Introduction
India, renowned for its rich diversity and religious pluralism, has long been a melting pot of numerous communities, languages, and faiths. However, in recent years, the country has witnessed an alarming rise in hate speech, communal violence, and social division. A significant portion of this discord can be attributed to the growing aggression of some Hindu pandits (religious scholars and leaders) who are perpetuating hate narratives between Hindus and other religious communities, particularly Muslims and Christians. This hatred is further amplified by sections of the media, which sensationalize and often support these inflammatory views, exacerbating divisions in society.
Understanding why Hindu pandits, traditionally seen as spiritual leaders, are involved in spreading hate and why they are so aggressive requires a deep dive into historical, socio-political, and economic factors. This article will also explore how hate crimes have evolved over the past decade, the media’s role in fueling inter-community tensions, and the potential future of this hatred in Indian society. We will also analyze whether this divisiveness can be mitigated or if it will inevitably lead to more retaliatory violence.
Evolution of Hindu Aggression
Hinduism, one of the world’s oldest religions, has traditionally been characterized by its tolerance and pluralism. For centuries, it coexisted with other religions in India, fostering a diverse and multi-religious society. The role of Hindu pandits in ancient and medieval Indian society was primarily spiritual and philosophical. They were seen as scholars and custodians of knowledge, focusing on religious teachings, rituals, and ethical guidance. However, over the last century, the socio-political landscape of India has shifted, and with it, the role of Hindu pandits. These shifts have played a significant role in the evolution of Hindu aggression and its eventual manifestation in present-day communal tensions.
1.1. Colonial Legacy and the Rise of Communal Identities
The transformation of Hindu identity and the rise of aggression can be traced back to the British colonial period (1757–1947). The British introduced policies of “divide and rule” to maintain control over a diverse Indian population. They began to categorize people along religious lines, deepening divisions between Hindus and Muslims that had previously coexisted peacefully for centuries.
One of the most significant events was the partition of Bengal in 1905, which the British justified on administrative grounds but which divided the region based on religious demographics. This act sowed seeds of distrust between Hindu and Muslim communities, creating a political atmosphere of competition and rivalry. The British also played a significant role in favoring certain religious communities over others in education, employment, and military recruitment, exacerbating these divisions.
During this period, Hindu nationalism, or Hindutva, began to take root. Hindu leaders and intellectuals, feeling marginalized by British favoritism toward Muslims and Christians, started articulating the idea of a unified Hindu identity. The early 20th century saw the emergence of the Rashtriya Swayamsevak Sangh (RSS) in 1925, an organization that sought to protect Hindu interests and develop a strong, unified Hindu identity. While the RSS was initially established as a volunteer organization focused on cultural preservation, it became increasingly political in its aims.
1.2. Hindutva Ideology: Birth of a Political Movement
The early 20th century also witnessed the formalization of Hindutva as an ideological force. The term itself was coined by Vinayak Damodar Savarkar in his 1923 pamphlet, Hindutva: Who is a Hindu?. Savarkar’s vision of Hindutva was explicitly political. He advocated for a national identity rooted in Hindu values, portraying Hindus as the original and rightful inhabitants of India, while Muslims and Christians were labeled as “foreigners” or “invaders.”
Savarkar’s Hindutva argued for a more assertive Hindu identity, often promoting militarization and aggression in the face of what was perceived as historical subjugation by Muslim rulers, particularly during the Mughal era. This idea of historical victimhood was crucial in the evolution of Hindu aggression. It created a narrative in which Hindus, despite being the majority in India, were seen as oppressed by “foreign” invaders. This sentiment fueled anger and resentment, which found political expression through organizations like the RSS and later the Vishwa Hindu Parishad (VHP) and Bajrang Dal.
1.3. Partition of India and Communal Violence
The partition of India in 1947 was a watershed moment in the history of Hindu-Muslim relations. The division of British India into two separate nations—Hindu-majority India and Muslim-majority Pakistan—led to one of the largest mass migrations in history. It also sparked widespread communal violence, resulting in the deaths of up to two million people and the displacement of 10–15 million.
The trauma of partition left deep scars in both communities, particularly Hindus and Sikhs who migrated from Pakistan and Muslims who stayed in India. In the years that followed, Hindu leaders and pandits, influenced by the violence and displacement caused by partition, began to adopt more rigid and exclusionary views toward Muslims. The fear and resentment engendered by partition became fertile ground for Hindu nationalist ideologies to take root.
Pandits, who were once seen as spiritual guides, began to play more active roles in political and social mobilization, often advocating for Hindu unity in the face of what they perceived as threats from Muslims and, to a lesser extent, Christians.
1.4. Post-Independence Secularism and Hindu Nationalism
After India gained independence, the country’s founding leaders, including Jawaharlal Nehru and Mahatma Gandhi, advocated for secularism—a guiding principle of the Indian Constitution. However, Hindu nationalist organizations like the RSS, VHP, and Jana Sangh (later to become the Bharatiya Janata Party or BJP) remained vocal about their desire to protect and promote Hindu values and identity in India. They criticized the Congress Party’s secular policies, claiming they disproportionately favored minorities, especially Muslims, at the expense of Hindus.
In the decades following independence, Hindu nationalist organizations expanded their influence across the country, often invoking religious pride and historical grievances to mobilize Hindus against Muslims and Christians. This marked a significant shift in the role of Hindu pandits, who began to align themselves more closely with Hindutva ideologues. The spiritual authority of pandits gave credence to Hindutva’s political and cultural agenda.
1.5. The Ram Janmabhoomi Movement and the Rise of Militant Hinduism
The 1980s marked a turning point in Hindu aggression with the rise of the Ram Janmabhoomi movement, which sought to construct a Hindu temple on the site of the Babri Masjid in Ayodhya, a mosque that Hindu nationalists claimed was built on the birthplace of Lord Ram. The movement became a rallying point for Hindu nationalist forces and brought pandits to the forefront of a highly charged political campaign.
Pandits and religious leaders aligned with the VHP and RSS began to preach a more militant form of Hinduism, urging Hindus to assert their religious rights and reclaim what they saw as their historical and cultural heritage. This rhetoric culminated in the demolition of the Babri Masjid in 1992 by a mob of Hindu extremists, sparking riots across the country that claimed thousands of lives, predominantly Muslim.
The Babri Masjid demolition was a pivotal moment in modern Hindu-Muslim relations. It cemented the role of Hindu pandits not just as religious figures but also as political actors who could mobilize large sections of the population for communal causes. The rhetoric of victimhood and aggression that had been building for decades now had tangible, violent consequences.
1.6. 21st Century and the Rise of the BJP
The election of the Bharatiya Janata Party (BJP) in 2014 under Prime Minister Narendra Modi brought Hindutva ideology into the mainstream of Indian politics. The BJP, closely aligned with the RSS, has promoted Hindu nationalist policies, often at the expense of religious minorities. Pandits and Hindu religious leaders have continued to play a prominent role in supporting the BJP’s agenda, using religious platforms to spread anti-Muslim and anti-Christian narratives.
The 2002 Gujarat riots, which took place when Modi was the Chief Minister of Gujarat, marked another chapter in the evolution of Hindu aggression. The riots were sparked by the burning of a train carrying Hindu pilgrims, and the ensuing violence claimed the lives of more than 1,000 people, mostly Muslims. Modi’s handling of the riots, and the subsequent rise of Hindu nationalist groups in the region, showcased how deeply ingrained religious aggression had become in the political fabric of India.
1.7. Social Media and the Spread of Hate
In the 21st century, the advent of social media has provided a new platform for the spread of Hindu nationalist and extremist ideologies. Pandits and Hindu leaders, along with Hindutva-aligned groups, have taken to social media platforms to propagate anti-Muslim and anti-Christian messages, often leading to real-world violence.
Hate speech and misinformation on platforms like WhatsApp, Facebook, and Twitter have been instrumental in inciting communal violence. Pandits and religious figures, with their traditional authority, have lent credibility to these narratives, further stoking the flames of communalism. The combination of digital platforms and religious authority has accelerated the spread of hate and aggression in unprecedented ways.
Why Are Hindu Pandits Aggressive?
2.1. Political Influence and Ideological Shifts
Hindu pandits are no longer merely spiritual leaders—they have evolved into socio-political figures, often aligned with Hindutva ideologies. The RSS and VHP, through religious leaders and pandits, have worked extensively to mobilize Hindus against Muslims and Christians, portraying them as invaders or foreign threats. Many pandits now view their role as protectors of Hinduism and Hindu culture, and they believe that promoting an aggressive stance against other religious groups is essential to this “protection.”
These pandits argue that Hinduism, which they see as being passive for centuries, must now take a more assertive and, at times, aggressive stance to safeguard its future. This is often linked to the narrative of “ghar wapsi” (return home), where non-Hindus—especially Muslims and Christians—are encouraged or coerced into reconverting to Hinduism.
2.2. Historical Grievances and Victimhood
The sense of historical grievance plays a crucial role in this aggression. Some Hindu pandits propagate the idea that Hindus were historically oppressed by Muslim rulers during the medieval period and later by Christian missionaries during British rule. This “victimhood” narrative is used to justify aggression, promoting the belief that Hindus must now reclaim their dominance in their own land. Pandits exploit historical events such as temple destruction by Muslim rulers and the forced conversions during the Mughal Empire to stoke fear and hatred against the Muslim community.
2.3. Economic and Social Insecurity
Aggressive behavior from pandits can also be traced back to economic and social insecurities. With globalization and rapid modernization, traditional religious institutions have lost their influence in some sections of society. Some pandits view this erosion of cultural values as a threat to Hindu identity, and they react by promoting exclusionary ideologies. For instance, many lower-class pandits feel left out of India’s economic development and channel their frustration by blaming religious minorities for job competition, land disputes, or social services.
2.4. Reaction to Religious Conversions
Religious conversions, especially by Christian missionaries working among the poor and marginalized communities in India, are a significant source of agitation for Hindu pandits. Many pandits view these conversions as an existential threat to Hinduism. As a result, they adopt aggressive rhetoric, accusing missionaries of using unethical methods to convert Hindus and destabilize Indian society.
Media’s Role in Promoting Hate Between Communities
1. Sensationalizing Communal Incidents
The Indian media plays a critical role in amplifying hate speech and inflaming communal tensions. In many cases, media outlets sensationalize incidents involving Hindu-Muslim or Hindu-Christian clashes, presenting them in a way that favors the majority community. This biased coverage fuels the narrative of victimhood among Hindus, making them more susceptible to the aggressive rhetoric of pandits.
For example, the 2020 Delhi riots were covered differently by various media outlets. Several right-wing media channels framed the violence as an attack on Hindus by Muslims, despite evidence suggesting that both communities were affected. This selective reporting led to an increase in communal tensions across India, further polarizing the two communities.
2. Promoting Hate Speech by Pandits
Some pandits who spread hate are given extensive media platforms to voice their divisive opinions. Media channels, often aligned with particular political ideologies, invite these figures onto debates, where they openly spew hate speech against Muslims, Christians, and other minority groups. The media’s role in giving a voice to such pandits lends legitimacy to their views and allows them to reach a wider audience.
10 Examples of Media and Pandits Promoting Hate:
- Yati Narsinghanand: A controversial Hindu monk, Narsinghanand, has frequently used media platforms to propagate hate against Muslims, describing them as “jihadis” and calling for violence against the community.
- Suresh Chavhanke (Sudarshan News): Known for hosting shows that promote anti-Muslim narratives, Chavhanke’s channel aired programs such as “UPSC Jihad,” falsely accusing Muslims of infiltrating India’s civil services.
- The 2015 Dadri Lynching: Media coverage of the lynching of Mohammed Akhlaq, accused of consuming beef, further fueled anti-Muslim sentiment in the region. Some right-wing media framed the incident as justified based on cultural protectionism.
- Swami Paripoornananda: A prominent Hindu leader, Paripoornananda has used television and online platforms to accuse Christians of forcibly converting Hindus, leading to tensions in Andhra Pradesh and Telangana.
- Arnab Goswami (Republic TV): Known for promoting hyper-nationalist narratives, Goswami’s shows often vilify Muslims, portraying them as anti-nationals or terrorists without substantial evidence.
- The Ram Mandir Dispute: Media coverage of the Babri Masjid demolition and subsequent Ram Mandir movement has long polarized Hindu-Muslim relations, often using inflammatory language that demonizes the Muslim community.
- Sadhvi Pragya Thakur: An accused in the Malegaon blasts, Thakur has used public and media platforms to promote hate against Muslims, often glorifying Hindu vigilantism.
- Aaj Tak and Zee News: These channels have been criticized for their biased reporting on communal violence, especially in the aftermath of the 2020 Delhi riots, where they disproportionately blamed Muslim protesters for the violence.
- Ghar Wapsi Programs on TV: Several media outlets have televised “ghar wapsi” programs, where Hindu organizations celebrate the “reconversion” of Muslims and Christians, often painting these communities as enemies of Hinduism.
- 2019 Jharkhand Lynching: The lynching of Tabrez Ansari was framed by some media outlets as an isolated incident rather than part of a growing trend of anti-Muslim violence, downplaying the role of Hindu extremist groups.
3. Media’s Commercial Incentives
Many media outlets also have a commercial interest in promoting divisive content. Sensationalism draws more viewers, increasing advertisement revenue. Communal debates and inflammatory content often generate high TRP ratings, incentivizing media channels to continue airing hate-filled rhetoric, especially in prime-time slots.
Data on Hate Crimes Against Other Communities (2010–2020)
Hate crimes against religious minorities, particularly Muslims and Christians, have increased in India over the past decade. According to reports from organizations like Human Rights Watch and the National Crime Records Bureau (NCRB), incidents of mob lynching, religiously motivated violence, and hate speech have surged. Here are some key statistics from the past decade:
- Increase in Lynchings: Since 2014, India has witnessed a rise in mob lynchings, particularly against Muslims, accused of cow slaughter or beef consumption. Between 2010 and 2020, over 50 cases of mob lynching related to cow vigilantism were reported.
- Religious Riots: According to the NCRB, there were 857 recorded incidents of religious riots in 2020 alone. The violence primarily involved clashes between Hindus and Muslims.
- Christian Persecution: India has seen an increase in attacks on Christian communities and churches, particularly in states like Uttar Pradesh and Odisha. Open Doors USA reported that India ranked 10th on the World Watch List for Christian persecution in 2020.
- Violence against Dalits: Hate crimes against Dalits, many of whom convert to Christianity or Buddhism, have also risen. According to NCRB data, crimes against Dalits rose by 25% between 2015 and 2020.
- Hate Speech Cases: NCRB data shows a 500% increase in cases of hate speech registered across India from 2010 to 2020, with many of these instances targeting religious minorities.
Future Implications of Hate in Society
1. Increased Retaliation and Communal Tensions
The ongoing spread of hatred by Hindu pandits and the media’s role in amplifying this rhetoric could lead to more retaliation from minority communities. As religious minorities feel increasingly targeted, there is a growing risk of more inter-communal violence. This could result in a cycle of violence that further destabilizes Indian society, threatening its social fabric.
2. Political Polarization
India’s political landscape is increasingly polarized along religious lines. The aggressive stance of Hindu pandits, backed by right-wing political parties, will likely deepen divisions within Indian society, making it harder to achieve national unity.
3. Impact on India’s Global Image
As hate crimes rise, India risks damaging its reputation as a pluralistic democracy. The international community, particularly human rights organizations, may put pressure on India to address communal tensions, potentially affecting its diplomatic relationships and economic opportunities.
4. Long-Term Societal Fragmentation
If current trends continue, India may face long-term societal fragmentation, where different religious communities become increasingly isolated from one another. This segregation could have devastating effects on the economy, culture, and overall social harmony in the country.
Conclusion
The role of Hindu pandits in spreading hate and fostering aggression towards other religious communities is a complex issue rooted in historical, political, and socio-economic factors. Coupled with the media’s active role in sensationalizing communal tensions, these dynamics have created a dangerous environment where hate crimes and religious violence are on the rise. The future of this hate-filled rhetoric is uncertain, but without intervention, India risks deepening religious divides that could lead to long-term societal instability. Understanding and addressing these issues at their core—through inclusive policies, unbiased media reporting, and interfaith dialogue—will be critical in ensuring that India’s pluralistic heritage is preserved.
The historical evolution of Hindu aggression, particularly as perpetuated by pandits and religious leaders, is a complex interplay of colonial legacy, political movements, socio-economic insecurities, and global shifts. What was once a largely spiritual and peaceful tradition has, in certain segments, been transformed into a platform for exclusionary nationalism and aggressive posturing.
From the rise of Hindutva ideology in the early 20th century to the political mobilization of the Ram Janmabhoomi movement and the mainstreaming of Hindu nationalism under the BJP, Hindu pandits have transitioned from spiritual guides to political actors. This shift has contributed to a rise in communal violence and hate crimes, particularly against Muslims and Christians, as historical grievances and victimhood narratives continue to shape the aggression of contemporary Hindu leaders.
As India grapples with its religious diversity, the future of Hindu aggression and its role in fostering communal tensions will depend on whether these leaders can once again embrace the pluralism and tolerance that were once the hallmarks of Hinduism.
