Essentials of Hindutva

Racialisation and ethnicisation of Hindu identity

In Essentials of Hindutva, Savarkar racialises and ethnicises Hindu identity.^[12][13] He contrasts Hinduism, which he describes as merely a "spiritual or religious dogma or system",^[14][11][b] with the term "Hindutva" (transl. Hindu-ness),^[16] which, he writes, "embraces all the departments of thought and activity of the whole being of our Hindu race".^[17] Appealing to the "racial unity" and "racial oneness" of the Hindus,^[7] his criteria for being considered a Hindu is inclusive across caste, creed, and faith;^[18][19] any person for whom India is both pitrabhumi (transl. Fatherland) and punyabhumi (transl. Sacred land) qualifies as a natural and national inhabitant.^[20][21] Savarkar also forms clear boundaries between those deemed Hindus and non-Hindus,^[18] advocating for the purification of the nation from those deemed outsiders, such as Muslims and Christians, who, according to Savarkar, have their sacred lands outside of India, in "Arabia or Palestine".^[14] He further argues that Hindus who had converted to Islam or Christianity may be readmitted if they convert back to Hinduism^[22] as well as marry and have children with Hindus,^[23] thereby being welcomed back to the "Hindu fold".^[22]

Some of us were Aryans and some Anaryans; but Ayars and Nayars—we were all Hindus and own a common blood. Some of us are Brahmins and some Namshudras or Panchams; but Brahmins or Chandals—we are all Hindus and own a common blood. Some of us are Dakshanatyas and some Gouds; but Gouds or Saraswats—we are all Hindus and own a common blood. Some of us were Vanars and some Kinners: but Vanars or Nars—we are all Hindus and own a common blood. Some of us are monists some pantheists; some theists and some atheists. But monotheists or atheists—we are all Hindus and own a common blood.^[24]

Articulating a militantly chauvinistic and nativist form of genomic and geocentric nationalism,^[25] Savarkar argues that Hindus constitute a distinct and primordial civilisation^[26][27] and stresses Hindu devotion to common ethnic ties, rooted in the ideals of sacred blood and sacred soil.^[25] He blends a radical form of Hindu ethnic nationalism with Brahminical authority in the caste system;^[28][29] his emphasis on race was an attempt to downplay caste divisions that he, as a Brahmin, sought to preserve.^[13] Savarkar's conception of Hindu ethnic nationalism drew heavily on British and German orientalist thought as well as on contemporary currents of ethnic nationalism in Europe.^[27][29][30] He was particularly influenced by Johann Kaspar Bluntschli's concept of German ethnic and racial nationalism.^[13] While imprisoned, he read and taught Bluntschli's works. Bluntschli distinguished between a racially superior "principal nation" and a racially inferior "alien nation". This framework appealed to Savarkar, as it allowed him to compensate the British claims of racial superiority, by asserting the racial superiority of the Hindus against an imagined Muslim race. Adopting Bluntschli's model, Savarkar argued that Hindus constituted the principal nation, while Muslims constituted the alien nation.^[31] Philosopher Martha Nussbaum has described the pamphlet as a "European product".^[29]

Civilizational war

Savarkar posits that a "conflict of life and death" had ensued ever since Mahmud of Ghazni of the Ghaznavid Empire crossed the Indus River into the Indian subcontinent in 11th century CE. Drawing on the British Raj's colonial policy of 'divide and rule', his pamphlet sought to redirect the prevailing anti-British sentiment of the time into anti-Muslim mobilisation by portraying Hindus chiefly in opposition to Muslims.^[32][33]