But throughout our inquiry we have been concerning ourselves more with what would have been or what should be. Not that to paint what should be is not a legitimate pursuit; nay, it is as necessary and at times more stimulating; but even that could be better done by first getting a firm hold of what actually is. We must try, therefore, to be on our guard so that in our attempt to determine the essentials of Hindutva we be guided entirely by the actual contents of the word as it stands at present. So although the root-meaning of the word Hindu like the sister epithet Hindi may mean only an Indian, yet as it is we would be straining the usage of words too much—we fear, to the point of breaking-if we call a Mohammedan a Hindu because of his being a resident of India. It may be that at some future time the word Hindu may come to indicate a citizen of Hindusthan and nothing else; that day can only rise when all cultural and religious bigotry has disbanded its forces pledged to aggressive egoism, and religions cease to be ‘isms’ and become merely the common fund of eternal principles that lie at the root of all that are a common foundation on which the Human State majestically and firmly rests. But as even the first streaks of this consummation, so devoutly to be wished for, are scarcely discernible on the horizon, it would be folly for us to ignore stern realities. As long as every other ‘ism’ has not disowned its special dogmas, whichever tend into dangerous war cries, so long no cultural or national unit can afford to loosen the bonds, especially those of a common name and a common banner, that are the mighty sources of organic cohesion and strength. An American may become a citizen of India. He would certainly be entitled, if bona fide, to be ’treated as our Bharatiya or Hindi, a countryman and a fellow citizen of ours. But as long as in addition to our country, he has not adopted our culture and our history, inherited our blood and has come to look upon our land not only as the land of his love but even of his worship, he cannot get himself incorporated into the Hindu fold. For although the first requisite of Hindutva is that he be a citizen of Hindusthan either by himself or through his forefathers, yet it is not the only requisite qualification of it, as the term Hindu has come to mean much more than its geographical significance.