Introduction
We are what society has made us; and society, in turn, becomes what we make it. In this ongoing process of shaping and reshaping, our identity is formed. It is not something we decide entirely on our own—but we do have the right to accept it or reject it.
Still, even in exercising that right, one cannot fully escape the imprint of one’s cultural roots. Unless a person consciously converts to another faith—say, from Hinduism to Christianity—and chooses a new identity, a Hindu who rejects religious practices like rituals or spiritual traditions cannot easily claim to be just a ‘secularist’ or merely an ‘Indian.’ The deep cultural identity tied to being Hindu is not so easily shed. It runs through the language we speak, the festivals we celebrate, the food we eat, and even the way we think.
So, in that sense, Hindu is not just a religious label—it is a civilizational identity that continues to live in us, whether we acknowledge it or not.
That’s exactly why I find it hard to separate my Hinduness from my present life as a bhakta of Muktinath. No matter how much one changes in life—whether through spiritual transformation, religious conviction, or ideological shifts—those early cultural and civilizational influences stay with us. What follows is my reflection on this journey, and why I feel the term Hindu, despite its limitations and modern debates, still speaks most clearly to who I am and where I come from.
No matter how much we try to ignore our roots later in life, those early influences shape the way we see the world. In my case, I can never separate my Hinduness from my present life as a bhakta of Muktinath. This civilizational identity—call it Indic or Hindu—is simply part of who I am.
Now, what exactly does this civilizational identity mean? No one can define it precisely. But a Hindu can feel it deep within. It’s not just about rituals, gods, or temples—it’s something more subtle, more cultural, more rooted in our collective memory and way of life. At the same time, I don’t want to speak on behalf of those who don’t identify as Hindus. I’ve noticed that many prefer to use the word India rather than Hindu. But even they cannot fully separate themselves from the Dharmic civilizational roots of this land, which, for the majority, is unmistakably Hindu—not necessarily in the narrow religious sense, but as a cultural identity.
Now someone might say: but isn’t the word Hindu itself problematic? After all, it’s a name given by outsiders and has no mention in our earliest scriptures. Fair enough. But then, what about the alternative terms that some people now use—like Sanatana Dharma or Bharatiya? Aren’t those also terms that were revived or even invented in recent centuries, mostly by right-wing thinkers or Hindu apologists, especially in response to attacks from Christian missionaries?
Yes, I believe that’s true. These terms, though they sound ancient, were popularized only recently—mainly in spiritual or political contexts. Sanatana Dharma might sound pure and timeless, but it was never widely used as a self-identifier until modern times. And Bharatiya, while beautiful, is still more academic or political in nature. Most common people don’t use these terms in everyday life. Many might not even fully understand what they mean.
That’s why I feel it’s better to stick with Hindu. It may have a foreign origin, but it has become part of our everyday vocabulary. It is the identity that most people in India understand and feel comfortable with. It connects us to our festivals, our food, our family practices, and our shared history. It has evolved beyond its original meaning and now reflects the identity of the majority of Indians—an identity they don’t hesitate to embrace.
Of course, I’m aware that every label has its own baggage. And I don’t want to idolize any word. But if we try to find a term that is completely pure, completely ancient, and completely neutral, we might be chasing a ghost. What matters to me is that Hindu still speaks to the common person. It carries the weight of lived experience. And it holds space for people like me—who may not follow all traditional forms, but who still feel a deep spiritual and cultural connection to this land, its wisdom, and its way of life.
So despite its limitations, I will continue to call myself a Hindu—not in a rigid or exclusive way, but as someone who belongs to this civilizational flow. A bhakta of Muktinath, yes—but also a son of this land, this Dharma, and this shared identity that, in simple words, we still call Hindu.
Conclusion
In the end, identity is never just about labels or words. It’s about the lived experience, the culture, the memories, and the values that shape us. For me, ‘Hindu’ is not a perfect term, but it is the most meaningful way to express who I am—rooted in tradition yet open to personal growth. It’s a reminder of where I come from and the journey I continue to walk. And that, for now, is enough.
Ashram, May 27, 2025
Leave a Reply