Dr. Tony Nader and Hindutva-Nazism – Part 2: M.S. Golwalkar: We, or Our Nationhood Defined

Dr. Tony Nader and Hindutva-Nazism – Part 2: M.S. Golwalkar: We, or Our Nationhood Defined

With our new 3-part series, we seek to understand why international Transcendental Meditation leader Dr. Tony Nader embraced the nazi-like Hindutva and made the Transcendental Meditation Organization a spittoon of the meditation-spirituality movements by inviting the leader of the Hindutva-Nazi-like RSS terrorist organization, Mohan Madhukar Rao Bhagwat, to the 2024 World Peace Assembly in India. In the second part of our series of articles, we look at M.S. Golwalkar’s book, We, or Our Nationhood Defined (1947)a book arguing for a Hindu Rashtra.

Background: Apart from the Indian course participants, many were unaware while meditating that the leader of the organization responsible for Mahatma Gandhi’s assassination was among them:


M.S. Golwalkar’s We, or Our Nationhood Defined (1947) is a book arguing for a Hindu Rashtra, a Hindu nation. The text examines the concept of nationhood, contrasting Western views with the author’s assertion of a distinct Hindu identity. Golwalkar analyzes the historical context of India, emphasizing the long struggle of Hindus against invaders. He promotes a specific definition of the Hindu nation based on shared race, religion, culture, and language. The book concludes by advocating for a unified Hindu nation, rejecting the inclusion of minorities unless they assimilate.

The central argument of the book is the definition and assertion of a Hindu nation (Hindushtan) as the sole legitimate nation within India. Golwalkar outlines what he believes are the essential elements of a nation and applies them specifically to India, concluding that only the Hindu community meets all requirements, thereby excluding other groups such as Muslims.

Key Ideas & Arguments

Definition of a Nation:

  • Golwalkar defines a nation as a composite of five distinct factors: Geographical Unit (Country), Racial Unity, Religious Unity, Cultural Unity, and Linguistic Unity. He contends that all five must be present to form a complete nation and that the loss or destruction of any of these elements means the end of a nation.
  • He dismisses definitions that omit any of the five elements: “Latterly some thinkers thinking it wise to drop the words Religion, Culture and Language altogether from the Nation idea have defined “Nation” to mean a race living in a hereditary territory and possessed of common traditions and common aspirations” and concludes that this does not conform to reality and history.
  • He argues that a nation is a pre-existing entity and is not created by political or constitutional means.

Hindu Nation (Hindushtan):

  • Golwalkar argues that Hindushtan is, and always has been, the land of the Hindus, by right of their aboriginal status on this land. He states that “we Hindus come into this land from nowhere, but are indigenous children of the soil always, from times immemorial and are natural masters of the country”.
  • He claims that the history of India is a history of Hindus: “In short, our History is the story of our flourishing Hindu National life for thousands of years and then of a long unflinching war”.
  • He asserts that Hindus, by their geographical connection to Hindusthan, by their common race, religion, culture, and the common mother language Sanskrit, complete the idea of nationhood.
  • He sees the entire land of India as inherently linked to the Hindu religion: “Over all the land from sea to sea one Nation! Is the trumpet cry of the ancient Vedas.”

Rejection of “Minorities”:

  • Golwalkar states that the existence of minority groups, with the inherent implication of special privileges or protection is “impossible” within his concept of nationhood: “This means that the existence of minorities, in the sense of persons with a right to the protection of the League of Nations, is impossible”.
  • He believes that those not belonging to the Hindu race and religion are “foreigners” and must become “naturalized” by assimilating into the Hindu national life, adopting its culture, language, and religious practices.
  • He advocates that all those not of the national race must subordinate themselves to the national life “claiming nothing deserving no privileges far less any preferential treatment”.
  • He rejects the concept of a shared nationality where the non-Hindu communities maintain a separate identity.

Historical Narrative:

  • Golwalkar presents a highly selective and glorified history of Hindu India from the time of the Vedas onward, emphasizing a narrative of struggle and resistance against invasions by foreign forces, particularly Muslims and the British.
  • He places great weight on the Mahabharata and calls it the basis of the Hindu nation, also referring to the Ramayana, and other historical figures, asserting that this land has always been inhabited by a “progressive and highly civilized nation”.
  • He depicts foreign rulers, Muslims and the British as “despoilers” who have “infested” the land and “usurped” the nation.
  • He views the various rebellions throughout history (ie: Marathas, Sikhs) as the manifestation of the “Hindu spirit” rising against subjugation.

Critique of Western Influence and the Indian National Congress:

  • Golwalkar criticizes Western political thought for creating a confused understanding of “Nation” and criticizes those who seek to apply Western concepts of democracy to India. He uses England as an example, highlighting that the King of England is required to be of the Protestant persuasion.
  • He accuses the Indian National Congress of being a “safety valve” created by the British to suppress national consciousness. He goes further, claiming that the Congress was founded as “a toy which would lull the awakening the giant into slumber—an instrument to destroy National consciousness”.
  • He believes the Congress weakened the Hindu cause through its “wrong notions of democracy” and “national platform” by treating the invaders as equals and even allies. He says the result of this is the undermining of the “real danger of the day” namely, “our self-forgetfulness, our believing our old and bitter enemies to be our friends”.

Call to Action:

  • The book culminates with a call to action for Hindus to reject their current state of apathy and self-forgetfulness, regain their true national consciousness, and fight for the full glory of the Hindu nation.
  • He asserts the “Race Spirit has been awakening. The lion was not dead, only sleeping. He is rousing himself up again and the world has to see the might of the regenerated Hindu Nation strike down the enemy’s hosts with its mighty arm”.
  • He concludes by stating that the mission of this nation is eternal and that they should act with patience to see what the future brings.

Quotes of Note:

  • “In this country Hindusthan the Hindu race and Hindu Religion Hindu Culture and Hindu Language ( the natural family of Sanskrit and her offsprings) complete the Nation concept.”
  • “We repeat in Hindusthan the land of the Hindus lives and should live the Hindu Nation.”
  • “There are only two courses open to the foreign elements, either to merge themselves in the national race and adopt its culture, or to live at the sweet will of the national race.”
  • “Surely the Hindu Nation is not -conquered. It is fighting on. Ever since that evil day, when Moslems first landed in Hindusthan, right up to the present moment, the Hindu Nation has been gallantly fighting on to shake off the -despoilers.”
  • “These foreigners began to consolidate their power and have thus far been able to maintain themselves. But the Nation the Hindu Nation was not conquered.”
  • “The natural evil which flowed from the working of this body was and is that many a sincere worker taking the real theory to be true rushed into action followed the false scent and was lost in the quagmire of antinational and denationalizing work unwillingly, unwillingly.”

Analysis and Implications:

  • The book is a strong expression of Hindu nationalism, advocating for a monolithic, exclusionary vision of India where the Hindu identity is supreme.
  • It explicitly demonizes and seeks to marginalize non-Hindu communities, depicting them as foreign and requiring assimilation to be part of the nation.
  • The text’s historical interpretations and definitions of “nation” are highly contentious and are not universally accepted. The concept of a nation based on race is particularly controversial, as is the idea of a monolithic Hindu cultural and religious identity.
  • The work was written at a time of political and social upheaval in India and served to express the specific ideology of its author. It should be studied in its historical and political context.

Conclusion: “We, or Our Nationhood Defined” lays out a clear vision of a Hindu nationalist idea of India and is an important text for understanding the development of right-wing Hindu nationalist thought in India. It is important to analyze it critically, recognizing its biases and problematic interpretations of history and national identity.

Members of the Jai Maa Bhavani Hindu Sangathan during a procession on Hanuman Jayanti in Bhopal

The Racial Unity, the Race Spirit

The Golwalkar‘s book emphasizes the importance of racial unity as a key component of nationhood. According to the book:

  • A race is a hereditary society with common customs, common language, and common memories of glory or disaster. It is a population with a common origin under one culture.
  • A race is the most important ingredient of a nation.
  • People of a foreign origin must be assimilated into the body of the mother race, becoming inextricably fused with it. They should become one with the original national race in its economic and political life, as well as in its religion, culture, and language.
  • If the mother race is destroyed, the nation ceases to exist.
  • The book asserts that Hindus are the indigenous children of the soil and the natural masters of the country.
  • The book also claims that the first page of history records the existence of Hindus as a progressive and highly civilized nation in the world.

The book also uses the term “Race Spirit” to describe a particular kind of national consciousness:

  • The Race Spirit is a child of Religion, and so is culture, and both are a product of a comprehensive Religion.
  • The Race Spirit is said to be awakening.
  • The book references the idea of a “Hindu Race”.
  • The book states that the “Race-Consciousness” should be awakened.
  • The book also indicates that the aspiration of the individual as well as the race is conditioned by its mental frame and the racial mind.

The book also uses the concept of “Race” to distinguish between those who belong to the nation and those who do not:

  • Those who do not belong to the national race must merge themselves in the national race.
  • Those who maintain their racial, religious, and cultural differences cannot be anything but foreigners.
  • It is also stated that the existence of minorities with a right to the protection of the League of Nations is impossible.

The book contrasts the concept of “Race” with what it sees as a misguided attempt to create a “National” platform that includes people of different racial and cultural backgrounds.

  • The book says that “We” (Hindus) are at war with the Moslems and the British.
  • It also says that the idea was spread that people in the land were going to live a National life, and that the Nation was naturally composed of all who happened to reside there and they would unite on a common national platform and win back freedom.
  • The book claims this was a wrong notion of democracy that strengthened the view that old invaders and foes could join hands with the Hindus.
  • According to the book, this was a form of self-forgetfulness, and believing enemies to be friends is undermining true nationality.

Participants of the festival of Ram Navami

Demonizes and seeks to marginalize non-Hindu communities

The Golwalkar‘s book explicitly demonizes and seeks to marginalize non-Hindu communities, depicting them as foreign and requiring assimilation to be part of the nation. Here are some key points from the book that support this:

  • Non-Hindus as Foreigners: The book asserts that those who do not belong to the Hindu race, and who maintain their racial, religious, and cultural differences, are not part of the nation but are considered foreigners. It is explicitly stated that so long as they maintain these differences, they cannot be anything but foreigners.
  • Assimilation as the Only Option: According to the book, for non-Hindus to be part of the nation, they must merge themselves into the national race. This means they must be assimilated in the nation wholly by adopting the culture and language of the national race. They must also give up their differences, forget their foreign origin, and adopt the aspirations of the national race.
  • Rejection of Minority Rights: The book states that the existence of minorities with a right to protection is impossible. It argues that the idea of minority rights, as promoted by the League of Nations, is dangerous and can lead to the disruption of states. The book suggests that old nations like the United States, England, and France also refused to apply the solutions to minority problems put forward by the League of Nations.
  • Demonization of “Outsiders”: The book uses strong language to describe those who are not part of the Hindu nation, referring to them as “outsiders” bound by codes and conventions of the Nation and deserving of no special protection. The book implies that non-Hindus live at the “sufferance of the Nation”.
  • War with Muslims and British: The book explicitly states that “we,” referring to Hindus, are at war with the Moslems and the British. It portrays these groups as enemies of the Hindu nation.
  • Rejection of Shared National Identity: The book criticizes the idea that the nation is composed of all who happen to reside in the land, arguing that this is a “wrong notion of democracy”. It rejects the idea of a common national platform that includes people of different racial and cultural backgrounds, viewing it as self-forgetfulness and a betrayal of true nationality.

Conclusion: M.S. Golwalkar uses the concept of “Race” to distinguish between those who belong to the nation and those who do not, further emphasizing the marginalization of non-Hindu communities. According to the Golwalkar’s book, the Hindu race is the “mother race”. Those not of the Hindu race are considered as an “other,” an element that can cause a “cancer” developing in the body politics of the creation of a state within the state.


UNDERSTANDING TONY NADER’S NEW RSS CONNECTION THROUGH GOLWALKAR’S WRITTINGS. A TRULY DISGUSTING CONNECTION WITH AN ORGANIZATION KNOWN TO TERRORIZE

Shree Guruji

Shri Madhavrao Sadashivrao Golwalkar, affectionately known as Shri Guruji, was the second Sarsanghachalak of Rashtriya Swayamsevak Sangh (RSS), from 1940-1973.

Shri Madhavrao Sadashivrao Golwalkar, affectionately known as “Shri Guruji”, was the second Sarsanghachalak of Rashtriya Swayamsevak Sangh (RSS), from 1940-1973. It was Shri Guruji who nurtured the RSS and helped it attain a pre-eminent position in Bharat’s national life. A seer and visionary, he articulated the basic guiding principles of the RSS. He was and remains a constant source of inspiration, not only to RSS swayamsevaks but to several individuals and organizations in different walks of life. His thoughts on various issues concerning Hindu society are relevant even today. Truly, he was a Rashtra-rishi.

Let us look at the brief answers to these questions. Shri Guruji was the second all-Bharat Chief of the Rashtriya Swayamsevak Sangh. He was born in 1906. The special occasion round the corner is the celebration of his birth centenary. ‘Guruji’ was not his original name. This name was used out of regard, by his students in Banaras Hindu University where he taught. He is better known by this name even today throughout the Sangh and the nation. His name was Madhav Sadashivrao Golwalkar. His father’s name was Sadashivrao and his mother was Lakshmibai. They lived in Nagpur. In his childhood, Shri Guruji was called lovingly as Madhu. Eight progenies of his parents before him had met a premature death. Those days, Nagpur was a province of modern Madhya Pradesh. His father was a teacher. He was continuously posted in Hindi speaking areas. Although, his mother tongue was Marathi, since Hindi was the general spoken language, Madhu had a firm grip on Hindi as well. And as his school was managed by the Christian missionaries, Madhavrao (his name in school) developed mastery in English, too.

The atmosphere in Madhavrao’s house was pious and religious. Right from his childhood, his mother would wake him up with devotional songs, rendered in her melodious voice. This left a deep cultural imprint on him. He would cherish her songs very fondly, when he grew older.

Prodigious Intellectual Talent

Madhavrao was a sharp boy with prodigious memory. Once, his school teacher Prof. Gardener was teaching the Bible. Madhavrao interrupted saying, “Sir, the reference given by you is not correct, actually it should have been like this….” And saying thus he uttered another sentence. All the students and Prof. Gardener were amazed. But when it was cross-checked with the Bible, he was found to be correct. At the end of the class, the Professor gave him a fond pat on the back. This incident served as a witness to his qualities, like exceptional memory, courage and unshakeble self-confidence. His memory served him till his last day. Even today, throughout the country, people recall anecdotes of his phenomenal memory.

Extraordinary Forbearance

In 1924, having completed his studies up to Intermediate, Madhavrao left for the famous Banaras Hindu University, to finish his B.Sc. The huge repository of invaluable books in the library there was as if waiting to quench his thirst for knowledge. Madhavrao started reading the books, through and through, one by one. One day, his toe was bitten by a scorpion, but he very casually cut that portion of his foot, dipped that foot in potassium permanganate solution and resumed his study. Amazed at this, one of his friends asked, “How do you manage to study despite such severe pain?” Madhavrao replied, “Well, the scorpion has bitten my foot, not my head!” Later on also, people have many a time witnessed his tranquil tolerance under most excruciating physical pains.

Disciplinarian

Madhavrao returned to Nagpur after completing his Masters in Zoology with first class from Kashi and a few months later, left for Chennai for research in aquarium. There also, people experienced his passion for strict discipline. Once, the Nizam of Hyderabad paid a visit to the laboratory. All the visitors were charged with entrance fee. The managers, however, thought it inappropriate to ask for entrance fee from a big shot like the Nizam. But Madhavrao insisted and the Nizam could enter only after paying the entrance fee. In 1929, his father retired from service and this led to a financial crunch. Money could no longer be sent for pursuance of Madhavrao’s studies and ultimately, he left research work and returned to Nagpur. In his correspondence of those days, to his friends, Madhavrao expressed his sentiments as to how he felt in consonance about the incidents of the aggressive patriotism of revolutionaries.

Boundless Love for Students

From August 1931, Madhavrao began teaching at Banaras Hindu University. During this period, many of his hidden talents came to light. His unfathomable love for his students drove him to help them at studies in every possible way; often he would purchase the necessary text-books for needy students or financially assist them to pay their examination fees. He would be happy spending a large sum of his salary to this end. He would delve deep into other subjects also, so that he could help students in those subjects. Doing all this, Madhavarao had no expectation in return at all. Pandit Madan Mohan Malaviya noticed his talent as well as his deep affection for the students, and grew fond of him. It was through a Swayamsevak from Nagpur, Shri Bhaiyyaji Dani, who was sent there as a student by Doctorji, (Dr. Hedgewar, the founder of RSS) that Shri Guruji came into contact with the Sangh. He also became the Palak (guardian) of that Shakha.

In February 1933, on the expiry of his teaching term, Shri Guruji returned to Nagpur and by 1935, completed his study of law.

What If The Family Tree does Not Branch Out Further?

Meanwhile, having seen Shri Guruji from closer quarters, Doctorji tried to maintain contact with him. Recognizing his extraordinary working capacity and intellectual talents, he started delegating greater responsibilities to him. In 1934, Shri Guruji ably discharged the duties of Sarvadhikari (officer-in-charge) of Sangh Shiksha Varga (Officer’s training camp) in Akola. By now, it was very natural for his parents to think of his marriage. Shri Guruji’s mother put forth the proposal for his marriage and said if he decided against marrying, their Golwalkar family lineage would cease to exist – he being the only surviving son. Shri Guruji replied, “In the present situation it is necessary, that, for the welfare of the society, if the family lineages of not only me, but several others like me are terminated, I am not in the least worried.” The debate over his marriage ended then and there.

In Search of his Life Mission

Shri Guruji was seriously thinking of orienting his life in a definite direction. The pathetic plight of the Hindu society and of an enslaved nation tortured him on the one side; on the other, it was his inborn spiritual pursuit that pulled him. He started visiting the President of Sri Ramakrishna Ashram, Swami Bhaskareshvarananda in Nagpur. There he came in close and friendly contact with Sri Amitabh Maharaj. He came to know through him that in the Sargachi Ashram, in Bengal, there stayed Swami Akhandananda, a direct disciple of revered Sri Ramakrishna Paramahansa. In 1936, one fine day, based on the information received from Amitabh Maharaj, Shri Guruji quietly left for Sargachi in search of a spiritual guide. Neither his parents nor anybody else knew his whereabouts. When Shri Guruji left for Sargachi, Doctorji who was thinking about entrusting him with more and more responsibilities became equally concerned for him.

Unique Personification of Service

Sargachi witnessed another brilliant aspect of Shri Guruji’s personality. He immersed himself in the service of Swami Akhandananda, who was quite old and indisposed. Shri Guruji would daily bathe him, wash his clothes, offer him tea and meals, and put him to bed. Often Shri Guruji would sit through the night at his bed-side and serve him. About six months passed in this manner. His untiring dedicated service and his spiritual orientation pleased Swamiji so much that he decided to initiate him into the Order. Shri Guruji was overwhelmed after getting initiated. Later, he described the moment thus, “I have received the blessings one gets after innumerable births. My body felt thrilled all over and I am finding myself an altogether changed person.” 13th January, 1937 (Makar Sankranti) was the auspicious day of initiation. A few days later, on 24th January, Guru Maharaj gave his blessing to Shri Guruji, saying, “Whatever good I have, I am giving it to you; and whatever bad you have, you give it to me.” That day, till 3.30 a.m. Swamiji disclosed the secrets of spirituality to Shri Guruji and Amitabh Maharaj. One day, Swamiji told Amitabh Maharaj, “It seems that Golwalkar would work in association with Dr. Hedgewar.” As a mark of his memory, Swamiji gave his personal belongings like Kamandal etc. to Shri Guruji. After a short while, in February, 1937 the revered Swamiji left his mortal coil. Later, Shri Guruji spent some time in Ramakrishna Ashram, Belur Math and then along with Amitabh Maharaj returned to Nagpur.

This is an RSS demonstration – no comment. Photo-credit: facebook.com/S.Golwalker

In Nagpur, Shri Guruji’s, life took an altogether new turn. In Doctorji, he saw a personality intensely motivated and dedicated to the nation. On being asked by some gentleman on the subject, Shri Guruji replied, “Like spirituality, organization of the Nation has also been my inclination from early days. I believe that I would be in a better position to achieve it successfully being a part of the Sangh. Hence, I have dedicated myself to the activities of Sangh. In the light of the insight and practical approach of Swami Vivekananda, I think my decision is appropriate.”

Shri Guruji was also closely observing Doctorji, who had put his heart and soul into this work. From 1938 onwards, Shri Guruji identified the work of Sangh as the sole mission of his life. In the close company of Doctorji, he focussed his entire attention on the activities of Sangh. This also relieved Doctorji of his worries.

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