The Rashtriya Swayamsevak Sangh (RSS) is often perceived merely as a Hindu organization, but in reality, it is far more than a religious or sectarian body—it embodies the living spirit of Indian nationality and cultural identity. The fundamental inspiration of the RSS springs from the eternal ideal of “Vasudhaiva Kutumbakam”—the world is one family—which forms the soul of India’s Sanatan (eternal) culture. This inclusive vision found renewed expression in the recent statement by RSS chief Dr. Mohan Bhagwat in Bengaluru, where he boldly declared that “Christians and Muslims too can join the Sangh.” This assertion is not only courageous but also reflects the evolving vision of a new, developed, and balanced India. Naturally, Bhagwat’s statement inviting members of all faiths—including Muslims and Christians—into the fold of the RSS has drawn widespread attention and discussion. But more importantly, it reveals the broader philosophical depth of the organization—one that deserves to be viewed positively and with an open mind.
Dr. Bhagwat’s statement reaffirms the age-old Indian understanding that “Dharma” is not a synonym for any particular religion but rather a holistic code of ethical and spiritual values. For the RSS, Hindutva does not mean adherence to a specific faith; it is a comprehensive way of life—rooted in harmony, coexistence, compassion, and national integrity. In this sense, the RSS interprets “Hindutva” as Bhartiyata—Indianness—a profound connection with the culture, traditions, history, and collective consciousness of India. It is not that people of other faiths were never allowed in the RSS. In fact, individuals from various religions—including Muslims and Christians—have participated in its activities for decades. Yet, the misconception persists that the RSS is exclusive to Hindus. This misunderstanding arises from the organization’s broader cultural definition of the term “Hindu.” According to the RSS, every person living in this land of Bharat is a Hindu by ancestry and cultural heritage, irrespective of their religious practices or modes of worship. The organization has repeatedly clarified that since the forefathers of all Indians were Hindus, the term “Hindu” signifies a shared civilizational lineage rather than a sectarian identity.
As Guruji M.S. Golwalkar, the second Sarsanghchalak of the RSS, once said: “Hindutva is not merely a religion; it is a culture—a way of viewing and living life.” Dr. Bhagwat continues this vision, asserting that Hindutva is not confined to caste, language, or creed—it is a civilizational ethos that embraces all. The RSS believes that everyone born in this land—whatever their faith—are heirs to the same cultural legacy. Hence, the word “Hindu” represents not a religious label but a cultural identity synonymous with Indian life, which upholds equality, tolerance, and unity in diversity. This essence resonates through India’s timeless mantras: “Sarve Bhavantu Sukhinah” (May all be happy) and “Ekam Sat Vipra Bahudha Vadanti” (Truth is one, the wise call it by many names). In the present age, when divisive politics seeks to fragment society along the lines of caste, creed, and language, such a unifying message is both urgent and healing. The RSS stands against this toxic divisiveness, striving instead for a deeper national unity. Bhagwat’s statement thus becomes a moral antidote—an invitation to recognize that the soul of India lies not in narrow religious identities but in shared cultural consciousness. For the RSS, the nation itself is the supreme deity. Its nationalism is not rooted in secular indifference but in Dharmic inclusiveness—an attitude of reverence that respects all paths of faith. Guided by this conviction, the RSS teaches its workers to serve the Hindu society as a means of uniting the entire Indian society.
Bhagwat’s message envisions an India where differences of opinion exist but not divisions of the heart. His remark that “whoever is born in this land has a Hindu ancestor somewhere in the past” is not a political statement but a cultural reminder—one that points to India’s singular civilizational origin, which has blossomed into many religions and traditions. This perspective resonates with Mahatma Gandhi’s idea of Sarvadharma Samabhava—equal respect for all religions. Gandhi had said: “My Hindutva includes all; it excludes none.” The same inclusive sentiment forms the foundation of India’s unity. When the RSS speaks of organizing Hindus, it essentially seeks to organize all Indians toward the vision of a strong, united nation. The problem is that its critics deliberately misrepresent this objective, portraying it as sectarian. Because of this ongoing misinformation, it becomes necessary for the RSS and its supporters to clarify and counter such false narratives.
If these misunderstandings can be dispelled, the Sangh’s constructive work for nation-building would progress with greater ease and wider participation. Dr. Bhagwat’s invitation—welcoming all communities to join the Sangh as children of Bharat Mata—is a hand extended in friendship, deserving of a positive and appreciative response. Sadly, some people refuse to accept even the idea of “Bharat Mata,” rejecting national symbols like Vande Mataram under narrow political motivations. Yet, the India of the 21st century cannot achieve greatness solely through economic or technological might—it must be bound by a shared cultural and emotional unity. The RSS has dedicated itself to this mission. Dr. Bhagwat’s message acknowledges India’s pluralism and religious diversity as its strength, not its weakness. It invites every citizen to rediscover their collective identity in “Indianness,” beyond the boundaries of sect and denomination.
The RSS’s vision of a Samras Samaj—a harmonious society—is one where Muslims, Christians, Sikhs, Jains, Buddhists, and Parsis all practice their faiths freely while proudly affirming India as their motherland and embracing its cultural heritage. Dr. Bhagwat’s Bengaluru address redefined Hindutva in a broader, modern, and inclusive sense. He made it clear that the RSS’s Hindutva is for all, not against anyone. It is a philosophy of synthesis, not separation—a principle of coexistence, not domination. True Bhartiyata lies in this very spirit: unity in diversity, dialogue amid disagreement, and coexistence despite difference. This is the vision that can guide India toward integrity, peace, and development—a vision where Hindutva becomes the spiritual expression of India’s timeless soul. By
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