Maha Kumbh has just ended. After waiting for 144 years, millions of Hindus took a holy dip in the Maha Kumbh held in Prayagraj. It can be said undoubtedly that Mahakumbh has awakened Hindutva all over Bharat. Against many adversities, people from every corner of the country tried to reach Prayagraj. At such a time, a section of people who have been opposing Hindutva are worried about that uprising of Hindus.
Many people or political parties are trying to play dirty politics using Hindutva. But we should remember that Hindutva is not a political slogan or a recent ideological construct; it is the very soul of our Bharatvarsha, deeply embedded in its civilizational consciousness. Rooted in the timeless principles of Sanatan Dharma, Hindutva represents the cultural, spiritual, and national identity of Bharat. From the Rigvedic hymns to the Upanishadic wisdom, from the grandeur of the Mauryan and Gupta empires to the spiritual awakening led by Adi Shankaracharya, Guru Nanak, and Swami Vivekananda, Hindutva reflects the undying spirit of Bharatvarsha. Throughout history, rulers like Chandragupta Maurya, Vikramaditya, and Chhatrapati Shivaji Maharaj upheld the ideals of Hindutva, promoting a synthesis of spiritual wisdom and political strength.
Hindutva has played a vital role in shaping Indian nationalism. The independence movement witnessed the resurgence of cultural pride, with leaders like Bal Gangadhar Tilak popularizing Ganesh Utsav as a means of mobilizing nationalistic sentiments. The idea was not merely to attain political freedom but to revive India’s civilizational ethos, which had been weakened by centuries of foreign rule.
The Indian Constitution, adopted in 1950, reflects many values and principles that align with Hindu philosophy, such as justice, righteousness (Dharma), and the welfare of all (Sarva Jana Sukhino Bhavantu). The concept of Dharma—which means duty, righteousness, and moral order—is similar to the rule of law enshrined in the Constitution. Article 14, which guarantees equality before the law, and Article 21, which ensures the right to life and personal liberty, reflect the Hindu idea that justice should be impartial and accessible to all.
Although the term ‘Hindutva’ was first used by Chandranath Basu in his book ‘Hindutva – Hindur Prakrita Itihas’ (Hindutva – the Authentic History of the Hindus); the term ‘Hindutva’ was popularized by Vinayak Damodar Savarkar in his 1923 work Hindutva: Who is a Hindu? Contrary to the narrow interpretation by some critics, Hindutva does not refer to a religious identity but to a cultural and civilizational ethos that transcends religious differences. Savarkar emphasized that Hindutva is an expression of the collective consciousness of Bharat’s people, bound together by a shared history, heritage, and spiritual worldview. Hindutva, in its true sense, is inclusive and embraces all those who consider Bharat their sacred land (Punyabhoomi) and ancestral land (Matru Bhoomi). It is not an exclusivist ideology but an assertion of the nation’s indigenous identity, which had been suppressed under centuries of foreign domination. He described Hindutva as a way of life rather than a rigid religious ideology. This perspective was later reinforced in the landmark 1995 judgment of R.Y. Prabhoo vs. P.K. Kunte, where the Supreme Court ruled that Hindutva should be understood as a “way of life” or a “state of mind,” rather than being equated with religious fundamentalism.This distinction is crucial in understanding Hindutva’s role in BharatVarsha’s socio-cultural fabric.
From Swamiji to Sri Aurobindo, Bankimchandra, Rabindranath, all have eloquently said that the rise of Bharat is not possible without the rise of Hindu Dharma. Sri Aurobindo said in his historic Uttarpara speech on May 30, 1909 from Uttarpara, Bengal, “When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. To magnify the religion means to magnify the country.”
Swami Vivekananda was one of the most influential figures in shaping modern Bharatiya thought. Swami Vivekananda said, “In India, it is religion that forms the very core of the national heart. It is the backbone, the bed-rock, the foundation upon which the national edifice has been built. Politics, power, and even intellect form a secondary consideration here….” His teachings provided a synthesis of Vedantic philosophy and nationalism, which directly aligned with the core principles of Hindutva. While he never used the term ‘Hindutva’ explicitly, his ideas resonate deeply with its essence. He argued that Hinduism was not a mere religion but a way of life rooted in the pursuit of knowledge, self-discipline, and universal welfare. In his speeches and writings, he constantly emphasized the importance of reviving the spiritual and cultural consciousness of Hindus. His call for unity among Hindus was an early precursor to the Hindutva movement’s goal of preserving and promoting the indigenous culture of Bharat.
Vivekananda’s vision of Hindu society was one of inclusivity and upliftment of the downtrodden. He believed that caste and discrimination were distortions of true Hindu values. He declared, “He who sees Shiva in the poor, in the weak, and in the diseased, really worships Shiva.” His teachings emphasized the service of humanity (Nar Seva, Narayan Seva), which later became a core tenet of Hindu nationalist organizations promoting social welfare.
In the words of Swami Vivekananda, “I am proud to call myself a Hindu. It is my religion that has taught me to be tolerant and to respect others.” This is the true spirit of Hindutva—an embrace of diversity, a commitment to unity, and an unwavering devotion to the motherland.
Hindutva is the soul of Bharatvarsha—an eternal flame that has guided India through centuries of challenges and triumphs. It is the essence of our civilization, shaping our values, traditions, and national character. As India rises on the global stage, Hindutva serves as a reminder that true progress does not come at the cost of one’s identity but through the revival and celebration of one’s heritage.
