vote share in the mid-30s, which accounts for just over a third of India’s Hindus. The remaining majority will be voting for others. And most of these 30-odd per cent would vote for the BJP/NDA not because they want to build grand temples, spank the Muslims or banish them to Pakistan. They will be voting in search of an alternative to the weakest, most incompetent, uncommunicative and incoherent full-term government in our history. Having voted in the UPA so enthusiastically for a second time, they are going elsewhere, in search of jobs, more buying power, stability and confidence. To insinuate that this mass of Hindus will be voting Modi because they have suddenly turned communal is unfair to them.
It is also intellectually lazy, morally cynical and politically disastrous. Put more simply, it is a bit like saying that Hindus have been voting for the Congress and other “secular” forces all these decades because they were not given a convincing saffron option.
India gave itself a secular, liberal constitution because a vast majority of all its people, in fact almost unanimously, determined that this was the finest formulation for nation-building in a land as diverse and complex as ours. The Constituent Assembly had participation from across the many ideological divides. The document it drafted has now acquired the status of scripture and nobody in mainstream politics dares to question it.
The man credited with leading that process, Ambedkar, has been added to our pantheon of all-party gods.
It is also unique. Unlike Western countries, where secularism means living with one or two faiths, Christianity and Judaism or Islam, India is a deeply religious country, and peopled by every religion invented, including the many thousand variants of Hinduism. As Wendy Doniger says in her magisterial book, The Hindus — the one Penguin pulped, quivering with fear in the face of a man called Dina Nath Batra — Hinduism is the “Ellis Island of religions”. Pluralism and diversity are deeply ingrained in it, “the lines between different beliefs and practices are permeable membranes”. That is why, she says, there are countless more narratives of Hinduism than the ones defined by Sanskrit, Brahmins and the Gita. And if I may dare to make my own risky addition to that list of defining three, by the RSS or VHP.
In a country where the determinants of identity change every 10 miles, from religion to caste to language