IGNOUMATIC

M.S. Golwalkar, the second Sarsanghchalak (Chief) of the Rashtriya Swayamsevak Sangh (RSS), is considered one of the most influential ideologues of Hindu nationalism in post-independence India. His vision of Hindutva, developed and articulated through his writings and speeches, has played a significant role in shaping the ideological framework of Hindu nationalism in India. Golwalkar’s interpretation of Hindutva can be understood through the concepts of “negative Hindutva” and “positive Hindutva,” which reflect his complex and often controversial views on the relationship between religion, culture, and politics in India.

1. Hindutva: A Definition

The term “Hindutva,” often translated as “Hindu-ness” or “Hinduness,” was first coined by Vinayak Damodar Savarkar in his 1923 book Hindutva: Who is a Hindu? However, it was Golwalkar who further developed the ideology and transformed it into a political and cultural movement. For Golwalkar, Hindutva represented not just a religious identity but a cultural and civilizational worldview that was rooted in Hindu values, traditions, and practices. He believed that India’s national identity could only be fully realized when it embraced its Hindu roots and returned to the principles enshrined in its ancient cultural heritage.

Golwalkar’s vision of Hindutva, however, was not simply a theoretical concept; it was deeply political and aimed at shaping the future of India in a manner that reinforced Hindu unity, social order, and national strength.

2. Negative Hindutva

Golwalkar’s concept of “negative Hindutva” can be understood as the defensive and exclusionary aspect of the ideology. In his influential book Bunch of Thoughts (published in 1966), Golwalkar laid out the foundation of his vision of Hindutva, which involved a strong emphasis on the protection of Hindu interests. Negative Hindutva is often characterized by a sense of opposition to foreign elements, particularly Muslims and Christians, who are seen as outsiders in the context of India’s Hindu-majority cultural identity.

Golwalkar was critical of the presence of non-Hindu religious communities, especially Muslims and Christians, who, in his view, represented foreign ideologies that were incompatible with India’s Hindu traditions. He famously expressed his concern about the growth of these communities in India, arguing that they posed a threat to the cultural and social fabric of Hindu society. In his book We, or Our Nationhood Defined (1938), he wrote:

“The non-Hindu people in Hindusthan must either adopt the Hindu culture and language, must learn to respect and hold in reverence the Hindu religion, must entertain no idea but those of the glorification of the Hindu race and culture… or they may stay in the country, but they must live as subordinate citizens, enjoying the privileges and rights given to them by the Hindu nation.”

This view of “negative Hindutva” thus involves the assertion that non-Hindu communities must either assimilate into Hindu culture or live as second-class citizens. Golwalkar’s idea of religious and cultural homogeneity, therefore, sought to promote the idea of India as a Hindu nation, where the Hindu way of life would dominate and guide the political, cultural, and social systems.

3. Positive Hindutva

In contrast to the negative aspect of Hindutva, Golwalkar’s concept of “positive Hindutva” emphasizes the proactive, constructive, and inclusive aspects of Hindu nationalism. Positive Hindutva is characterized by a vision of unity and strength based on the values of Hindu culture, but it also seeks to accommodate all those who are willing to recognize the primacy of Hindu cultural identity and contribute to the nation’s development.

Golwalkar advocated for the promotion of Hindu unity and social cohesion based on common cultural and spiritual values, which, in his view, transcended the differences between individual communities. He believed that all people, irrespective of their religion, could contribute to the national project if they accepted and respected the cultural dominance of Hinduism. In his speeches, Golwalkar stressed that the goal of Hindutva was not to create an exclusive Hindu state, but to forge a united nation, built on the shared cultural heritage of India.

Golwalkar viewed Hinduism as a way of life that extended beyond religious rituals to encompass the entire fabric of Indian society. He saw Hindu culture as being inherently inclusive, based on concepts like dharma (righteousness) and karma (action), which could accommodate different practices and beliefs as long as they respected the fundamental principles of Hinduism. Positive Hindutva, therefore, was not just about exclusion or opposition; it also had a constructive aspect that sought to rebuild Indian society along the lines of Hindu values of family, community, and nationhood.

4. Golwalkar’s Vision and Nationalism

Golwalkar’s vision of Hindutva also played a critical role in shaping the ideological framework of Hindu nationalism in post-independence India. He argued that the Indian nation could only thrive if it adhered to its Hindu cultural and spiritual roots. He criticized the adoption of Western ideals of secularism and democracy, which he felt were foreign to the Indian tradition and incompatible with the true essence of Indian civilization. He contended that secularism, as it was practiced in India, had led to the marginalization of Hindu culture and values, and that true nationalism could only be based on the reaffirmation of Hindutva.

Golwalkar’s Hindutva was also rooted in the idea of Hinduness as a civilizational identity, transcending religious and ethnic differences. His advocacy for the integration of India’s diverse communities under the banner of Hindu culture sought to forge a stronger and more unified national identity. However, his ideas of exclusion, particularly regarding Muslims and Christians, have drawn considerable criticism for fostering divisive and exclusionary ideologies that undermine the pluralistic fabric of Indian society.

5. Criticism and Legacy

Golwalkar’s vision of Hindutva has been controversial, particularly because of its exclusionary nature. Critics argue that his emphasis on religious homogeneity and his antagonistic attitude toward non-Hindu communities runs counter to the inclusive and pluralistic ideals enshrined in India’s Constitution. The idea of making India a Hindu nation has sparked debates about the future of religious and cultural minorities in India, with some viewing it as a threat to India’s secular character.

However, supporters of Golwalkar’s ideology argue that Hindutva provides a strong cultural identity for the Hindu majority, especially in the context of a nation that has experienced colonial rule and cultural fragmentation. They view his vision of positive Hindutva as an attempt to revitalize India’s national unity by reinforcing its cultural heritage and national pride.

6. Conclusion

M.S. Golwalkar’s vision of Hindutva, with its dual aspects of negative and positive elements, has had a lasting impact on the discourse of Hindu nationalism in India. His views, particularly on the exclusion of non-Hindus, have generated significant debate, reflecting the tension between national unity and religious diversity in India. While his positive Hindutva sought to unite the nation under a common cultural identity, the negative aspect of Hindutva has been criticized for fostering divisiveness. The legacy of Golwalkar’s ideas continues to influence contemporary debates on Hindu identity, nationalism, and secularism in India.