01-24-2005, 11:08 PM
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Conceptual civilisation - by Sukanya Ghosh</b>
This refers to the articles by Ram Gopal (January 14) and Prafull Goradia (January 15) on the matter of 'Hindutva' and 'Bharatiyata'. I believe that the concepts of Hindutva and Bharatiyata are relevant in the Indian context but their area of application may be different.
Vishnu Purana describes the area south of Himalayas as 'Bharatvarsha' and calls the people living there as 'Bharati', the progeny of King Bharat. The civilisation and culture of this land remained Hindu, irrespective of the political changes during the ancient times. Today, Bharat embodies all the three dimensions -civilisational, geographical and political. True Bharatiyata includes taking pride in being the descendants of great ancestors, having a firm commitment to preserve this great civilisation symbolised by its essential Hinduness, and promoting among the people a commitment for the territorial integrity of the country. Unfortunately, the type of secularism that forces inimical to Hinduism have practiced has encouraged divisive tendencies in society. Emphasis on Bharatiyata includes defeating this perverted secularism and building the sentiment of "One nation, one people".
Hindutva is the socially-activated Hindu consciousness, which is a civilisational and cultural concept. Its prime components are: A deep faith in the Sanatan Dharma postulates which primarily are spirituality and service of humanity; and a feeling of belongingness with Bharat bhoomi and oneness with the followers of Sanatan Dharma in all its forms. Hindu consciousness does not consist of attitudes which are negative or are hostile against any other faith or sect.
Hindutva, however, is not a narrow political concept. It is not the counterpart of Islam, which is an entirely political doctrine. Islam has the political objective of establishing Islamic rule everywhere in the world. Islamic doctrines contain instructions for organisation, training, motivation and strategies necessary to achieve this mission. Muslims are expected by their religion to view themselves as part of the ummah (the world community of Muslims), and maintain their primary allegiance to it, transcending all national boundaries. Hindutva does not possess such features. Numerous Hindus live in countries outside India as citizens of those countries, yet Hindutva does not expect their allegiance to India to transcend their national boundaries. The existence of the Vishwa Hindu Parishad as an organisation with many overseas branches also indicates that the VHP does not view Hindutva as a political concept. If it had, Hindus of these countries would have been expected to work for India's national interests in a political manner.
Both Bharatiyata and Hindutva are rooted in Bharatvarsha. While the former is a civilisational, geographical and political concept, the latter embodies the broadest of these three - the civilisational concept. The two cover a lot of common ground. If Bharatiyata has not been practiced forcefully by political parties in the country, it is they who should be faulted and not the concept. Hindutva as a potent integrating force among Hindus is far short of realising its full potential. Any political party can work under the concept of Bharatiyata in a committed manner to push forward india's national interests. Various socio-cultural organisations, filled with Hindutva vigour, can work at the ground level without any political ambitions to strengthen the Hinduness of India and mobilise Hindus in India and the world over for the great task of serving Bharatvarsha and humanity.
http://www.dailypioneer.com/indexn12.asp? main_variable=EDITS&file_name=edit4%2Etxt&counter_img=4
Jan 24 2005 â edit page<!--QuoteEnd--><!--QuoteEEnd-->
This refers to the articles by Ram Gopal (January 14) and Prafull Goradia (January 15) on the matter of 'Hindutva' and 'Bharatiyata'. I believe that the concepts of Hindutva and Bharatiyata are relevant in the Indian context but their area of application may be different.
Vishnu Purana describes the area south of Himalayas as 'Bharatvarsha' and calls the people living there as 'Bharati', the progeny of King Bharat. The civilisation and culture of this land remained Hindu, irrespective of the political changes during the ancient times. Today, Bharat embodies all the three dimensions -civilisational, geographical and political. True Bharatiyata includes taking pride in being the descendants of great ancestors, having a firm commitment to preserve this great civilisation symbolised by its essential Hinduness, and promoting among the people a commitment for the territorial integrity of the country. Unfortunately, the type of secularism that forces inimical to Hinduism have practiced has encouraged divisive tendencies in society. Emphasis on Bharatiyata includes defeating this perverted secularism and building the sentiment of "One nation, one people".
Hindutva is the socially-activated Hindu consciousness, which is a civilisational and cultural concept. Its prime components are: A deep faith in the Sanatan Dharma postulates which primarily are spirituality and service of humanity; and a feeling of belongingness with Bharat bhoomi and oneness with the followers of Sanatan Dharma in all its forms. Hindu consciousness does not consist of attitudes which are negative or are hostile against any other faith or sect.
Hindutva, however, is not a narrow political concept. It is not the counterpart of Islam, which is an entirely political doctrine. Islam has the political objective of establishing Islamic rule everywhere in the world. Islamic doctrines contain instructions for organisation, training, motivation and strategies necessary to achieve this mission. Muslims are expected by their religion to view themselves as part of the ummah (the world community of Muslims), and maintain their primary allegiance to it, transcending all national boundaries. Hindutva does not possess such features. Numerous Hindus live in countries outside India as citizens of those countries, yet Hindutva does not expect their allegiance to India to transcend their national boundaries. The existence of the Vishwa Hindu Parishad as an organisation with many overseas branches also indicates that the VHP does not view Hindutva as a political concept. If it had, Hindus of these countries would have been expected to work for India's national interests in a political manner.
Both Bharatiyata and Hindutva are rooted in Bharatvarsha. While the former is a civilisational, geographical and political concept, the latter embodies the broadest of these three - the civilisational concept. The two cover a lot of common ground. If Bharatiyata has not been practiced forcefully by political parties in the country, it is they who should be faulted and not the concept. Hindutva as a potent integrating force among Hindus is far short of realising its full potential. Any political party can work under the concept of Bharatiyata in a committed manner to push forward india's national interests. Various socio-cultural organisations, filled with Hindutva vigour, can work at the ground level without any political ambitions to strengthen the Hinduness of India and mobilise Hindus in India and the world over for the great task of serving Bharatvarsha and humanity.
http://www.dailypioneer.com/indexn12.asp? main_variable=EDITS&file_name=edit4%2Etxt&counter_img=4
Jan 24 2005 â edit page<!--QuoteEnd--><!--QuoteEEnd-->