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In 1913, French mathematician Émile Borel proposed the infinite monkey theorem, suggesting that a monkey randomly typing for eternity would eventually produce any conceivable text, even the works of Shakespeare. In today's age of digital activism, a similar phenomenon might be dubbed the infinite activist theorem—where individuals, driven by ideological motivations, perpetually repeat oversimplified or misconstrued narratives. Over time, these narratives can distort complex realities.

This dynamic is particularly evident in discussions around the Rashtriya Swayamsevak Sangh (RSS). Critics frequently deploy terms such as Hindu nationalism, Hindutva, or Hindu far-right without fully understanding their cultural and philosophical contexts. These labels often stem from Eurocentric historical frameworks, which are incongruent with India's diverse civilizational background rooted in Indic philosophies.

One of the recurring criticisms is that the RSS’s vision of a Hindu Rashtra inherently marginalizes minorities, particularly Muslims and Christians. However, historical and contemporary evidence suggests otherwise. Despite India’s complex history—including foreign invasions and religious persecutions—the RSS and governments influenced by its ideology, notably the Bharatiya Janata Party (BJP), have not adopted any official or systemic stance that discriminates against these communities. In over a decade of central governance, no mass migrations or targeted state actions against minorities have been documented, even as regional and global media closely scrutinize such developments.

The RSS is estimated to have a membership of around 6 million—less than 0.5% of India's population—yet criticism of the organization often carries disproportionate weight. When repeated without nuance, such criticism can alienate the nearly 82% of Indians who identify as Hindu, affecting their connection to their heritage, history, and philosophical identity.

To engage in a truly informed dialogue about the RSS, it is necessary to embrace cultural relativism—the practice of interpreting traditions and beliefs within their native context, rather than through foreign ideological lenses. Terms like Hindutva and Hindu Rashtra are often misunderstood. Hindutva, coined by Chandranath Basu in 1892 and later popularized by Vinayak Damodar Savarkar in his 1923 essay Essentials of Hindutva, defines Hindu identity not by religion alone, but as a civilizational and cultural continuum. Savarkar viewed a Hindu as anyone for whom the land stretching from the Indus River to the Indian Ocean is both the ancestral homeland and the sacred geography.

Crucially, Rashtra refers to a cultural nation, distinct from Rajya, which denotes political governance. Thus, the RSS’s idea of a Hindu Rashtra is cultural and civilizational in scope—not a theocratic state.

India has a long tradition of inclusivity, creativity, and resilience. It gave the world the Rigveda, the concept of zero, and advancements in science, philosophy, and governance long before modern Western systems took shape. However, in the past millennium, India faced physical invasions and intellectual colonization. The concept of Hindutva arose as a civilizational response to protect and rejuvenate this heritage—not as an exclusionary ideology, but as an affirmation of indigenous identity.

The RSS, since its founding in 1925 by Dr. Keshav Baliram Hedgewar, has aimed to revive India's cultural confidence. It has faced persistent criticism—often equating it with fascist ideologies—despite the absence of any factual or legal parallels. This mischaracterization partly stems from the RSS’s long-standing principle of avoiding publicity, leading to an information vacuum often filled by its detractors.

Despite this, the organization has continued its grassroots social work across education, health, disaster relief, and rural development. Its influence is now increasingly visible in India’s sociopolitical fabric—not through aggression, but through cultural consolidation and civic engagement.

If critics and observers are to understand the RSS meaningfully, they must engage in participant observation, akin to anthropological methods, setting aside ideological preconceptions. Figures like Dattopant Thengdi, an early RSS thinker who engaged with diverse ideologies without compromising his own, exemplify the balanced approach needed today.

As India navigates its path forward, rediscovering its civilizational roots while embracing modernity, honest, contextual, and respectful conversations about organizations like the RSS are more essential than ever.

 

The author is passionate about environmental sustainability. He is deeply involved in various social work activities in Indian and American communities in the United States. 

(The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of New India Abroad)