But when we attempt to investigate into the essential significance of Hindutva, we do not primarily-and certainly not mainly-concern ourselves with any particular theocratic or religious dogma or creed…’
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By an “ism” it is generally meant a theory or a code more or less based on spiritual or religious dogma or system. Savarkar, however, argued that: ‘Failure to distinguish between Hindutva and Hinduism has given rise to much misunderstanding and mutual suspicion between some of those sister communities that have inherited this inestimable and common treasure of our Hindu civilization… It is enough to point out that Hindutva is not identical with what is vaguely indicated by the term Hinduism. To him, the religion was therefore a subset of the political idea, rather than synonymous with it-something many of its proponents today would be surprised to hear. So Savarkar asserted: ‘Hinduism is only a derivative, a fraction, a part of Hindutva’. But of course the concept of Hindutva would have made no sense unless it was explained in relation to the religion of Hinduism. Hindutva, he declared, ‘is so varied and so rich, so powerful and so subtle, so elusive and yet so vivid that it defied such definition’. In keeping with the race doctrines of the times, Savarkar conceived Hindutva as an indefinable quality inherent in the Hindu ‘race’, which could not be identified directly with the specific tenets of Hinduism. Thus a Hindu is someone born of Hindu parents, who regards India-‘this land of Bharatvarsha, from the Indus to the Seas’-as his motherland as well as his holy land, ‘that is the cradle-land of his religion.’ (Other faiths that were born in India, like Sikhism, Buddhism and Jainism also qualified, in Savarkar’s terms, as variants of Hinduism since they fulfilled the same three criteria but Islam and Christianity, born outside India, did not). India is the land of the Hindus since their ethnicity is Indian and since the Hindu faith originated in India. He argued that a Hindu is one who considers India to be his motherland ( matrbhumi), the land of his ancestors ( pitrbhumi), and his holy land ( punya bhumi). Savarkar chose the term ‘Hindutva’ to describe the ‘quality of being a Hindu’ in ethnic, cultural and political terms. Republished in 1928 as ‘Hindutva: Who Is a Hindu?’, it is in many ways the foundational text of the Hindu nationalist creed. The man largely credited with the invention of the concept of Hindutva-literally ‘Hinduness’-is Vinayak Damodar Savarkar (1883–1966), whose Essentials Of Hindutva (Bombay: Veer Savarkar Prakashan, 1st edition 1923) laid out the concept in 1923. The word Hindutva is widely used by all of them, but what does the term actually mean? It is the doctrine assiduously promoted by the Hindu nationalist volunteer organization the Rashtriya Swayamsevak Sangh (RSS), founded in 1925, and its affiliated family of organizations in the ‘Sangh Parivar’, notably the Vishva Hindu Parishad (VHP, World Hindu Council), set up in 1964 with an avowed intention of protecting and promoting the Hindu religion.
India’s current ruling party, the Bharatiya Janata Party, officially adopted Hindutva as its defining credo in 1989. To subscribe to it, you will need a RSS Reader.In this excerpt from his book ‘Why I Am A Hindu’, Congress MP Shashi Tharoor explains Vinayak Damodar Savarkar’s vision of Hindutva and how it was closely linked with nationalism. This RSS feeds allow you to stay up to date with the latest SENSEX values on continuous basis. This is an RSS feed from the Bombay Stock Exchange website.
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