Veer Savarkar for millenials: Why Hindutva icon is so much more than a Twitter meme

Veer Savarkar for millenials: Why Hindutva icon is so much more than a Twitter meme

Sandesh S SamantUpdated: Friday, May 29, 2020, 09:35 AM IST
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V. D. Savarkar, more commonly known as Veer Savarkar remains one of the most debated personalities in the history of India. If one has to list a few prominent figures from Maharashtra who played a role in India’s freedom movement, Savarkar’s name cannot be forgotten. Right from his earliest work in Nashik to his anti-British activities in London along with European revolutionaries, Savarkar remains an important figure in history, if a controversial one.

But whether he is a mere freedom fighter or an advocate of ‘Hindutva’ or ‘Hindu Rashtra’ for India, Maharashtra also remembers him for his glorious literary works.  

The beginning

Savarkar decided to dedicate his life to India after the execution of the Chaphekar Brothers in 1899. He was just 15 then. Later, he travelled to London to pursue a Degree in Law. It was during this time that he came in contact with many Irish and Indian revolutionaries in India House – an institution started by Shyamji Krishna Varma.

Savarkar studied Law, but the degree was never awarded to him owing to his involvement in anti-British activities.  

Savarkar was amongst the first Indians who set a different narrative, and called the 1857 Revolt ‘The First War of Independence’. Until then the revolt was commonly known as the ‘Sepoy Mutiny’. Savarkar believed that although not very successful, the Revolt had galvanised nationalistic fervour at a pan Indian level; hence, its importance could not be undermined.

His book about the same was translated into many Indian languages and was distributed across India. Even a Socialist leader like Bhagat Singh had accepted the importance of this book. 

Savarkar’s trial

When Savarkar landed in London from Paris in 1910, he was immediately arrested by the police for anti-British activities. He was sent back to India on a vessel.

In July 1910, Savarkar managed to escape and swim a distance when his ship was near the coast of Marseille, France. Upon reaching the port, he was arrested by a French marine brigadier and handed over to the British soldiers. A spat broke out between the British and the French and a trial was held in the International Court of Justice (ICJ), Hague. 

While we discuss Kulbhushan Jadhav case in India these days, Savarkar’s trial was one of the most controversial at the time. Many law schools discuss it even today. 

Savarkar was a political prisoner and not a criminal. Also, he was an extremist and not a moderate. The British had different treatments for political prisoners. While moderates like M. K. Gandhi and Pandit Nehru were often imprisoned in mainland jails, extremists like V. B. Phadke, Lokmanya Tilak, Sachindra Nath Sanyal, and V. D. Savarkar were imprisoned away from the mainland.

While Phadke was imprisoned in South Africa, Tilak was sent to Mandalay in Burma (current Myanmar), Sanyal and the Savarkar brothers were sent to Port Blair, Andaman. The entire objective was to keep the revolutionaries far away from the masses. His prison badge was stamped with ‘D’ i.e. ‘Dangerous’.

One of the rules during this confinement was that prisoners could write one letter to their family members only once a year.  

In Andaman’s Cellular Jail

Savarkar was sent to the Cellular Jail in Andaman in 1911 for two 25-year life imprisonment sentences, where one of the most controversial episodes of his life would begin. First, it is important to understand that the Cellular Jail not only housed freedom fighters, but also other dangerous criminals. Savarkar’s journey in Andaman began with six months of solitary confinement in a compact cell. 

While he was in jail, his elder brother and he did not know about each other’s whereabouts, despite being in the same complex for many years. His cell was right above the hut where the convicts were executed. The stories of his hardships in the prison are well-known.

Savarkar is accused of ‘begging for mercy’ from the British. Authors like Vikram Sampath and Akshay Jog have written in detail about Savarkar’s petitions. Although he was not given his due degree, his knowledge about British laws was extremely strong. It is through this knowledge that he often demanded that political prisoners in jail could not be treated in the same manner as other criminals. He initiated hunger strikes and demanded better conditions for the prisoners.  

He always believed that staying far away from the mainland was of no use. Therefore, he advised all the political prisoners to try their best to ensure their release from Andaman. He also helped many prisoners write mercy petitions. 

Savarkar was aware that the British were granting rights to the political prisoners in other colonies. 

He demanded the same rights for Indian freedom fighters. In fact, in 1920, M. K. Gandhi also supported the demand of Savarkar’s release.

In a petition written in 1917, Savarkar stated, “If the Government thinks that it is only to effect my own release that I pen this; or if my name constitutes the chief obstacle in the granting of such an amnesty; then let the Government omit my name in their amnesty and release all the rest; that would give me as great a satisfaction as my own release would do.”

Savarkar demanded nothing but what is now known as ‘human rights of the prisoners’.

He was finally released in 1921.

According to Vikram Sampath, it was only when the British decided to close Cellular Jail in a phased manner that Savarkar was deported to the mainland. He was kept under strict watch and confinement in Ratnagiri for the next thirteen years.  

‘Hindutva’ – The book and the ensuing controversy

In 1923, Savarkar published the book ‘Hindutva’. This is the point where, for many, Savarkar became unacceptable. Savarkar’s Hindutva is more about culture than religion. He believed that Hinduism cannot be viewed from the ‘western’ and ‘Abrahamic’ concept of religion. His ideas evolved when he observed the unfolding of the First World War and through his readings of religious texts. His views were not exactly the same as that of the RSS.  

However, many accuse Savarkar of not participating in the freedom struggle after the Andaman episode. But, his biographer Dhananjay Keer (who has also written the biographies of Mahatma Phule, Rajarshi Shahu) has claimed that Savarkar secretly contacted the freedom fighters and helped the activities during this time. But, much of Savarkar’s work during his Ratnagiri stay revolved around social justice and social emancipation. He became one of the staunchest critics of blind faith in Hinduism. Many of his contemporary Sanatanis criticised ‘Hindu Hriday Samrat’ Savarkar for his criticism of Hindu practices and over-emphasis on science. 

The post-independence years

Savarkar was arrested in the Gandhi murder trial and was released. He was also arrested when Pakistani Prime Minister Liaquat Ali Khan arrived in Delhi in 1950 to sign the Liaquat-Nehru Pact.

Savarkar often criticised the ‘Hindi-Chini Bhai-Bhai’ saga and warned of Chinese aggression. He was also a staunch supporter of the Jewish State of Israel. He advocated strong militarisation of India and demanded the development of nuclear weapons. Most of his ideas were criticised by his contemporaries; but, eventually implemented by the policy makers.  

His life was a struggle. He quit food and water and passed away on 26th Feb 1966. But, even today, his contribution is debated with a lot of energy by both his supporters and his critics.

Disclaimer: Views are personal.

Sandesh Samant is a lecturer based in Mumbai. He also comments on domestic issues and international relations.

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