“Hindu Society is the Nation’s Responsible Core—Sangh seeks to unite Hindu Society, as it is the Hindu Society… that carries the responsibility of the Nation” (Mohan Bhagwat, Indian Express, Mumbai Edition, Feb 17, 2025). These are the words of Mohan Bhagwat, the chief of RSS, the supreme Hindu nationalist organisation. He was addressing RSS workers in Bardhaman, West Bengal. Further, he states that “Hindus are those who embody India’s characteristics and keep its diverse population united.”

This formulation is not only in contrast to what the Indian Constitution stands for but is also entirely opposite to what the history of this country tells us. As per the Constitution, “we  the people of India" is a religion-neutral term and stands for all the people of this country, irrespective of their religion. In contrast to RSS ideology, the Constitution of India grants people of all religions equal rights and responsibilities in the country.

There is a significant attempt by the ideologues supporting RSS’s Hindu Rashtra ideology to undermine and reject the diversity of religions in this country. The beautiful term representing our mixed culture "Ganga-Jamuni Tehzeeb" is criticized by RSS acolytes, who assert that it distorts Hindu culture that has supposedly prevailed throughout history.

Origin of Hinduism 

To begin with, the word Hindu itself was coined by those who crossed the Sindhu River centuries ago. Since the letter S was often pronounced as H by them, Sindhu became Hindu. Initially, this was merely a geographical categorization; much later, various non-prophet-based religions were collectively referred to as Hinduism. Minhaj-e-Siraj, a Persian chronicler, first used the term Hind in the 13th century to describe an area covering present-day Punjab, Haryana, and the land between the Ganga and Yamuna. Politically, it referred to the territories under the control of the Delhi Sultanate. In the 14th century, Amir Khusrau, a disciple of Nizamuddin Auliya, popularized it for the South Asian region.

The great Emperor Ashoka, who embraced Buddhism and ruled over a vast empire, adopted a policy of equal treatment for all prevailing religions of his time, including Vedic (Brahmanism), Jainism, Ajivikas, and Buddhism. Buddhism flourished and became the dominant religion in India until Pushyamitra Shunga attempted to eradicate it. Later, various Shramanic traditions such as Nath, Tantra, Shaiva, Siddhanta, and later Bhakti also gained prominence, though Vedic Brahmanism remained dominant.

Cultural fusion that defined India

The Christian community in India traces its origins to St. Thomas, who established a church on the Malabar Coast in AD 52. It grew slowly, primarily among Adivasis and Dalits. Islam arrived in the 7th century through Arab traders, and later, many victims of the caste system also converted to Islam. From the 11th century onward, various Muslim dynasties ruled from Delhi—the Ghulam, Khilji, Lodhi, and finally, the Mughals. Even earlier, Shakas and Huns had settled in the region. These interactions between different cultures defined India, with communities influencing one another.

During the medieval period, this cultural exchange became even more visible. The two major communities, Hindus and Muslims, adopted many aspects of each other’s traditions, but neither was superior to the other. Persian and Awadhi interactions led to the formation of Urdu. Interestingly, one of Hinduism’s most significant religious events, Kumbh Mela, involves the Shahi Snan (Royal Bath), which, under the current Hindu nationalist government, has been renamed Amrit Snan (Nectar Bath).

People participated in each other’s festivals with enthusiasm. Holi and Muharram became social events celebrated by large sections of society. The Mughal courts celebrated Diwali as Jashn-e-Charagan and Holi as Jashn-e-Gulabi. The pinnacle of this cultural fusion was the Bhakti and Sufi movements. Bhakti saints like Kabir had followers from both Hindu and Muslim communities, while Sufi shrines were frequented by people of all faiths. Similarly, the Velankanni Church remains a sacred site visited by people of different religions. The United Nations’ High-Level Committee on the Alliance of Civilizations, formed by then Secretary-General Kofi Annan, recognized that civilizations have enriched each other through interfaith interactions.

The freedom struggle against British colonial rule, in which Bhagwat and his ideological peers were absent, further strengthened these interfaith bonds. Figures like Bhagat Singh and Ashfaqulla Khan are remembered together for their sacrifices. The Indian National Congress, which led the independence movement, was presided over by leaders of diverse religious backgrounds, including Badruddin Tyabji, R. M. Sayani, and Maulana Abul Kalam Azad. The struggle for independence united people across religious lines, while groups like the Muslim League, Hindu Mahasabha, and RSS remained aloof, rejecting the idea of India as a nation in the making.

Nationalism based on religion

This struggle not only solidified the bonds of unity among different religious communities but also enriched India’s composite culture. However, organizations like the RSS and the Muslim League viewed nationalism through the lens of religious identity. Gandhi and other leaders played a crucial role in shaping modern India, emphasizing pluralism and diversity—values that are enshrined in our Constitution. 

Yet, Bhagwat's rhetoric suggests that only Hindus are responsible for the nation’s well-being. Bhagwat's ideology of Hindus alone being responsible for India is a significant barrier to the country’s progress. While the RSS claims to follow Vasudhaiva Kutumbakam (The World is One Family), its training camps (shakhas) and campaigns—such as the Ram Temple movement, Ghar Wapsi, Love Jihad, and Cow as Mother—often incite hatred against minorities, leading to violence and intimidation.

India, like the rest of the world, is a vast garden of diverse cultures and traditions. To single out Hindus as solely responsible for the country is divisive. All Indians, regardless of their religion, share equal rights and responsibilities in shaping the nation’s future.

(The writer, a former IIT Bombay professor, is Chairman of the Centre for the Study of Society and Secularism, Mumbai. Views expressed are the author's own.)