I have been a practicing Hindu from birth, and growing up with Hindu parents and being surrounded by Hindu culture, much of its imagery and teachings have been familiar with me for a long time. I would not consider myself a deeply “religious” person, but I do follow my own type of Hindu faith and I am familiar with most elements of Hinduism.
Watching RRR, and following the discussion we had in class, made me think of the use of Hinduism in film and politics more critically, especially as a nationalist tool to promote discrimination and oppression. Hinduism has close ties with entertainment for years and years, but it is interesting how Hinduism, more so than any other practicing religion, is used in this manner. It is true that many films incorporate elements from other religions, even in fiction (one film that comes to mind is Ben-Hur 1959), but few films fictionalize the religious elements of the films themselves as much as Hinduism. For example, Ben-Hur‘s narrative sticks closely with recorded and accurate events of the divine even if the rest of the plot is fictional. In RRR however, both Bheem and Ram (both characters symbolically, metaphorically, or physically reincarnations of the Pandava prince Bheem and the avatar of Vishnu Ram) are put in stories never depicted or imagined in the Mahabharata or Ramayana (in fact, according to most agreed studies of mythology, the two lived at least a few thousand years apart from each other).
All of this raises the question of why Hinduism is so malleable, and I think a lot of it has to do with its formation, structure and practice. Being several thousand years old and without a founder and unifying text, Hindu has long fostered an idea of individual interpretation amongst a collective Hindu culture. This is especially highlighted in two elements outlined in Hinduism: the ambiguity of the Divine and the different schools of thought fostered by Hindus. Hinduism itself presents its subjects and texts with moral ambiguity.The Mahabharata is a great example of this, in which a story in which a clear dharma and outlinable “heroes” and “villains” are challenged with the ethically questionable actions of those on both sides; heroes sometimes commit villainous actions and tactics, and villains sometimes show more dignity and principle than their “good” counterparts. Physical ambiguity is also present in Hindu texts; the Vedas question the universe’s coming to existence and even god’s involvement or knowledge of it, stating “He knows— or maybe He does not know ” (Rig Veda, X. 1291). Different Vedas even frequently contradict each other, yet at the same time coexist in harmony as part of Hinduism as a whole. Within the very framework of Hinduism, ambiguity and different interpretations are established and welcome, encouraging individuals to find god and interpret faith in their own way through their own practices. This is further emphasized by the different schools of thought created through subcultures and interpreters, from Buddhism’s compassion and detachment to Charvaka’s material ambition and atheism, all of which are valid and accepted practices by Hinduism (it’s to be noted that Hinduism in practice and theory aligns with all other religions, including monotheistic religions such as Christianity and Islam, to co-exist as equals).
With all of this in mind, it is interesting to see how Hinduism in RRR develops in the larger sphere of Hinduism in India, including political nationalism. India’s population is a Hindu majority (roughly 80%) and the religion has developed alongside Indian society as part of a cultural ecosystem for over three thousand years. Along with the creative and interpretative fluidity of Hinduism, it is no surprise how Hinduism has embedded itself in almost everything, including art, storytelling, lifestyle and politics. It is exactly this fluidity that enables Hinduism to be transformed into a nationalist tool in the modern era. Its origins stem from colonialism, as it was a method to unite the Indian people under a single unifying influence. The irony, of course, is that Hinduism isn’t really a “unifying” religion; as mentioned before, its vast interpretive heterogeneity suggest a more personal than national connection. Since 2014, the Bharatiya Janata Party (BJP) and prime minister Narendra Modi have employed this religious nationalism as part of a superconservative agenda, most specifically in the Rashtriya Swayamsevak Sangh (RSS), a volunteer paramilitary organization that has extremely close ties with fascist ideology. By cherry picking elements and re-interpreting Hindu tradition to justify actions, Hinduism can be weaponized. One of the most telling principles is the idea of “Cow Politics.” The idea, stemming from the Hindu reverence toward the cow, is used to mask political insufficiencies through religion. It encourages practicers to ignore societal and political problems and instead worship god, which will “remove all problems,” blurring the line between mythology and reality. This effectively silences political opposition of wrongdoings with the misguided appeal of nationalism. I have also seen the “how dare you insult religion!” argument used to quell critics of the national regime as well. RSS has been involved in multiple terror attacks and riots against Muslims, and has been the forefront societal and political influence on Hindu supremacy.
Seeing the religion that I love be twisted in such a way is terrifying. Yet the incredible thing is that, despite it’s hateful nature, Hinduism in theory considers such nationalism as a valid way to practice the religion— it is simply another interpretation, amongst several others, that contributes to the collective Hindu manifold. As stated earlier, Hinduism is accepting of other religions such as Islam, yet is also accepting of ideologies that degrade and disavow Islam as well. It highlights a weakness of the religion; without a clear moral framework, it can be manipulated in a way that both divides people and creates an agenda backed unity. I think that it is important for people to recognize the prejudice laced within modern Hindu nationalism and remember the importance of individualism. People have the ability to believe what they want, and do not need someone else to tell us what they must believe in. In fact, millions of Hindus interpret the faith in ways rooted in empathy, coexistence, and personal spirituality rather than nationalism. Re-embracing these interpretations, and encouraging open conversations about how power distorts religious meaning, can counteract the narrow vision promoted by extremism. If more people approach Hinduism with critical awareness and a commitment to its pluralistic spirit, the religion can continue to evolve without becoming a vessel for oppression.
Considering the complex and divisive nature of this topic, I may have overlooked some elements, misinterpreted some events, or provided a narrow or biased viewpoint on some topics. If so, or if any clarification is needed, please leave a comment.
