Sri Digvijay Singh decided to stop and arrest Karyakartas wherever they found them.

The arrest of thousands of workers was not an end in itself. Batches went on arriving. The police administration was having a some sigh of relief and perhaps it was feeling a sense of pride too on its success that it did allow anything to happen on Chhola ground. Suddenly the fighter workers of a pre-determined team came out of the surrounding lanes before 1.55 pm and made their way to the Chhola Maidan. The police at the Chhola Maidan had already converted into a virtual army camp. They began to barbarically shower the Lathis on the workers. But how could the Bajarangis, who were determined to cross the ocean, be stopped? They dashed inside the Chhola Maidan by demolishing the entire security net-work, while taking on the Lathis, tear gas and fire in the air; and unfurled the saffron flag there. A symbolic conference was accomplished by reading the speech of Sardar Jogendar Singh. The outraged police crossed all the boundaries of humanity; they wielded the Lathis barbarically; fired the shots. More than 50 workers were wounded; and thousands arrested. But the arrogance of Pijay Singh was shattered. According to the District Collector, even a tiny bird could not stretch its wings on the ground. But the power of ‘Bajarang Bali’ descended directly on the venue and the Bajarangis erected the flags. The situation went worse to such an extent that the workers were dumped into jails. But the jail accommodation fell short. But the conference began inside the jail. The Bajarang Dal took the unbridled and dictatorial attitude of the Chief Minister as a challenge and converted the conference into a campaign thereby giving an indication of a confrontational approach towards him. The claim of the VHP about the success of the conference was but natural. Acharya Giriraj Kishor opined that the Parishad got additional publicity almost free of cost by challenging the ban on the conference. In a way, it is a defeat of Digvijay Singh. Bajarang Dal once again proved that the Bajarangis would never stop, nor stoop, whatever may be hindrances in the Ram Karya i.e. Rastra Karya.

Concerned at the deteriorating security situation in the country due to increased Islamic terrorism, Bajrang Dal naturally wanted to contribute to correcting this situation. An Akhil Bharteeya Work-Shop was organized at Vrindavan, U.P. in the month of March 2000. Many learned people and experts came there to guide the Bajrang Dal Karyakartas. Some very useful suggestions to increase the public involvement in giving information to the concerned Government Agencies were given. As most of the time the Islamic terrorist organizations are seen to be targeting general innocent people gathered at public places, certain ways were suggested. It was decided that Bajrang Dal should constitute public security committees at places like Railway Stations, Bus Stands, markets, schools, colleges, famous Temples and hotels where people gather naturally. As has been indicated in many newspaper reports, before an attack the Islamic terrorist organizations always send their terrorists to these places to gather information and plan the attack. Local supporters of these terrorists help them do these things. The locally constituted public security committees will keep watch at such vulnerable places for such suspicious movements. And then they will be reported to the Government Agencies. It is thought that such a system of advance information from the patriotic people of the society will help in preventing many future tragedies and loss of innocent human life and property.

An Akhil Bharatiya Sammelan of Bajarang Dal District Conveners was held at Nagpur on 24-29 December 2003. All the provinces in the country had their representation in the Sammelan. A total of 693 karyakartas attended the Sammelan. From over 385 Districts, Dist level Karyakartas had arrived for the Sammelan. Mainly Gau-Raksha, expansion of the organization, training of the Karyakartas at various levels were the issues that were taken up for discussion. An Akhil Bharatiya Sampark program was given to meet the youths to acquaint them of Bajrang Dal activities. In this program, 13 Lakhs new youths joined Bajrang Dal all over Bharat.

Now, Bajrang Dal has its units in all the states in India. More than 5 Lakh active workers of Bajrang Dal are devoted to the service of Mother India and Hindu Dharma. Their motto is “Seva, Suraksha, Sanskar” (Service, Security, and Embellishment). Bajrang Dal has proved as a security ring of Hindu Society. Whenever there is an attack on Hindu Society, Faith, and Religion, the workers of Bajrang Dal come forward for their rescue. Hindu Society and its faith are being kicked and insulted by various forces for the last fourteen hundred years. Demolitions of more than 3,000 temples, fraudulent or forceful conversion of crores of Hindus were the main tactics of these forces. Bajrang Dal endeavors to put up resistance by democratic means against these forces. It is however observed that of late the anti-Hindu forces are increasingly getting involved in a hate campaign against Bajrang Dal to malign its image. Bajrang Dal is not against any religion. It acknowledges respecting the faith of other people, but expects and asserts for similar respect of the Hindu Sentiments. As a Hindu, Bajrang Dal believes invalidity of All Religions and Respect for all human beings, irrespective of caste, color, and religion (Aatmasvat Sarva Bhuteshu). For this purpose, Bajrang Dal has undertaken various public-awakening campaigns. In any case, it does not believe in violence and any unlawful activity.

Hindus respect cow as their sacred mother. But some people in Bharat, unfortunately, claim slaughter of cow as a part of their religious rituals without caring for the sentiments of their Hindu brethren, rather hurt their feelings. Most of the states in India have laws prohibiting cow slaughter and the Supreme Court too has declared that cow slaughter can not be the religious right of any religion. Even then this crime is freely committed simply to hurt Hindu feelings. Bajarang Dal saved more than 1,50,000 cows in the year 1996-97. Thus Bajarangis are in fact trying to help respective State Governments in the implementation of their Cow Protection Laws, as awakened citizens of democratic Bharat. Bajarang Dal strongly opposes those who violate the laws of the land by slaughtering a cow. All over the country, every year now Bajarang Dal saves more than 1,50,000 Gau Vansha.

Our ancient pilgrimage “Amar Nath Yatra” was on the verge of closure because of threatening from Kashmiri Islamic Jihad terrorists. Hindu pilgrims were attacked many times. In 1995, only 400 odd pilgrims went for the Yatra. There was a fear that due to Islamic terrorism the yatra may stop. But no one was daring to speak against those militants. In this situation, in 1996, Bajarang Dal made a call to all the youth in the country to come for the Yatra. More than 2,50,000 pilgrims including over 75,000 Bajarang Dal workers reached Jammu for this Yatra! The Govt had to make special arrangements for this Yatra and the militants were pushed back. Our endeavors revived the prestige of our Holy Amar Nath pilgrimage, and as courageous Citizens of Bharat the Bajarangis challenged Islamic Terrorism. Yearly, the number of pilgrims going to the Yatra has increased to over 8 lakhs now!

In the year 2005, it was decided to increase the activity in Jammu -Kashmir state. Mainly looking at the difficulties Hindus were facing in the Northwest border area of Bharat in the Jammu Piston, it was decided to encourage a Yatra that was going on there for a long time. Bajarang Dal gave a call to its karyakartas to come to join this Budha Amarnath yatra that was near the district place of Poonch in the northwest corner of Bharat, just about 2 km away from the border. Bajarang Dal karyakartas (workers) started coming in thousands of numbers for the yatra which would pass through Rajouri, Sunderbani and Poonch area, which are some of the most sensitive areas as far as the Islamic terrorist activity & infiltration across the border are concerned. In the first year, there were 3 attacks on the Budha Amarnath Yatra. The Army did a splendid job of tackling the terrorists. This new yatra electrified the Hindus staying in this area. It also started benefiting them financially. Since then more and more people are coming for this Yatra. In Poonch district, only 7% of Hindus remain now. This Yatra has increased their resolve to stay there and also the yatra has united them more. Last year in 2007, over one lakh pilgrims went for the yatra in this remote, endangered corner of Bharat!

Bajarang Dal has mobilized thousands of youth of the country for social service activities for the benefit of our Scheduled Tribes and Scheduled Castes brethren. We have enthused idealism in the youth of the country to devote their life in the service of the downtrodden. Bajarang Dal has been launching character building campaign too. Hundreds of young men are devoting their life as whole-timers for the service of downtrodden. In the field of social service, Bajarang Dal workers are also running various free coaching centers and Sanskar Kendras. Bajarang Dal also helps the organizers of several social and religious functions by providing selfless workers to take responsibility of arrangement of their functions. Vocational Training centers, anti-drugs & anti-drinking campaigns, medical camps, blood donation camps are run by Bajarang Dal.

Dr. Surendra Jain was the all-India convener of the Bajrang Dal, the militant Hindu outfit that is closely linked to the Vishva Hindu Parishad and which stands accused of being behind the murder of Graham Stuart Stains. The Australia-born missionary, who worked with leprosy patients in Orissa, was burnt alive in his jeep, along with his two children aged 10 and six. The Bajrang Dal chief stoutly denies the involvement of his organization or any of its members in the murder of Stains, or in any of the recent incidents of violence against Christians.

Your organization is linked to the Stains murder. How do you react?
George Fernandes and other Cabinet members visited Keonjhar (the district in Orissa, where the missionary was murdered) to investigate the matter. Their report, released yesterday, categorically stated that no Hindu organization was involved. The prime accused, Dara Singh, is closely associated with Jaidev Jena, Orissa minister for mass education from the Congress party. Dara Singh to has been associated with the Congress for the past 10 years. The Bajrang Dal has no organizational set-up in Keonjhar. From the day of the murder, we have been demanding that some high authorities should investigate the unfortunate incident and that the maximum punishment must be meted out to the culprits. We consider the unfortunate incident a blot on humanity. The Bajrang Dal does not believe in violence. If we did, many would have been killed, but we have never asked our people to kill anyone.

The Bajrang Dal is a mass organization and a mass organization cannot depend on the policy of killing. Even when Mulayam Singh Yadav killed so many kar sevaks on November 2, 1990, during the shilanyas puja, we never sought revenge. The Bajrang Dal is assertive, not militant. We raise movement to create public opinion. If you are as innocent as you claim, why is your outfit’s name involved? Unfortunately, the media and certain pseudo-secular parties have put the Bajrang Dal in the dock. There is no evidence that the Bajrang Dal or any of its allies are involved in the incident and we demand that those who accused us should apologize to us. In all these accusations, right from the Jhabua nuns rape case, there have been false propaganda against us. And yet, in all these incidents, it was later established that neither the Bajrang Dal nor its allies were involved. We have had no hand in any such crimes. For instance, in the Jhabua case, those arrested for the rape are Christians who are close to a Congress leader. No one was linked to the Bajrang Dal. Similarly, in Gujarat, the first reaction of the media and the pseudo-secular parties was to blame the Bajrang Dal. No one tried to verify the facts. It is the rule of justice that before one makes an accusation, one should have at least a prima facie case. Yet, this rule was never applied to us. And, in Orissa, the first reaction of the missionaries and others was that Hindu fundamentalist organizations were behind the unfortunate incident.

I feel there are two reasons for this. The first is to defame the Bharatiya Janata Party and to destabilize the BJP-led coalition government. This has gone to a ridiculous extent. For instance, when the Ranvir Sena killed some villagers, the first reaction of everyone was that those behind the incidents of Gujarat and Orissa must be behind the killings. Laloo Yadav even demanded the BJP’s resignation! I think there are attempts to separate the BJP and its allies. Even the US is against the BJP ever since the Pokhran nuclear tests. The US wants to destabilize the central government so that a more pliable government comes to power. The second reason is that there is an international conspiracy behind defaming the Hindu parties.

I have no proof at present but I have seen the documents that I am about to mention. In November 1995, there was a meeting in Colorado Sprints, USA, where Christian leaders from 77 countries met to chalk out a program to evangelize the whole world. The project was named ‘Joshua 2000’. At the meeting, the leaders drew up a list of countries where they felt that their activities needed more effort. And unluckily, India was on the top of the list. The links are thus very clear as far as India is concerned. Then a circular was issued to the missionaries, called the ‘Mission Mandate’ (I could not get a copy of the circular but I have seen it) where it was written that 900,000 churches must be built in India by 2001. India has only 500,000 villages. Also, where will the Christians get the money to build these 900,000 churches? Most of the Christians in India are poor, usually scheduled caste and tribe people. Obviously they will get the money from their foreign masters. You say that none of your people are involved in any of the recent incidents. Then what explains the violence, the persistent reports of the Bajrang Dal’s involvement?

Shri Ram Janmabhumi agitation gave the Hindu society an organization like Bajarang Dal which was dedicated to the cause of Hindutva. From 8th October 2008, Bajarang Dal will celebrate its 25th year of formation. As part of the celebrations, a massive inauguration program will be organized in Ayodhya in the month of October 2008. Starting from this, a massive expansion program in terms of enrolment drive of sympathizers ( minimum of 25 lakh sympathizers) as well as appointments of Bajarang Dal Samyojakas will be taken up in lakhs of villages. From January to April 2009, province wise big conferences will be organized all over Bharat. In the months of May and June 2009, training camps will be organized in all the provinces of Bharat in which thousands of chosen workers will take part. In the months of September- October 2009, Bajarang Dal will take up a massive public awakening program in all the 938 districts of Bharat to acquaint Hindus with the issues of Islamic terrorism, infiltration by Bangladeshi Muslims and religious conversion of Hindus by the Christian Church. In the month of December 2009, district wise training camps in all the 938 districts will be organized.

Bajarang Dal had gained the approbation throughout the country on account of eligibility, sincerity and hard work, as regards various dimensions of Shriram Janmabhumi Mukti Andolan. As a result of its dynamic contribution, the neo-youths from all over the country got attracted towards the VHP. The youths in thousands have joined the Bajarang Dal in different parts of the country. Similarly, the girls also were attracted towards the VHP. With a view to kindling a sense of security, Sanskar and dynamism as also to solve various problems pertaining to them, the VHP founded an independent organisation of Hindu Yuwatis in the name of Durga Vahini on Ashwin Shukla Ashtami (Durga-Ashtami) of Samwat 2041 (1984-84). The sisters between 15 to 35 years can join Durga Vahini. Durga Vahini is an unequalled organisation of Hindu Yuwatis, which is committed to the protection of Rashtra-Dharma and Sanskriti through bringing about a renaissance in the Hindu society with Service, Security and Sanskars as its motto.

Durga Vahini is not lagging behind the Bajarang Dal in any way in accomplishing all the action-plans of Shriram Janmabhumi Mukti Andolan most effectively and with equal strength. They had participated in Karsewa and Satyagraha etc. in big numbers. They had undauntedly faced all the obstacles in the path of reaching Ayodhya for Karsewa like their male counterparts. The blood-stained scenario in Ayodhya on that day rather forced them to forsake their normal female tenderness and affinity; and assume a most splendorous form by creating a living,s sturdy women’s wall around to protect their brothers who were being assaulted by the security forces with lathis and bullets. They were not deterred even after they were arrested by the police and deserted in a sort of forlorn, far away places. They walked the long-off distances on foot. Shriram Janmabhumi Andolan kindled a new unprecedented dynamism among the Hindu Yuwatis. It is expected from the Durgas of Durga Vahini that they extend their co-operation in providing a solid support to the Hindu Society and culture by ending all types insecurity, unrighteousness, immorality and inequality among Hindus and to launch our nation on to the path of progress; to create a Dharmic atmosphere and to re-establish Dharma by destroying all the wicked and crooked people like Durga Devi did in the ancient times. Looking to the utility and importance of Durga Vahini, an All Bharat status was conferred upon it through a declaration in an Akhil Bharat Mahila Sammelan held on 07 May 1994 at Delhi and Pujya Sadhvi Ritambhara vas made its Akhil Bharat Samyojika and Smt. Dr Nirmala Purohit as its Sah-Samyojika.

Durga Vahini is a dynamic voluntary organisation of Hindu Yuwatis. The centre of strength or energy of any nation is its youth force. Because, it is this youth power alone that takes the society and nation to the acme of glory, even at the cost of their lives. That’s the reason why all the societies and institutions always strive to enlist the involvement of youth power with them. The non-idle, dynamic youth power itself is the backbone of any nation. The Vedas have therefore given the message of Charaiveti, Charaiveti (Be on the move, Be dynamic). Dynamism is life and non-dynamism is death. The Durgas of Durga Vahini had to ceaselessly work for the nation. They will have to adopt different programmes to create various virtues like awakening, unity, valour etc. among them. It is but natural that these Durgas should be sturdy and quite competent both physically and mentally. The image of Durga Vahini should be of an organisation that strives for the security of society and imparts Sanskars. Hence the following points were taken into account while bestowing an All Bharat status upon Durga Vahini.

1. This will be an organisation of Nav Yuwatis under the aegis of VHP.
2. Its Chief would be called as Samyojika and she will be a member of the Working Committee unit of the VHP.
3. Appointment of the Samyojika would be made in consultations with the concerned units of the Parishad.
4. There shall be a group of associates of 5 members on the level of every unit for its expansion and consultations. The Group of Associate would be comprised of Sharirik Pramukh, Bouddhik Pramukh, Geet Pramukh, Karyalaya Pramukh and Nidhi Pramukh.
5. The ideal of Durga Vahini would be Durga and its motto Service, Security and Sanskar
6. The uniform of Durga Vahini would consist of a white Salwar, white Kurta, saffron Chunari, white Joota (of cloth) and socks; and a belt with an inscription thereon as Durga Vahini.
7. Every Durga would do exercises regularly, Asanas for increasing her physical stamina and read/study good literature (like biographies of Valiant / Devotee / Wise Women).
8. Recitation of a minimum of 8 slokas of Durga Saptashati.
9. Expansion of service activities; Undertaking collective and individual service activities in the Sewa Bastis by rising above selfishness and casteist considerations.
10. Organising discussions on the topic like the role of Nav Yuwatis in the nation making and debates on the subjects like from the noble Gruhini to noble progeny
11. Arranging smaller camps to acquire rudimentary knowledge of First Aid, Accu-pressure, house-hold therapy etc.
12. Ensuring rehabilitation of the afflicted Yuwatis (women, widows, deserted women, or any other women involved in accident etc.) by providing them security through Legal Consultation Centre, or arranging relief.
13. Re-establishing the noble human values in keeping with the Hindu culture.
14. Consolidating the sublime Sanskars by creating cultural and national spirit among the Yuwatis through a sturdy campaign of cultural awakening.
15. Arranging programmes like disciplined Dharana, Protests, Exhibitions, Sammelans etc. according to the necessity for resolving the problems like obscenity, molestation, human trafficking etc. with a view to protecting the womenfolk. These campaigns would be of the level of higher education and Sanskars etc.
16. To contribute towards forestalling the proselytising activities by cautioning our sisters of the conspiracies of alien faiths like Islam and Christianity.
17. To give the taste of unity by creating public awakening through the medium of Parvas by co-ordinating the important Parvas of various Panthas and Sampradayas.
18. Inspiring our sisters for the task of Gow-Sewa, Gow-Pujan, Gow-Rakshan, Gow- Samvardhan informing them about the religious, cultural, agricultural, commercial and medicinal importance of the mother cow.
19. To start at least one service activity in one Sewa Basti of the city with a population of one lakh. (like Shakti Sadhana Kendra, Bal Sanskar Kendra, Tailoring Centre, Medical Centre, Library etc.)
20. Maximum number of Durgas to be inspired to devote their whole time for social service.

Work is going for the organisational expansion of Durga Vahini for past several years. It is felt that the organisation of Durga Vahini would stand independently in all its dimensions in the coming days. Training camps are being organised in all the provinces for 2-3 days to 15-20 days for the sisters. The attendance of the workers of the Mahila Vibhag and Durga Vahini in all the regional Vargas is encouraging.

Sewa:-
For this purpose various service centres like Tailoring centres, vocational courses etc. are being run by Durga Vahini in different places of the country. A sense of self-reliance is being awakened among the womenfolk. The Yuwatis deserted by her in-laws and widows is now assured of the support by Durga Vahini. Assistance to service projects/activities, hostels, orphanages etc. working in the Sewa Bastis are being procured through the medium of Free Tuition, Dan-Patra, Mushti-Dan Scheme etc. A sense of affinity is being generated by visiting patients in the hospitals and wishing them a speedy recovery. Fresh ways are found out for rendering service to humanity by holding Blood Donation Camps, Blood Group Determination Camps etc.
Suraksha:-
Training imparted to the Durgas is very important in view of all these activities. During the course of this training, practice is being made of physical education, Yog and Niyuddha together with Chhurika (dagger-wielding) Gun (firing) etc. All these help in moulding the psyche of the Durgas and prepare them for self-defence and defence of the society too. Since these programmes are very appealing, their inner consciousness also gets awakened. This organisation is not a sheer Bhajani Mandal of women.
Sanskar:-
Sourya Prashikshan Vargas is conducted for 6 to 15 days in almost all the provinces of the country. Apart from these, a two-days Abhyas Vargas also are organised on divisional and district levels. The Durgas are trained in a disciplined and Susanskarit (well-cultured) life.

Achievements
* Through the above programmes, there is a marked growth in the number of Durgas and their organisation. Greater number of sisters are getting inspired by the goal of Durga Vahini and coming forward to take part in this national Yajna by devoting maximum time for the expansion of the organisation.
* The organisational base is being expanded by bringing in it a sense of belonging and affinity in the society through the medium of Sewa by the Durga Vahini.
The level of self-confidence has increased among the Durgas through the medium of security programmes. Besides, they are gaining the capability to perform the most adventurous feats after undergoing the training in Niyuddha and Rifle shooting etc.
* Improvement is being seen in the families through the Durgas, who are becoming Sanskar Sampanna by these programmes. Since good Sankars are imbibed by them, the mothers in the families also are becoming aware of our culture and Sanskars and therethrough we are getting succour for the formation of a healthy society.
* Yuwatis are getting associated with the Organisation on a very large scale through the medium of physical programmes. Even the School and College girls are joining Durga Vahini with alacrity and affinity.
* Conversion is being opposed through the Vigilance Campaign, and social awakening also is taking place. The Yuwatis are being rehabilitated after they are brought back from their converted faiths, and thus they are able to see the light of the day towards reforms. The vulgar posters, banners are being removed under the agitational programmes. Similarly, awareness about ecology is also growing
* In fine, efforts are being made for redressal of various problems of the society, especially Yuwatis through Durga Vahini.

विश्व हिन्दू परिषद का गठन 1964 में हुआ। गठन के पश्चात ही विभिन्न कारणों से सेवा कार्यों की शुरुआत हुई। समाज, व्यक्ति व स्थानीय आवश्यक्ताओं के अनुरूप स्थान-स्थान पर छोटे बड़े सभी तरह के कार्य प्रारम्भ हुए।
आज देश के लगभग 90 प्रतिशत राज्यों में व 40 प्रतिशत जिलों तक अपने कार्य पहुँच गये हैं। कुल सेवा केंद्रों और प्रकल्पों की संख्या एक लाख को पार कर चुकी है। हमारा लक्ष्य आगामी 4-5 वर्षों में 1000 जिलों तक पहुंचना है। इस लक्ष्य को प्राप्त करने के लिए केंद्र से लेकर प्रखंड/जिला स्तर तक नियमित बैठकें होती हैं। जिसमे कार्य की प्रगति, व्यवस्था और विस्तार पर विचार होता है। प्रति 5 वर्षों के अंतराल से हर प्रान्त में प्रान्त स्तर पर सेवा कुम्भ कार्यक्रम का आयोजन होता है।

प्रान्त में चलने वाले सेवा कार्यों की झांकी व जानकारी संवलित एक स्मारिका का भी उपस्थित विशिष्ट अतिथि के कर-कमलों द्वारा लोकार्पण होगा। इस तरह की स्मारिका से समाज को प्रान्त में चलने वाले सेवा कार्यों की जानकारी दी जाती है। अपने स्कूल, छात्रावास व बाल कल्याण आश्रमों में पढ़ने वाले छात्रों द्वारा सांस्कृतिक व अन्य कार्यक्रमों में उनकी दक्षता का प्रदर्शन होता है। विश्व हिन्दू परिषद का सेवा विभाग प्रचार मुखी नहीं है पर इस तरह के कार्यक्रमों से विहिप द्वारा चलाए जा रहे लक्षाधिक कार्यां का एक नमूना साधारण जन-मानस की जानकारी में आता है।
अपना समाज मानता है – “परोपकाराय पुण्याय, पापाय परपीडनम्’’ ही सभी वेद उपनिषदों का सार है। अपने देश में उद्भूत सभी मत, पंथ, सम्प्रदायों के निर्देश भी सेवा आधारित होते है। अतः अपने इस प्राचीनतम राष्ट्र के हर घटक के रक्त कण में सेवा का विचार व्याप्त है। इसी को आधार मानकर विहिप सम्पूर्ण देश में सेवा कार्यों के विस्तार द्वारा समाज की सेवा और सुदृढ़ीकरण में लगा है।

विश्व हिन्दू परिषद की मूल प्रकृति सेवा है। सन् 1964 में इसकी स्थापना के पश्चात् शनैः शनैः अपने समाज के प्रति स्वाभाविक प्रेम तथा आत्मीयता के आधार पर विविध प्रकार के सेवा कार्यों का क्रमिक विकास किया गया।
‘‘संसार का सम्बन्ध ‘ऋणानुबन्ध’ है। इस ऋणानुबन्ध से मुक्त होने का उपाय है – सबकी सेवा करना और किसी से कुछ न चाहना।’’
‘‘मनुष्य शरीर अपने सुख-भोग के लिये नहीं मिला, प्रत्युत सेवा करने के लिये, दूसरों को सुख देने के लिये मिला है।’’

इत्यादि अवधारणाओं के आधार पर परिषद द्वारा यह सम्पूर्ण सेवा कार्य समर्पित कार्यकर्ताओं के द्वारा अत्यल्प संसाधनों के बल पर संचालित है। समूचे भारतवर्ष में सेवा कार्यों का विस्तार है।

परिषद द्वारा सेवा गतिविधियों का संचालन निश्चित उद्देश्य के अंतर्गत किया जाता है –
1. देश के सभी भू-भागों, विशेषकर जनजातीय क्षेत्रों में धर्मांतरण रोकना तथा परावर्तन को प्रोत्साहन देना।
2. सामाजिक समरसता के भाव को परिपुष्ट करना।
3. अशिक्षित, पिछड़े अथवा साधनहीन समाज बांधवों का स्वाभिमान जगाते हुए उन्हें स्वावलम्बी एवं जागरूक बनाना तथा।
4. जिनकी सेवा की जाती है, धीरे-धीरे वे स्वयं सेवाकार्य करने वाले बनें, यह वातावरण बनाना।

सर्वप्रथम सन् 1967 में महाराष्ट्र-गुजरात की सीमा पर (मुंबई से गुजरात की ओर 150 किमी. दूरी पर) स्थित गांव ’तलासरी‘ में जनजातीय छात्रों के लिये एक आश्रमशाला प्रारम्भ की गयी। इसके लिये कल्याण, जिला ठाणे, महाराष्ट्र के तत्कालीन नगराध्यक्ष माधवराव जी काणे ने अपने पद से त्याग पत्र देकर तलासरी जाना तय किया। 40 वर्ष की आयु में राजकीय सेवा से सन्यास लेना, कल्याण जैसा शहर छोड़कर, तलासरी जैसे छोटे गांव में आना, प्रसिद्धि का क्षेत्र छोड़कर सेवा कार्य को अपनाना, अनुकूल क्षेत्र छोड़कर, प्रतिकूल क्षेत्र में आना यह सब बातें श्री माधवराव जी की विशेषता तथा महानता बताती हैं। वर्तमान सांसद तथा अपने पुराने ज्येष्ठ छात्र श्री चिंतामण वनगा कहते है, ‘‘कि मंदिर के शिखर से उतरकर नींव का पत्थर बनना जैसी असाधारण बात माधवराव जी ने की थी।’’

इसी क्रम में दूसरा छात्रावास सन् 1972 में असम राज्य के डिमाहसाओ जिले के हाफलांग में आरम्भ हुआ। उस समय यातायात संबंधी कठिनाइयों के साथ-साथ असम के जनजातीय विस्तार में प्रवेष करना अत्यंत ही कठिन था। किन्तु बलिया, उत्तर प्रदेश से वहां भेजे गये श्री रामानंद शर्मा ने जनजातीय बालकों की शिक्षा का आधार लेकर 5 बालकों से एक छात्रावास आरम्भ किया। समर्पित कार्यकर्ता श्री रामानंद शर्मा की एकनिष्ठ साधना, परिश्रम तथा सेवाभाव के फलस्वरूप वह छोटा सा पौधा आज बालक एवं बालिकाओं के अलग-अलग छात्रावास तथा 600 विद्यार्थियों के विद्यालय के रूप में विशाल वट वृक्ष बनकर शिक्षा के क्षेत्र में यश प्राप्त कर रहा है। इस प्रकल्प का सम्पर्क प्रभाव 100 से अधिक बस्तियों में हजारों छात्रों एवं अभिभावकों तक व्याप्त हुआ है। यहां के पूर्व छात्रों में प्राध्यापक, अधिवक्ता, जनप्रतिनिधि तथा अन्य शासकीय सेवाओं में व्यवस्थित होकर समाज की सेवा कर रहे हैं।

शिक्षा
कालान्तर में स्थान-स्थान की आवश्यकता तथा कार्यकर्ता उपलब्धता के आधार पर देशभर में सेवा प्रकल्पों का विस्तार होता गया। वर्तमान में सम्पूर्ण देश में शैक्षिक कार्यों की दृष्टि से 101 छात्रावास, 639 विद्यालय, 200 बालवाड़ियां, 235 बाल संस्कार केन्द्र, 242 अन्य शिक्षण केन्द्र तथा 240 संस्कार शालाएं संचालित हैं।
स्वाथ्य
समाज में व्याप्त कुपोषण, मौसमी व्याधियों के निवारण एवं ग्रामीण तथा वनांचल में चिकित्सा सुविधाओं के अभाव की पूर्ति के दृष्टि से इस दिशा में कार्य आरम्भ हुआ। चिकित्सा एवं स्वास्थ्य के उद्देश्य से वर्तमान में 13 अस्पताल, 64 डिस्पेन्सरी, 11 मोबाइल डिस्पेन्सरी, 34 एम्बूलेंस एवं 1531 अन्य चिकित्सा व स्वास्थ्य के क्षेत्र में प्रकल्प संचालित हैं।
समाज कल्याण
सामाजिक एवं आर्थिक समुत्थान के लिये विश्व हिन्दू परिषद के द्वारा सम्पूर्ण देश में 32 बाल कल्याण केन्द्र, 4 महिला सहायता केन्द्र, 19 निःशुल्क भोजन वितरण केन्द्र, 93 वृद्धाश्रम तथा 24 अन्य सामाजिक कार्य संचालित हैं। आर्थिक क्षेत्र में 111 सिलाई केन्द्र, 60 कम्प्यूटर केन्द्र, 160 महिला स्वयं सहायता केन्द्र तथा 14 अन्य कार्य चल रहे हैं। यह सुखद है कि जहाँ - जहाँ विगत कुछ वर्षों से परिषद के द्वारा छात्रावास, विद्यालय तथा अन्य सेवा गतिविधियां संचालित हैं, वहां - वहां प्रायः धर्मांतरण रुका है, समाज-जागरण हुआ है, कार्यकर्ता निर्मित हुए हैं तथा स्वावलम्बन की दिशा में स्वरोजगार आदि की उपलब्धि हुयी है।

विगत 57 वर्षों में लगभग ५०० जिलों में ४,५०० केन्द्रों तक कार्य का विस्तार हुआ। कश्मीर से कन्याकुमारी और कच्छ से कोहिमा तक सेवाकार्यों का संचालन किया जा रहा है। विश्व हिन्दू परिषद द्वारा अगले तीन वर्षों में देशभर में भौगोतिक दृष्टि से 41 प्रांतों में लगभग 1000 जिलों में सेवा कार्यों का विस्तार करने की योजना है। प्राकृतिक आपदाएं भी एक ऐसा कारक है जिसे विशाल भौगोलिक विविधता वाले विशाल देश के कारण लगभग हर साल झेलना पड़ता है। बाढ़, चक्रवात, सूखा, भूकंप, महामारी आदि लगभग हर साल आते हैं। असम, उत्तर बिहार व बंगाल में बाढ़ का खतरा है और इसी तरह, पूर्वी समुद्र तट, विशेष रूप से बंगाल, ओडिशा और आंध्र के साथ-साथ पश्चिमी तट भी चक्रवात के प्रभाव क्षेत्र में आते हैं। अब जलवायु तेजी से बदल रही है। राजस्थान, एक सूखा क्षेत्र, अब बाढ़ का भी सामना कर रहा है। विश्व हिन्दू परिषद इस तरह की आपदाओं के दौरान राहत और बचाव कार्य करता है। भोजन, पानी, बच्चों के लिए दूध, तिरपाल, चिकित्सा सहायता, सौर लालटेन, आदि की आवश्यकता होने पर तत्काल व्यवस्था की जाती है और वितरित की जाती है। कोरोना महामारी के समय में भारत के लगभग हर जिले में बड़े पैमाने पर समाज की सेवा की गयी है। 1.87 लाख लोगों को टीका, 50,000 लोगों में औषधि वितरण, 2.15 लाख लोगों में भोजन वितरण, 27,000 परिवारो में राशन वितरण, 7.50 लाख लोगों में काढ़ा वितरण, 10.000 यूनिट रक्तदान, 3.300 मृतकों का अंतिम संस्कार इत्यादि सेवा कार्यों में 375 जिलों के 1700 प्रखंडों के 3141 स्थानों पर 13747 कार्यकर्ताओं ने सेवा की। 40 स्थानों पर योगा, ध्यान, जागरूकता अभियान आदि कार्यक्रम किये गए।

सेवा विभाग के अतिरिक्त अन्य आयामों के द्वारा भी सेवा के कार्य किये जाते है। कोरोना के कारण अनेक चलनेवाले सेवा केंद्र अभी तक शुरू नहीं किये जा सके हैं। विश्व हिन्दू परिषद द्वारा संचालित कुल सेवा कार्य की वर्तमान स्थिति इस प्रकार है :-

HEALTH
Projects in the field of health (niramaya aarogya) include dispensaries in allopathy, homeopathy, ayurved, naturopathy and panchgavya (medicinal produ…

Self – Reliance .. Self-Empowerment
The main role of the voluntary organizations engaged in the task of social service is to rouse a…

Education
In the field of education, the projects cover a wide field from bal sanskar to higher secondary schools and colleges to hostels. The childre…

Programs are organised to preserve the tradition of the Hindu’s three major ‘sanskars’ of birth, marriage and death. Birth....

All India activity-Other
Vishva Hindu Parishad – Service Projects (Seva work )
Hindu dharma, which is …

सेवा समाचार...

. What is the significance of Ayodhya the city?
Ayodhya is situated on the banks of…

. 1. What is the essence of Hinduism? What does tolerance mean?
The essence of Hinduism is …

APPENDIX
Summary of the evidence proving destruction of Shri Ram Janmabhoomi temple in 1528 AD This Annexure gives a summary of the evidence provided by the Vish…