Hindu, Hindutva, Hindu Dharma, Hinduism and the Hindu Way of Life.

Hindu is not a religion but Dharma. Hindutva is not just the ‘way of life’, but the practice of virtues and righteousness.

The gambling on Hindu and Hindutva is on. For making a profit whether political or organisational, half cooked narratives are served to fulfill its own appetite. Such tendency is however spoils the broth and causes indigestion too.

(Here Saunak Roy Chowdhury compiles the thoughts of Upananda Brahmachari through a pointed discussion on Hindu, Hinduism, Hindu Dharma, Hindutva, and Hindu Way of life.)

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Point 1: Dharma is not religion

“Dharma is not religion” encapsulates a profound concept rooted in ancient Indian philosophy, particularly within Hinduism. To elaborate on this notion, it’s essential to delve into the distinct nature of dharma and how it differs from the conventional understanding of religion.

In common language, the term “religion” often refers to organized systems of beliefs, rituals, and worship centered around a divine entity or a set of deities. It implies adherence to a specific dogma, often with a prescribed code of conduct, rituals, and a designated place of worship. On the other hand, “dharma” in Hinduism encompasses a broader and more encompassing perspective.

Dharma is a Sanskrit word with a rich and nuanced meaning that goes beyond the narrow confines of religion. It is derived from the root “dhr,” which means to uphold or sustain. Dharma encompasses the inherent order, righteousness, duty, moral and ethical obligations, and cosmic law that sustain the harmony of the universe. Unlike religion, which can be specific to a particular faith, dharma is considered universal and applicable to all beings, irrespective of their religious affiliations.

One fundamental aspect of dharma is its dynamic nature. It is not a fixed set of rules but adapts to the ever-changing circumstances of life. Dharma recognizes that individuals, societies, and situations differ, and ethical obligations may vary accordingly. It emphasizes the importance of discernment and wisdom in making choices aligned with righteousness.

Another key distinction lies in the focus of dharma on righteous living rather than a narrow pursuit of salvation or an afterlife. While many religions place significant emphasis on the soul’s destiny in the afterlife, dharma guides individuals to lead a virtuous life in the present, contributing positively to society and the world including the re-birth cycle (punarjanma) until supreme attainment (moksha) according to the result of deeds (karmafal vad).

Dharma is not confined to a particular scripture or institution. It finds expression in various ancient Indian texts, including the Vedas, Upanishads, and epics like the Mahabharata and Ramayana. Each person’s dharma is unique and is influenced by factors such as age, gender, societal role, and personal attributes.

In essence, “Dharma is not religion” underscores the universal and inclusive nature of the concept. It encourages individuals to live a life guided by moral and ethical principles, respecting the interconnectedness of all living beings and recognizing the dynamic nature of existence. It transcends the boundaries of organized religion, inviting people to explore their inner moral compass and contribute to the well-being of the world.

Point 2: The origin of ‘Hindu and Hindutva’ and nationalism

The terms “Hindu” and “Hindutva” have deep historical roots, reflecting the cultural and geographical identity of a vast and diverse civilization. Understanding the origin of these words involves a journey through time, tracing their evolution and the contexts in which they emerged.

The term “Hindu” finds its roots in the ancient Sanskrit language and the geography of the Indian subcontinent. The Sanskrit word “Sindhu” refers to the mighty Indus River, which flows through the northwestern part of the Indian subcontinent. Over time, the ancient Persians, who interacted with the people living along the banks of the Indus, referred to them as “Hindus.” This term gradually evolved to encompass the rich tapestry of cultures, religions, and traditions practiced by the people of the Indian subcontinent.

Unlike the term “Hinduism,” which is often associated with a specific religion, “Hindu” is more of a cultural and geographical identifier. It encompasses a wide array of religious beliefs, philosophical schools, and diverse traditions that have flourished in the Indian subcontinent for millennia. Hindus can follow various spiritual paths, including Vedanta, Yoga, Shaivism, Vaishnavism, and more.

Many of the scholars deny the existence of the word ‘Hindu’ in Vedas or ancient Puranas. But the highest pontiff of Govardhan Math, the 145th Shankaracharya of Puri, Swami Nischalananda Saraswati categorically upholds that the word Hindu has its origin in Rig Veda and there are many references of Hindu in various Puranas and other Sanatan scriptures. (Vide his book: Garvse kahen ‘hum Hindu hai’. Hindi, 2004)

On the other hand, “Hindutva” is a relatively modern term with a more specific political and ideological connotation. Coined in the early 20th century, “Hindutva” emerged in response to India’s sociopolitical landscape during British colonial rule. Vinayak Damodar Savarkar, a prominent nationalist and ideologue, is credited with popularizing the term. “Hindutva” translates to “Hinduness” or the essence of being Hindu.

It must be noted here that Chandranath Basu (1844-1910) a Hindu conservative writer and literary critic first introduced the term “Hindutva” in his book “Hindutva-Hindur Parita Itihas” (Bengali. 1892)

In the context of “Hindutva,” the term goes beyond a mere cultural or religious identity. It encompasses a political and nationalist ideology that seeks to define the Indian identity based on a shared cultural and civilizational heritage. Proponents of Hindutva argue for the preservation and promotion of Hindu values, traditions, and cultural ethos in the national discourse.

However, it’s important to note that the interpretation and application of these terms can vary widely. While “Hindu” is a broad and inclusive term reflecting the diversity of practices on the Indian subcontinent, “Hindutva” has been a subject of debate, with some viewing it as a unifying force and others expressing concerns about its potential exclusionary nature.

In summary, the origin of the words “Hindu” and “Hindutva” lies in the ancient history and cultural fabric of the Indian subcontinent. While “Hindu” signifies a broad cultural and geographical identity, “Hindutva” has evolved as a more recent political and ideological concept, sparking discussions about the complex interplay between culture, religion, and nationalism in the Indian context.

Point 3: The origin of ‘Hindu: A way of Life’

The phrase “Hindu: A Way of Life” encapsulates a perspective that goes beyond the narrow confines of religion and into the broader aspects of culture, philosophy, and daily living. To truly understand the origin of this concept, we need to explore the rich tapestry of the Hindu tradition and how it has evolved over centuries.

Though the concept of ‘Hindu: A way of Life’ had its hints in the works of Hindutva ideologue V D Savarkar and former Indian President Dr Radhakrishnan, the phrase of ‘Hindu: A way of Life’ came to be popularized by RSS after the Supreme Court’s 1995 judgment in which it defined Hindutva a “a way of life and not a religion.”

First and foremost, it’s crucial to recognize that Hinduism is not just a religion in the conventional sense but rather a diverse and inclusive way of life. The term “Hindu” itself has a fascinating origin. It is derived from the ancient Sanskrit word “Sindhu,” which refers to the mighty Indus River. Over time, the people living along the banks of the Indus came to be known as Hindus, and the term expanded to encompass the multitude of cultures, philosophies, and spiritual practices that flourished in the Indian subcontinent.

“Hindu: A Way of Life” reflects the holistic nature of Hinduism. Unlike some organized religions that may have a central dogma or specific set of beliefs, Hinduism is characterized by its diversity. It accommodates a vast array of beliefs, rituals, and spiritual paths. Whether one follows the path of devotion (Bhakti), knowledge (Jnana), selfless action (Karma), or meditation (Dhyana), all are considered valid ways to connect with the divine.

At its core, Hinduism emphasizes the interconnectedness of all aspects of life. It provides a framework for ethical living, urging individuals to fulfill their duties and responsibilities in a way that contributes positively to society. The concept of dharma, often translated as duty or righteousness, plays a central role in guiding individuals to make choices that align with moral and ethical principles.

The phrase also encapsulates the idea that Hinduism extends beyond the confines of religious rituals to permeate various aspects of daily life. It encompasses art, literature, music, dance, and even the way people relate to the natural world. The sacred texts, including the Vedas, Upanishads, Bhagavad Gita, and epics like the Mahabharata and Ramayana, provide guidance not only on spiritual matters but also on how to navigate the complexities of human existence.

Moreover, the notion of karma and reincarnation adds a unique dimension to the Hindu way of life. It suggests that actions in this life influence one’s future experiences, promoting a sense of responsibility and accountability.

In essence, “Hindu: A Way of Life” is a recognition that being Hindu is not just about adhering to a set of religious doctrines; it is about embracing a comprehensive worldview that integrates the spiritual, cultural, and ethical dimensions of existence. It encourages individuals to find their unique path to the divine while contributing positively to the world around them, embodying the rich and multifaceted essence of Hinduism.

Point 4: Supreme Court verdict of Hindu: A way of Life

The assertion that “Hinduism is a way of life” gained significant recognition when the Supreme Court of India acknowledged and reinforced this perspective in a landmark verdict. This declaration holds profound implications, not just in legal terms but in shaping the understanding of Hinduism and its role in the cultural and societal fabric of India.

The Supreme Court’s pronouncement underscores the distinctive nature of Hinduism as a way of life rather than a rigid, organized religion. Unlike some religions that are bound by a specific set of dogmas, rituals, and a centralized authority, Hinduism embraces a diverse and inclusive approach to spirituality and daily living.

The origin of this concept lies in the ancient roots of Hinduism. The term “Hindu” itself is derived from the Sanskrit word “Sindhu,” referring to the Indus River. Over time, it evolved to encompass the rich tapestry of cultures, beliefs, and practices that flourished in the Indian subcontinent. Hinduism is characterized by its flexibility, allowing individuals to choose from various paths to connect with the divine, such as devotion, knowledge, selfless action, and meditation.

The Supreme Court’s acknowledgment goes beyond a legal declaration; it is a recognition of the cultural ethos that has shaped the Indian way of life for centuries. Hinduism, as a way of life, extends its influence into various aspects of daily existence, from ethical living to art, literature, music, dance, and the relationship with the natural world.

One significant aspect emphasized in the verdict is the inclusive nature of Hinduism. It accommodates a multitude of beliefs, rituals, and practices, fostering unity in diversity. The recognition of Hinduism as a way of life reflects the coexistence of myriad traditions within the broader cultural framework of India.

Moreover, this verdict highlights the secular nature of Hinduism. It is not confined to religious practices but permeates societal norms, ethical principles, and the interconnectedness of all aspects of life. The concept of dharma, emphasizing duty and righteousness, plays a pivotal role in guiding individuals to make choices aligned with moral and ethical values.

In essence, the Supreme Court’s verdict reinforces the idea that being Hindu is not merely a religious affiliation but a holistic approach to life that encompasses spirituality, culture, and ethics. It acknowledges the diversity within Hinduism and affirms the inclusive, pluralistic ethos that has been an integral part of India’s cultural heritage. This legal recognition serves as a significant milestone in shaping the narrative around Hinduism, emphasizing its dynamic and inclusive character as a way of life for millions of people in India.

Point 5: Dharma as virtue and righteousness as per Hindu scriptures

Dharma, as understood in Hindu scriptures, embodies a profound concept that goes beyond a set of rules; it encompasses virtue, righteousness, and the ethical framework that guides one’s conduct in life. In simpler terms, it serves as a moral compass, guiding individuals to lead a life aligned with goodness, duty, and higher principles.

The word “dharma” originates from the Sanskrit root “dhr,” meaning to uphold or sustain. This reflects the foundational idea that dharma sustains the order and harmony of the universe. In Hinduism, there isn’t a one-size-fits-all definition of dharma because it recognizes the diversity of human roles, relationships, and life circumstances.

At its core, dharma is about doing what is right, just, and fair. It is the moral duty that individuals carry in their roles as parents, children, teachers, rulers, or citizens. For instance, a parent’s dharma involves nurturing and educating their children, while a ruler’s dharma entails governing justly for the welfare of the people.

Hindu scriptures, including the Vedas, Upanishads, Bhagavad Gita, and epics like the Mahabharata and Ramayana, offer guidance on dharma. The Bhagavad Gita, a revered text within Hinduism, unfolds a dialogue between Lord Krishna and the warrior Arjuna on the battlefield. Here, Krishna imparts timeless wisdom on fulfilling one’s dharma without attachment to the results.

Dharma is often described through the principles of righteousness, honesty, non-violence, compassion, and integrity. It serves as a moral anchor, especially in challenging situations where individuals must make ethical choices. Upholding dharma is not about blind adherence to rituals but about discerning right from wrong and acting in a way that contributes to the well-being of oneself and society.

One significant aspect of dharma is its dynamic nature. It adapts to changing circumstances, acknowledging that ethical obligations may vary based on factors like age, gender, and societal roles. This flexibility ensures that individuals can navigate the complexities of life with wisdom and discernment.

In summary, dharma, as per Hindu scriptures, is the embodiment of virtue and righteousness. It provides a moral roadmap for individuals to navigate life’s journey, emphasizing ethical conduct, duty, and a harmonious existence with the interconnected web of life. Embracing dharma involves cultivating qualities that contribute to personal growth, societal harmony, and the greater good, making it a timeless and universal principle in Hindu philosophy.

Point 6: New narrative of RSS as Hindu is not Dharma but Way of life.

The evolving narrative of the Rashtriya Swayamsevak Sangh (RSS) as presenting Hinduism not merely as a religious practice but as a comprehensive “way of life” signifies a shift in perspective. This new approach aims to emphasize the broader cultural, social, and ethical dimensions of Hinduism, moving beyond religious rituals and doctrines.

The RSS, a Hindu nationalist organization, has traditionally been associated with promoting a particular vision of Hindu identity in the context of Indian nationalism. However, the recent narrative shift suggests a more inclusive and expansive understanding of Hinduism, aligning with the concept of “way of life.”

When the RSS speaks of Hinduism as a way of life, it implies that being Hindu is not solely about following religious rituals or subscribing to a specific dogma. Instead, it encompasses a holistic approach to living that integrates spiritual values, cultural practices, and ethical conduct into various aspects of daily life.

In simpler terms, the emphasis on Hinduism as a way of life underscores the interconnectedness of all elements of existence. It encourages individuals to embody principles such as dharma (righteous duty), karma (selfless action), and the pursuit of knowledge and wisdom in their daily lives. This perspective aligns with the diversity within Hinduism, allowing for a multitude of spiritual paths and practices.

The “way of life” narrative also seeks to bridge the gap between diverse Hindu communities by focusing on shared cultural values and practices. It recognizes that Hinduism is not a monolithic entity but a tapestry of beliefs, traditions, and philosophies. By presenting Hinduism as a way of life, the RSS aims to foster a sense of unity and cultural pride among Hindus, transcending caste, region, and language differences.

Critics, however, argue that this narrative shift may have political undertones, influencing the discourse on national identity in India. The RSS has been associated with advocating Hindutva, an ideology seeking to establish the hegemony of Hindu culture and values. The reframing of Hinduism as a way of life may be an attempt to project a more inclusive image, both nationally and globally.

In conclusion, the RSS’s portrayal of Hinduism as a way of life reflects an evolving narrative that goes beyond religious boundaries. It underscores the holistic and inclusive nature of Hindu philosophy, emphasizing cultural practices, ethical principles, and interconnectedness. While this shift may have political implications, it also prompts a broader conversation about the multifaceted nature of Hinduism and the diverse ways in which individuals can embody its principles in their lives.

But, any effort of RSS to make its new narrative of Hindu, Hinduness or Hindutva negating the very use of ‘Hinduism’ in order to defy the existence of conventional Hindu belief system enshrined in the honour of Shankaracharyas, Peethadhishwars, Mahamandaleshwars like Dharmacharys, are never acceptable by the Sanatan believers anyway. The attempts of newly created Sanghacharays (religious personalities created or promoted by RSS) to topple down the genuine Dharmacharys (conventional religious personalities according to traditions) are not desirable at all.

Point 7: Hindu is not a religion but Dharma

The statement “Hinduism is not a religion but Dharma” encapsulates a profound perspective that distinguishes the essence of Hindu philosophy from conventional notions of organized religion. It invites us to explore the rich tapestry of Hinduism, emphasizing the dynamic and multifaceted nature of this ancient tradition.

At its core, Hinduism is often described as a way of life rather than a rigid religious structure. The term “Hindu” itself has a fascinating origin, rooted in the geographical and cultural landscape of the Indian subcontinent. It was a term used by outsiders to refer to the diverse people living along the banks of the Indus River, encompassing a variety of beliefs, practices, and traditions.

The key distinction lies in the use of the term “Dharma” in place of “religion.” In the Hindu context, Dharma is a complex and comprehensive concept that goes beyond the Western understanding of religion as a set of beliefs and rituals. Dharma embodies righteousness, duty, moral and ethical obligations, and the cosmic order that sustains harmony in the universe.

Describing Hinduism as Dharma underscores the holistic nature of the tradition. It is not confined to a specific set of doctrines or a rigid dogma; instead, it recognizes the diversity of paths that individuals can take to connect with the divine. Whether through devotion (Bhakti), knowledge (Jnana), selfless action (Karma), or meditation (Dhyana), the pursuit of Dharma accommodates various spiritual approaches.

Moreover, the concept of Dharma emphasizes the fluidity and adaptability of ethical principles in different life circumstances. It recognizes that individuals, communities, and situations vary, and ethical obligations may evolve accordingly. This flexibility encourages individuals to exercise discernment and wisdom in navigating the complexities of life.

The term “Dharma” also carries a societal dimension, emphasizing the importance of fulfilling one’s duties and responsibilities in various roles such as a parent, child, teacher, ruler, or citizen. Upholding Dharma involves contributing positively to society, fostering a sense of justice, compassion, and integrity.

By framing Hinduism as Dharma, the focus shifts from religious exclusivity to a universal and inclusive philosophy. It transcends the boundaries of organized religion and invites individuals to explore their inner moral compass, fostering a sense of interconnectedness with the world and a responsibility towards ethical living.

In essence, Hinduism as Dharma encapsulates a way of life that encompasses spiritual, cultural, and ethical dimensions. It invites individuals to navigate life’s journey with a sense of duty, righteousness, and a deep understanding of the interconnected web of existence. This perspective offers a unique lens through which to appreciate the richness and diversity of Hindu philosophy beyond the conventional confines of organized religion.

Point 8: Hindutva is not just the ‘way of life’, but the practice of virtues and righteousness

The assertion that Hindutva is not merely a ‘way of life’ but a practice rooted in virtues and righteousness signifies a nuanced understanding of the term. Hindutva, short for Hindu nationalism, has been a subject of ongoing discussion and debate in India, and this perspective seeks to delve into its deeper dimensions beyond a cultural or lifestyle label. The concept of living day to day life with many vices and compromise is not the ‘way of life’ directed by the principles of Dharma.  On the other hand an opportunist life of politics, corruptions, malpractices and unrighteous activities is not a Dharmik ‘way of life’.

At its essence, the term Hindutva combines two components: ‘Hindu,’ representing the cultural and religious identity, and ‘tva,’ denoting the quality or state of being. However, proponents of this viewpoint argue that it goes beyond a simplistic interpretation as a way of life. Instead, it emphasizes the active practice of virtues and righteousness in the broader societal context.

Hindutva, in this context, is seen as an embodiment of certain core values inherent in Hindu philosophy. These values include dharma (righteous duty), karma (selfless action), compassion, tolerance, and respect for diversity. It is not confined to religious rituals or cultural practices but extends into the ethical and moral fabric of individual and collective life.

The practice of virtues and righteousness, as advocated by this perspective on Hindutva, aligns with the fundamental principles found in Hindu scriptures. The Bhagavad Gita, for example, emphasizes the concept of righteous action and duty without attachment to the results. It encourages individuals to act selflessly, in accordance with dharma, for the greater good.

Moreover, the idea of Hindutva as the practice of virtues rejects any notion of exclusion or discrimination. It upholds the inclusive nature of Hindu philosophy, recognizing the diversity within the Hindu community and beyond. Tolerance, acceptance, and understanding are viewed as integral components of the Hindutva ethos.

Critics, however, argue that the term Hindutva has been associated with exclusionary politics and divisive agendas in some instances. The challenge lies in reconciling the vision of Hindutva as a practice of virtues with instances where it has been invoked to promote exclusionary ideologies.

In conclusion, viewing Hindutva not just as a ‘way of life’ but as the active practice of virtues and righteousness reflects an attempt to align the term with the ethical and moral underpinnings of Hindu philosophy. It positions Hindutva as a force for positive societal values, emphasizing inclusivity, compassion, and the pursuit of righteousness in individual and collective conduct. However, the interpretation and application of Hindutva remain complex, with ongoing discussions about its implications in the socio-political landscape of India.

Conclusion: Hindu is Dharma and Hindutva is way of life based on virtue and righteousness.

The idea that “Hindu is Dharma, and Hindutva is a way of life based on virtue and righteousness” delves into the heart of Hindu philosophy, attempting to distinguish between the religious and cultural aspects of Hinduism and the broader societal principles embodied in Hindutva.

Firstly, the term “Hindu is Dharma” suggests that being Hindu goes beyond the conventional understanding of religion. It emphasizes the concept of Dharma, a term that encapsulates the righteous way of living, ethical conduct, and fulfilling one’s duties. In simpler terms, Dharma serves as a moral compass, guiding individuals to lead a life aligned with virtue, righteousness, and societal well-being.

On the other hand, “Hindutva is a way of life based on virtue and righteousness” adds another layer to the discussion. Hindutva, often associated with Hindu nationalism, is presented here not as a rigid ideology but as a way of life rooted in certain virtues and ethical principles. It suggests that embracing Hindutva involves actively practicing these virtues in everyday life, extending beyond religious rituals and cultural practices.

Virtue and righteousness, in the context of Hindutva, draw inspiration from the core values found in Hindu philosophy. These values include Dharma (righteous duty), Karma (selfless action), compassion, tolerance, and respect for diversity. Hindutva, as a way of life, implies embodying these virtues in one’s actions, interactions with others, and contributions to society.

The distinction between “Hindu is Dharma” and “Hindutva is a way of life” becomes clearer when considering the inclusive nature of the latter. Hindutva, as presented in this perspective, is not intended to be exclusionary or divisive. Instead, it upholds the principles of tolerance, acceptance, and understanding, recognizing the diverse expressions within the Hindu community and beyond.

While this perspective seeks to highlight the positive and ethical dimensions of Hindutva, it’s essential to acknowledge the ongoing debates and varied interpretations surrounding the term. Critics argue that Hindutva has been associated with exclusionary politics and divisive agendas in certain instances. The challenge lies in navigating these complexities and ensuring that the practice of virtue and righteousness, as intended by this perspective, remains true to the inclusive and compassionate ethos of Hindu philosophy.

In essence, the assertion that “Hindu is Dharma, and Hindutva is a way of life based on virtue and righteousness” offers a lens through which to view Hinduism as a holistic and ethical framework, guiding individuals not only in their religious practices but also in their conduct as responsible members of society.

This elaboration of Hindu, Hindutva and Hindu Dharma has no substance to be Hinduphobic on the rant, ‘We believe in Hinduism but oppose the Hindutva’. Any unrighteous use of Hinduism or Hindutva for politics or other vested interest is prohibited in the Hindu Dharma itself.

The gambling on Hindu and Hindutva is on. For making a profit whether political or organisational, half cooked narratives are served to fulfill its own appetite. Such tendency is however spoils the broth and causes indigestion too.

Now, we can set forth that Hindu is not a religion but Dharma. Hindutva is not just the ‘way of life’, but the practice of virtues and righteousness according to the belief system rooted in Sanatan Dharma including Hindu nationalism.

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Saunak Roy Chowdhury and Upananda Brahmachari  are available in X at  @Saunak31 and @HinduExistence respectively.