This dissertation explores how Indian anticolonialists Lala Lajpat Rai (1865-1928) and Bhai Parmanand (1876-1947), through their writings and organizations, as well as their lived traumas and triumphs, directly contributed to the development of Hindutva on a global scale. Through the lenses of global revolutions, intellectual history, and connected histories, this dissertation finds that Rai and Parmanand utilized their early experiences with the Arya Samaj, their years in exile, and their time in prison to construct a Hindu nation that embodied resilience, universal enlightenment, and civilizational prestige. Through a reading of globally conceived biographical, autobiographical, and suprabiographical texts, the intersection between interlocking national movements and international travel narratives demonstrates the complexities from which individuals such as Rai and Parmanand drew inspiration. Their references to “great men of the world” and national “heroes” such as Giuseppe Mazzini and Swami Dayanand provided a global archetype for their worldbuilding agenda. By differentiating between biographical, autobiographical, and suprabiographical writings, this dissertation uses prison narratives to connect real life trauma to the nationalization of the body and the elevation of heroic values and stoicism, enriching Hindu intellectualism in the early twentieth century. To add dimension to this already multifaceted intellectual current, conversations on Hindutva extend beyond both Indian shores and Hindu minds by examining a wide range of archival sources from the US, Britain, and India. The globality of Hindu intellectualism, and Hindutva following V.D. Savarkar’s Essentials of Hindutva (1923), demonstrates how the flow of ideas and the interconnectedness of people affected transformations within its development and, ironically, set it on a dangerous course for present-day communalism and ethnonationalism. Through Rai’s and Parmanand’s connected histories with Indian and non-Indian revolutionaries and their personal experiences of traumas, this dissertation finds Hindutva to be sticky, incorporating global intellectual networks, global revolutionary activities, global traumas, and global imaginings of the future as well as competing with alternative global "-isms" such as imperialism, pan-Islamism, international socialism, and global capitalism all within a movement that was always global in scale and in aspiration.