Why we must reimagine Hinduness — without exclusion
(Guru Prakash)
From a historical perspective, figures such as the poet-seer Veda Vyasa and spiritual general Adi Shankara reimagined Hinduness to contextualise its significance. Bhakti stalwarts like Tukaram took Bhakti from the private sphere to make it significant in the public sphere. Swami Vivekananda travelled to the US to ensure that Hindus in India understood the fundamental purpose of Hindu thought, philosophy and dharma. The list is endless. As India traverses its development path, it has become imperative to reimagine Hinduness. This country has a historical precedent where religious reforms have paved the way for political reforms. In our analysis, B R Ambedkar called for the annihilation of caste, not religion.
When it comes to reimagining Hinduness, the idea of inclusion stands foremost. Caste or casteism as an ideology is not alien to our country. Even though, since gaining political independence in 1947, India, as a civilisational nation-state, has continued efforts to eradicate caste and casteism, they continue to nastily reverberate through two tumbler systems in villages, separate burial grounds, and separate elevators in urban spaces to name only a few. Hindus must ensure that all communities, particularly the marginalised SCs and STs, are enablers in shaping India. Our civilisation has fundamentally embraced inclusion, and Dalits and tribals’ history is not separate from India’s history, but an integral part of it. Institutions like the Dalit Indian Chamber of Commerce and Industry (DICCI) are pursuing another crucial empowerment strand, asserting that “capital can defeat caste”. Organisations like the Dalit Adivasi Professors and Scholars Association (DAPSA) are also notable as they aim to empower the marginalised.
In reimagining Hinduness, one should strive to emphasise the significance of these institutions in eradicating casteism. In light of this, we must acknowledge the resolute contribution of our Constitution and its invaluable provisions in empowering the marginalised, just as much as we appreciate the importance of the Ramayana or Mahabharata. It is important to note, according to Babasaheb Ambedkar, that when Hindus desired the Mahabharata, Ramayana, or the Indian constitution, they chose non-upper caste Hindus to anchor and write these works. The Constitution should serve as the foundational anchor for reimagined Hinduness.
Inclusion in thought, word, and deed is a moral obligation. This does not imply the exclusion or specific targeting of certain communities; rather, it involves ensuring the representation and economic empowerment of the marginalised. By asserting issues that matter to the subaltern and transforming the articulation of these concerns into intellectual capital, we are reimagining Hinduness. Juna Akhara, a spiritual body, is making significant strides in this direction by enabling transgenders, SCs, and STs to take up leadership positions. In essence, reimagined Hinduness should ensure basic dignity for those who are marginalised. The country needs a hundred more DICCIs, DAPSAs, and Juna Akharas that embody inclusion from an Indian perspective.
The philosophy behind Hindu dharma is one of unrestricted thinking, reflecting and questioning. The teachings of both Shankara, who propagated Advaita Vedanta, and Ramanujacharya, who propagated Vishishtadvaita, profoundly resonated with people and influenced Hindu thought. This does not imply that individuals who adhered to a particular spiritual leader are considered “good Hindus”. To each his own. The vastness of Hindu thought can accommodate everyone.
In our humble opinion, no one can consider themselves superior to others or issue certificates for being Hindu. We must exercise prudence in this situation: If someone chooses to denigrate Hindu thought with hatred, such as by calling the entire Hindu society violent, we must respond non-violently as espoused by Mahatma Gandhi.
Today, India is an aspirational place. Economic data suggests that the country is poised to become a formidable power by 2047, when we mark 100 years of independence. Reimagined Hinduness must diligently and significantly contribute to achieving this goal, leaving no room for interruptions or speed breakers to the cause, ensuring that India becomes a developed nation that will not leave anyone behind. From delivering government services, designing policies, empowering women, and learning from other countries and models, the goal is to harness the collective power of all minds towards achieving this goal. In this pursuit, we cannot rely solely on Indian knowledge systems. A reimagined Hinduness must embrace all contemporary knowledge systems, as well as the next frontiers of science and technology to shape our country’s trajectory, rather than remaining completely agnostic of them.
A combination of Indian knowledge systems and contemporary knowledge systems is key. A steel-willed focus must propel India in the direction of developing formidable core strengths, moving beyond social media rhetoric and conflict entrepreneurship.
To prevent religious cleavages in pursuit of India’s goal of development, we must create open spaces for dialogue. Through candid conversations, we must curate and understand issues of concern for Hindu thought, such as proselytisation and radicalisation, and address other concerns from all sides. The goal of reimagining Hinduness is not to alienate any religion in India. Prime Minister Narendra Modi’s declaration that Hindus and Muslims should fight poverty together is certainly a step forward.
(Guru Prakash is National Spokesperson, BJP and an academic and Sudarshan Ramabadran is author and visiting fellow, India Foundation)
