The Social Aspect of Hindutva Philosophy

By Nithin.S

Hindutva (from “Hindu” and “Tattva”, “characteristic”) is the sum total of all things that make us Hindu. As an ideological system, Hindutva seeks to protect and promote both the spiritual heritage and the material well-being of all Hindus.

The national media often portrays Hindutva as an ideology of hate towards non-Hindus and as a political tool that plays on people’s emotions. The demolition of the Babri Masjid and the Godhra incidents are cited in so-called intellectual circles as “evidence” in support of the view that Hindutva means destruction of mosques and killing of non-Hindus.    

But does Hindutva begin and end with the emotions of Hindus? The answer is no. Hindutva is the practical approach to the problems India and Hindu society are facing. Hindutva has a definite goal and offers the methods of reaching that goal.

Hindutva philosophy defines the ultimate goal of the Hindu community to be the unity of all Hindus and the restoration of the Hindu State in all its former glory. It aims for the overall development of Hindus. However, setting a goal is not enough. We must also work towards achieving it. This is where the practical aspect of Hindutva ideology comes into picture.

To achieve its goals, Hindutva suggests a multi-dimensional approach. Hindutva philosophy proposes that our approach must be political, social and religious. It suggests that the approach should be both material and philosophical. In the present article I am dealing with the social aspect.

No man can achieve Ananda – spiritual happiness – without first fulfilling his material needs. Hindu philosophy sums up the aims of human life in a very well thought-out pattern of aspiration known as Dharma (Righteous Conduct), Artha (Material Prosperity), Kama (Enjoyment) and Moksha (Spiritual Realisation). Hinduism teaches that a person who has not fulfilled the first three cannot attain Moksha - Supreme Bliss. Therefore, a society whose material needs are not fulfilled cannot attain social peace and harmony. Such a society is plagued by violence and disturbances.

In order to achieve the overall development of Hindus, our first concern must be social upliftment. In consequence, the social approach of Hindutva becomes very vital.

Hindu society had been inherently tolerant, non-aggressive and peaceful, but also very diverse. This diversity which is the unique heritage of India has also become a root cause of social problems. Indeed, over the centuries it has given rise to disunity and discrimination. For example, the Hindu Varna Ashrama or “Caste System” has sometimes been interpreted in ways which have given rise to divisive and discriminatory politics. To some extent, these problems are unique to Hindu society. Along with them we have a high incidence of poverty, illiteracy, and unemployment.

What does Hindutva say about casteism as a whole? Given that the basic goal of Hindutva is the unification of all Hindus, Hindutva believes that caste discrimination has no place in Hindu society. Every Hindu should be identified as Hindu and not as a Brahmin or a Dalit (member of the non-caste or oppressed classes). Hindutva suggests that the problem of casteism can be solved only by discarding all forms of discrimination. Hindutva emphatically proposes that all elements in Hindu society which are a hindrance to the advancement of Hindu Dharma should be discarded.

What does Hindutva practically offer to solve this problem? The leading Hindutva organisation Rashtriya Swayamsevak Sangh (RSS) in Maharashtra has initiated a Samajik Samarasata Manch (Forum For Social Harmony) and Veda Shikshana Shibir (Veda Teaching Camp) in this direction. It has trained many Dalits to become priests and it organises various socio-cultural programmes such as mass celebration of Hindu festivals to bring Hindus of different castes together. RSS in its organisation does not identify people in terms of caste.

Yet the problems of Hindu society do not end here. Social and economic issues such as lack of education and poverty are even greater. The problems in the education system are particularly deep. Today, students are ignorant about Hindu culture and moral values because education in modern India seeks to imitate the West and because, due to leftist distortions of historical facts, the official interpretation of Indian history is replete with lies and half-truths. As a result, students have become unsuspecting victims of anti-Hindu Marxist propaganda. In consequence, the greater challenge facing Hindutva organisations is to counter this false propaganda and to instil the true values of Hindu culture in all Hindus.

The Hindus of today have lost all sense of pride in their history, culture and religion. RSS and other Hindutva organisations, therefore, strive to instil cultural and national pride in Hindus. Vidya Bharati and Seva Bharati are working in the education field to not only provide value-based education to the poorest of the poor, but also develop in them a sense of pride in their Hindu heritage. These organisations work to provide education to those who are not in reach of government run schools. They have also started many newspapers and magazines like Tarun Bharat to counter the anti-Hindu bias of the left-wing media.

Students are an important part of today’s Indian society. Therefore, Akhil Bharatiya Vidyarti Parishad (ABVP), the All-India Students’ Council, is striving to guide young students in the right direction and to provide them with a voice in society. Likewise, Hindutva organisations are present in every field from agriculture to labour unions and from education to politics. All these organisations are working in their respective fields to improve the conditions of the Hindus.

In summation, the social aspect of Hindutva is the backbone of the Hindutva movement. Social progress is the practical part and the one aspect of the movement with which most Hindutva organisations are concerned.