V.D. Savarkar was an Indian independence activist and proponent of Hindutva, known for his controversial nationalist views.
Introduction
Born on 28th May 1883 in Bhagur District, Maharashtra, Vinayak Damodar Savarkar, widely known as Veer Savarkar, emerged as a prominent figure in India’s struggle for independence. Raised by his elder brother after losing his parents in childhood, Savarkar’s early life was shaped by revolutionary ideas that took root during his university education, financially supported by his father-in-law, Ramchandra.
Table of Contents
His important works
- The Glory of Hindu Culture, his first article published in Nasik Vaibhav.
- The Indian War Of Independence published in 1909. It describes the revolt of 1857 as ‘first war of independence’ and was banned by the British Government but later smuggled in India and became a popular book for the revolutionaries. This book was translated by V. VS Aiyar.
- Hindu Pad Padshahi, published in 1925 which analyzed the rise of Maratha power in Maharashtra area in the presence of Muslim predominance in other parts of the country.
- Hindutva: Who is a Hindu? which is an ideological pamphlet on Hindu Nationalism and was published in 1928.
- The Rise, Fall and Destruction of Muslim Theocracy
- Inside the Enemy Camp
- Six Glorious Epochs of Indian History
- My Transportation for Life – His Biography
- Mera Aajiwan Karawas
- Kala Pani
- Mopla
- Vihari, a Marathi weekly, urged the countrymen to boycott the English and to stop making purchases from them.
Societies by Savarkar:
- Abhinav Bharat Society, also known as Mita Mela (Secret Society)
- India House
- Free India Society
The Revolutionary Savarkar (1902-1921)
From 1902 to 1921, Savarkar’s life underwent a revolutionary transformation. While at Fergusson College in Pune, he formed the Abhinav Bharat group, focused on discussing methods, including violent ones, to free India from British rule. Expelled from college due to the perceived danger of the group, Savarkar’s journey continued with assistance from Shyamji Krishna Verma, who facilitated his legal studies in England.
In London’s India House, Savarkar delved into revolutionary activities, drawing inspiration from the writings of Mazzini and learning guerilla warfare techniques from Russian revolutionaries. His vision of a free India justified the use of all means to achieve freedom, in contrast to Gandhi’s principle of non-violence.
Arrested in 1910 for the alleged murder of Curzon (Nasik Conspiracy Case), Savarkar spent years in the Andaman Cellular Jail. After eleven years in 1921 he was shifted to Ratnagiri Jail and was finally released.
Hindutva and Hindu Rashtra
After his release, Savarkar garnered attention from various political organizations, but he chose to align himself with Hindu Nationalist Politics. In 1924, he established the Ratnagiri Hindu Sabha, later merging it with the Hindu Mahasabha. His influential pamphlet in 1928, titled “Hindutva: Who is a Hindu,” provided a clear articulation of Hindutva and Hindu Rashtra ideals. Joining the Hindu Mahasabha in 1937, Savarkar served as its president for seven consecutive years, injecting new ideological vigor by proclaiming, “We Hindus are a nation in ourselves.”
Savarkar’s fascination with Hinduism and its culture emerged early, as evidenced by his first article, “The Glory of Hindu Culture,” written in the third standard. His 1928 book, “Hindutva: Who is a Hindu,” advocated Hindu Nationalism, differing crucially from the Rashtriya Sevak Sangh (RSS), as Savarkar advocated for a Hindu State while the RSS sought a Hindu Nation. Despite being acknowledged as a guiding figure by the RSS, Savarkar dismissed it as a “timid Hindu organization.”
Savarkar construed the term “Hindu” as denoting both a race and a nationality, emphasizing the unity of people in the Bharat territory due to common forefathers. He deliberately preferred “Hindutva” over “Hinduism” to encompass the diverse native faith systems, beliefs, and practices, as Hinduism’s sectarian divides, in his view, contributed to the country’s colonization by the British and Muslim rulers.
Hindutva, for Savarkar, transcended religious or spiritual dimensions, representing a Politico-Cultural Category that encompassed vast political, social, and cultural spheres. He outlined three essentials of Hindutva that underpinned the concept of Hindu Rashtra. Firstly, a “territorial entity” (Rashtra) meant that anyone born in or with ancestral roots in this territory was considered a Hindu, excluding even Britishers or Muslims who became citizens. Secondly, a “racial entity” (Jati) posited a common race and blood among the people, regardless of caste. The third essential, a “common cultural entity” (Sanskriti), emphasized a unified nation, race, and culture, rooted in shared customs, religious texts, rituals, and a code of conduct that distinguished Hindus from others.
Savarkar’s definition excluded Christianity, Islam, and Judaism from Hindutva, as they failed to meet the specified criteria. In his 1937 presidential address, Savarkar asserted, “We are one because we are a nation, a race, and a common civilization,” rejecting the concept of territorial and political nationalism as a sin and deeming it a mirage.
Critical of Hinduism for Untouchability
He strongly criticized the oppressive and inhumane Caste System, asserting that its existence made it impossible to unite Hindus. Despite being born into a Brahmin family, Savarkar condemned Untouchability as a heinous crime. He viewed it as a degrading practice that treated Hindu co-religionists worse than animals, violating human dignity and insulting the human soul. He further quoted, “Just as I feel that I should rebel against foreign rule over hindustan. I feel I should rebel against caste discrimination and untouchability. I am confident enough that I shall live to see the eradication of untouchability.” Savarkar’s concept of “Hindutva” was primarily political and cultural, and he emphasized that its strength relied on emancipating the majority of the Hindu population from social and cultural humiliation.
Advocating for Hindi to be declared the National Language, Savarkar expressed the essence of the popular slogan ‘Hindi, Hindu, and Hindustan.’ His perspective differed from Gandhi’s, who believed that the country’s unity stemmed from cultural and emotional unity that had endured for centuries. Gandhi advocated for Composite Nationalism without compromising spiritual Hinduism. In contrast, Savarkar contended that spiritual Hinduism would be at risk unless political Hinduism was strengthened and united. Consequently, he favored Cultural Nationalism over Territorial Nationalism.
Veer Savarkar’s Quotes:
- “Our Motherland Sacrifice for you is like life Living without you is death.”
- “Calmness in preparation but boldness in execution, this should be the watchword during the moments of crisis.”
- “We yield to none in our love, admiration and respect for the Buddha-the Dharma-the Sangha. They are all ours. Their glories are ours and ours their failures.”
- “One country, one God, one caste, one mind brothers all of us without difference, without doubt.” – Veer Savarkar
- “Every person is a Hindu who regards and owns this Bharat Bhumi, this land from the Indus to the seas, as his Fatherland as well as Holyland, i.e. the land of the origin of his religion. Consequently, the so-called aboriginal or hill tribes also are Hindus because India is their Fatherland as well as their Holy Land of whatever form of religion or worship they follow.”
- “Let the Indian state be purely Indian and let there be no distractions as far as franchise, services, offices and taxation.”
Savarkar’s quotes encapsulate his deep commitment to the nation, emphasizing the sacrifice for the motherland, the need for boldness in times of crisis, and a vision of unity transcending caste and differences. His inclusive definition of Hinduism, rooted in the land and shared heritage, reflects his push for a united and culturally strong India.
Conclusion
In conclusion, Veer Savarkar, born on May 28, 1883, in Bhagur District, Maharashtra, stands as a revolutionary thinker and architect of Hindutva, leaving an indelible mark on India’s struggle for independence.
From his early revolutionary activities to his incarceration in the Andaman Cellular Jail, Savarkar remained steadfast in his pursuit of freedom. His ideological contributions, including influential works like “Hindutva: Who is a Hindu,” outlined a political and cultural vision that transcended religious boundaries.
Savarkar’s emphasis on unity, condemnation of the oppressive Caste System, and advocacy for Cultural Nationalism showcase a complex and multifaceted thinker who significantly shaped India’s socio-political landscape.
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