Vasudhaiva Kutumbakam

Rashtriya Swayamsevak Sangh (RSS) chief Mohan Bhagwat’s address at the “Universal Oneness Celebration” held at Madison Square Garden in New York on August 29, 2026 was more than a cultural gathering of the Indian diaspora. It carried considerable political and social significance, particularly because of the ideological and political debates surrounding the RSS and its relationship with the Bharatiya Janata Party (BJP), which has been in power in India for more than a decade.

Organised by American Hindus for Engagement and Dialogue (AHEAD), the event reportedly drew around 5,000–6,000 people, according to the organisers, with more than 250 Hindu-American organisations participating as partners.

The central theme of Bhagwat’s speech was “Vasudhaiva Kutumbakam” — the ancient Indian philosophical idea that the entire world is one family. He spoke of the shared principle of unity in diversity in both India and the United States. He emphasised that Dharma should not be understood merely as religious ritual, but as the responsibility of an individual towards society, humanity and nature.

One of his remarks was particularly significant: “A person who thinks that Muslims should not live in India is not a true Hindu.” He also stressed that although different religions may follow different paths, the underlying values of humanity and truth are ultimately one.

These are undoubtedly messages of inclusion, tolerance and universal humanism. But they also raise a much larger question. If the world is indeed one family, where should that principle first be tested? The answer cannot simply be America. It has to be India.

There is little reason to oppose the universal human value represented by the concept of “Vasudhaiva Kutumbakam.” Yet it would be equally inadequate to examine the slogan without considering the historical and political record of the organisation that has promoted it.

Founded in 1925, the RSS completed a century in 2025. Its ideological relationship with the BJP has been the subject of extensive political and academic debate in India and abroad. The BJP is not formally the political wing of the RSS, but the ideological and organisational relationship between the two has been widely acknowledged and closely scrutinised.

That is why Bhagwat’s message in New York naturally invites comparison with the political and social realities within India.

The controversy surrounding his visit to the United States also reflected these tensions. New York Mayor Zohran Mamdani criticised the RSS ideology, arguing that it has been associated with an exclusionary approach towards minorities. The U.S. Commission on International Religious Freedom also raised serious concerns about the RSS during Bhagwat’s visit and recommended targeted sanctions against individuals associated with the organisation.

These recommendations, however, should not be confused with final decisions or official sanctions by the U.S. government. The RSS has rejected such allegations and consistently maintains that it is primarily a cultural and social-service organisation.

The debate is particularly significant because of the growing influence of the Indian-American community. The Pew Research Center estimated that there were about 4.8 million Indian Americans in the United States in 2022. Nearly half identified themselves as Hindus. The Indian-American community is therefore no longer simply a religious or cultural diaspora. It has acquired considerable influence in education, business, technology, professional life and politics.

Against this background, Bhagwat’s appeal for harmony and universal humanism deserves to be taken seriously. His emphasis on interfaith dialogue, mutual respect, service and responsibility towards humanity and nature represents values that deserve support.

His participation in an ISKCON programme in New York, where he inaugurated the distribution of the 100,000th meal as part of an initiative to provide one lakh meals to homeless people, also reflected an attempt to connect spirituality with social service.

Yet symbolism alone cannot settle the larger question.

The real issue is not how beautifully “Vasudhaiva Kutumbakam” sounds from an American stage. The real test is whether the principle is visible in the everyday social life of India.

India’s Constitution guarantees equality, freedom of religion and fraternity. These are not merely constitutional words; they are the foundation of the republic. If every religious community, particularly minorities, can live with dignity, security and equal citizenship, then India can legitimately present itself to the world as a living example of “unity in diversity.”

Bhagwat’s statement that Muslims have a legitimate place in India is therefore welcome. But the more important question is whether this principle is felt equally by Muslims and other minorities in their everyday lives — in every village, town and city across the country.

Does “Vasudhaiva Kutumbakam” remain a philosophical ideal, or is it becoming a social reality? That is the question that matters.

Over the past twelve years, the policies, political positions and social consequences associated with the RSS-BJP ideological framework have already become part of India’s contemporary political history. Supporters may point to welfare programmes, economic initiatives, cultural revival and India’s growing global influence. Critics, on the other hand, point to concerns over communal polarisation, minority rights, institutional independence and the growing influence of majoritarian politics.

Both the claims and the criticisms deserve to be examined against evidence rather than slogans.

Mohan Bhagwat’s latest message, therefore, should not be dismissed simply because it comes from the RSS. Nor should it be accepted uncritically merely because it speaks the language of universalism.

The true measure of any ideology is not what it says from a prestigious international platform, but what it does when it exercises influence at home.

If “Vasudhaiva Kutumbakam” truly represents the mature understanding of the RSS leadership, then its first and most important application should be within India. It should be reflected in the treatment of minorities, in social harmony, in political discourse, in the protection of constitutional rights and in the everyday dignity of every citizen.

The coming years will therefore be important. Will the ideals articulated by Mohan Bhagwat in New York translate into a meaningful change in the political and social practices associated with the RSS and the BJP? Will the principle that “Muslims belong in India” become more than a statement made before an international audience? Will “unity in diversity” become a lived reality rather than a political slogan? 

History will ultimately judge the answer. For now, the world may listen to the message from New York. But India will watch the actions that follow it. Because the real test of “Vasudhaiva Kutumbakam” is not America.