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(purification). McKean observes that in spite of the opposition from ‘conservative
upper castes’ Savarkar promoted shuddhi, and subsequently many ‘untouchables,
Christians, and Muslims publicly embraced Hinduism.’ 125 Later, as Kim has
noted, VHP, RSS and Bajrang Dal actively employed shuddhi to reconvert many
from Dalit, tribal and other backward classes and castes ‘as a part of their pursuit
of Hindutva.’ 126 Conversion is likely to be the purpose behind the origin of VHP.
McKean gives an account of the words of Chinmayananda, the founder of the
organization, in response to her comment that official VHP records state he is its
founding president:
When your pope came to India [Paul VI in December 1964], he said he was
going to convert 125 people to Christianity. Public opinion made him withdraw
his plan but I was in Bombay and announced that I would convert 200 people to
Hinduism and I did. Then I had the idea to start a group to work for conversions.
I didn’t have enough people of my own so I asked the RSS for their help. Guruji
[RSS head, Golwalkar] liked the idea and had thousands of workers everywhere.
The VHP has grown into a mighty force. It is all over the world. After I started
the VHP, I returned to my own mission as spiritual teacher of Vedanta. 127
Probably the same idea is used today by the Sangh Parivar to launch the
programme ghar vapasi (homecoming) to bring many tribal communities into the
Hindu fold. The Parivar started their own schools and other social activities in the
tribal areas, and function under Hindutva ideology. It is strange that the issue of
conversion is treated differently with regard to diverse religious communities.
125 McKean, Divine Enterprise, 85.
126 Kim, In Search of Identity, 140.
127 McKean, Divine Enterprise, 102.
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