Pratap Bhanu Mehta: The limits of the Hindu vs Hindutvavadi debate
NB: This is a thoughtful article. The author reminds us that good and evil, better and worse, cruelty and kindness, decency and barbarity co-exist in all cultures, and all communities, religious or otherwise. In brief, these qualities are part of what it means to be human; and they cut across the boundaries of time, place and culture. To claim especial worthiness for the so-called 'pure' form of one's culture is self-righteous propaganda and self deception.
The world is in enough trouble already, we need to stop the culture wars. Hooliganism is vile, no matter who does it. Neither viruses nor the ozone hole give a damn for the greatness of our respective religions; the eternal glory of our nations etc. The deification or glorification of oneself or one's society is not only vulgar but a form of dishonest atheism. Praise is best when it comes from others. Stop shouting and start thinking. DS
The limits of the Hindu vs Hindutvavadi debate
In the aftermath of the overwhelming ascendancy of Hindutva, there is a temptation to counter it by juxtaposing Hinduism to Hindutva, the virtuous Hindu to the nasty Hindutvavadi. Rahul Gandhi has been harping on this theme. But this is also a new cultural zeitgeist. The temptation is understandable. It is better to align Hinduism with moral values than the discourse of blood and soil that Hindutva represents. Better to reclaim Hindu traditions as a way of gaining political legitimacy. But this temptation is historically myopic and morally confused.
This approach seems to want to settle the problem by definition. A true Hindu, you see, can never be intolerant or be tempted by power. The greatest Shiv bhakt of all time in Hindu tradition was Raavana. His Shiv Tandav Stotram is a most erumpent expression of both vikas and virasat: Glittering temples, the beneficence of Kuber, along with great yogic powers and insight. But he also engaged in adharmic acts, and let his ahamkara (ego) dominate everything else. Did it make him any less of a Shiv bhakt? No. Did being a Shiv bhakt prevent his adharma? No. The tradition understood this complexity.
You cannot define people away by saying they are
not a true Hindu. Both Gandhi and Godse are Hindus, just as Osama bin Laden and
Mulla Sadra are both Muslims, just as Francis of Assisi or Pope Pius XI are
Christians. Religion enshrines the highest beatitude. But it can also give
succour to terror and violence. As any religious thinker knows, the same eros
that pulls you towards the good can easily take a pathological form. You cannot
get rid of Godse or Raavana by saying they are not Hindus. In fact, it is a
cheap gesture of saying they are not our collective responsibility as well. And
exactly who is this “Hindutvavadis are not Hindus” meant to persuade?
This approach requires sincerity, moral credibility and a grammar of action. The spouting of a claim “real Hinduism is tolerant” has become an easy meme. It has to be enacted in its exemplarity. Ramkrishna Paramhansa enacted this, living out several religious lives without contradiction or sacrifice of his devotion to the Mother. Gandhi could stand in the middle of unspeakable violence and exercise moral force, not just understanding but bearing the pain of others. Even that benighted Hindu, Jawaharlal Nehru, could jump into a crowd and admonish communal hate mongers. But who performs that role now? Week after week, namaz in Gurgaon is being disturbed.
Let us be clear that the Hindu hooligans disturbing it have no
interest in public spaces or principles. They use these as pretexts for
exercising a vile kind of hegemony. Would the true Hindu have the courage to
come out and say to this crowd, face to face, “What kind of warped imagination
sits around thinking whose prayer can I disturb on Friday?” Where are the
“tolerant” Hindu leaders who would show their brethren a moral mirror, or
protect those praying? This whole “a true Hindu cannot be intolerant” is just a
moral evasion, if you don’t risk anything for saying it. Following the “Hindu
trope”, our leaders manage to show their cowardice more than their leadership.
We have tried this
“true Hinduism” route before. That was the generation of Vivekananda, Gandhi
and Vinoba, and countless others. But by the 1930s that project of recasting
Hinduism’s spiritual foundations could not prevent deep and widespread
communalisation. Nor for that matter did debates in Indian Islam on “Indian
Muslimness” prevent that communalisation. Historical memories are short, but
Rajiv Gandhi more opportunistically, and PV Narasimha Rao more sincerely but
deviously, tried to occupy the “let us engage with Hinduism” ground. In America
you have seen “moderate” Christianity make its peace with violent Trumpism. Who
draws these lines between a true believer and a fake one?
The attempt to publicly draw these lines between good and bad believers does not enlarge toleration; it intensifies the conflict over who has authority. Once you prefix any public moral argument with “speaking as a Hindu or as a Muslim…” you have probably already lost the plot, where identity will colonise reason. All that will remain is the reinforcement of identity, not the enlargement of moral sympathies. It also encourages this cuckoo land thinking that if everyone simply retreated to their “true religion”, harmony would ensue. In a metaphysical sense, perhaps.
But that kind of thinking does not help thinking
about actual disputes in politics: How is representation to be organised within
communities? How will public spaces be managed? How does one handle contested
representations of history? How do we create institutions that treat people
equally? Whose nation is it? Can we take a consistent stand against all
blasphemy laws? These are the kinds of political disputes on which blood is
spilled. By returning to “true religion” or metaphysics, you have left the
political world vacant. The debate over Hinduism also creates exactly the
distraction the BJP wants.
Finally, this plunge into religious metaphysics evades calling a spade a spade. The problem with people who spout bigotry or disseminate vile prejudice is not that they are “bad Hindus.” Seriously, who cares? The problem is that they have let their collective narcissism come in the way of basic human decencies, and are prepared to violate the terms of the social contract that honours the basic dignity of the individual.
The claim that India is a nation of Hindus
generates more questions than answers. In a trivial factual sense, it is true
that this is overwhelmingly a Hindu nation. But that is simply a background
fact. What follows from that? That this is not a nation which also has Muslims,
atheists, communists, liberals, and even Hindutvavadis? It is also their
nation, and they do have rights, and a voice to shape it. The challenge is:
What are the basic norms of reciprocity that govern this conversation? Who defends
those with credibility?
In the great churning
of our politics, a lot of poison is being generated. Since Kashi is in the air,
we can meditate on Tulsidas’s glorious Rudrashtakam, Shiv as the Bliss of Pure
Consciousness. It defines the highest end of life. But I suspect Mahadeva is
also whispering: Don’t expect the metaphysical project of defining a true Hindu
to bell the political cat of building a decent society. Definitions don’t
absorb communal poison. Who will do that, is an open question.
Society of the
Spectacle / 'इमेज' - 'Image': A
Poem on Deaths in the Age of Covid
Albert Camus's “The Human Crisis” (March
28, 1946) - 'No cause justifies the murder of innocents'
The Almond
Trees by Albert Camus
STATEMENT
BY ASHOKA UNIVERSITY FACULTY - March 18, 2021
Ashoka
University: Correspondence on Professor P. B. Mehta's Resignation
Ramachandra
Guha: The unmaking of India
Sunita Viswanath: Why I feel the need to
bring my Hinduism to the streets
Sunita
Viswanath - I refuse to cede Hinduism to those who want to make India a Hindu
rashtra
Public Appeal by Hindus for Human Rights,
USA
