Bharat is the home of great reformers, freedom fighters, rulers, and Rishis who have made significant sacrifices to improve society and protect our magnificent nation from atrocities, exploitation, and cultural degradation. These heroic warriors protected Bharat from several invasions as well as internal adversaries. They have also sought to connect society by eradicating destructive behaviours and developing individuals’ national character, among other things. Swatantraveer Savarkar was one such multidimensional personality who worked on numerous fronts for the great Bharat, prioritising unity, having a scientific bent, and maintaining a “Nation First” attitude.
Communists and many political figures, including Rahul Gandhi, have a history of challenging the integrity of great independence warriors, defence forces, and Rishis. Veer Savarkar has constantly been targeted with false tales because he belongs to the higher caste. One such false story was that he solely worked for upper-caste Hindus.
Let us explore his relationship with Dr Babasaheb Ambedkar
Both Dr Bhimrao Ambedkar and Swatantraveer Savarkar were Indian social reformers who made significant contributions to the fight against inequity and injustice in society. Although their ideas and approaches differed somewhat, they both made significant contributions to social transformation. At Savarkar’s initiative, the Hindu Mahasabha was founded on January 23, 1924, and three resolutions were enacted, one of which addressed the effort to outlaw untouchability. On his own initiative, Savarkar planned a number of events in Ratnagiri, including mass bhajans, shared meal programs, and temple entry, with the goal of making this movement a people’s movement.
Swatantraveer Savarkar
1. Fight against the caste system
– Savarkar opposed the caste system and proposed the idea of ”All Hindus are equal”.
– He raised his voice against untouchability and conducted temple entry agitations.
Comparison between Veer Savarkar and Dr. Babasaheb Ambedkar
– Similarities: Both leaders opposed the caste system and worked to eliminate inequalities in society.
– Differences: Savarkar emphasised Hindutva and national unity, while Ambedkar focused more on the rights of Dalits and social justice.
The congratulatory message sent by Savarkar to Dr Ambedkar on April 4 1942, is an example of their mutual respect and cooperation in the social reform movement. This message is a symbol of the respect they had for each other and a reflection of their joint efforts to improve society. The exact text of the message is as follows:
Dear Dr Ambedkar,
I congratulate you on your great work in the service of the country. Your tireless work and determination have inspired the people of the Dalit community in a new direction. The work of social reform you have done allows us to look at the future of Bharat with a positive outlook. The struggle you have waged against the caste system is very important and inspiring. Under your leadership, great changes have taken place in society and will continue to take place. I wish you success in this endeavour.
Savarkar strongly criticised misconceptions like Touch makes you dirty, Dharma destroys, one should not touch another, and if one’s shadow falls on you, you will be destroyed. Savarkar says, “If you are destroyed by their touch, then you and your God who created them have already been destroyed.”
Although Ambedkar could not come to see Savarkar’s work in Ratnagiri, Ambedkar expressed the importance of his work in the following letter to Savarkar; I, however, wish to take this opportunity to convey to you my appreciation of the work you are doing in the field of social reform. If the untouchables are to be part and parcel of the Hindu society, then it is not enough to remove unaccountability; for that matter, you must destroy chaturanga. I am glad that you are one of the very few who have realised this.
(Reference: Savarkar Biography, Author Dhananjay Keer)
His views and action against Vedoktabandi
Any Hindu who wishes to study the Vedas should be able to do so, regardless of caste. The undesirable rituals performed in the name of Dharma and the punishment of the untouchables should stop. The true Vedic religion must reach the common people. He did not just talk about these things, he also showed them by action. In the Purvasprashya Parishad held at Malvan on May 19, 1929, under the chairmanship of Savarkar, the right to study the Vedas was given to the untouchables and Yajnopavit (Janve) was also distributed.
Some political figures claim that he was a puppet of the British government; if this is the case, why was his literature suppressed by the government?
Not letting his publications into the public domain is a clear indication of British fear, and many political leaders still adhere to the British legacy today.
The British banned the following books of Savarkar:
1) Mazzini’s Biography (Marathi) – 1908.
2) 1857 चे संतर्वांतर्शनामर (Indian War of Independence) English – 1909.
3) The British closed the weekly ‘Shraddanand’ run by Dr. Narayanrao Savarkar on May 10, 1930. Many articles by Swatantryaveer Savarkar were published in this weekly.
4) In July 1931, the Punjab government banned Savarkar’s biography in Urdu. Later, biographies in Tamil, Kannada and Marathi were also banned.
5) The Marathi book ‘Majhi Janmathep’ was banned in 1934. His biography in Tamil was banned on October 24, 1940.
6) In November 1941, a brief biography of Savarkar written by G.P. Parchure was banned.
7) In November 1943, Sh.L. Karandikar’s biography of Savarkar, written in Marathi, was banned.
How Veer Savarkar connected Sanatan Dharma and Science
Savarkar, a staunch advocate of science
A distinctive aspect of Swatantryaveer Savarkar, who strongly propagated and presented Hindutva, is his loyalty to science. Saying, ‘It is the duty and Dharma of intellectuals to promote loyalty to science,’ Savarkar says, ‘In the sense that we reformers have failed to understand that it is impossible for a Hindu nation to emerge without abolishing this caste system that is stifling our Hindu nation, in that sense, we, the intellectuals, the scientific reformers, must free the human intellect from all kinds of religious nonsense and corruption, whether it is Vedic, Biblical, Quranic or Puranic – this is the sacred act of Dharma and therein lies the welfare of mankind.’, Swatantryaveer Savarkar has expressed his loyalty to science in such words. While expressing such a strong opinion, he also expresses his Sanatan Dharma in equally strong words. He says, ‘Asto maa sadgamaya, Tamaso ma jyotirgamaya, Mrityormamrutam gamaya. Also, our Dharma, which says ‘Om sahnaavavatu sahnaubhunaktu sahaviryam karvavahai’ or ‘Satyameva jayate’ or ‘Deepajyotirnamostute’, does not go against science. It is complementary to science. Savarkar’s follower Bal Jere says Veer Savarkar was of scientific thought. Spirituality was his personal interest. However, he was of the opinion that the laws of society should not be based on spirituality.
Savarkar says, ‘The laws of creation and the scientific truths that have come within the reach of human knowledge today, we call them Sanatan Dharma. The laws of light, heat, motion, mathematics, sound, electricity, magnetism, radiation, physiotherapy, machinery, and sculpture that are known today are the true Sanatan Dharma. ‘The question remains of the manners between human beings. When circumstances change, it is desirable to change these restrictions. Therefore, all the worldly practices, ethics, customs, restrictions of a person should be judged and followed by the test of whether they are beneficial to him in this world or not. They should be changed according to the situation. Such human practices cannot be eternal.’ (Kirloskar: 1934 to 1937, Savarkar’s Social Thoughts: pages 41 to 52)
Section 51A of the Indian Penal Code emphasises that scientific mindset, humanity, curiosity and reform are the foundation of the fundamental duties of a citizen. This shows that the Constitution has accepted Savarkar’s scientific views.
Even though many political figures and communists despise Veer Savarkar, his achievements in the fight for freedom, his ability to bring Hindus together, his fight against the caste system, and his multifaceted character have made him a national hero. Kudos to this outstanding individual.
