Chandranath Basu (1844–1910) was a Bengali writer and scholar who left a lasting mark on Hindu thought by introducing the term “Hindutva” in 1892, when Savarkar was only nine years old. Born on August 31, 1844, in Kaikala village, Hooghly district, Bengal, to Sitanath Basu, he lived until June 20, 1910, passing away at age 65. A prolific author, Basu wrote many works, but his most famous is Hindutva: Hindur Prakrita Itihas (1892), where he first used the term “Hindutva.” This piece, written in Bengali, explored the essence of Santana Dharma, and Hindu identity and culture.
Basu created “Hindutva” by combining “Hindu” with “Tatva”, meaning essence, truth, or principle—similar to the English “-ness.” So, “Hindutva” translates to “Hinduness.” He used ‘tatva’ in other works too, like Shakuntala Tatva (1881) and Savitri Tatva (1901), showing his love for capturing the deeper meaning behind Hindu ideas. Basu was among the earliest modern intellectuals to examine and compare religious and social concepts across different cultures. He confidently asserted that Hindu practices surpassed European traditions, particularly those rooted in Christianity. His works dismissed a human-centric perspective of the cosmos, instead focusing on the importance of Hindu rituals and customs.
In Shakuntala Tatva, Basu extolled the virtues of self-discipline and penance above material pursuits, drawing on literature to underscore traditional Hindu principles. In Savitri Tatva, he depicted Savitri as the epitome of an ideal Hindu wife, presenting marriage as a holy union that transcends even mortality. Basu viewed Hindus as exceptionally spiritual, claiming they alone recognized the divine essence of humanity and maintained a harmonious relationship with the natural world. Historian Amiya P. Sen points out that Basu’s “Hindutva” built on earlier ideas from writers like Bhudeb Mukhopadhyay and Bankim Chandra Chattopadhyay. Basu wove these thoughts into a unified vision, challenging modern Hindus to reject English (Christian) ways and return to ancient traditions.
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He drew inspiration from Pandit Sasadhar Tarkachudamani, who saw Dharma as a cosmic force connecting people to the universe—a view Basu echoed in his work. Basu defended the timeless Hindu values—religious, social, and cultural—against what he called the “decadent morality” of the modern world. He worried that (Christian) influences were weakening Hindu society and urged a revival of traditional practices. A follower of Advaita philosophy and Tantra, he believed these could restore Hindu strength and resist foreign domination. For Basu, Hindutva wasn’t about politics or nationalism—it was a celebration of Hindu civilization, rooted in living customs and sacred texts. He criticized historians obsessed with archaeology and dead relics, arguing that Hindu identity came from within, not from outsiders. Basu saw “Hindutva” as a fresh native name for Sanatana Dharma, the ancient faith often called “Hinduism” in English. He disliked “Hinduism” as a colonial term—a mix of Prakrit/Sanskrit and English—and offered “Hindutva” as the true identity of this eternal religion.
Living as a Hindu, he believed, was the highest duty. Because Basu composed his work pioneering in Bengali, his concepts largely remained confined to 19th-century Bengal. It was Vinayak Damodar Savarkar who later adopted the term “Hindutva” for his English politico-nationalistic essay. However, Savarkar’s politically charged nationalistic interpretation stood in stark contrast to Basu’s vision of Hindutva as the Santana Dharma’s religious, cultural and civilisational ideals, not a political tool. Chandranath Basu gave the world “Hindutva” as a way to reclaim and renew Hindu religious identity. His work was a call to honour the past, resist foreign influence, and embrace the spiritual depth of Hindu life—a meaning that still resonates.
