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What is Hindutva?
Originally posted on sciy.org by Ron Anastasia on Sun 08 Jul 2007 02:45 AM PDT
Re: Re: Hindutva
Dear YS,
Although I applaud your re-visionist definition of the term Hinduvta and agree with how you construct the Sanatan Dharma espoused by Sri Aurobindo, my suggestion would be to use and advocate the use of another word to convey the meaning you wish.
The term Hinduvta is now so historically laden with ideological overtones and implications that defer to the radical policies of the Shiv Sena, the destruction of the Mosque in Ayodhya,
ignoring the cries of the Muslim population in Gujarat when they were being slaughtered by Hindu Nationalist in the riots in 2002, the military occupation of Kashmir, the distorting of history text books to reflect their own ideological bias, that I fear even a wholisitic revisioning of the term (which includes ecological and integral spirituality) would fall on deaf ears.
rich
Although I applaud your re-visionist definition of the term Hinduvta and agree with how you construct the Sanatan Dharma espoused by Sri Aurobindo, my suggestion would be to use and advocate the use of another word to convey the meaning you wish.
The term Hinduvta is now so historically laden with ideological overtones and implications that defer to the radical policies of the Shiv Sena, the destruction of the Mosque in Ayodhya,
ignoring the cries of the Muslim population in Gujarat when they were being slaughtered by Hindu Nationalist in the riots in 2002, the military occupation of Kashmir, the distorting of history text books to reflect their own ideological bias, that I fear even a wholisitic revisioning of the term (which includes ecological and integral spirituality) would fall on deaf ears.
rich
Re: Re: Re: Hindutva
YS writes:
I agree with Rich that the term ‘Hindutva’ got totally corrupted and it is better to avoid its use; it is terribly virus-ridden. Yes, we should coin another term or phrase to describe the true character of the ancient ideal that stands behind it. Could that not be the reason why Sri Aurobindo wrote whatever he had to write in English and not in Sanskrit or in any other Indian vernacular? Just imagine the kind of confusion we would have made with the long historical associations of ideas and concepts entering into the connotations he has given to his terms! In olden days in India it was essentially a monolithic system and people understood what it meant, and the underlying principles were taken for granted.
But with the appearance of several religions and religious sects, several ethnic and civilisations coming in contact with each, clashing with each other things have changed and today it is difficult to convey the sense of what is ‘Hindutva’ to those who have fixed and superficial notions about it. In fact, that is true for all religions. Surely, today we do not want to impose the yajna-ideal on others who have no faith in it, who have no experience that comes from it—which is as good as imposing democracy where upbringing and traditions are of a different kind.
But where is it that the aspiring soul of man does not cherish a “Spiritual transformation of Life on Earth� This is not the prerogative of the Hindutva alone. Integral Spirituality approach in practice is universal, whenever and wherever there is the urge to find truth, the seeker looking for answers in his deep quest. Today Hinduism itself is a temple in half-ruins, as Sri Aurobindo says, and it needs be reconstructed with/by the present architects and engineers of the spirit, by those who have experienced it and are living in it. Should that not happen? Our concern should be to see if we can participate in it, instead of putting our ideas based on traditional and circumscribed thought or feeling or action or science or religion or philosophy or theology or political ideology, or economics that comes from the Amartya Sens of our age. It is possible and we should do it.
RYD
Hindutva… should mean that it is the cosmic movement of evolution of consciousness to take it to divine heights. This movement should be essentially considered as the Nature's seed plan. The human beings have both the designed and participative volitional creative role to play. Hindus, incidentally, are a typical continuing society sustained on the Earth, who have sensed this purpose and are determined to become willing instruments of Nature to implement its plan creatively. This would be my definition.Rich’s response:
Hindutva cherishes a Spiritual transformation of Life on Earth. This would naturally mean an Integral Spirituality approach in practice. In the contemporary parlance it would amount to spiritualizing the processes of social, economical and political human life in tandem and harmony with the plant and animal life and the Ecological balance. All this is based on 'Sanatan Dharma' so espoused by Aurobindo. Dharma is not religion. It is the functional law of the universe. Vishnu Tatva based on the principle of 'sacrifice' or 'yajnya'. Yajnya externally performed is only symbolic for provoking a deep Neuro biological spiritual transformation in the embodied consciousness of man.
…my suggestion would be to use and advocate the use of another word to convey the meaning you wish. The term Hinduvta is now… historically laden with ideological overtones and implications…My brief comment is as follows.
I agree with Rich that the term ‘Hindutva’ got totally corrupted and it is better to avoid its use; it is terribly virus-ridden. Yes, we should coin another term or phrase to describe the true character of the ancient ideal that stands behind it. Could that not be the reason why Sri Aurobindo wrote whatever he had to write in English and not in Sanskrit or in any other Indian vernacular? Just imagine the kind of confusion we would have made with the long historical associations of ideas and concepts entering into the connotations he has given to his terms! In olden days in India it was essentially a monolithic system and people understood what it meant, and the underlying principles were taken for granted.
But with the appearance of several religions and religious sects, several ethnic and civilisations coming in contact with each, clashing with each other things have changed and today it is difficult to convey the sense of what is ‘Hindutva’ to those who have fixed and superficial notions about it. In fact, that is true for all religions. Surely, today we do not want to impose the yajna-ideal on others who have no faith in it, who have no experience that comes from it—which is as good as imposing democracy where upbringing and traditions are of a different kind.
But where is it that the aspiring soul of man does not cherish a “Spiritual transformation of Life on Earth� This is not the prerogative of the Hindutva alone. Integral Spirituality approach in practice is universal, whenever and wherever there is the urge to find truth, the seeker looking for answers in his deep quest. Today Hinduism itself is a temple in half-ruins, as Sri Aurobindo says, and it needs be reconstructed with/by the present architects and engineers of the spirit, by those who have experienced it and are living in it. Should that not happen? Our concern should be to see if we can participate in it, instead of putting our ideas based on traditional and circumscribed thought or feeling or action or science or religion or philosophy or theology or political ideology, or economics that comes from the Amartya Sens of our age. It is possible and we should do it.
RYD
I appreciate the efforts taken by Y.R. Sane to redefine Hindutva on the lines of Sri Aurobindonian thoughts.
As regards the comments thereon, did not Vivekananda say that
" take Hinduism to Vedic Purity ? ?, did not Sri Aurobindo try to present the true picture of ' Sanatan Dhama '?
To day nobody understands what is true Hinduism, neither the followers nor the detractors and eventually all have become Destroyers.. Under these conditions this seems to be healthy suggestion.
As regards the comments thereon, did not Vivekananda say that
" take Hinduism to Vedic Purity ? ?, did not Sri Aurobindo try to present the true picture of ' Sanatan Dhama '?
To day nobody understands what is true Hinduism, neither the followers nor the detractors and eventually all have become Destroyers.. Under these conditions this seems to be healthy suggestion.
Re: Re: Re: Hindutva
Unfortunately Hindutva, has the same connotation albeit a differing context as "Crusade" does for George W. Bush...
some words are enslaved by history, we will be lucky if we can manage to take back the word "Integral" -in the context of yoga- after all the Western New Age Ideologues have their way with it...
rich
some words are enslaved by history, we will be lucky if we can manage to take back the word "Integral" -in the context of yoga- after all the Western New Age Ideologues have their way with it...
rich
Re: Re: Re: Re: Hindutva
There has been a sincere and well meaning
suggestion to 'use and advocate' another word in place of 'Hindutva',
because it is' historically laden with the ideological overtones and
implications etc.' Can it really improve the situation?
The observation is true from a certain perspective. But, is this not the case with every human concept? In fact any unenlightened translation in actual life by the living societies, has been the cause of confusion and conflict; that is avoidable in theory but inescapable in practice.
Religious conversions and religious wars, Genocide in Germany, Nazi Fascist Holocaust, Collective Farming-killings of the farmers in Russia, Cultural Revolution in China and youth massacre in Tin Min Square, Islamic Jihads- 9/11 at World Trade Center in America, War in Iraq, Current 'Lal Masjid' in Islamabad in Pakistan etc., are they not sufficiently manifest examples of perversion of some original beliefs and concepts?
Firstly, the word Hindutva is 'a symbol' in the human language purporting a specific 'thought form'. We have to accept that every symbol historically suffers changes in its interpretation and application commensurate with the levels of consciousness, not only of the masses of human beings but also of the 'followers'.
In " the human cycle" Sri. Aurobindo has formulated three major stages of social evolution. The infrarational stage settled at physical and vital consciousness, the rational settled at rational ideals of the mental consciousness and the third one, which is called the suprarational or spiritual stage in which society increasingly moulds its life and institutions in the truths of the Spiritual consciousness.
In this ascending scale of social evolution each stage is governed by the values and ideals, which are the natural expressions of the level of consciousness attained by society at that stage, or rather the same values take different forms at different stages of evolution.
It is no doubt a subjective criterion based on a fundamental truth of the self or consciousness, but it is a perfectly valid standard free from all narrow limitations of the superficiality conceived objective standard of the recent sociologist.
In this delicate and complex exercise of evaluation of the concept, we cannot afford to take into account only the external physical side of struggle of consciousness and leave out its more important side of consciousness of self.
y.R.Sane E-Mail:yrsane@eth.net
The observation is true from a certain perspective. But, is this not the case with every human concept? In fact any unenlightened translation in actual life by the living societies, has been the cause of confusion and conflict; that is avoidable in theory but inescapable in practice.
Religious conversions and religious wars, Genocide in Germany, Nazi Fascist Holocaust, Collective Farming-killings of the farmers in Russia, Cultural Revolution in China and youth massacre in Tin Min Square, Islamic Jihads- 9/11 at World Trade Center in America, War in Iraq, Current 'Lal Masjid' in Islamabad in Pakistan etc., are they not sufficiently manifest examples of perversion of some original beliefs and concepts?
Firstly, the word Hindutva is 'a symbol' in the human language purporting a specific 'thought form'. We have to accept that every symbol historically suffers changes in its interpretation and application commensurate with the levels of consciousness, not only of the masses of human beings but also of the 'followers'.
In " the human cycle" Sri. Aurobindo has formulated three major stages of social evolution. The infrarational stage settled at physical and vital consciousness, the rational settled at rational ideals of the mental consciousness and the third one, which is called the suprarational or spiritual stage in which society increasingly moulds its life and institutions in the truths of the Spiritual consciousness.
In this ascending scale of social evolution each stage is governed by the values and ideals, which are the natural expressions of the level of consciousness attained by society at that stage, or rather the same values take different forms at different stages of evolution.
It is no doubt a subjective criterion based on a fundamental truth of the self or consciousness, but it is a perfectly valid standard free from all narrow limitations of the superficiality conceived objective standard of the recent sociologist.
In this delicate and complex exercise of evaluation of the concept, we cannot afford to take into account only the external physical side of struggle of consciousness and leave out its more important side of consciousness of self.
y.R.Sane E-Mail:yrsane@eth.net
Attachment:
Mr. YR Sane originally started this thread as a reply to the 'Suggest articles for SCIY here' article. However, that location is reserved for brief hotlinks to postings on other websites that are being suggested as new articles on SCIY.
Therefore, I've deleted the original thread and reposted those replies here as a new, independent article, a move which will hopefully give more visibility to this important topic. Please use SCIY's "Reply" feature at this new location to post additional replies.
Thank you,
Ron Anastasia
Founding Editor, SCIY
Hindutva
What is Hindutva?
'Hindutva' has been described and defined by many. The first definition has come from Veer Vinayak Damodar Savarkar in 1923, in his pamphlet entitled" who is a Hindu?" to describe movements advocating Hindu Nationalism. Thereafter, a spate of definitions and interpretations have arisen, but none of them carries the full Import of the struggles of the Hindu life on this Earth.
Firstly, all the previous efforts in defining it were rooted in some type of a Social or Religious motivations (all religions in their present status are materialistic in practice - and not truly Spiritual), or Political motivations. Now, presently the effort is for gaining a lost self-identification motivation.
Secondly, in view of the laws of 'the spiritual evolution', eternally functional and in operation in the universe, the human cognitive limits have always failed to realize fully the true agenda of their life. Vedic knowledge is the only guide available to the struggling human mind; and Hindus have inherited and attempted to follow this wisdom to a large extent. Therefore, the concepts or definitions of organized religions, Natural Sciences and even 'Spirituality' 'Dharma' are all in the crucible.
Thirdly, the human form though limited in its capacities has instruments of transcendence by which the realities of its life and that of the universe could be understood. But, till then everything has a transitional status.
I would, therefore, like to break links with the present understandings for a moment; and assume absolute freedom to redescribe it anew. This is for the simple reason that Hindutva should not be seen as a phenomena of a specific human race of a confined paradigm of a mere human faith and beliefs system, attempting to impose itself on others for philosophical, social, political, economical or any other materialistic and human objectives. It is a divine scheme of evolution of consciousness working through 'a human form' to divine enrichment of Knowledge, culture, Values, Aesthetics of Life, Intelligence, Art, Music, Shilpa, Beautiful Relationships and patterns so evolved as to enrich Nature to greater heights than originally designed. You can get some specimens through writings of Kalidas, Bhavabhuti, Banabhatta, Jairaj (Geet Govinda, Ravindranath Tagore, 'Savitri' of Mahayogi Aurobindo.The mystic beauty and Vision and dreams painted therein may reveal some insights into specificity of the claims of a Hindutva creation. Vedic Science is not limited to discovering the laws of matter only, but to reveal the science of values of 'Rita' and 'Satya' hidden in Nature and use them to transform human life on Earth. This is the reason that Mahayogi Aurobindo declined to define ' divinity'. He was modest to observe, that by so doing, it would amount to limiting the Human Creative effort and human endeavor and Nature's Plan in bringing out or evolving to true Divine Life on Earth and its comprehensive manifest expression. This is an improvement on the concepts of many prophets of the various other religions.
At the outset, it must be understood that Hindutva is a realized or received wisdom and understanding of the Earthly life in the cosmic reality. This vision of wisdom is gained by Vedic Knowledge as the first cause of human knowledge and wisdom. The present status is an integrated, a synthesized and harmonized historical collected aggregate possession. This is also a heritage partly obtained by birth (as a part of the cosmic plan) and partially transferred by the ongoing societies historically born and settled in Bharat to the present living Society in India. This should not be misconstrued as an egoistic and sectarian belief and claims of a specific Human race. Hindus merely become an instrument of a Divine scheme by some unknown choice. It is simply a part of the cosmic plan of the evolution of consciousness and that a part of the human society acquires that role in the plan.
What are the specific features of this cosmic vision and plan? The creation of the universe is based on the laws incorporating the ethical and evolutionary objectives and goals for the entire life. The human beings appearing on the planet Earth are a part of the manifest World, whose basic 'seeds' and the scheme are situated in the unmanifest World. The evolution of a primitive human being, enjoying 'a starting biological animal consciousness' is destined to evolve to a status of divine consciousness, by an involved, integrally spiritual dialectical process of growth on Earth; providing Earth as the field and cosmic universal structures as a larger contributive participative Canvass.
It is necessary, however, for the human being (Jivatma) to find his true cosmic identity that is the 'self' and his true relations and dependence on the other life and nature. Hindutva recognizes that for this purpose the Hindu society has inherited, acquired, preserved and nurtured the necessary skills, spiritual technologies like Yoga, Tantra, Mantra, yantra etc. it has also ensured that the original 'first set of knowledge' consisting of the Vedas is meticulously and comprehensively preserved as the 'eternal wisdom manual', fit to be discovered and worked out in life, of the creator to this date through the live 'Veda PathShalas' (vedic schools).
Hindutva cherishes a Spiritual transformation of Life on Earth. This would naturally mean an Integral Spirituality approach in practice. In the contemporary parlance it would amount to spiritualizing the processes of social, economical and political human life in tandem and harmony with the plant and animal life and the Ecological balance. All this is based on 'Sanatan Dharma' so espoused by Aurobindo. Dharma is not religion. It is the functional law of the universe. Vishnu Tatva based on the principle of 'sacrifice' or 'yajnya'. Yajnya externally performed is only symbolic for provoking a deep Neuro biological spiritual transformation in the embodied consciousness of man.
Hindutva, therefore, should mean that it is the cosmic movement of evolution of consciousness to take it to divine heights. This movement should be essentially considered as the Nature's seed plan. The human beings have both the designed and participative volitional creative role to play. Hindus, incidentally, are a typical continuing society sustained on the Earth, who have sensed this purpose and are determined to become willing instruments of Nature to implement its plan creatively.
This would be my definition.
(Yeshwant Sane)
Mr. Yeshwant Ramchandra Sane,
B.E. (Civil), FIV, FIS, RICS (Lond)
Retd.Estate Manager Bombay Port Trust,
Visiting Faculty Member, Sardar Patel University, and
Dr.Ambedkar University, Ahemdabad, Gujrat State, India
Trustee Granthali (Mumbai), and Brahman Shikhan Mandal, Thane,
Vice President Thane Nagar Wachan Mandir Library (160 yrs Old),
A founder member of the Madhyamik Shiknottar Mandal, Thane
Trustee, Thane Film Society, Thane
President Spiritual Science Centre, Thane,
Res: Sonal Appt. Agiary Lane, near Saraswat Bank, PC 400601
Res Tel: -91-022-25368450
MBL: 9892046539
E-mail: -yrsane@eth.net
D:\A Film Society\Hindutva for Sham benegal Text Final.txt
Wednesday, July 04, 2007 8:21 AM