The point 
Do Hindus want Savarkar's Hinduism or The Hinduism
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What's Hindutva And Why It Conflicts With Hinduism
The expression Hindutva emerged from Hinduism which simply means a state or quality of being a Hindu. However, going through its etymology Hindutva sought a wider demarcation to move free from Hinduism but keeping a bonded identity with it as well.
The Hindutva ideology was first introduced in 1923 by Maharashtra-based Hindu social and political activist Vinayak Damodar Savarkar. As an advocate of sovereignty, Savarkar started his public life as a radical freedom fighter for the liberation of India from British rule. In this stint, he spent several years in jail, including the infamous and torturous cells of the Andaman Islands from where he sought clemency with a promise to renounce revolutionary activities. After the release, Savarkar’s temperament turned to create Hindu nationalism by identifying and promoting its heritage and civilization.
Savarkar had an inherent conservative vision of Hindu social and political consciousness to perceive a Hindu Rashtra (nation). His Hindutva doctrine is based on the hypothesis that India’s religious and cultural diversities are fundamentally rooted in its collective Hindu identity.
“Common Rashtra, common race and common culture” are the three cardinals identifying Hindutva nationalism
In line with the Hindutva’s concept, Hindu means a nationality of Hindu Rashtra, a motherland or fatherland with its geographical boundaries. And regarding “common race and common culture” Hindu means a correlative genealogy or ancestry, sharing its cultural heritage, beliefs, and ethics.
Correspondent to that the followers of all the India-born religions and sects are included in the Hindutva fold. But it excludes those who belong to foreign-born faiths like Islam, Christianity, Judaism, and Zoroastrianism.
Hindutva tries to portray itself as a cultural and nationalistic conception to mark itself as India’s identity. Still, it does not assume a theological categorization. In its expansive role, Hindutva believes in the existence of a collective Hindu culture or way of life which is also being shared and practiced by compatible non-Hindu communities. In social environs, Hindutva is everything that is Indic.
Savarkar explicitly proclaimed, “Hindutva is not a word but a history. Not only the spiritual or religious history of our people as at times it is mistaken to be by being confounded with the other cognate term Hinduism, but history in full”.
Savarkar’s approach incidentally confined Hinduism within its religious and spiritual order. And let Hindutva play a wider role to define India’s nationalism, its people, history, culture, and traditions.
Savarkar argued “Hindutva is not identical with what is vaguely indicated by the term Hinduism. By an ‘ism’ it is generally meant a theory or a code more or less based on spiritual or religious dogma or creed. Had not linguistic usage stood in our way then ‘Hinduness’ would have certainly been a better word than Hinduism as a near parallel to Hindutva”.
He declared “Hinduism is only a derivative, a fraction, a part of Hindutva. … Hindutva embraces all the departments of thought and activity of the whole Being of our Hindu race”.
In India’s cultural, linguistic and religious diversities, Savarkar believed the existence of a strong underlying Indian tradition based on his vision of Hindu values. In his views, Hindu reflects the cultural and political nationality of India.
With that premise, Savarkar tried to secularized Hindutva. Under that platform, he could include Muslims, Christians, and Parsis believing these communities were Hindus too from cultural and historical perspectives.
https://www.hindusforhumanrights.or...nflicts-with-hinduism-a-guest-view?format=amp
