RSS at 100: Reframing dharma beyond religion and extremes

The essence of Bhagwat’s three-day address was that the RSS, both in its 100-year history and in its future direction.

The three-day lecture series organised by the Rashtriya Swayamsevak Sangh (RSS) from 26–28 August in Delhi has set the stage for a wider debate on the role of ‘Dharma’ and ‘Religion’ in Indian society.

The lecture series was held in the backdrop of the RSS completing 100 years on 2 October this year, on the occasion of Vijaydashami. It was addressed by the RSS Sarsanghchalak, Mohan Bhagwat.

It may be recalled that Prime Minister Narendra Modi also acknowledged the contribution of the RSS in his Independence Day speech this year.

Middle Path, Not Extremism

The RSS Sarsanghchalak, while addressing around 1,200 prominent members of society, including diplomats from several countries, clarified the RSS’ worldview.

He emphasised that the RSS seeks to restore balance in society and avoid all forms of extremism. Bhagwat stressed that the organisation is a proponent of the middle path, as per the Bharatiya tradition. This middle path is rooted in the concept of ‘Dharma’ (righteousness), which should not be confused with religion.

In the contemporary world, the RSS sees manifestation of this ‘Dharma’ in every-day life through initiative of Panch Parivartan (Five-fold Transformations), which are social harmony, family awakening, environmental awareness, selfhood. and civic duties. It is clear that this is going to be core philosophical framework for the future roadmap. The fundamental building block of this philosophy is ‘Dharma’

It is evident that this will form the core philosophical framework for the organisation’s future roadmap. The fundamental building block of this philosophy is ‘Dharma’.

Dharma vs Religion

Bhagwat clarified in his speech that ‘Hindutva’ (Hinduness)—a term often misinterpreted as reflecting an extreme Hindu majoritarian view—is actually rooted in the eternal values of India’s uninterrupted civilisational journey.

To fully grasp Bhagwat’s argument, one must understand the distinction between ‘Dharma’ and ‘Religion’.

By treating the two as synonymous, Western and Marxist historians and political scientists have frequently mischaracterised Hinduness as a parochial and militant philosophy that is hostile to Muslims and Christians. Nothing could be further from the truth.

To address the reasons behind this persistent misinterpretation, and to arrive at a rational and original conceptual framework, we must explore some foundational questions.

Hindutva and Hinduness

‘Hindutva’ is the manifestation of Hindu Dharma, and Hinduness is the closest English translation of the term. This concept is deeply rooted in Hindu thought, which has evolved over millennia, beginning with the Rig Veda—the oldest book on the planet.

Certain core values of Hindu civilisation have remained eternal, such as Vasudhaiva Kutumbakam (the whole world is one family) and the well-known peace hymn:

oṃ sarve bhavantu sukhinaḥ

sarve santu nirāmayāḥ

sarve bhadrāṇi paśyantu mā kaścid duḥkha bhāg bhavet।

oṃ śāntiḥ śāntiḥ śāntiḥ॥

These are the core civilisational values of Hinduism, and those who follow these values and uphold Hindu Dharma are called Hindus.

Hindutva Is Not an Ideology

Since the second half of the 20th century, the debate on Hindutva/Hinduness has often revolved around Vinayak Damodar Savarkar’s treatise Hindutva, published in 1922. Savarkar—an Indian freedom fighter, ideologue, revolutionary, and founder of the Hindu Mahasabha—articulated his views on the subject in this text.

However, to truly understand Hindutva/Hinduness, one must look beyond Savarkar’s work and explore the broader Hindu philosophical tradition in which these ideas are rooted.

Hindutva/Hinduness is not an ideology; it is a way of life, deeply grounded in the concept of ‘Dharma’.

The writings of figures such as Sri Aurobindo, Radha Kumud Mookerjee, Bankim Chandra, and Bipin Chandra Pal—many of which predate even the founding of the RSS in 1925—strongly reflect the values that the RSS stands for.

‘Dharma’ is a Sanskrit term meaning ‘way of life’, whereas ‘Religion’ refers to a way of worship.

Dharma, in practice, consists of both the unchanging, eternal, universal laws, and the ever-evolving socio-economic order informed by those laws.

The idea of perceived oneness amidst diversity (Avibhaktam Vibhakteshu) is the eternal message of Sanatana Dharma or Hindu Dharma.

Understanding India’s Evolutionary Thought

The essence of Bhagwat’s three-day address was that the RSS, both in its 100-year history and in its future direction, is helping Indian society interpret its own civilisational evolution from an indigenous lens.

To truly understand the depth of Bhagwat’s message and its civilisational roots, one may revisit what Bipin Chandra Pal, a leading Indian freedom fighter and cultural reformer, said in his 1911 work The Soul of India:

“The word of Indian Evolution is Dharma; the word of European evolution is Right. And these two words seem, to my mind, to completely sum up the fundamental difference between India and Europe.

Dharma is the law of renunciation; Right, the law of resistance.

Dharma demands self-negation; Right, self-assertion.

Dharma develops collectivism; Right, individualism.

Dharma works for synthesis; Right lives and grows in antithesis.

Dharma is the soul of order; Right, the parent of revolution.

To understand India, we must seize the conception of Dharma.

To understand Europe, we must seize the principle of Right.

How then can the generalisations of European experience, gathered under the law of Right, help one to interpret the character and culture of India, trained in the ideal of Dharma?

India, my child, must therefore, interpret herself.”

(Earlier RSSFACTS columns can be read here.)