Hindutva Yatra

Extract of Sanatan Dharm : Hindutva

We will not become cool and not progressive by abusing Hindutva. Hindutva is the mold of our nationalism that makes us duty-bound towards our Bharat.

In the previous article of the Hindutva Yatra series, we understood the difference between Hindutva and Hinduism and saw how Hinduism was used to tarnish Hindutva. That article described how Hindutva in Bharat was called a fundamentalist ideology by a European definition and a fundamentalist to the followers of Hindutva. In fact, it was a premeditated conspiracy, if considered minutely, that a fundamentalist caste of Hindus was coined as a strategy to counterbalance Islamic extremism when it was dominating many parts of Bharat. This caste was supposed to understand Hindutva. Now, as Hindutva was better defined by Veer Savarkar and Veer Savarkar has been the enemy of leftists, Congressmen and intellectual historians in Bharat anyway, Hindutva was cleverly molded into the mold of radicalism. It is not that secularism and appeasement are post-independence events, but appeasement dominated the Bharatn freedom struggle and politics even before independence. This appeasement continued even after independence. The appeasement reached its zenith after the secularism was added to the Constitution by the 42nd Constitution Amendment in 1976. Insult to Hindutva is the result of this appeasement.

Now the question arises that on what basis should Hindutva be called a summary of Sanatan Dharm? To get an answer to this question, we have to travel millions of years of history.

The era of Ramayan and Mahabharat was an important time for our Bharat. On studying both these time cycles, it is known that the priority of the welfare of the nation of Bharat was the best. During their exile period, Prabhu Shri Ram and Anuj Laxman killed about fourteen to fifteen thousand demons all over Bharat, who continued to obstruct the activities like Yajna, research and science studies. In the end, he killed Ravan along with his army, who had become the enemy of Sanatan through constant demons. After returning to their capital Ayodhya and establishing the post as King Ramchandra, Prabhu completed all the tasks of nation and social welfare and paved the way for the establishment of Sanatan. Be it rural development or renewal of education, empowerment of Varnashram system or advancement of business, King Ramchandra followed all the necessary measures for the upliftment of the nation by following the tradition of Sanatan.

Now come in the Mahabharata period, where a fixed form of politics and social order was achieved. There was increasing diversity in the society. Many states and districts were flourishing under the shadow of Hastinapur. Everyone had their own interests and desires. A terrible war took place between religion and lawlessness in this period, a war after which the whole earth was nearly empty of men. The greed of power made the Kauravs blind. The hero of this Mahabharata period was Shri Krishn who defeated unrighteousness in the same way.

In the Ramayan and Mahabharat period there is a difference of social order, there is difference in rules of politics and economy, there is difference in hero and villains, there is difference in war and even there is a big difference between warriors but that which is similar in both times Concept of nation. In both the ages, the heroes made the goal of establishing Sanatan Dharm their goal. Whether it is Prabhu Shri Ram or Shri Krishn, both are the main pillars of the establishment of Dharm and truth in Bharat. Within both of them, the sense of well-being of their motherland and nation was actually Hindutva. If we think about the definition, “Hindutva is the tendency which is responsible for the establishment of nationalism by following Sanatan Dharm”. Hindutva is based on the vision of a nation where Sanatan Dharm is supreme. Tolerance and a sense of affinity for mankind living on the whole earth is the basic element of Hindutva. The sense of belongingness paves the way for well-being and ultimately the desire for well-being motivates human beings to do deeds. This motivation is necessary for the creation of society and nation because if a person is not connected with a common motivation, then his actions can be lonely and he can walk on the path of selfishness, but with a common motivation, man first thinks of others, later for thyself. This is the common inspiration of “Vasudhaiva Kutumbakam” which is the basic mantra of Hindutva.

Sanatan is very big. Sanatan is infinite. There is no beginning for the existence of Sanatan. Sanatan’s presence is in all forms whether it is physical or non-physical. On one side, where there is acceptance of life, on the other side there is an open door to salvation. On the one hand there is a continuous tradition of knowledge and on the other, a cool shade of devotion. On one side there is the silk laying of the Grahasth, on the other side the stone of Tapasya. Everything is acceptable in Sanatan, both believer and atheist, knowledge and ignorance, light and darkness, violence and non-violence as well. Sanatan is the universe that has no end. In such a way, how could an ordinary person understand his Sanatan or Hindu Dharm? How could he decide the path of his life? It is a bit difficult. One way to simplify this difficult task is “Karmayog”. The primacy of karm simplifies the path of man. Whether man chooses the path of salvation or life, whether he chooses the path of knowledge or the path of devotion, karm has to be done. Thus Karmayog is a subtle part of Sanatan which is related to every aspect of Sanatan. The important requirement of this principle of Karmayog is the nature of karm, that is, what kind of karm should be which became welfare. To fulfill this need a universal idea was born which was at the root of karm. Because a person works only for himself, it cannot be ascertained whether the work done by him is in the interest of all or not, therefore the universal idea that was born for welfare work was society and nation. Every duty of man is based on the rise of these two. This perspective of collective uplift is a summary of Sanatan Dharm. The same summary was named Hindutva during the 18th – 20th centuries.

The greatest feature of Hindutva is that it gives prominence to Bharat as a nation mother and not as a part of land only. The Karmayog of Hindutva is based on the gross welfare of Bharat. Hindutva is related to two types of identities of a Hindu. The first being a follower of Hindu Dharm i.e. Sanatan and the second being of a Hindu Jati, which is made up of those who live in a land from the Sindhu River to the Hind Ocean. In this way, all those humans are related to the ideology of Hindutva, who, despite following Sanatan, do not give up their allegiance to Mother Bharati and also those who are not related to Sanatan or Hindu Dharm but are committed to Bharatvarsh. The second type of people can be of any sect or religion.

The point to be considered now is what could be the reason for hatred of Hindutva? This question is not difficult.

The Left and Islamic fundamentalists launched an attack on Hindutva. Both have their reasons. The Left has always been anti-national. Their life rests on self-proclaimed communism and socialism. The concept of nation is of no importance to them because when they are in power, they become dictators. They have no meaning in religion and public welfare. They adopt a stubborn and heretical nature. They reject social welfare because if society is uplifted, tendency towards slavery in humans will end and these leftists will become empty. The Left has always hated Hindus in Bharat. The traditions, rituals of Hindus have been knocking in the eyes of the Left. They want to destroy the religion of Hindus without reason. Though following religion is a matter of self-interest, the leftists neither want to follow religion on their own nor allow anyone else to do it.

The second type of people are Islamic fundamentalists, for whom worshiping the nation as a mother is Haram. After this there is no room for any argument.

After independence both these types of people came to politics and power in Bharat. Congress is a transition of both these types of ideas. Therefore it believes in appeasement. It neither wants to offend followers of Hindu Dharm nor other sects, especially Islam. In such a situation, the Congress targeted Hindutva to inculcate inferiority complex among Hindus and propagated it as a radical ideology which is negative. The Congress joined these leftists and historians in this task because the Congress was institutionally powerful.

Hindutva, which sowed the seeds of the combination of nationalism and religion within the public of Bharat, which dreamed of the gross rise of Bharatvarsh, was abused by that Hindutva. But it is the duty of us to know about our heritage. We will not become cool and not progressive by abusing Hindutva. Hindutva is the mold of our nationalism that makes us duty-bound towards our Bharat.

So Hindus! You keep doing your duty and establish the nation in the main point of your Karmayog. Hindutva is our identity and existence is endangered by the loss of identity. Therefore, follow your Dharm without fear and weakness.

In the next article of the Hindutva Yatra we will discuss about Bharat as a nation and its relation to Hindutva.

धर्मो रक्षति रक्षितः।।  

जय श्री राम।।

 

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