The quality of discourse in Indian politics is often determined not by facts and truth, but through the prism of political gains and losses, electoral arithmetic and pseudo-secularism. Recently, during his official visit to the United States, RSS Sarsanghchalak Dr Mohan Bhagwat expressed his views on Hindutva, Indian culture, global peace and coexistence, once again making the Congress and the Opposition uncomfortable.
The sharp, negative and narrow response from former Union Minister and one of the country’s senior-most lawyers, Kapil Sibal, and the Opposition as a whole clearly reflects their ideological bankruptcy and calculated ignorance. The question arises: is the Opposition genuinely unaware of the fundamental philosophy of Hindutva? Or is all this a deliberate act designed to appease minorities, secure vote banks and safeguard its political existence? The truth is that what Mohan Bhagwat said on foreign soil is precisely the eternal truth of Hindutva that has existed since time immemorial.
Addressing the Indian diaspora, international thinkers and global policymakers, Dr Bhagwat presented a definition of Hindutva that is inclusive, tolerant, scientific and based on global brotherhood. He made it abundantly clear, with complete logic, that Hindutva is not a narrow religion, a religious scripture or the name of any particular form of worship. On the contrary, it is an eternal way of life, a broad outlook and a consciousness that binds the entire human race together.
The lofty ideas of ‘Vasudhaiva Kutumbakam’ (the entire earth is our family) and ‘Sarve Bhavantu Sukhinah’ (may everyone be happy and healthy) were among the principles he highlighted. The essence of Bhagwat’s address was that Hindutva celebrates unity in diversity. It does not compel anyone in the world to change their colour, appearance, language, culture or form of worship in any way. It readily accepts the independent existence of everyone.
In fact, while representing this great cultural heritage of India on foreign soil, he was actually strengthening India’s ‘soft power’ and cultural standing on the global stage. Yet, ironically, Opposition leaders sitting within the country saw even this as ‘divisive politics’ and an ‘agenda’, which is the clearest indication of their deeply narrow mindset.
It is deeply surprising when a senior and distinguished politician such as Kapil Sibal, a renowned lawyer of the Supreme Court and someone who claims to possess a deep understanding of the Indian Constitution and history, displays such superficial ignorance about the fundamental ideas of Hindutva and the Sangh. Sibal and his Opposition allies made every effort to describe Bhagwat’s statements as ‘deception’, ‘showmanship’ and an ‘electoral strategy’. The Opposition’s familiar argument is that the Sangh’s conduct on the ground does not correspond with its liberal speeches delivered on foreign platforms.
It must be said that this reaction is nothing more than ‘pretending not to know’ (selective amnesia). The Opposition knows perfectly well that if it publicly accepts the real, scientific and liberal face of Hindutva, the political pitch on which it has been playing divisive politics in the country for several decades will completely lose its force.
The Opposition and left-wing historians have together created a major international narrative portraying Hindutva as ‘majoritarianism’ and ‘fascism’. Whenever Mohan Bhagwat or any other senior functionary of the Sangh dismantles this narrative through reasoned arguments on global platforms, there is considerable turmoil within the Opposition camp. It must be said that Sibal’s recent remarks are a direct consequence of this agitation and fear.
After all, who does not know that the truth of Hindutva is precisely what Mohan Bhagwat said in the US? Understanding Hindutva requires neither a political lens nor an electoral manifesto; what is required is an impartial understanding of India’s history, philosophy, Upanishads and culture. The Sangh has always placed before the country the truth that Hindu (Dharma) religion and culture never expanded through the use of the sword, fear or greed. Throughout its history, India provided refuge to Parsis, Jews, Syrian Christians and persecuted religious minorities from across the world, giving them complete freedom to flourish. This was the result of the inherent liberalism of Hindutva.
While many religions of the world emphasise uniformity and insist on making others like themselves, Hindutva wholeheartedly respects diversity. Within a single Hindu family, one person may be an idol worshipper, another may worship the formless, and a third may be a complete atheist; yet all three can be equally regarded as Hindu and worthy of respect. Such freedom of ideological disagreement is not found in any other ideology or religion in the world.
The fundamental principle of the Sangh and Hindutva is that the progress of all citizens lies in the progress of the nation. When Bhagwat says that all people living in India are culturally Hindu, he certainly does not mean that anyone should change their religion or form of worship. His straightforward meaning is that all citizens living within India’s borders share a common cultural heritage, common ancestors and common national concerns.
The greatest crisis facing the Indian Opposition today is that it has made ‘secularism’ synonymous with ‘anti-Hindu sentiment’ and ‘Hindu inferiority’. According to the rules it has created, praising any Hindu symbol, Hindu festival or Sanatani philosophy becomes contrary to its secular principles, while remaining silent even on the orthodoxy of other religions is regarded as the ultimate expression of secularism.
For years, Kapil Sibal and the circle surrounding his earlier governments questioned the historical existence of Lord Ram for political gain, described Ram Setu as merely a fictional structure, and constructed false and fabricated narratives such as ‘saffron terror’. When guides such as Dr. Mohan Bhagwat go to global platforms and present the liberal, environmentally friendly and modern face of Hindutva with irrefutable arguments, this pseudo-structure built by the Opposition over decades collapses.
When foreign scholars listen to the Sangh’s ideas without prejudice, they find that this philosophy is entirely compatible with the most modern values of environmental protection, human rights, gender equality and global peace. In such circumstances, the Indian Opposition is left with no choice but either to become completely ignorant or to lament before the public that it has doubts about the Sangh’s intentions!
The Opposition often alleges that there is a difference between the RSS’s words and its actions. But if assessed impartially, the gap between words and actions is not visible in the Sangh; rather, it is evident in the conduct of the Opposition itself. The very Opposition that, as elections approach, begins declaring itself ‘Janeu-wearing Hindu’, starts visiting temples and competes to portray itself as a devoted follower of Lord Ram or Lord Shiva, begins describing Hindutva as a dangerous ideology as soon as the elections are over.
In contrast, ever since its establishment, the Sangh has continuously worked on the ground to unite society and eradicate untouchability and casteism. During natural disasters, wars and global pandemics such as coronavirus, Sangh volunteers have served every section of society without any religious discrimination. In America, Dr. Mohan Bhagwat defined precisely that spirit of service and integral humanism which constitutes the Sangh’s everyday way of life. The Opposition simply does not want to see this ground reality, because once it accepts the truth, its politics based on hatred and division will come to an end!
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Hindusthan Samachar / Mayank Chaturvedi
