The Republic of India is in the peculiar situation that the Supreme Court of Ind ia has repeatedly been called

upon to define "Hinduism" because the Constitution of India, while it prohibits "discrimination of any citizen" on grounds of reli gion in article 15, article 30 foresees special rights for "All minorities, whet her based on religion or language". As a consequence, religious groups have an i nterest in being recognized as distinct from the Hindu majority in order to qual ify as a "religious minority". Thus, the Supreme Court was forced to consider th e question whether Jainism is part of Hinduism in 2005 and 2006. In the 2006 ver dict, the Supreme Court found that the "Jain Religion is indisputably not a part of the Hindu Religion".[24] In 1995, while considering the question "who are Hi ndus and what are the broad features of Hindu religion", the Supreme Court of In dia highlighted Bal Gangadhar Tilak's formulation of Hinduism's defining feature s:[17] Acceptance of the Vedas with reverence; recognition of the fact that the means o r ways to salvation are diverse; and the realization of the truth that the numbe r of gods to be worshipped is large, that indeed is the distinguishing feature o f Hindu religion. Some thinkers have attempted to distinguish between the concept of Hinduism as a religion, and a Hindu as a member of a nationalist or socio-political class. In Hindu nationalism, the term "Hindu" combines notions of geographical unity, com mon culture and common race. Thus, Veer Savarkar in his influential pamphlet "Hi ndutva: Who is a Hindu?" defined a Hindu as a person who sees India "as his Fath erland as well as his Holy land, that is, the cradle land of his religion".[25] This conceptualization of Hinduism, has led to establishment of Hindutva as the dominant force in Hindu nationalism over the last century.[26]