Hindutva

Hindutva is a political ideology centered on Hindu nationalism in India. It seeks to establish Hindu hegemony, or leadership, within the country. This means shaping the political and cultural landscape around Hindu values.

Many people describe it as a form of right-wing extremism. Some scholars even compare it to classical fascism. They suggest it aims for a homogenized majority and cultural dominance. This ideology is used by several major organizations. These include the Rashtriya Swayamsevak Sangh (RSS) and the Vishva Hindu Parishad (VHP). The current ruling Bharatiya Janata Party (BJP) also uses these ideas. Together, these groups are known as the Sangh Parivar.

The term Hindutva is a Sanskrit word. It translates to "Hinduness." It first appeared among Bengali intellectuals during the British colonial era. These intellectuals used it to discuss Indic religions. They wanted to address Western ideas about what religion should be. In the late 1890s, Chandranath Basu used the term to describe traditional Hindu culture. However, the word later took on a much broader political meaning. This change happened through the work of specific political thinkers. They transformed a cultural term into a tool for nation-building.

Vinayak Damodar Savarkar was the primary architect of modern Hindutva. He formulated his ideology in 1922. In his 1923 book, *Essentials of Hindutva*, he defined the concept. For Savarkar, Hindutva was not just about religious rituals. He made a distinction between Hinduism and Hindutva. He believed Hindutva concerned the national character of India. He defined three essential pillars for this identity. These were a common nation (*rashtra*), a common race (*jati*), and a common culture (*sanskriti*).

Savarkar’s definition of a "Hindu" was based on geography and ethnicity. He viewed the term as inclusive of all Indic religions. This included Buddhism, Jainism, and Sikhism. He believed these groups shared a common culture and a love for the land. He used the words "Hindu" and "Sindhu" interchangeably. To Savarkar, a Hindu was someone living between the Himalayas and the Indian Ocean. He emphasized a shared ancestry and a common origin. This approach moved the focus from religious practice to ethnic and cultural identity.

Savarkar developed these ideas in response to specific historical events. He reacted to the Khilafat movement, which was a pan-Islamic mobilization. This movement saw Indian Muslims supporting the Ottoman Empire's Caliph. Because of this, Savarkar’s writings showed deep hostility toward Islam. He viewed Islamic ideology as a threat to the "Hindu Rashtra," or Hindu Nation. He believed Muslims were a greater threat to the nation than the British. This perspective helped shape the movement's focus on creating a unified Hindu identity. It also led to the exclusion of those who did not share this specific cultural history.

Other leaders helped expand these ideas. M. S. Golwalkar was the second chief of the RSS. He was a very influential thinker in the movement. He helped promote the concept of the "Hindu Rashtra."

Scholars note that the movement often built identity by reacting to perceived threats. This included responding to "pan-Islamism" and other global movements. The ideology has changed over time and is not a static concept. It has moved between different definitions of religion versus culture. It has also shifted between the ideas of nation versus state.

The legal system in India has also engaged with these definitions. In 1966, the Supreme Court of India ruled on the nature of Hinduism. Chief Justice P. B. Gajendragadkar stated that Hinduism is impossible to define. The court suggested it is a complex "way of life." In the 1990s, several "Hindutva judgments" were delivered. These rulings characterized Hindutva as a "state of mind" rather than a political doctrine. These decisions have been controversial. Some lawyers argue they blur the line between religion and politics. Others argue they allow politicians to use majoritarian themes without breaking electoral laws.

Today, Hindutva remains a powerful force in Indian politics. It connects religious identity with national pride. It has influenced how the country views its own history and culture.

The movement continues to shape debates about secularism and pluralism. It seeks to align the nation's identity with its historical Hindu roots. This ongoing process affects how different communities live together in India.