Veer Savarkar - Hindutva and Eradication of Untouchability

The reason for the blog, well man current day politicians, feed on the history books written by all communist parties don't quiet understand the philosophy which Swatantrya Veer Savarkar followed and preached. The most common label associated with him is that of Hindu Extremist belonging to a high caste who wanted to make India only a pure Hindu country so that the high caste people will always remain in power.

It's a sad thing that the current ruling party, who's many policies are actually one's which where introduced by Savarkar, go to such a length of discrediting him. They are also trying to(or may be already removed) plague from Andaman Nicobar Island Jails which has Savarkar's writing's on it.

Also it's a small note to all dalit upliftment organisations, who simply go on blaming these so called extremist Hindu's for there woes, please go through the work done by these revolutionaries before making such comments.

Anyways, following are some key points in Savarkar's life, which are not known to many.


1909 - Gandhi was in London in November. Savarkar then organised a public gathering of Indians to celebrate the festival Vijayadashami. He requested Gandhi to be its Chairman.

In his speech Gandhi said, “Though I have my differences with Savarkar, I consider it a great honour to be in his company today.” Referring to the fact that Savarkar was not called to the bar, Gandhi said, “May India bear the fruits of his sacrifices.”

Since 1911-
Savarkar organised the political prisoners and started to raise their voice against filthy conditions, poor quality food and lack of amenities. Hindus were particularly badly treated. He said, “ When we fought for better life for Hindus we also took side of Muslim prisoners too, when required. By our agitation we brought about changes in prison life. That benefited Hindus as well as Muslims who therefore developed a respect for us.”

Shuddhi movement

Savarkar witnessed how Muslims were forcing their religion on Hindus by the most brutal means with the connivance of the prison authorities. He mounted an agitation against this practice and started re-conversion of those forcibly converted to Islam back to Hindu Dharma. This was called Shuddhi.

He said, “ In this chapter, and in others I had to mention repeatedly the fanaticism and barbarity of Muslims. That is unfortunate, but majority of Muslim prisoners were religious zealots. But those Muslims who were not religious fanatics will testify how friendly I was with them.”

“ It must be said that not only the ordinary Muslims but even the fanatic Muslims developed a deep respect for me. Because, apart from our quarrel over their proselytization activities I took their side against the prison authorities just as I did for Hindu prisoners. I supported their legitimate demands and fought for their grievances too.”

“Moreover, we political prisoners were trying to improve conditions in prison and try to remove utterly harsh life. As a result we suffered un-describable punishments. The reforms we brought about as a result of our agitation were beneficial to Hindus as well as Muslims. It would have been surprising if those fanatical Muslims had not developed a sense of respect and gratitude for us.”

“ Every one has right to propagate their religion by preaching. But Muslims always resort to gangsterism, violence, murder, kidnapping and rape to spread Islam. That will not be tolerated. Muslims must accept that we Hindus too have right to preach our religion and convert Muslims to our religion.”

He wrote “I always maintained that Shuddhi (re-conversion) and Sanghatan (organisation of Hindus) are essential for achieving Hindu Muslim unit. That is why I first took a case of forcible conversion to Islam in 1913 and have been fighting for the same cause ever since. I must stress that I never hated or despised Muslims, Christians or even the tribal people. I only denounce the tendency of Muslims to impose their religion on others by barbarous means.”

With persistent efforts the tide of Muslim aggression turned. By 1920, Savarkar wrote, “ Those Muslims who had terrorised us Hindus in the past feared that Hindus will now seek revenge. That was reflection of their behaviour. It had never been in the blood of Hindus to behave rudely towards others. I must emphasise that we always treated fairly any ordinary Muslims and those who were free from religious fanaticism. I taught many of them to read and write. I wrote applications of many Muslim prisoners. I always did things to improve their life with whatever little influence I had in prison. I am sure they will testify to that.”

Note - Unfortunately Savarkar’s book ‘My transportation for life’ was published in Marathi only in 1927. It was vital that English version should have been published for wider publicity but that did not happen and when Gujarati translation was published in 1934 the book was banned by British Authorities in Bombay Province. The English version was not published till 1950.

1924 - March - Savarkar’s articles about impending danger to Hindus in Sind province was published. In it Savarkar wrote, “Oh Muslims, remember what happened recently in Mecca when Sindhi Muslims went on Haj pilgrimage! How much they were insulted and humiliated by Arab Muslims. Who will come to your rescue? Hindus. So, it is in your interest to stop your religious fanaticism.”

1924 - July - Savarkar stressed the need for emancipation of the untouchables and worked for the same incessantly during his internment.

1924 - December - Jatpat Todak Mandal (Society for the abolition of the caste system), Lahore elected Savarkar as President for their annual session, but he could not attend due to restrictions on him.

1929 - On May 19th Savarkar presided over the conference of (former) untouchables held in Malvan. Mr Rajbhoj, editor of the paper ‘Dalitbandhu’, said, “ Savarkar is sincere in his efforts for securing a better life for us and this has removed my misconceptions about his Hindu Sanghatan movement.”

On 20th Savarkar distributed the holy threads (janeo) to the then untouchables and said, “ Now there is no reason for infighting. Let us all unite under the banner of Hindu Dharma. The Vedas are just as heritage of yours as they of the Brahmins.” This was a great revolutionary step indeed.

1930 - Savarkar practised ‘dining together’ of all Hindus since 16 November 1930. Such functions were not heard of even among the High caste Hindus. In Ratnagiri even the untouchables participated.

On 9 December, Times of India reported, “ Mr Gandhi, and many of his followers in the Congress Party believe in Chaturvarnya and castes based on birth. But the reformers in Ratnagiri believe that castes based on birth are harmful and have started ‘dining together’ of all Hindus including untouchables, and it is astonishing that Mr V D Sarvarkar is their source of inspiration.”

(Times of India remained a life long opponent of Savarkar)

So much for the secular ideology being followed by the current day Congress party. Following path of a Hindu Nationalist Savarkar, yet denouncing him, not acknowledging him and on top of it going to the Andaman Jails and removing the Plaque which he had written on. Go learn history first.

1931 - A Temple for ALL Hindus

On 22 February, The famous Hindu temple ‘Patit Pavan Mandir’ was consecrated and declared open by Savarkar to Hindus of all castes including the untouchables. There was no other similar temple throughout India.

On 25th sixth annual conference of the Bombay Province Association for Removal of Untouchability of was held in Ratnagiri. Savarkar was in chair. Delegates from outside Ratnagiri could not believe the enormous social changes brought about by Savarkar.

In March, the untouchables carried a Satyagraha for allowing entry into the Rama Temple in Nasik. As Savarkar was interned in Ratnagiri, he could not go to Nasik. He therefore sent a letter to High Caste Hindu residents of Nasik and appealed to them to allow the untouchables in the temple. The Times (of London) published the letter on 20 March 1931 and remarked “ A touching letter to Hindus”

April 26

Somavanshi Mahars (a former untouchable caste) held their conference in Patit Pavan Mandir. Savarkar was in chair. Some 700 Mahars participated. They could not believe that there was a Temple open to all Hindus including untouchables.

During the conference some Mahars from Mumbai objected to the slogan “Hindu Dharma ki jai” or Glory to the Hindu Dharma. After discussion with Savarkar they changed their minds and shouted, “Hindu Dharma ki jai.”

1932 - April 9 - Somavanshi Mahars of Ratnagiri District held their conference in Ratnagiri. Savarkar was the chief guest. At the end, the participants resolved that they will remain Hindus and will NOT change their religion.

1933 - Since December 1932 Savarkar had been in touch with Mr Gopalrao Deodhar of the All India Anti-untouchability League (Maharashtra branch). Seth Ghanashyamdas Birla was President of the League. He was prepared to spend 25,000 rupees for benefit of untouchanbles of Maharashtra. Savarkar collected Rs 500 in Ratnagiri District and Birla added Rs 1,000. The fund was utilised for housing, education, building wells and other social benefits.

With incessant efforts Savarkar managed to abolish the observance of untouchability in Ratnagiri and on 22 February 1933, an effigy of untouchability was publicly burned in that town.

1933 - A Café for all Hindus

Savarkar opened a café for all Hindus in Ratnagiri on 1 May 1933. Tea, snacks and food were served by an untouchable. Such a café was unthinkable at that time even in industrial city like Mumbai.

1935 - Prof Patwardhan was one of those who opposed Savarkar’s views on purification of Marathi language. He wrote, “ I was asked by editor of Vividh Dnyanvistar to write an article criticising Savarkar. But I thought that before critising him I must read his articles. The surprise was that when I studied his articles on purification of Marathi language I became thoroughly convinced of his arguments and became his staunch supporter.”

That has been the tragedy of Savarkar. Our history would have changed substantially if only his opponents had at least read his views. A well known follower of Gandhi made such a confession in 1983.

May be the current Congress party and the communist parties of India should do that.


1940 - 22 June
Subhash Chandra Bose came to see Savarkar. He told Bose, “ Why do you waste time in your movement to remove the monument to ‘ Blackhole of Calcutta ‘? A person like you should go out of India and form an army out of our prisoners of war and attack the British from outside the India. There are only two or three such men who can dare such an attempt. But I have particularly high hopes about you.”

Bose eventually did what Savarkar had asked by forming the Indian National Army (I.N.A) out of the prisoners of war held by the Japanese.

1954 - Rajendra Prasad, first President of India visited Andaman Islands. He saw the prison cell where Veer Savarkar was imprisoned and bowed in respect.

1964 - Nehru died in May. Within months, the Congress Party repented the years of neglect of Savarkar and in October the Government of India sanctioned him a pension, acknowledging his part in the Indian freedom struggle against the British rule.

1966 - Self-immolation of Savarkar. As soon as his death was announced, K M Munshi, founder President of the Bharatiya Vidya Bhavan, rushed to Savarkar’s house and paid his respects (Bhavan’s journal June 2001, p19)

Munshi was Home Minister in the first Congress Government of Bombay Province during 1937-39.

1983 - 26th February was death anniversary of Veer Savarkar. Well-known Marathi writer Purushottam Laxman Deshpande was on Andaman Islands. He visited the cell where Savarkar was kept and was overwhelmed by emotions. The cell was only 13 by 7 foot. Deshpande then addressed the Maharashtrians who had gathered outside the cell and made a powerful speech. It was astonishing that a Socialist and admirer of Gandhi and Nehru all his life could make such a speech and pay tributes to Savarkar.

Deshpande made following points –
* The punishments suffered by Savarkar are described in his book ‘My Transportation for Life’ However, it is my conviction that he has not described even 10% of what he actually suffered, because he did not want pity or sympathy. He wanted the youth to come forward and say – ‘I too am prepared to suffer like Savarkar for our nation.’

* We do not even read what he had preached.

* Persons like Savarkar never die, nor ever say Goodbye. They are eternal. Even one line or one word of from them gives us inspiration.

* Persons like Savarkar can never die by any vicious attacks, or neglect or propaganda against them. They are self-made. They live like the great Banyan trees providing comforts to others in their hour of need.

* We need to think how his thoughts could be spread in all the Indian languages.

* So much has happened here that every Indian should come here in bow in respect of freedom fighters like Savarkar.

Deshpande concluded his speech by saying, “ To remind our people every year, there should be a day of celebrations, right here in the Cellular Jail on national level. And it should be presided by the highest authority of the country.”


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