On the birth anniversary (May 28) of one of the bravest sons of Bharat Maa - Vinayak Damodar Savarkar, we remember and celebrate the life of a leader whose intellectual prowess, revolutionary zeal, and unwavering commitment to India's future left an indelible mark on the nation's trajectory. Often addressed as “Veer” Savarkar, for his courage and bravery, he was a man who shaped many ideas about our nation including the idea of “Hindutva.”
Born in 1883 in the small village of Bhagur, near Nashik in Maharashtra, Savarkar grew up with a deep sense of pride in his culture and country listening to the stories of Chhatrapati Shivaji Maharaja and Swarajya. Even though he lost both his parents at a young age, his elder brother, Ganesh (Babarao), really helped nurture those strong nationalist feelings within him.
Early Days and Revolutionary Spirit
oRight from a young age, Savarkar was involved in patriotic and revolutionary activities. Taking a cue from Lokmanya Bal Gangadhar Tilak, he organised public celebrations of Ganesh Chaturthi along with promoting Swadeshi goods and calling for the boycott of foreign goods. He started groups like Mitra Mela and later the Abhinav Bharat Society. These groups aimed to awaken patriotic feelings among young Indians. In 1905, he organised a bonfire of foreign goods on Dusshera as a symbolic act of resistance against British rule which was attended by Tilak himself.
In 1906, Savarkar left for London to pursue law. Already a famous name in the revolutionary circles and under the guidance of Shyamaji Krishna Varma, the founder of India House, Savarkar soon became involved in revolutionary activities in London, where he founded the Free India Society, which continued to promote nationalist sentiments among Indians living in London. It was at this time that Savarkar first met Gandhi when the latter came to meet him at India House while visiting London.
As the British observed the 50th anniversary of crushing the 1857 revolt in India, Savarkar wrote his famous “Oh Martyrs” commemorating the Indian leaders of the 1857 struggle. He also organised an event in London commemorating the same which saw participating students wearing badges that honoured the martyrs of 1857, leading to skirmishes with the British. Savarkar along with Madam Bikaji Cama designed the “Flag of Free India” in 1907, which was unfurled at the International Socialist Congress in Stuttgart, Germany.
In 1909 his book, "The Indian War of Independence of 1857," was published under a pseudonym which changed the narrative of 1857 from being considered as a mere "sepoy mutiny" to being remembered as India's first true war of independence. The book created a strong sense of unity among Indians both home and abroad and galvanised them to join and contribute to India’s freedom movement. Lala Hardayal, Bharat Singh and Subhash Chandra Bose published the future editions of the book. It became a prerequisite reading to join the Hindustan Socialist Republican Association which Bhagat Singh and Chandrasekhar Azad were a part of The British saw this as dangerous, which led to the ban of the book and a look-out for Savarkar.
In the same year, Madan Lal Dhingra, who was deeply influenced by Savarkar's revolutionary ideas, writings and his personal interactions with him, assassinated William Curzon Wyllie. Even though Madan Lal Dhingra’s family publicly condemned him for the act, Savarkar, in sharp contrast, publicly hailed Madan Lal Dhingra’s contribution.
Eventually, a warrant was issued against Savarkar for his revolutionary activities and to investigate his role in the murder of William Curzon Wyllie. He was arrested, charged with sedition and given a harsh sentence of two life imprisonments of 25 years each at the notorious Cellular Jail in the Andaman Islands, infamously known as Kala Pani (black water) for its inhuman way of dealing with its prisoners. He became the first Indian to be given two life sentences.
Imprisonment in Kala Pani
Savarkar’s endurance was put to the test in Kala Pani, which he shared in his autobiography written in Marathi, “Majhi Janmathep” (My Transportation for Life). At Kala Pani, he faced long stretches of solitary confinement, sometimes for months, forbidden to speak, all designed to break his spirit – a torture made worse by knowing his own brother, Ganesh, was undergoing imprisonment in the same prison. He endured backbreaking physical labour, including the harrowing task of manually churning oil like a bull from a manual oil mill. This was accompanied by the actuality of harsh punishments, such as beatings with lashes, and constant threats for even minor mistakes. The mental toll was immense; the endless monotony, lack of intellectual stimulation, and constant despair severely affected his mental and physical health. He also bore the additional pain of witnessing the suffering of other prisoners, including his own family.
Notwithstanding the harsh conditions, Savarkar displayed amazing strength. He shut himself off and did his everyday tasks mechanically so that he could save his energy for his mental and philosophical work. Later, he was able to start a simple jail library where he taught other prisoners how to read and write. This helped build a community and defiance inside the prison walls. During this time, his works, especially the Marathi song "Jayostute" (Victory to you), which got through, continued to inspire people in India to fight for their freedom.
It was Kala Pani that transformed Savarkar and his views. He witnessed inhuman Muslim jail wardens, forced conversions and the preferential treatment of Muslim prisoners, which led him to begin the Shuddhi movement in the jail along with advocating for a stronger Hindu unity and cultural identity, which later encapsulated in his ideology of "Hindutva."
Hindutva, Social Reforms and Leadership of the Hindu Mahasabha
In 1921, the Savarkar brothers were transferred from Kala Pani to mainland India. Vinayak was sent to a jail in Ratnagiri, while Ganesh was sent to a jail in Bijapur. It was during his time in Ratnagiri jail in 1922 that Vinayak wrote his seminal book, "Essentials of Hindutva” (published in 1923). He defined "Hindutva" as a much broader concept than just the religion of Hinduism. He saw it as a comprehensive ethnic, cultural, and political identity that embraces the entire "Hindu race" and its civilisation, including its history, thoughts, and activities. For Savarkar, it was about a shared sense of peoplehood, culture, and connection to the land. In his own words, “These are the essentials of Hindutva—a common nation (Rashtra), a common race (Jati) and a common civilisation (Sanskriti)." Later, when it was reprinted in 1928, it was retitled "Hindutva: Who Is a Hindu?”
In 1922, Ganesh Savarkar was released, while in 1924, Vinayak himself was set free, though he was restricted to the Ratnagiri District. After his release, he was still restricted to Ratnagiri district and wasn't allowed to get involved in any political activities. It was during this time that, in March 1925, Dr. Keshav Baliram Hedgewar (who later went on to begin Rashtriya Swayamsevak Sangh or RSS) met Savarkar in Ratnagiri.
Savarkar now turned his focus towards social and cultural reforms advocating for a unified Hindu identity to achieve national cohesion. Savarkar was concerned about the caste-based discrimination. He identified and wrote about the "seven shackles" that he felt were holding Hindu society back. The Patit-Pavan temple, built between 1929 and 31, was a concrete step to break them. Savarkar's vision was revolutionary: he believed all major temples like Kashi Vishweshwar should be open to all Hindus, but until that happened, at least one temple, the Patitpavan Mandir, would open its doors to every Hindu, regardless of birth or caste. He even specified that the priest wouldn't necessarily be a Brahmin by birth, and the temple's trust would include members from Brahmin, Kshatriya, Vaishya, and even "untouchable" communities, ensuring equal rights for all.
Vinayak Damodar Savarkar became deeply involved with the Hindu Mahasabha, a political organisation dedicated to the protection and promotion of Hindu culture and interests. He served as the president of the Hindu Mahasabha from 1937 to 1942, during which he further articulated his vision of Hindu nationalism. Through this platform, Savarkar aimed to consolidate Hindus under a cultural and nationalistic banner, often critiquing the Indian National Congress for what he perceived as their appeasement of the minority. His involvement with the Mahasabha was marked by efforts to foster Hindu unity, promote social reforms within Hindu society, and resist the partition of India, advocating for an Akhand Bharat (undivided India).
Contrary to popular perception, Savarkar envisioned a secular India. In his 1937 in his Presidential address of the Hindu Mahasabha, he said “Hindudom cannot advance or fulfil its life mission unless and until our Motherland is set free and consolidated into an Indian State in which all our countrymen to whatever religion or sect or race they belong are treated with perfect equality and none allowed to dominate others or is deprived of his just and equal rights of free citizenship as long as everyone discharges the common obligations and duties which one owes to the Indian Nation as a whole.”
Conclusion
Vinayak Damodar Savarkar's life was an exceptional tale of persistence, intellect, and unwavering spirit in the face of the most heinous adversity. From igniting the flames of patriotism in his youth to enduring the unimaginable torments of Kala Pani—a punishment only a few others faced or survived with their spirit intact—he paid an unparalleled price for his love of his motherland. His actions, whether organising secret societies, fearlessly defying British authority, or embarking on radical social reforms like opening the Patitpavan Mandir consistently demonstrated a leader who walked his talk.
Savarkar was more than just a revolutionary; he was a deep thinker whose intellectual contributions, from reshaping the 1857 narrative to defining "Hindutva", had a tremendous impact on India's socio-political environment. Yet, despite his immense sacrifices and pioneering ideas, he remains, in many ways, one of India's most misunderstood figures.
It is important to look beyond inaccurate biased narratives and appreciate the sheer grit, the sharp intellect, and the unwavering dedication that defined Veer Savarkar. His vision for a strong, united, and socially reformed India, born from deep love for his Motherland and forged in the vessel of suffering, deserves his rightful place among India's tallest leaders.
(This article was contributed by Sh. Devendra Pai, Assistant Professor (Political Science), SOL, University of Delhi, on the birth anniversary of Veer Savarkar)