By Gurnam Singh | Opinion |
While often conflated, Hinduism and Hindutva represent distinct entities. Hinduism, in its essence, transcends the rigid definition of a religion. It embodies a vibrant tapestry woven from millennia of diverse traditions, philosophies, and spiritual practices. This vast spectrum encompasses the profound inquiries of Shaivism, Vaishnavism, Shaktism, and Smarta, each offering unique pathways to understanding the universe and one’s place within it.
Conversely, Hindutva presents itself as a political ideology rooted in ethno-nationalism, far removed from the lofty spiritual ideals that characterize Hinduism. As Christophe Jaffrelot in his book ‘Modi’s India: Hindu Nationalism and the Rise of Ethnic Democracy’ notes, “Hindutva is an ideology for this world, not the next.” In this sense, its primary focus lies not in spiritual liberation but in the political consolidation of a Hindu nation, and this is done in part through a very selective and narrow reinterpretation of history and Indic religious texts.
This distinction between the beautiful traditions of Hinduism and the brutal facets of Hindutva echoes the anxieties raised by scholars such as British-Pakistani scholar, Ziauddin Sardar, who, drawing comparisons between Islam and Islamism, warns against “the hijacking of religious traditions by fundamentalists of various hues.” Similar to Christian white supremacists, Zionists, or Islamists who manipulate their respective faiths for political gain, Hindutva proponents utilize religious symbols and sentiments to advance their agenda of power and control. In truth, these movements are the antithesis of the religious traditions from where they gain their legitimacy.
The US sociologist and writer based at Berkeley, Arlie Hochschild, draws a stark contrast between the vast, philosophical canvas of Hinduism and the politically charged Hindutva. In her book “King Cobra,” she argues, “Hindutva uses a vocabulary of religious devotion in order to mobilize people for a political purpose that is not religious in itself.” This instrumentalization of faith for territorial and temporal gains is not new and can be seen as a feature of many historic imperial ventures, not least the European colonial project, which used the cloak of Christianity to justify its barbarism. The important point to note is that ultimately, these forces end up undermining the very essence of faith, which in this case is Hinduism, and its focus on self-realization and spiritual growth.
The BJP is projecting itself as the party of God Rama, that will turn India into a land of wealth, health, and happiness. In truth, as all available data suggests, the policies of Hindutva, other than the construction of monuments such as the Rama Mandir in Ayodhya, and infrastructure for the corporate elites, are making the vast majority of Hindus even poorer, both spiritually and materially.
Therefore, it is crucial to recognize the fundamental differences between the material ambitions of Hindutva ideologues and the moral and spiritual concerns of Hinduism. While Hinduism offers a rich tapestry of philosophical and spiritual practices, Hindutva remains a political ideology seeking to wield religion for its own purposes. This distinction is vital for understanding the complexities of modern India and ensuring that diverse expressions of faith are not misused for political mobilization.
Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
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