Hindu Rashtra refers to the
concept of a "Hindu nation" or a nation governed by the values,
cultural practices, and worldview associated with Hinduism. It is a term often
used in discussions about the relationship between Hinduism and national
identity, particularly in the context of India.
Origin
and Evolution of the Concept
The concept of a Hindu Rashtra has evolved
over time, influenced by India's religious, cultural, and political history.
Its roots lie in the ancient Hindu civilization, but the modern articulation of
the idea, particularly linked to the ideology of Hindutva, emerged in
the 20th century. Here’s a chronological overview of the history of the Hindu
Rashtra concept:
Ancient Era: Vedic
Civilization and the Idea of Dharma
Vedic Period (1500
BCE – 500 BCE):
The earliest roots of a Hindu society or Rashtra
can be traced to the Vedic period. The Vedas, the oldest Hindu
scriptures, describe an organized society governed by Dharma (moral law)
and Karma (the principle of cause and effect). Although there was no
formal notion of a "nation-state" as understood today, the societal
structure was built on principles derived from the Vedas, Upanishads, and other
religious texts.
Kingdoms and
Empires:
Various Hindu dynasties, such as the Mauryas,
Guptas, and Cholas, ruled large parts of the Indian subcontinent.
These empires followed Hindu laws and practices, with rulers often being seen
as Dharmic kings. The concept of Rashtra (nation or kingdom) was
present in a spiritual sense, where the ruler was the protector of Dharma, but
it did not necessarily imply a Hindu-only nation.
Medieval Period:
Foreign Invasions and Cultural Integration
·
Muslim Invasions (12th Century Onwards):
The arrival of Islamic rulers, including
the Delhi Sultanate and later the Mughal Empire, changed the religious
and cultural landscape of India. Despite this, many Hindu kingdoms (like the Rajputs,
Vijayanagara Empire, and Marathas) continued to uphold Hindu
traditions. However, there was no unified movement or formal concept of a
"Hindu Rashtra" during this time, although some Hindu rulers fought
to protect their kingdoms from Islamic conquests.
·
Cultural and Religious Syncretism:
Throughout the medieval period, there
was significant cultural and religious interaction between Hinduism and Islam.
The Bhakti and Sufi movements exemplified this synthesis. The
concept of a Hindu Rashtra did not emerge as a dominant political ideology, as
India's society was diverse and pluralistic.
Colonial Period:
Nationalism and Hindu Identity
·
British Rule and Hindu Renaissance (19th Century):
The concept of Hindu Rashtra started
gaining momentum during the British colonial period. British rule united the
Indian subcontinent politically but also introduced Western education
and Christian missionary activities, which led to a sense of cultural
and religious alienation among some Hindus. This sparked a Hindu revivalist
movement.
·
Hindu Reform Movements:
Reformers like Swami Vivekananda (Ramakrishna
Mission) and Swami Dayananda Saraswati (Arya Samaj) played pivotal roles
in rejuvenating Hinduism and promoting pride in India’s spiritual heritage.
Their work contributed to the emergence of a Hindu national identity,
although they did not directly promote the idea of a Hindu Rashtra in the
political sense.
20th Century: Rise
of Hindutva and Formalization of Hindu Rashtra Ideology
·
Hindu Mahasabha (1915):
The Hindu
Mahasabha, formed in 1915, was one of the first political organizations to
explicitly advocate for Hindu nationalism. It played a role in spreading the
idea that India should be seen as a Hindu nation, especially in the face
of rising demands for a separate Muslim homeland (which eventually led to the
creation of Pakistan). Leaders like Lala Lajpat Rai and Madan Mohan
Malaviya were among the early proponents of these ideas, though they varied
in their interpretation of what a Hindu Rashtra would entail.
·
Vinayak Damodar Savarkar and Hindutva (1920s):
The modern concept of Hindu Rashtra took
shape with Vinayak Damodar Savarkar's 1923 pamphlet, "Hindutva:
Who is a Hindu?". In this work, Savarkar articulated the idea of Hindutva,
or "Hinduness," which he defined as a cultural and national identity
rather than just a religious one. According to him, those who considered India
as their holy land (Punya Bhumi) and fatherland (Pitr Bhumi) were
part of the Hindu nation, regardless of their specific religious practices.
o Hindutva as
Cultural Nationalism: Savarkar’s Hindutva was a form of cultural
nationalism that sought to unify Hindus under a common identity in response
to British colonialism and the perceived threat from non-Hindu communities. He
argued that India had always been the homeland of Hindus, and its identity
should be based on Hindu culture and civilization.
·
RSS (Rashtriya Swayamsevak Sangh, 1925):
The RSS, founded by Keshav Baliram Hedgewar
in 1925, became one of the most influential organizations promoting the vision
of Hindu Rashtra. The RSS sought to unify Hindus and foster a sense of
pride in Hindu culture and heritage. Over time, it expanded into a vast network
of organizations known as the Sangh Parivar, which includes political
wings like the Bharatiya Janata Party (BJP) and cultural or social wings
like the Vishwa Hindu Parishad (VHP).
The RSS believes
that the identity of India is rooted in its Hindu civilization, and its
vision of Hindu Rashtra includes the promotion of Hindu values in governance,
culture, and national identity. However, the RSS officially maintains that it
does not seek to establish a theocratic state but a cultural state
where Hindu ethos forms the core of national life.
·
Post-World War I and Partition:
The 1920s and 1930s saw growing communal
tensions between Hindus and Muslims, fueled by competing nationalist ideologies.
Leaders like Mahatma Gandhi and Jawaharlal Nehru advocated for a
secular and inclusive Indian identity, while others, like Savarkar and
the Hindu Mahasabha, pushed for a more explicitly Hindu national identity.
Post-Independence
Era: Hindu Rashtra in Indian Politics
- Partition of
India (1947):
The partition of India along religious lines,
leading to the creation of Muslim-majority Pakistan and Hindu-majority India,
was a defining moment. Many proponents of Hindu Rashtra felt that the partition
had proved their point about the incompatibility of different religious
communities coexisting in a single nation. However, the Indian Constitution,
adopted in 1950, was based on the principles of secularism, ensuring
equal rights for all religious communities.
- Bharatiya
Janata Party (BJP) and Hindu Nationalism (1980s Onwards):
The Bharatiya Janata Party (BJP), formed
in 1980 as the political wing of the RSS, became a key advocate for the
idea of a Hindu Rashtra.
o Political
Ascendancy:
In the 1990s and 2000s, the BJP rose to political prominence, and debates
around the concept of a Hindu Rashtra intensified.
Modern Times: Hindu
Rashtra in Contemporary Discourse
- 21st Century
Developments
The idea of Hindu Rashtra has been both supported
and criticized. Supporters view it as a way to reclaim India’s ancient cultural
and religious heritage. Critics argue that it undermines the secular fabric of
India and threatens the rights of religious minorities.
Cultural
Nationalism:
Hindu Rashtra emphasizes cultural unity over religious identity. It seeks to
unify India around Hindu cultural values, customs, and traditions.
Hindutva: The guiding
ideology for the Hindu Rashtra concept, which frames Hinduness as a national
identity.
Key
Proponents of Hindu Rashtra
Several thinkers, political leaders, and
organizations have contributed to the development of the idea of a Hindu
Rashtra over the past century. Here are a few of the key figures:
·
Vinayak Damodar Savarkar:
As mentioned, Savarkar is regarded as
the intellectual father of the Hindutva movement. His vision of Hindu Rashtra
was based on cultural nationalism rather than religious orthodoxy. He believed
in modernizing Hindu society while retaining its cultural roots.
·
Keshav Baliram Hedgewar:
The founder of the RSS, Hedgewar
believed that India could only be strong and united if Hindus were organized
and aware of their cultural identity. He saw the RSS as a vehicle to build a unified
Hindu society, which would eventually lead to a Hindu Rashtra.
·
M. S. Golwalkar:
Golwalkar, the second Sarsanghchalak
(chief) of the RSS, further expanded on the concept of Hindu Rashtra. His book "We,
or Our Nationhood Defined" (1939) is considered one of the
foundational texts for Hindu Rashtra advocates. Golwalkar argued that India’s
national identity is inherently Hindu, and he promoted the idea of cultural
assimilation of minorities into Hindu society.
·
Deendayal Upadhyaya:
Upadhyaya, a prominent leader of the Bharatiya
Jana Sangh (the precursor to the BJP), introduced the concept of Integral
Humanism. He believed that India should evolve based on its indigenous
values, which were rooted in Hindu culture. His vision of a Hindu Rashtra was
less about religious supremacy and more about building a society based on Dharma
(righteousness and duty).
Hindu
Rashtra as a Cultural Concept
Hindu Rashtra is often rooted in
several ideological, cultural, and political motivations. It conceptually
supports the following points:
1. Preserving Hindu
Cultural Identity
India has a deep and ancient civilizational
history rooted in Hindu traditions, beliefs, and values. Hindu Rashtra
would help protect and promote this cultural identity, which is being diluted
in a secular framework. Hinduism is more than just a religion - it's a way of
life that forms the bedrock of Indian civilization. A Hindu Rashtra would
ensure that this identity remains central to the nation’s ethos.
2. Protecting Hindu
Rights
Despite being the majority, Hindus are
politically and culturally disadvantaged. In the current secular system, policies
often favor minorities to the detriment of Hindu interests. A Hindu Rashtra, would
correct this imbalance by giving Hindus greater representation and protection
in policies related to religion, education, and public life.
3. Rectifying
Historical Injustices
Historical
invasions and colonization that India experienced, particularly under
Mughal and British rule, Hindu culture and practices were allegedly suppressed.
Hindu Rashtra is a way to reclaim and revive Hindu culture, rectify past
injustices, and reverse the influence of external powers that shaped India in
ways deemed contrary to its original Hindu character.
4. Unified National
Identity
Hindu Rashtra could create a stronger sense of national
unity by emphasizing a common cultural heritage. In a country as diverse as
India, some feel that a Hindu cultural framework can unify people by focusing
on shared historical roots, common festivals, and values.
5. Moral and
Ethical Governance
Hindu values and
teachings can guide governance in a way that promotes morality, ethics, and
justice. Hindu philosophy promotes peaceful coexistence, tolerance, and duty
(dharma), which could form the basis for a just and moral society. This is seen
as an alternative to morally fragmented and corrupt political system.
6. Perceived
Failure of Secularism
Secularism argue that it has failed to create
true harmony in India and has instead deepened divides by
over-accommodating religious minorities, which, sometimes leads to appeasement
politics. Secularism, in practice, marginalizes Hindu culture and places it on
the same level as minority faiths, which undermines India's Hindu majority. A
Hindu Rashtra, would restore balance.
7. Reclaiming
Spiritual Leadership
India has long been considered a spiritual and
philosophical leader, particularly through its contributions to yoga,
meditation, and philosophical thought from Hinduism. A Hindu Rashtra will reclaim
this role on the global stage by emphasizing India's spiritual roots and
showcasing its ancient wisdom as a global asset.
Conclusion:
The history of the Hindu Rashtra concept is a
reflection of India’s complex cultural and religious history. While it draws
from ancient Hindu traditions, its modern form is largely a product of
20th-century political movements like Hindutva. The concept continues to
evolve and remains a point of intense political and social debate in India
today. Hindu Rashtra would simply reaffirm India's cultural and
civilizational heritage without undermining democratic values.
References:
1. Savarkar, Vinayak
Damodar
Hindutva: Who is a Hindu?
Nagpur: Hindu Mahasabha, 1923.
Author: V. D. Savarkar
Publication Year: 1923
Publisher: Hindu Mahasabha
Description: This foundational text by Savarkar outlines the concept of
Hindutva and is considered the bedrock of the modern Hindu Rashtra ideology.
2. Jaffrelot,
Christophe
The Hindu Nationalist Movement and Indian Politics: 1925 to the 1990s
New Delhi: Penguin Books, 1996.
Author: Christophe Jaffrelot
Publication Year: 1996
Publisher: Penguin Books
Journal/Book Title: The Hindu Nationalist Movement and Indian Politics
Description: A detailed political history of the rise of Hindu nationalism in
India, focusing on the RSS, BJP, and their ideological foundations.
3. Graham, Bruce
Desmond
Hindu Nationalism and Indian Politics: The Origins and Development of the
Bharatiya Jana Sangh
Cambridge: Cambridge University Press, 1990.
Author: Bruce Desmond Graham
Publication Year: 1990
Publisher: Cambridge University Press
Description: An analysis of the Bharatiya Jana Sangh (predecessor of the BJP)
and its role in shaping Hindu nationalist politics in India.
4. Golwalkar, M. S.
We, or Our Nationhood Defined
Nagpur: Bharat Publications, 1939.
Author: Madhav Sadashiv Golwalkar
Publication Year: 1939
Publisher: Bharat Publications
Description: This work by the second leader of the RSS elaborates on the idea
of Hindu cultural nationalism and its relationship to Indian identity.
5. Upadhyaya,
Deendayal
Integral Humanism
New Delhi: Bharatiya Jana Sangh, 1965.
Author: Deendayal Upadhyaya
Publication Year: 1965
Publisher: Bharatiya Jana Sangh
Description: This text outlines Upadhyaya’s vision of a Hindu-inspired political
philosophy that integrates modern governance with traditional values.
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