Prof. Shaikh Aquil Ahmad
University of Delhi,
Mobile:9911796525/8851448754
Email: aquilahmad2@gamil.com
Website: aquilahmad.com
The year 2025 marks a historic milestone in the journey of the Rashtriya Swayamsevak Sangh (RSS), as it completes one hundred years since its founding. This centenary occasion was not only a celebration of the organization’s past achievements but also an opportunity to reflect upon its philosophical roots and cultural vision for the future. At Vigyan Bhawan in New Delhi—an iconic venue symbolizing dialogue between state institutions, civil society, and the cultural-spiritual heritage of the nation—RSS Sarsanghchalak Mohan Bhagwat delivered a significant address. His speech carried a depth that went beyond ceremonial recognition, presenting profound reflections on India’s civilizational ethos, inclusive philosophy, and cultural identity. The centenary address is particularly important because it was framed not merely as a narrative of organizational growth, but as an exploration of timeless philosophical ideas—dharma, unity, and harmony—that have shaped Indian thought across centuries. Bhagwat’s reflections reasserted India’s role as a civilization rooted in spirituality yet dynamically engaged with modern challenges. The significance of delivering such a vision at Vigyan Bhawan lies in the symbolism of state and society coming together in a shared recognition of cultural values and collective destiny. This study aims to analyse the philosophical and cultural dimensions of Mohan Bhagwat’s centenary reflections. By situating his ideas within India’s civilizational context, it seeks to highlight the intellectual depth of his approach and the relevance of his message in contemporary times. The focus is not on polemics but on appreciating how his address contributes to the ongoing dialogue between tradition and modernity, philosophy and practice, culture and governance in India.
Mohan Bhagwat’s centenary address at Vigyan Bhawan unfolded as more than a historical remembrance; it was articulated as a philosophical meditation on India’s cultural essence and the journey of the RSS as a value-driven institution. His reflections revealed a layered engagement with Dharma, unity, and inclusivity—framing the Sangh as a force grounded in ethical and civilizational principles rather than narrow political pursuits. Bhagwat opened the occasion by situating the Sangh’s century-long journey in the context of trials and resilience, remarking that the organization had withstood bans, hostility, and neglect yet emerged stronger and more widely accepted. This was not, he argued, a story of political conquest but of fidelity to moral values.
“The Sangh endured bans and hostility, but it survived and grew because it is founded upon truth and service, not ambition.”¹
This resilience, he suggested, illustrates a philosophical truth: institutions rooted in cultural values outlast transient political pressures. Another key element of the speech was his assertion of cultural and civilizational continuity. He stated that:
“Living in harmony is our culture… the DNA of people in undivided India has been the same for over 40,000 years.”²
In this framing, Indian unity is not imposed from outside nor constructed merely by political structures; it is an organic inheritance from a shared history and cultural evolution. This articulation resonates with the ancient Indian idea of Samanvaya (harmony), which treats difference as complement rather than conflict. Bhagwat thus located the philosophical foundation of national identity in the deep continuity of culture, rather than in ephemeral constructs of modern nationhood.
Perhaps the most striking philosophical insight of his reflections was the characterization of the RSS itself. By emphasizing that the Sangh’s centenary was the celebration of a “movement of values, not merely politics,” Bhagwat drew a sharp distinction between power-oriented organizations and value-oriented movements.³ In his analysis, the Sangh is not driven by the desire to rule but by the commitment to serve and uplift society. Its philosophical core lies in dharma-samajik sewa (ethical social service), which keeps it aligned with both civilizational ideals and constitutional principles. The centenary, therefore, is not just an anniversary but a philosophical milestone. It reaffirms that enduring relevance in Indian society arises from ethical universality, inclusiveness, and cultural rootedness. Bhagwat’s address demonstrated that the Sangh’s continuity is sustained by these deeper foundations, making it a cultural and philosophical force rather than a transient political institution. Mohan Bhagwat’s centenary remarks presented inclusivity not as a mere political slogan but as a fundamental moral and philosophical posture, rooted in India’s civilizational ideals and historical ethos. Bhagwat emphasized that inclusivity transcends caste, creed, religion, or political allegiance. He clarified that the Sangh does not aim to exclude anyone but to organize the entire society, rejecting exclusivity in favour of unity. As he put it:
“We do not want to create an exclusive group. Our purpose is to organise the entire society… The term ‘Hindu’ stood for inclusiveness.”⁴
This framing repurposes the term ‘Hindu’ as embracing rather than excluding, implying a philosophical commitment to holistic social cohesion extending to all communities living in India. Invoking a timeless spiritual idea, Bhagwat rooted his vision in the Upanishadic ideal of Vasudhaiva Kutumbakam—“the world is one family.” He emphasized that India’s cultural foundation has long been built on harmony, coordination, and universal brotherhood. His words recall this ancient spirit:
“For 40,000 years, the DNA of people living in Akhand Bharat is the same. Our culture and worldview is same — of living in coordination and Vasudhaiva Kutumbakam (World is one family).”⁵
This philosophical anchor grounds contemporary inclusivity in India’s expansive and ancient worldview. Bhagwat went beyond mere tolerance, advocating for active acceptance and participation from all segments of society. He stressed that peace and harmony require continuous engagement and dialog:
“We need to see the diversity of sects and religions, castes and sub-castes, languages and provinces as expressions of unity. The entire society should own problems… through cordial dialogue.”⁶
Here, inclusivity becomes dynamic—social groups must not only coexist but recognize shared responsibility and contribute actively to collective well-being.
Mohan Bhagwat’s centenary reflections articulated the concept of Hindu not as a rigid religious label but as an expansive, civilizational ethos—rooted in culture, spirituality, and shared heritage. Bhagwat emphasized that Hindu transcends religion to signify a civilizational identity grounded in shared geography, history, and spiritual traditions. He asserted:
“Hindavi, Bharatiya, and Sanatan are synonymous. These words are not limited to geography alone; they carry a deeper civilisational meaning.”⁷
Here, “Hindavi,” “Bharatiya,” and “Sanatan” evoke notions of belonging beyond mere birthplace—suggesting a connection born of common values, practices, and spiritual mankind. This frames Hindu identity as inherent and cultural, not constrained by dogma or sectarian boundaries. Bhagwat further clarified that a true Hindu is one who embodies generosity, inclusivity, and moral accountability. In his words:
“Being Hindu means to be the most generous person in the world, one who embraces all… employs power to protect the vulnerable… Anyone who lives by these values … can be considered a Hindu, regardless of whom they worship, the language they speak, their caste, region or dietary practices.”⁸
This powerful statement positions Hindu identity as a moral-cultural orientation—defined by compassionate action, acceptance, and pluralism rather than ritualistic or sectarian markers. Underpinning Bhagwat’s views is the philosophical notion of Sanatan Dharma—presented as eternal, universal, and foundational to Indian civilization. In a prior keynote (Vijayadashami), he clarified:
“Dharma—that which binds society—is universal and eternal (Sanatan)… It is not a newly created entity but recognised as belonging to all humanity.”⁹
By locating Hindu identity in Sanatan Dharma, Bhagwat ties it to a timeless moral order—imbuing it with philosophical depth, cultural gravity, and universal relevance. within the confines of a broad societal frame, Mohan Bhagwat emphasized that Muslims are fundamentally woven into the tapestry of India’s social and cultural identity. His approach highlighted shared heritage, civic unity, and mutual respect—signifying a constructive stance aimed at bridging majority-minority divides. Bhagwat firmly rejected any notion that the RSS opposes Muslims. He stated that all religious communities—Muslims included—share a unified identity. He affirmed:
“Our ancestors and culture are the same. Worship practices may differ, but our identity is one. Changing religion does not change one’s community… Mutual trust must be built on all sides. Muslims must overcome the fear that joining hands with others will erase their Islam.”¹⁰
This statement underscores his core message: religious plurality does not negate a shared civilizational identity. Bhagwat went further to dismantle notions of alienation by asserting that Muslims and Christians in India inherently connect with a common cultural consciousness, emphasizing that their essence is Bharatiya, not foreign. He noted:
“Muslims and Christians will connect with the common consciousness of our past and shared culture. We may be Muslims, we may be Christians, but we are not Europeans, not Arabs or Turks — we are Bharatiya.”¹¹
This highlights a view of national belonging rooted in common heritage rather than religious demarcation. In his centenary lectures, Bhagwat appealed for trust and harmony across religious communities. He urged all communities—especially Muslims—to shed fears and recognize their place within the broader Indian narrative. His emphasis was on building bridges, not walls—cultivating social balance through mutual respect. Bhagwat’s framing reflects a composite nationalism—the philosophical notion that India’s unity transcends religious identities and that all communities collectively embody the nation’s spirit. This is reflected in his insistence—despite varied religious practices—that the shared cultural and historical pathways bind everyone together. Such an approach actively promotes social harmony, counters polarization, and fosters inclusion within national discourse.
Mohan Bhagwat articulates a vision of Hinduism firmly grounded in secular values—portrayed not as dogma, but as a universal ethical foundation harmonizing with the core principles of democratic India. Bhagwat negated the notion of Hinduism as rigid ritualism, elevating it instead as an ethical and cultural philosophy. In his words:
“Our secularism is not borrowed; it is intrinsic to our civilisation. … Our Constitution reflects the ‘self’ (swa) of India.”¹²
By emphasizing that secularism is rooted in spiritual and cultural values embodied by figures like Rama and Krishna, Bhagwat framed Hindu Dharma as a wellspring of India’s ethical order, not a religious exception. He further proclaimed India’s Constitution as the “most secular in the world,” explaining that this secular nature originates from centuries of inclusive philosophy rather than modern imposition. This perspective mirrors the foundational secular ideals of liberty, equality, and fraternity, suggesting that core Hindu values organically align with democratic ethics. By rooting these ideals in indigenous tradition, Bhagwat reaffirmed their continuity within India’s civilizational ethos. Bhagwat distinguished Indian secularism from Western frameworks, seeing it instead as affirmative—celebrating unity in diversity anchored in shared culture rather than abstract political doctrine. He emphasized that India’s society was constructed on principles of coexistence rather than uniformity, and that true secularism arises not from institutional declarations but from cultural attitudes. This culturally rooted secularism validates democratic pluralism as something inherent to the Indian world-view—not an imported structure. Mohan Bhagwat further placed deep emphasis on how India’s civilizational heritage—centred on spiritual humanism, knowledge traditions, and ethical responsibility—forms the cultural and spiritual enterprise of nation-building. Bhagwat drew on India’s enduring cultural heritage, grounding his speech in the values of spiritual humanism and civic duty. He invoked the idea of dharma—not as religious ritual, but as a guiding moral principle and life’s balancing force, which he described as essential to personal and societal equilibrium. He declared:
“Dharma is what prevents any kind of extremism… India’s tradition calls this the middle path, and this is the greatest need of the world today.”¹³
Here, Bhagwat positioned spiritual humanism as a cultural compass, allowing society to navigate contemporary challenges while upholding ethical moderation. Bhagwat actively connected the philosophical legacy of India—ranging from Upanishadic thought to reformist and Bhakti movements—with present-day aspirations. He referenced the guiding ideals of sweep and self-reliance (Swadeshi) and ethical balance (Dharma) as central to India’s future trajectory. He affirmed that a model rooted in Dharma and indigenous (Swadeshi) values can serve not only the nation but the world. By drawing this continuum, he gives spiritual heritage a pragmatic dimension in addressing modern societal challenges. Bhagwat envisioned spirituality as a vital force in shaping the moral and ethical contours of nation-building. In his “Five Transformations” (Panch Parivartan), he wove spirituality through various societal domains—family, society, environment, identity, and civic duty—all infused with moral foresight and cultural rootedness. This paradigm underscores his conviction that spiritual consciousness is foundational to India’s progress—not a retreat from modernity, but a calibrated, value-based advance.
Mohan Bhagwat’s centenary reflections also offered a profound affirmation of the Rashtriya Swayamsevak Sangh’s commitment to constitutional democracy. He positioned the RSS not as an external actor, but firmly as an organization that respects and upholds the constitutional framework—not just legally, but as a reflection of India’s civilizational spirit. Bhagwat emphasized that it is essential for citizens—and especially organizations—to not only accept the Constitution of India, but actively follow and internalize its spirit. He stated during Republic Day commemorations:
“It is not only important to give a Constitution to a country, but it was also important for that country and its people to follow it… The strength of the people of India is infinite… bound by a sense of brotherhood… when everyone works together… and follows the Constitution.”¹⁴
This underscores his view that constitutional values—like unity and fraternity—are not abstract principles, but the foundation of social harmony and collective strength. Bhagwat went further to suggest that India’s Constitution reflects not just political choice, but the deeper values of its civilization. He underscored that secularism, liberty, and equality enshrined in the Constitution are rooted in India’s longstanding cultural ethos—not borrowed systems but indigenous ideals. While this point is implicit across his speeches, it resonates especially in his emphasis on constitutional values being aligned with India’s heritage and societal fabric. Bhagwat’s speeches consistently highlighted the Preamble’s core elements: justice, equality, and fraternity. By urging all citizens to uphold fundamental duties, rights, and directive principles, he reaffirmed that the RSS sees its mission as complementing constitutional democracy—promoting social cohesion and adhering to rule of law as civic responsibilities. He viewed such commitment not as contradictory to spiritual culture, but as its natural modern manifestation.
Mohan Bhagwat portrays RSS as a cultural force intimately involved in promoting national integration, social harmony, and holistic development rooted in ethics, community, and spirituality. Bhagwat highlighted that true unity in India does not require uniformity—rather, diversity itself is a manifestation of civilizational harmony. He asserted:
“The Sangh believes that to be united we do not need uniformity. We have a culture of living together in harmony.”¹⁵
This indicates the RSS’s philosophical commitment to integration, with social unity grounded in cultural cohesion rather than conformity. Bhagwat drew attention to the RSS’s longstanding role in grassroots development through voluntary service. He urged that societal welfare should begin locally, noting:
“There are many voluntary groups… in fields like education, health, increasing environmental awareness and self-reliance… our Swayamsewaks too are engaged in many such activities… we can start with our own family members to help some needy brothers and sisters in our neighbourhood…”¹⁶
This underscores a model of community-led service—spanning education, health, environment, and rural uplift—demonstrating how societal empathy and tangible support foster social solidarity. Bhagwat sees development not solely in economic terms but as rooted in social integration. In his centenary vision, “Panch Parivartan” (Five Transformations) included Social Harmony, Family Awakening, Environmental Protection, Indigenous Pride (Swadeshi), and Civic Duty—holistically defining development as ethical, spiritual, and community-based transformation.¹⁷ Such a framework positions progress as a multidimensional endeavor, blending ethical foundations with material advancement. Bhagwat repeatedly emphasized that true progress is inseparable from cultural and spiritual integrity. Speaking on contemporary challenges, he said that dharma, not materialism, sustains society, reclaiming its ancient resilience and relevance. As he stated:
“There are no incentives here… they find joy and a sense of purpose in selfless service.”¹⁸
This illustrates a philosophical stance where development is integrally linked to ethical conduct, selflessness, cultural depth, and spiritual vitality.
Thus Mohan Bhagwat’s centenary address at Vigyan Bhawan can be viewed as a philosophical horizon that extends beyond the boundaries of political discourse into the realm of cultural and spiritual reawakening. His reflections affirmed that the RSS, while often perceived as an organizational entity, fundamentally embodies a movement of values that seeks to harmonize the moral, spiritual, and civilizational dimensions of Indian life. This positioning elevates the centenary speech into a philosophical statement on India’s destiny in the twenty-first century.
At the core of Bhagwat’s reflections lies the reassertion of India’s timeless civilizational categories—Dharma, Vasudhaiva Kutumbakam, Sanatan ethos, and social harmony—now situated within the modern democratic framework. He highlighted that the idea of “Hindu” is not a sectarian label but an expansive civilizational category that embraces plurality, inclusivity, and coexistence. By aligning this worldview with constitutional values, Bhagwat emphasized that India’s democracy thrives not by rejecting tradition but by drawing upon its deepest civilizational wellsprings.¹⁹ The speech also projected a future trajectory in which interfaith dialogue, democratic consolidation, and cultural resilience remain central. By underscoring that all communities, including Muslims and other minorities, are integral to the Indian social fabric, Bhagwat placed cultural integration above political contestation. This approach provides a framework where diversity is not managed merely through state mechanisms but internalized as an ethical and spiritual commitment of society. In philosophical terms, Bhagwat’s centenary reflections may be read as a call for civilizational modernity—a paradigm where India engages with global challenges without losing its rootedness in Sanatan Dharma. His insistence that progress must be founded on harmony, service, and spirituality suggests that the RSS envisions India’s future not only in economic or political terms, but as a holistic reawaken.
Footnotes
“The Sangh endured bans and hostility, but it survived and grew because it is founded upon truth and service, not ambition.” – The New Indian, Top 100 Quotes of RSS Supremo Mohan Bhagwat on 100 years of Sangh.
Mohan Bhagwat, Centenary Speech, Vigyan Bhawan, New Delhi, 26–28 August 2025. Reported in The Indian Express, 27 August 2025.
“Sangh is a movement of values, not merely politics.” – The Hindu, Coverage of RSS Centenary Address, 27 August 2025.
Mohan Bhagwat, Centenary Address, Vigyan Bhawan. Cited in The New Indian Express, 27 August 2025.
Ibid.
Mohan Bhagwat, Centenary Reflections, Vigyan Bhawan. Quoted in The Indian Express, 28 August 2025.
“Hindavi, Bharatiya, and Sanatan are synonymous.” – Mohan Bhagwat, Address on RSS at 100, Vigyan Bhawan, 2025.
Mohan Bhagwat, Vijayadashami Speech, Nagpur, 24 October 2023. Reported in The Hindu, 25 October 2023.
Mohan Bhagwat, Vijayadashami Utsav Speech, RSS Headquarters, Nagpur, 2022.
Mohan Bhagwat, Centenary Speech on Harmony and Muslims, Vigyan Bhawan, 27 August 2025. Reported in The Indian Express, 28 August 2025.
Mohan Bhagwat, Centenary Address, Vigyan Bhawan, 2025. Cited in The Times of India, 29 August 2025.
“Our secularism is intrinsic, not borrowed…” – Mohan Bhagwat, Centenary Reflections, 2025. Reported in The Hindu, 28 August 2025.
Mohan Bhagwat, “Dharma prevents extremism…” Centenary Reflections, Vigyan Bhawan, 27 August 2025.
Mohan Bhagwat, Republic Day Address on Constitution, RSS Function, Nagpur, 26 January 2023.
“The Sangh believes that to be united we do not need uniformity. We have a culture of living together in harmony.” – Centenary Speech, Vigyan Bhawan, 2025.
Mohan Bhagwat, Centenary Address on Service and Voluntary Work, Vigyan Bhawan, 2025.
Mohan Bhagwat, Panch Parivartan (Five Transformations), Centenary Address, Vigyan Bhawan, 27 August 2025.
Ibid.
Bhagwat’s Centenary Address, Vigyan Bhawan. Reported in The Indian Express and The Hindu, 28–29 August 2025.