Vinayak Damodar Savarkar (1883-1966) was a key figure in India’s freedom struggle, a revolutionary nationalist, and a prolific thinker whose political philosophy, particularly his ideas on Hindutva, has left a lasting impact on Indian politics. His ideology was shaped by his experiences as a freedom fighter, a political prisoner, and a leader advocating for Hindu unity and cultural nationalism. Savarkar’s political philosophy is multifaceted, encompassing nationalism, religion, social reform, and views on India's future post-independence. While he is often remembered for his contributions to the idea of Hindutva, his broader political philosophy was rooted in a radical, action-oriented vision of national sovereignty, social reform, and modernity.
1. Revolutionary Nationalism and Anti-Colonialism
At the core of Savarkar's political philosophy was a fierce commitment to India’s freedom from British rule. He was part of the early wave of revolutionary nationalists who believed in the necessity of armed struggle against colonial oppression. Savarkar rejected the idea of passive resistance, which was popularized by Mahatma Gandhi, and instead emphasized the need for direct action and armed revolt to overthrow British rule. His famous work, The First War of Indian Independence, which he wrote in 1909, was a detailed account of the 1857 uprising, and it presented the rebellion as the first organized attempt at throwing off colonial domination, an effort that should inspire future generations to continue the fight.
Savarkar was influenced by the European models of nationalism and revolution, particularly those that led to the unification of Italy and Germany. He argued that political independence was the foundation for the rejuvenation of India and believed in fostering militant patriotism. His involvement with revolutionary organizations such as the Abhinav Bharat Society and his support for revolutionary acts—including assassinations of British officials—reflect his belief in violent resistance as a legitimate form of anti-colonial struggle.
2. Hindutva and Cultural Nationalism
Perhaps the most defining aspect of Savarkar’s political philosophy is his concept of Hindutva. He articulated this ideology in his 1923 pamphlet Hindutva: Who is a Hindu?, where he outlined his vision of Hindu cultural nationalism. For Savarkar, Hindutva was not merely a religious identity but a cultural and civilizational one. He argued that India’s national identity was rooted in the Hindu ethos, history, and culture, and that true loyalty to India required an allegiance to this Hindu identity.
Savarkar's Hindutva was a response to what he perceived as the fragmentation of Indian society due to religious and communal divisions, particularly between Hindus and Muslims. He saw the Hindu community as the original and legitimate claimants to the Indian nation, framing the Indian nation-state in terms of ethnic and cultural unity. Hindutva, in his view, was a unifying force that transcended the narrow confines of religious practices and sought to bring together all those who identified with the land of Bharat (India) as their fatherland (Pitrubhumi) and holy land (Punyabhumi).
Importantly, Savarkar’s conception of Hinduism was non-theological and more civilizational. He distinguished Hindutva from the religious practices of Hinduism and described it as a form of national identity that could include atheists and agnostics, as long as they culturally identified with the Hindu heritage of India.
Savarkar’s vision of Hindu Rashtra (Hindu Nation) was not theocratic but rather secular in the sense that it was devoid of any institutionalized religious authority. However, his exclusion of Muslims and Christians, who he argued did not share the same historical and cultural roots as Hindus, remains one of the most controversial aspects of his philosophy. He saw Muslim rule and the Partition of Bengal in 1905 as historical wrongs that had weakened India’s national fabric, and thus, he advocated for Hindu consolidation to counterbalance the perceived threat of Muslim political power.
3. Social Reform and Caste Abolition
Although Savarkar is often associated with Hindu nationalism, his political philosophy also included a significant component of social reform, particularly his opposition to the caste system and untouchability. Savarkar viewed caste as a major impediment to national unity and modernization. He believed that the caste system had weakened India, dividing Hindus into mutually antagonistic groups, which made them vulnerable to foreign invaders and internal strife.
Savarkar campaigned for the abolition of untouchability and the integration of Dalits into the broader Hindu fold. He advocated for equal rights for all Hindus, regardless of their caste, and believed that social reform was essential to the national resurgence of India. In his view, a unified Hindu society that transcended caste divisions was crucial for achieving India’s political freedom and rebuilding the country after independence. This stance positioned him in contrast to many orthodox Hindu leaders who supported caste hierarchy.
Savarkar's vision of Hindu society was one in which all individuals had equal rights and opportunities, and where outdated traditions that perpetuated social inequality were discarded. He supported modern education and scientific rationalism as tools to challenge superstitions and promote social equality. His efforts at temple entry movements, which aimed to allow Dalits access to Hindu temples, and his broader campaign for social integration, demonstrated his commitment to reshaping Hindu society into a more egalitarian structure.
4. Modernity and Scientific Temper
Savarkar was a staunch advocate of modernization and scientific temper. Unlike many of his contemporaries who romanticized India’s past and advocated for a return to traditional ways of life, Savarkar believed in the importance of adopting Western scientific and technological advancements. He viewed modernization as a way to strengthen the nation and believed that India's future lay in technological progress, industrialization, and military strength.
For Savarkar, the development of a strong, modern Indian state was essential for maintaining national sovereignty and protecting the nation from external threats. He believed that science and technology were vital tools in achieving national prosperity and security. Savarkar’s nationalism was thus forward-looking, focusing not only on reclaiming the nation’s past glory but also on building a robust and powerful India that could compete on the global stage.
5. Secularism and Critique of Theocracy
Although Savarkar’s philosophy is often viewed as Hindu nationalist, he himself was a staunch critic of theocracy. He rejected the idea of a state governed by religious law or clergy, whether it be Hindu, Muslim, or Christian. Savarkar believed that the state should be secular in its functioning, but rooted in the cultural values of Hindu civilization. His vision of Hindu Rashtra was one where religious identity did not dictate governance, but where cultural unity provided a common foundation for national solidarity.
Savarkar’s secularism, however, differed from the Gandhian or Nehruvian versions. While he believed in a secular state, he insisted that the cultural ethos of India was undeniably Hindu, and therefore, the political structure of India should reflect this heritage. His secularism was one of equal rights and responsibilities for all citizens, but with the recognition of India’s Hindu civilizational identity.
Conclusion
Vinayak Damodar Savarkar’s political philosophy was a blend of revolutionary nationalism, cultural unity, social reform, and modernity. His contributions to Indian political thought, particularly through the articulation of Hindutva, have had a profound impact on Hindu nationalism and continue to shape the discourse of right-wing politics in India. His belief in the importance of cultural nationalism, modernization, and social equality was combined with a deep commitment to India’s sovereignty and unity. While his ideas remain controversial, particularly regarding his exclusionary views on Muslims and Christians, his vision for a strong, unified, and modern India made him one of the most influential political thinkers of his time.
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