Vinayak Damodar Savarkar

Vinayak Damodar Savarkar (pronunciation ; 28 May 1883 – 26 February 1966), commonly known as Swatantryaveer Savarkar or simply Veer Savarkar in Marathi language,[2] was an Indian independence activist and politician who formulated the Hindu nationalist philosophy of Hindutva.[3][4] He was a leading figure in the Hindu Mahasabha.[5]

Swatantryaveer

Vinayak Damodar Savarkar
Savarkar
Born(1883-05-28)28 May 1883
Bhagur, Bombay Presidency, British India
(present-day Maharashtra, India)
Died26 February 1966(1966-02-26) (aged 82)
Bombay, Maharashtra, India
NationalityIndian
Known forHindutva
Height5 ft 2.5 in (159 cm)[1]
Political partyHindu Mahasabha
RelativesGanesh Damodar Savarkar (brother)

As a response to the Muslim League, Savarkar joined the Hindu Mahasabha and popularized the term Hindutva (Hinduness),[6] previously coined by Chandranath Basu,[7] to create a collective "Hindu" identity as an essence of Bharat (India).[8][9] Savarkar was an atheist and also a pragmatic practitioner of Hindu philosophy.

Savarkar began his political activities as a high school student and continued to do so at Fergusson College in Pune.[10] He and his brother founded a secret society called Abhinav Bharat Society. When he went to the United Kingdom for his law studies, he involved himself with organizations such as India House and the Free India Society. He also published books advocating complete Indian independence by revolutionary means.[11] One of the books he published called The Indian War of Independence about the Indian rebellion of 1857 was banned by the British authorities. In 1910, Savarkar was arrested and ordered to be extradited to India for his connections with the revolutionary group India House.

On the voyage back to India, Savarkar staged an attempt to escape and seek asylum in France while the ship was docked in the port of Marseilles. The French port officials however handed him back to the British in contravention of international law. On return to India, Savarkar was sentenced to two life terms of imprisonment totalling fifty years and was moved to the Cellular Jail in the Andaman and Nicobar Islands.

After 1937, he started travelling widely, becoming a forceful orator and writer, advocating Hindu political and social unity. Serving as the president of the Hindu Mahasabha political party, Savarkar endorsed the idea of India as a Hindu Rashtra (Hindu Nation). Savarkar was critical of the decision taken by the Congress working committee in its wardha session of 1942, passed a resolution which said to British: "Quit India but keep your armies here" which was reinstallation of British military rule over India, that he felt would be much worse. In July 1942, as he felt extremely stressed carrying out his duties as the president of Hindu Mahasabha, and as he needed some rest; he resigned from the post of the president of the Hindu Mahasabha, the timing of which coincided with Gandhi’s Quit India Movement.[12]

In 1948, Savarkar was charged as a co-conspirator in the assassination of Mahatma Gandhi; however, he was acquitted by the court for lack of evidence. Savarkar resurfaced in the popular discourse after the coming of the BJP into power in 1998[13] and again in 2014 with the Modi led BJP government at the center.[14]

Life and career

Early life

Vinayak Damodar Savarkar was born on 28 May 1883 in the Marathi Chitpavan Brahmin Hindu family of Damodar and Radhabai Savarkar in the village of Bhagur, near the city of Nashik, Maharashtra.[15][16] He had three other siblings namely Ganesh, Narayan, and a sister named Maina.[17] When he was 12, he led fellow students in an attack on his village mosque following Hindu-Muslim riots, stating: "we vandalised the mosque to our heart’s content."[18][19]

Arrest in London and Marseille

In India, Ganesh Savarkar had organised an armed revolt against the Morley-Minto reforms of 1909.[20] The British police implicated Savarkar in the investigation for allegedly plotting the crime.[21] Hoping to evade arrest, Savarkar moved to Madame Cama's home in Paris.[22] He was nevertheless arrested by police on 13 March 1910. In the final days of freedom, Savarkar wrote letters to a close friend planning his escape. Knowing that he would most likely be shipped to India, Savarkar asked his friend to keep track of which ship and route he would be taken through. When the ship SS Morea reached the port of Marseille on 8 July 1910, Savarkar escaped from his cell in the hope that his friend would be there to receive him in a car. But his friend was late in arriving, and the alarm having been raised, Savarkar was re-arrested.

Case before the Permanent Court of Arbitration
Savarkar
CourtPermanent Court of Arbitration
Full case nameArrest and Return of Savarkar (France v. Great Britain)
Decided24 February 1911
Court membership
Judges sittingM. Beernaert, president, elected by panel
Louis Renault
Earl of Desart
G. Gram
Alexander de Savornin Lohman
Case opinions
Decision byUnanimous panel

Savarkar's arrest at Marseilles caused the French government to protest to the British, arguing that the British could not recover Savarkar unless they took appropriate legal proceedings for his rendition. The dispute came before the Permanent Court of International Arbitration in 1910, and it gave its decision in 1911. The case excited much controversy as was reported widely by the French press, and it considered it involved an interesting international question of the right of asylum.[23]

The Court held, firstly, that since there was a pattern of collaboration between the two countries regarding the possibility of Savarkar's escape in Marseilles and there was neither force nor fraud in inducing the French authorities to return Savarkar to them, the British authorities did not have to hand him back to the French for the latter to hold rendition proceedings. On the other hand, the tribunal also observed that there had been an "irregularity" in Savarkar's arrest and delivery over to the Indian Army Military Police guard.[24]

Trial and sentence

Arriving in Bombay, Savarkar was taken to the Yervada Central Jail in Pune. The trial before the special tribunal was started on 10 September 1910.[25] One of the charges on Savarkar was abetment to murder of Nashik Collector Jackson. The second was waging a conspiracy under Indian penal code 121-A against the King emperor.[26][27][28] Following the two trials, Savarkar, then aged 28, was convicted and sentenced to 50-years imprisonment and transported on 4 July 1911 to the infamous Cellular Jail in the Andaman and Nicobar Islands. He was not considered by the British government as a political prisoner.[29]

Prisoner in Cellular Jail
A statue of Vinayak Damodar Savarkar at Cellular Jail.

Savarkar applied to the Bombay Government for certain concessions in connection with his sentences. However, by Government letter No. 2022, dated 4 April 1911, his Application was rejected and he was informed that the question of remitting the second sentence of transportation for life would be considered in due course on the expiry of the first sentence of transportation for life.[30] A month after arriving in the Cellular Jail, Andaman and Nicobar Islands, Savarkar submitted his first mercy petition on 30 August 1911. This petition was rejected on 3 September 1911.[31]

Savarkar submitted his next mercy petition on 14 November 1913, and presented it personally to the Home Member of the Governor General's council, Sir Reginald Craddock.[32] In his letter, asking for forgiveness, he described himself as a "prodigal son" longing to return to the "parental doors of the government".[lower-alpha 1] He wrote that his release from the jail will recast the faith of many Indians in the British rule. Also, he said "Moreover, my conversion to the constitutional line would bring back all those misled young men in India and abroad who were once looking up to me as their guide. I am ready to serve the government in any capacity they like, for as my conversion is conscientious so I hope my future conduct would be. By keeping me in jail, nothing can be got in comparison to what would be otherwise."[34]

In 1917, Savarkar submitted another mercy petition, this time for a general amnesty of all political prisoners. Savarkar was informed on 1 February 1918 that the mercy petition was placed before the British Indian Government.[35] In December 1919, there was a Royal proclamation by King-Emperor George V. The Paragraph 6 of this proclamation included a declaration of Royal clemency to political offenders.[36] In the view of Royal proclamation, Savarkar submitted his fourth mercy petition to the British Government on 30 March 1920,[37] in which he stated that "So far from believing in the militant school of the Bukanin type, I do not contribute even to the peaceful and philosophical anarchism of a Kuropatkin [sic.] or a Tolstoy. And as to my revolutionary tendencies in the past:- it is not only now for the object of sharing the clemency but years before this have I informed of and written to the Government in my petitions (1918, 1914) about my firm intention to abide by the constitution and stand by it as soon as a beginning was made to frame it by Mr Montagu. Since that the Reforms and then the Proclamation have only confirmed me in my views and recently I have publicly avowed my faith in and readiness to stand by the side of orderly and constitutional development."[38]

This petition was rejected on 12 July 1920 by the British government.[39] After considering the petition, the British government contemplated releasing Ganesh Savarkar but not Vinayak Savarkar. The rationale for doing so was stated as follows[40]

It may be observed that if Ganesh is released and Vinayak retained in custody, the latter will become in some measure a hostage for the former, who will see that his own misconduct does not jeopardize his brother's chances of release at some future date.

In 1920, the Indian National Congress and leaders such as Mahatma Gandhi, Vithalbhai Patel and Bal Gangadhar Tilak demanded his unconditional release. Savarkar signed a statement endorsing his trial, verdict and British law, and renouncing violence, a bargain for freedom.

Restricted freedom in Ratnagiri

On 2 May 1921, the Savarkar brothers were moved to a jail in Ratnagiri. During his incarceration in Ratnagiri jail in 1922, he wrote his "Essentials of Hindutva" that formulated his theory of Hindutva.[41] On 6 January 1924 was released but confined to Ratnagiri District. Soon after he started working on consolidation of Hindu society or Hindu sanghatan.[42] The colonial authorities provided a bungalow for him and he was allowed visitors. During his internment, he met influential people such as Mahatma Gandhi, and Dr. Ambedkar.[43] Nathuram Godse, who later on in his life assassinated Gandhi, also met Savarkar for the first time as a nineteen year old in 1929.[44] Savarkar became a prolific writer during his years of confinement in Ratnagiri. His publishers, however, needed to have disclaimer that they were wholly divorced from politics. Savarkar remained confined to Ratnagiri district until 1937. At that time, he was unconditionally released by the newly elected government of Bombay presidency. [45]

Leader of the Hindu Mahasabha

Savarkar as president of the Hindu Mahasabha, during the Second World War, advanced the slogan "Hinduize all Politics and Militarize Hindudom" and decided to support the British war effort in India seeking military training for the Hindus.[46] When the Congress launched the Quit India movement in 1942, Savarkar criticised it and asked Hindus to stay active in the war effort and not disobey the government;[47] he also urged the Hindus to enlist in the armed forces to learn the "arts of war".[48] Hindu Mahasabha activists protested Gandhi's initiative to hold talks with Jinnah in 1944, which Savarkar denounced as "appeasement". He assailed the British proposals for transfer of power, attacking both the Congress and the British for making concessions to Muslim separatists. Soon after Independence, Dr Shyama Prasad Mookerjee resigned as Vice-President of the Hindu Mahasabha dissociating himself from its Akhand Hindustan (Undivided India) plank, which implied undoing partition.[49]

Opposition to Quit India Movement

Under Savarkar, the Hindu Mahasabha openly opposed the call for the Quit India Movement and boycotted it officially.[50] Savarkar even went to the extent of writing a letter titled "Stick to your Posts", in which he instructed Hindu Sabhaites who happened to be "members of municipalities, local bodies, legislatures or those serving in the army ... to stick to their posts" across the country, and not to join the Quit India Movement at any cost.[50]

Alliance with Muslim League and others

The Indian National Congress won a massive victory in the 1937 Indian provincial elections, decimating the Muslim League and the Hindu Mahasabha. However, in 1939, the Congress ministries resigned in protest against Viceroy Lord Linlithgow's action of declaring India to be a belligerent in the Second World War without consulting the Indian people. This led to the Hindu Mahasabha, under Savarkar's presidency, joining hands with the Muslim League and other parties to form governments, in certain provinces. Such coalition governments were formed in Sindh, NWFP, and Bengal.[51]

In Sindh, Hindu Mahasabha members joined Ghulam Hussain Hidayatullah's Muslim League government. In Savarkar's own words,

"Witness the fact that only recently in Sind, the Sind-Hindu-Sabha on invitation had taken the responsibility of joining hands with the League itself in running coalition government[52][53][54]

In the North West Frontier Province, Hindu Mahasabha members joined hands with Sardar Aurangzeb Khan of the Muslim League to form a government in 1943. The Mahasabha member of the cabinet was Finance Minister Mehar Chand Khanna.[55][56]

In Bengal, Hindu Mahasabha joined the Krishak Praja Party led Progressive Coalition ministry of Fazlul Haq in December 1941.[57] Savarkar appreciated the successful functioning of the coalition government.[53][52]

Arrest and acquittal in Gandhi's assassination
A group photo of people accused in the Mahatma Gandhi's murder case. Standing: Shankar Kistaiya, Gopal Godse, Madanlal Pahwa, Digambar Badge. Sitting: Narayan Apte, Vinayak D. Savarkar, Nathuram Godse, Vishnu Karkare
See also: Assassination of Mahatma Gandhi

Following the assassination of Gandhi on 30 January 1948, police arrested the assassin Nathuram Godse and his alleged accomplices and conspirators. He was a member of the Hindu Mahasabha and of the Rashtriya Swayamsevak Sangh. Godse was the editor of Agrani – Hindu Rashtra, a Marathi daily from Pune which was run by the company "The Hindu Rashtra Prakashan Ltd" (The Hindu Nation Publications). This company had contributions from such eminent persons as Gulabchand Hirachand, Bhalji Pendharkar and Jugalkishore Birla. Savarkar had invested ₹ 15000 in the company. Savarkar, a former president of the Hindu Mahasabha, was arrested on 5 February 1948, from his house in Shivaji Park, and kept under detention in the Arthur Road Prison, Bombay. He was charged with murder, conspiracy to murder and abetment to murder. A day before his arrest, Savarkar in a public written statement, as reported in The Times of India, Bombay dated 7 February 1948, termed Gandhi's assassination a fratricidal crime, endangering India's existence as a nascent nation.[58][59][60] The mass of papers seized from his house had revealed nothing that could remotely be connected with Gandhi's murder.[61]:Chapter 12 Due to lack of evidence, Savarkar was arrested under the Preventive Detention Act.[61]:Chapter 11

Approver's testimony

Godse claimed full responsibility for planning and carrying out the assassination. However, according to the Approver Digambar Badge, on 17 January 1948, Nathuram Godse went to have a last darshan (audience/interview) with Savarkar in Bombay before the assassination. While Badge and Shankar waited outside, Nathuram and Apte went in. On coming out Apte told Badge that Savarkar blessed them "Yashasvi houn ya" ("यशस्वी होऊन या", be successful and return). Apte also said that Savarkar predicted that Gandhi's 100 years were over and there was no doubt that the task would be successfully finished.[62][63] However Badge's testimony was not accepted as the approver's evidence lacked independent corroboration and hence Savarkar was acquitted.

In the last week of August 1974, Mr. Manohar Malgonkar saw Digamber Badge several times and in particular, questioned him about the veracity of his testimony against Savarkar.[61]:Notes Badge insisted to Mr. Manohar Malgonkar that "even though he had blurted out the full story of the plot as far as he knew, without much persuasion, he had put up a valiant struggle against being made to testify against Savarkar".[61]:Chapter 12 In the end, Badge gave in. He agreed to say on oath that he saw Nathuram Godse and Apte with Savarkar and that Savarkar, within Badge's hearing, had blessed their venture...[61]:Chapter 12

Kapur commission
See also: Kapur Commission

On 12 November 1964, at a religious programme organised in Pune to celebrate the release of Gopal Godse, Madanlal Pahwa and Vishnu Karkare from jail after the expiry of their sentences, Dr. G. V. Ketkar, grandson of Bal Gangadhar Tilak,[64] former editor of Kesari and then editor of "Tarun Bharat", who presided over the function, gave information of a conspiracy to kill Gandhi, about which he professed knowledge six months before the act. Ketkar was arrested. A public furor ensued both outside and inside the Maharashtra Legislative Assembly and both houses of the Indian parliament. Under pressure of 29 members of parliament and public opinion the then Union home minister Gulzarilal Nanda appointed Gopal Swarup Pathak, M. P. and a senior advocate of the Supreme Court of India as a Commission of Inquiry to re-investigate the conspiracy to murder Gandhi. The central government intended on conducting a thorough inquiry with the help of old records in consultation with the government of Maharashtra. Pathak was given three months to conduct his inquiry; subsequently Jevanlal Kapur, a retired judge of the Supreme Court of India, was appointed chairman of the Commission.[65]

The Kapur Commission was provided with evidence not produced in the court; especially the testimony of two of Savarkar's close aides – Appa Ramachandra Kasar, his bodyguard, and Gajanan Vishnu Damle, his secretary.[66] The testimony of Mr. Kasar and Mr. Damle was already recorded by Bombay police on 4 March 1948,[67]:317 but apparently, these testimonies were not presented before the court during the trial. In these testimonies, it is said that Godse and Apte visited Savarkar on or about 23 or 24 January,[67]:317 which was when they returned from Delhi after the bomb incident. Damle deposed that Godse and Apte saw Savarkar in the middle of January and sat with him (Savarkar) in his garden. The C. I. D. Bombay was keeping vigil on Savarkar from 21 to 30 January 1948.[67]:291–294 The crime report from C. I. D. does not mention Godse or Apte meeting Savarkar during this time.[67]:291–294

Justice Kapur concluded: "All these facts taken together were destructive of any theory other than the conspiracy to murder by Savarkar and his group."[68][69][70]

The arrest of Savarkar was mainly based on approver Digambar Badge's testimony. The commission did not re-interview Digambar Badge.[67] At the time of inquiry of the commission, Badge was alive and working in Bombay.

Later years

After Gandhi's assassination, Savarkar's home in Dadar, Bombay was stoned by angry mobs. After he was acquitted of the allegations related to Gandhi's assassination and released from jail, Savarkar was arrested by the government for making "Hindu nationalist speeches"; he was released after agreeing to give up political activities. He continued addressing social and cultural elements of Hindutva. He resumed political activism after the ban on it was lifted; it was however limited until his death in 1966 because of ill health. His followers bestowed upon him honours and financial awards when he was alive. Two thousand RSS workers gave his funeral procession a guard of honour. According to McKean, there was public antipathy between Savarkar and the Congress for most of his political career, yet after independence Congress ministers, Vallabhbhai Patel and C. D. Deshmukh unsuccessfully sought partnership with the Hindu Mahasabha and Savarkar. It was forbidden for Congress party members to participate in public functions honouring Savarkar. Nehru refused to share the stage during the centenary celebrations of the India's First War of Independence held in Delhi. After the death of Nehru, the Congress government, under Prime Minister Shastri, started to pay him a monthly pension.[71]

Death

On 8 November 1963, Savarkar's wife, Yamuna, died. On 1 February 1966, Savarkar renounced medicines, food and water which he termed as atmaarpan (fast until death). Before his death, he had written an article titled "Atmahatya Nahi Atmaarpan" in which he argued that when one's life mission is over and ability to serve the society is left no more, it is better to end the life at will rather than waiting for death. His condition was described to have become as "extremely serious" before his death on 26 February 1966 at his residence in Bombay (now Mumbai), and that he faced difficulty in breathing; efforts to revive him failed and was declared dead at 11:10 a.m. (IST) that day. Prior to his death, Savarkar had asked his relatives to perform only his funeral and do away with the rituals of the 10th and 13th day of the Hindu faith.[72] Accordingly, his last rites were performed at an electric crematorium in Bombay's Sonapur locality by his son Vishwas the following day.[73]

He was mourned by large crowds that attended his cremation. He left behind a son, Vishwas, and a daughter, Prabha Chiplunkar. His first son, Prabhakar, had died in infancy. His home, possessions and other personal relics have been preserved for public display. There was no official mourning by the then Congress party government of Maharashtra or at the centre.[74] [note 1] The political indifference to Savarkar continued long after his death. [note 2].

Religious and political views

Hindutva
See also: Hindutva
See also: Hindu nationalism

During his incarceration, Savarkar's views began turning increasingly towards Hindu cultural and political nationalism, and the next phase of his life remained dedicated to this cause.[75] In the brief period he spent at the Ratnagiri jail, Savarkar wrote his ideological treatise – Hindutva: Who is a Hindu?. Smuggled out of the prison, it was published by Savarkar's supporters under his alias "Maharatta." In this work, Savarkar promotes a farsighted new vision of Hindu social and political consciousness. Savarkar began describing a "Hindu" as a patriotic inhabitant of Bharatavarsha, venturing beyond a religious identity.[75] While emphasising the need for patriotic and social unity of all Hindu communities, he described Hinduism, Jainism, Sikhism and Buddhism as one and the same. He outlined his vision of a "Hindu Rashtra" (Hindu Nation) as "Akhand Bharat" (United India), purportedly stretching across the entire Indian subcontinent. He defined Hindus as being neither Aryan nor Dravidian but as "People who live as children of a common motherland, adoring a common holyland."[76]

Scholars, historians and Indian politicians have been divided in their interpretation of Savarkar's ideas. A self-described atheist,[77] Savarkar regards being Hindu as a cultural and political identity. He often stressed social and community unity between Hindus, Sikhs, Buddhists and Jains, to the exclusion of Muslims and Christians. Savarkar saw Muslims and Christians as "misfits" in the Indian civilization who could not truly be a part of the nation.[78] He argued that the holiest sites of Islam and Christianity are in the Middle East and not India, hence the loyalty of Muslims and Christians to India is divided.[79][78]

After his release from jail on 6 January 1924,[80] Savarkar helped found the Ratnagiri Hindu Sabha organisation, aiming to work for the social and cultural preservation of Hindu heritage and civilisation.[81] Becoming a frequent and forceful orator, Sarvakar agitated for the use of Hindi as a common national language and against caste discrimination and untouchability.

Another activity he started was to reconvert to Hinduism those who had converted to other faiths. This included the eight members of a Brahmin family named Dhakras who had converted to Christianity. Savarkar re-converted the family at a public function and also bore the marriage expenses of the two daughters in the family.[82]

Focusing his energies on writing, Savarkar authored the Hindu Pad-pada-shahi[47] – a book documenting the Maratha empire – and My Transportation for Life – an account of his early revolutionary days, arrest, trial and incarceration.[83] He also wrote and published a collection of poems, plays and novels. He also wrote a book named Majhi Janmathep ("My Life-term") about his experience in Andaman prison.[84]

Savarkar professed atheism and favoured modern science. He was an ardent critique of Hindu religious practices not endowed with reason and viewed them as a hindrance to the material progress of the Hindus. He believed that religion is an unimportant aspect of "Hindu identity".[85][86]

Fascism
See also: Fascism

Savarkar has praised the growth of Italy and Germany during the Fascist and Nazi rule; he believed that at that specific point in their history, Nazism and Fascism were "the most congenial tonics, their health demanded."[87] Savarkar criticised Nehru for opposing Nazism, arguing "Surely Hitler knows better than Pandit Nehru does what suits Germany best".[88] However, in the very next sentence of his speech, he goes on to say, "India may choose or reject, particular form of Government, in accordance with her political requirements".[89] In his 1949 book, Hindu Rashtra Darshan, Savarkar wrote "Nazism proved undeniably the savior of Germany".[90] Savarkar often compared Germany's German majority and Jewish minority as analogous to India's Hindu majority and Muslim minority,[88] though Savarkar never mentioned the persecution of Jews in Germany. Savarkar never said that he was a proponent of murder and genocide against minorities, and instead desired peaceful assimilation.[91] Savarkar condemned both German Jews and the Indian Muslims for their supposed inability to assimilate.[92] In 1938, he said, "But if we Hindus in India grow stronger in time, these Moslem friends of the league type will have to play the part of German Jews.[93]"

Israel

Savarkar supported the establishment of the Jewish state of Israel, which was not only in the spirit of his nationalism but also what Savarkar saw in the Jewish state as a barricade against the Muslim Arab world.[94][95] Savarkar said in his statement titled, 'A Statement on the Jewish International Question', "I have every sympathy with the Jewish people in Europe and elsewhere in their distress".[89]

Muslims

Historians including Rachel McDermott, Leonard A. Gordon, Ainslie Embree, Frances Pritchett and Dennis Dalton state that Savarkar promoted an anti-Muslim form of Hindu nationalism.[96] Scholar Vinayak Chaturvedi states that Savarkar was known for his anti-Muslim writings.[97][98]

Savarkar saw Muslims in the Indian police and military to be "potential traitors". He advocated that India reduce the number of Muslims in the military, police and public service and ban Muslims from owning or working in munitions factories.[99] Savarkar criticized Gandhi for being concerned about Indian Muslims.[lower-alpha 2] Chaturvedi notes that there was a "shift" in Savakar's views: in his earlier writings he argued for "Indian independence from British rule", whereas in later writings he focused on "Hindu independence from Christians and Muslims". In his 1907 Indian War of Independence, Savarkar includes Muslims as heroes. This was omitted in his later writings; his 1925 Hindu-pad-paatshahi included Hindu heroes but not Muslim ones. In his 1963 Six Glorious Epochs, Savarkar says Muslims and Christians wanted to "destroy" Hinduism.[98]

In the 1940s, the two-nation theory was supported by Muhammad Ali Jinnah and Savarkar. While Jinnah supported a separate country for Muslims as a part of this theory, Savarkar wanted both religions in the same country where the Muslims lived in a subordinate position to the Hindus. Since then, RSS continued pursuing this unequal citizenship.[101]

Legacy
Prime Minister Narendra Modi pays tributes to Savarkar at Parliament of India.

The airport at Port Blair, Andaman and Nicobar's capital was renamed Veer Savarkar International Airport in 2002.[102] One of the commemorative blue plaques affixed on India House fixed by the Historic Building and Monuments Commission for England reads "Vinayak Damodar Savarkar, 1883–1966, Indian patriot and philosopher lived here".[103]

  • A commemorative postage stamp was released by government of India in 1970.[104][105]
  • In the 1996 Malayalam movie Kaalapani directed by Priyadarshan, the Hindi actor Annu Kapoor played the role of Savarkar.
  • The Marathi and Hindi music director and Savarkar follower, Sudhir Phadke, and Ved Rahi made the biopic film Veer Savarkar, which was released in 2001 after many years in production. Savarkar is portrayed by Shailendra Gaur.[106][107]
  • A portrait of Savarkar was unveiled in the Indian Parliament in 2003.
  • The Shiv Sena party has demanded that the Indian Government posthumously confer upon him India's highest civilian award, the Bharat Ratna.[108] Uddhav Thackeray, Shiv Sena chief, while reiterating this demand for Bharat Ratna in 2017, has also suggested that a replica of the prison cell where Savarkar was imprisoned should be built in Mumbai and the youth should be educated about Savarkar's contribution towards the 'Hindu Rashtra' and the Indian freedom struggle.[109]

In 1926, two years after the release of Savarkar from the prison, a biography titled "Life of Barrister Savarkar" and authored by a certain "Chitragupta" was published. A revised version was published in 1939 with additions by Indra Prakash of the Hindu Mahasabha. A second edition of the book was published in 1987 by Veer Savarkar Prakashan, the official publisher of writings by Savarkar. In its preface, Ravindra Vaman Ramdas deduced that, "Chitragupta is none other than Veer Savarkar".[110][111] There exists ample debate among scholars about the authenticity of this deduction.

In January 1924 Savarkar was released from Jail and was confined to the territories of Ratnagiri District and was banned from engaging publicly or privately in any manner of political activities. The same year, a brief biography of Savarkar was published in Marathi by Sadashiv Rajaram. Ranade titled स्वातंत्रवीर विनायकराव सावरकर ह्यंचे संक्षिप्त चरित्र which in english translates to "A Short Biography of Swatantraveer Vinakarao Savarkar" in which he was first referred to as Swatantraveer throughout the biography.[112]

Books

He wrote 38 books in English and Marathi,[113] consisting in many essays, two novels called Moplah Rebellion and the Transportation,[114] poetry and plays, the best-known of his books being his historical study The Indian war of independence, 1857 and his pamphlet Hindutva: Who Is a Hindu?.

gollark: So 60 rows and 4 columns, or...?
gollark: I can... do some CSS/HTML, sure.
gollark: <@301477111229841410> I have a webserver which does other things, and the memory usage is very very low. So is CPU. I don't get much traffic.
gollark: Browser extensions are generally autoupdated, so they probably *could* release a malicious version which steals them and get a bunch before anyone notices.
gollark: I would be surprised if it could actually run an entirely different language to the one it's designed for. Technically you could maybe run a Python interpreter written in JS, but that would be difficult and hilariously inefficient.

References

Notes
  1. He met Savarkar, who is said to have submitted a mercy plea in which he described himself as the "prodigal son" eager to return "to the parental doors of the Government"[33]
  2. He described Mahatma Gandhi's nonviolence as "absolutely sinful" and criticized Gandhi's often-expressed concern for the well-being of India's Muslims.[100]
  1. After his death, since Savarkar was championing militarisation, some thought that it would be fitting if his mortal remains were to be carried on a gun-carriage. A request to that effect was made to the then Defence Minister, Y.B. Chavan. But Chavan turned down the proposal and not a single minister from the Maharashtra Cabinet showed up to the cremation ground to pay homage to Savarkar. In New Delhi, the Speaker of the Lok Sabha turned down a request that it pay homage to Savarkar.
  2. When Y.B. Chavan, as the Home Minister of India, went to the Andaman Islands; he was asked whether he would like to visit Savarkar's jail but he was not interested. Also when Morarji Desai went as Prime Minister to the Andaman islands, he too refused to visit Savarkar's cell.

Citations
  1. Keer 1966, p. 463.
  2. McKean 1996, p. 72.
  3. Chandra 1989, p. 145.
  4. Keer 1966.
  5. "Overview of Vinayak Damodar Savarkar". Encyclopædia Britannica. Retrieved 27 February 2020.
  6. "Hindutva is not the same as Hinduism said Savarkar".
  7. Gier 2014, p. 29.
  8. Wolf 2010.
  9. Misra 1999, pp. 142–184.
  10. Jaffrelot 2017, pp. 127-182.
  11. V. Sundaram (10 May 2008). "remembering all the revolutionaries of 1857". News Today INDIA TV. Archived from the original on 6 February 2010. Retrieved 13 June 2010.
  12. Keer 1966, pp. 318-319.
  13. "Lok Sabha Debates – Regarding Renaming Of Port Blair Airport in Andaman After The Name Of Port Blair airport on 8 May, 2002". indiankanoon.org. Government of India. Archived from the original on 17 April 2019. Retrieved 17 April 2019.
  14. "Bhagat Singh and Savarkar, Two Petitions that Tell Us the Difference Between Hind and Hindutva". The Wire. Retrieved 17 April 2019.
  15. Sampath 2019.
  16. Bhave 2009, pp. 12–13.
  17. Rana 2004, p. 15.
  18. Jyotirmaya Sharma 2011, p. 128.
  19. "Savarkar, Modi's mentor: The man who thought Gandhi a sissy". The Economist. 20 December 2014. Archived from the original on 6 February 2016. Retrieved 22 December 2014.
  20. Babli Sinha 2014, p. 129.
  21. Rana 2016, p. 25.
  22. Trehan 1991, p. 23.
  23. Sampath 2019, p. 276.
  24. Goldie 1972.
  25. Palande 1958, p. 456.
  26. Joglekar 2006, pp. 6–.
  27. Anderson 2003.
  28. Wagner 2010, p. 14.
  29. Palande 1958, p. 455.
  30. Palande 1958, p. 467.
  31. Palande 1958, p. 478.
  32. Majumdar 1975, pp. 211–213.
  33. Takle 2016.
  34. "Savarkar had begged the British for mercy". The Times of India. 3 May 2002. Archived from the original on 31 May 2015. Retrieved 29 May 2015.
  35. Palande 1958, p. 480.
  36. Palande 1958, p. 469.
  37. Palande 1958, pp. 472–476.
  38. Noorani 2005.
  39. Palande 1958, p. 477.
  40. Palande 1958, p. 472.
  41. McKean 1996, pp. 73, 79, 85.
  42. Keer 1971, p. 54.
  43. Rana 2004, p. 61.
  44. Andersen 1972, pp. 673–682.
  45. Malgonkar 2008, p. 13.
  46. Gyanendra Pandey (2006). Routine violence: nations, fragments, histories. Stanford University Press. pp. 127–. ISBN 978-0-8047-5264-0. Retrieved 3 March 2012.
  47. Amberish Diwanji (28 July 2006). "Who was Veer Savarkar?". Archived from the original (PHP) on 13 May 2006. Retrieved 28 July 2006.
  48. Stephen N Hay, William Theodore De Bary; William Theodore De Bary (May 1988). Sources of Indian Tradition. Motilal Banarsidass Publishers (Pvt. Ltd). pp. 880–. ISBN 978-81-208-0467-8. Archived from the original on 1 January 2014. Retrieved 3 March 2012.
  49. G.S. Bhargava. "Apotheosis of Jinnah?". The Tribune, Chandigarh. Archived from the original on 28 January 2010. Retrieved 23 February 2010.
  50. Prabhu Bapu (2013). Hindu Mahasabha in Colonial North India, 1915–1930: Constructing Nation and History. Routledge. pp. 103–. ISBN 978-0-415-67165-1. Archived from the original on 3 January 2016. Retrieved 13 February 2016.
  51. Andersen, Walter. “The Rashtriya Swayamsevak Sangh: III: Participation in Politics.” Economic and Political Weekly, vol. 7, no. 13, 1972, pp. 673–682. JSTOR, www.jstor.org/stable/4361179. Accessed 1 June 2020.
  52. Vinayak Damodar Savarkar (1963). Collected Works of V.d. Savarkar. Maharashtra Prantik Hindusabha. pp. 479–480.
  53. Shamsul Islam (2006). Religious Dimensions of Indian Nationalism: A Study of RSS. Media House. pp. 213–. ISBN 978-81-7495-236-3.
  54. Mani Shankar Aiyar (1 January 2009). A Time of Transition: Rajiv Gandhi to the 21st Century. Penguin Books India. pp. 75–. ISBN 978-0-670-08275-9.
  55. Shamsul Islam (2006). Religious Dimensions of Indian Nationalism: A Study of RSS. Media House. pp. 313–. ISBN 978-81-7495-236-3.
  56. Craig Baxter (1969). The jan Sangh: A biography of an Indian Political Party. University of Pennsylvania Press. p. 20.
  57. Sumit Sarkar (2014). Modern India 1886–1947. pp. 349–. ISBN 978-93-325-4085-9.
  58. "Charges Framed against Savarkar and other accused". savarkar.org. Archived from the original on 17 October 2010. Retrieved 2 September 2010.
  59. "Written Statement of Savarkar". savarkar.org. Archived from the original on 14 October 2010. Retrieved 2 September 2010.
  60. Manohar Malgaokar. "AUTHOR'S NOTE TO THE FIRST EDITION". indiaclub.com. Archived from the original on 21 March 2012. Retrieved 2 September 2010.
  61. Manohar Malgonkar (2008). The Men Who Killed Gandhi. New Delhi: Lotus (Roli Books). p. 354. ISBN 978-81-7436-617-7.
  62. Abdul Gafoor Abdul Majeed Noorani (2002) Savarkar and Hindutva: the Godse connection LeftWord Books, ISBN 81-87496-28-2, ISBN 978-81-87496-28-1 p. 4 & 114
  63. Mahatma Gandhi—the last phase, Volume 2 Navajivan Pub. House, 1958 p.752
  64. "Interview: K. Ketkar". University of Cambridge, Centre of South Asian Studies. Archived from the original on 2 December 2013. Retrieved 29 August 2009.
  65. Jagdishchandra Jain (1987). Gandhi the forgotten Mahatma. New Delhi: Mittal Publications. ISBN 978-81-7099-037-6.
  66. A. G. Noorani (15 March 2003). "Savarkar and Gandhi". The Hindu. Archived from the original on 22 August 2009. Retrieved 29 August 2009.
  67. J. L. Kapur (1969). Report of Commission of Inquiry into Conspiracy to Murder Mahatma. Government of India. Archived from the original on 9 September 2016. Retrieved 30 October 2018.
  68. A.G. NOORANI Savarkar and Gandhi Archived 25 January 2011 at the Wayback Machine Frontline Volume 20 – Issue 06, 15– 28 March 2003
  69. Rajesh Ramchandran The Mastermind? Archived 25 October 2010 at the Wayback Machine Outlook Magazine 6 September 2004
  70. Badri Raina (29 August 2004). "RSS and the Gandhi murder". People's democracy. Communist Party of India (Marxist). Archived from the original on 12 August 2009. Retrieved 1 October 2009.
  71. McKean 1996, p. 94.
  72. "Savarkar dead". The Indian Express. 27 February 1966. pp. 1, 5. Retrieved 28 February 2018.
  73. "Savarkar's last journey". The Indian Express. Press Trust of India. 28 February 1966. p. 1. Retrieved 28 February 2018.
  74. McKean 1996, p. 95.
  75. Vinay Lal (22 October 2006). "Veer Savarkar – Ideologue of Hindutva" (PHP). Archived from the original on 9 September 2006. Retrieved 22 October 2006.
  76. Vinayak D. Savarkar (1923). "Who is a Hindu" (PDF). Essentials of Hindutva. Ratnagiri.
  77. Chandra, Bipan (June 1992). "Use Of History and Growth Of Communalism" (PDF). In Kumar, Pramod (ed.). Towards Understanding Communalism. Chandigarh: Centre for Research in Rural and Industrial Development. p. 384. ISBN 978-81-85835-17-4. OCLC 27810012.
  78. Sathianathan Clarke (2017). Competing Fundamentalisms: Violent Extremism in Christianity, Islam, and Hinduism. Westminster John Knox Press.
  79. William Elison (2016). Amar Akbar Anthony: Bollywood, Brotherhood, and the Nation. ISBN 978-0-674-49599-9.
  80. Dhananjay Keer (1990). Dr. Ambedkar: life and mission. Popular Prakashan. pp. 54–. ISBN 978-81-7154-237-6. Archived from the original on 11 July 2014. Retrieved 13 February 2016.
  81. Jai Narain Sharma (2008). Encyclopaedia of eminent thinkers. Concept Publishing Company. pp. 22–. ISBN 978-81-8069-492-9. Archived from the original on 11 July 2014. Retrieved 13 February 2016.
  82. Joglekar, Jaywant (2006). Veer Savarkar Father of Hindu Nationalism. p. 106. ISBN 978-1-84728-380-1.
  83. Vinayak Savarkar (1984). My Transportation for Life. Mumbai (India): Swatantryaveer Savarkar Rashtriya Smarak Trust.
  84. Vinayak Savarkar (1927). Mazi Janmathep. Parchure Prakashan Mandir. ISBN 978-81-86530-12-2.
  85. P. M. Joshy and K. M. Seethi (2015). State and Civil Society under Siege: Hindutva, Security and Militarism in India. SAGE Publications India. p. 100. ISBN 978-93-5150383-5.
  86. Christophe Jaffrelot (2010). Religion, Caste, and Politics in India. Primus Books. p. 45. ISBN 978-93-8060704-7.
  87. Islam 2006, p. 227.
  88. Marzia Casolari. "Hindutva's Foreign Tie-Up in the 1930s: Archival Evidence". Economic and Political Weekly. 35 (4): 222–224.
  89. Hindu rashtra. Hindudhuwja.
  90. Murzban Jal. "Rethinking Secularism in India in the Age of Triumphant Fascism". Critique. 43 (3–4): 523–524.
  91. Yulia Egorova (2008). Jews and India: Perceptions and Image. Routledge. p. 41.
  92. Nicholas F. Gier (2014), The Origins of Religious Violence: An Asian Perspective, Lexington Books, p. 35, ISBN 978-0-7391-9223-8
  93. Mitra, NN (1939). The Indian Annual Register July-dec. 1938 Vol.-II. Calcutta: The Annual Register Office. p. 329. Retrieved 6 January 2020.
  94. M. Friedman, P. Kenney. Partisan Histories: The Past in Contemporary Global Politics. Springer. p. 115.
  95. Gary Jacobsohn (2009). The Wheel of Law: India's Secularism in Comparative Constitutional Context. Princeton University Press. p. 227. ISBN 978-0-19-566724-0.
  96. Rachel Fell McDermott; Leonard A. Gordon; Ainslie T. Embree; Frances W. Pritchett; Dennis Dalton, eds. (2014). Sources of Indian Traditions: Modern India, Pakistan, and Bangladesh. Cambridge University Press. p. 483. ISBN 978-0-231-13830-7.
  97. Vinayak Chaturvedi (2003). "Vinayak & me: Hindutva and the politics of naming". Social History. 28 (2): 155–173. doi:10.1080/0307102032000082525. Savarkar had acquired an important public reputation throughout India, especially within the Hindu Mahasabha, for his nationalist and anti-Muslim writings, for his patriotic actions in India and Britain, and for having spent the bulk of his adult life as a political prisoner.
  98. Vinayak Chaturvedi (2010). "Rethinking knowledge with action: V. D. Savarkar, the Bhagavad Gita, and histories of warfare". Modern Intellectual History. 7 (2): 417–435 [420]. doi:10.1017/S1479244310000144. As one of the intellectual founders of Hindu nationalism, Savarkar has emerged as the most controversial Indian political thinker of the last century, gaining notoriety for his program to "Hinduize Politics and Militarize Hindudom", for his anti-Muslim and anti-Christian politics, and for his advocacy of violence in everyday life.
  99. McKean 1996, p. 89.
  100. Elder 2009, p. 880.
  101. Subramanian, Samanth (20 February 2020). "How Hindu supremacists are tearing India apart". The Guardian. Retrieved 22 February 2020.
  102. "Port Blair airport gets Rs 450 cr quake-proof makeover". Business Standard India. Press Trust of India. 9 June 2009. Retrieved 20 February 2010.
  103. "Search Blue Plaques". Historic Building and Monuments Commission for England. Retrieved 13 June 2010.
  104. DelhiOctober 21, Press Trust of India New; October 21, 2019UPDATED; Ist, 2019 12:19. "Savarkar an accomplished man, played part in freedom struggle: Abhishek Singhvi". India Today. Retrieved 18 December 2019.CS1 maint: numeric names: authors list (link)
  105. "Indian Postage Stamps - Stamps released in 1970". indianpostagestamps.com. Retrieved 18 December 2019.
  106. Veer Savarkar (2001) Archived 26 March 2017 at the Wayback Machine. IMDb
  107. "Cut to Cut". Rediff. 6 September 2001. Archived from the original on 6 March 2012. Retrieved 8 March 2012.
  108. "Shiv Sena Demands Bharat Ratna for Veer Savarkar". news.biharprabha.com. ANI. 15 September 2015. Archived from the original on 26 September 2015. Retrieved 15 September 2015.
  109. Uddhav Thackeray seeks 'Bharat Ratna' for Veer Savarkar Archived 12 August 2018 at the Wayback Machine. Daily News and Analysis. (23 April 2017). Retrieved 17 December 2018.
  110. Grover 1993, p. 498.
  111. Salam 2018, p. 32.
  112. Ranade 1924, p. 7.
  113. Goodrick-Clarke 2000, p. 46.
  114. Keer 1950, p. 191.

Sources

Further reading
  • Kumar, Megha (November–December 2006). "History and Gender in Savarkar's Nationalist Writings". Social Scientist. 34 (11/12): 33–50. JSTOR 27644182.
  • Sharma, Jyotirmaya (2011). "Vinayak Damodar Savarkar". Hindutva: Exploring the Idea of Hindu Nationalism (Third ed.). Penguin Books India. pp. 127–175. ISBN 978-0-14-341818-4.
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.