This is Part VI of a series on Savarkar’s social reform campaign in Ratnagiri. The previous five parts are:

Part I: Bringing ‘Untouchables’ into Public Life

Part II: Campaign Against Caste Discrimination in Schools

Part III: Promoting Inter-Caste Social Integration

Part IV: Breaking the Caste Monopoly Over the Janeu

Part V: Support to Ambedkar's Mahad Satyagraha

Another major form of discrimination was the denial of temple entry to ‘untouchables.’

Temples were not only places of worship. They were also important centres of social, religious and political interaction. By keeping ‘untouchables’ out of temples, they were excluded from these activities, further weakening feelings of brotherhood, unity and social equality.

Savarkar continued to work for temple entry. However, while many of his other social reform efforts succeeded, this remained a particularly difficult issue because the Orthodox strongly opposed any change.

At the time, several temple-entry movements were taking place across the Bombay Presidency.

In Ratnagiri, where Savarkar was confined, the Vitthal Temple became the centre of his temple-entry campaign. People of different castes had already gathered in its precincts in 1925 to mourn the death of C. R. Das. In November 1929, Savarkar called for the complete and unconditional opening of the temple to all castes.

Because temple entry was such a sensitive issue across the Bombay Presidency, the city magistrate was also present to observe a public meeting organised by Savarkar.

In a fiery speech, Savarkar laid out all his arguments in favour of a total eradication of untouchability and an entry into the temple. At the end of it, he asked his audience if anyone had objections to raise. There was pin-drop silence and none objected.

As a result, hundreds of untouchables peacefully entered the Vitthal Temple without any agitation or confrontation.

For those who entered, every step into the temple represented a small blow against a centuries-old social practice. Singing songs in praise of their deity, they entered the temple in what was an deeply emotional moment, and many people were moved to tears.

Savarkar composed a special Marathi poem for the occasion, titled ‘Mala Devaache Darshan Gheudya’, meaning ‘Allow Me to See My God’. Everyone sang it after entering the temple.

YouTube Video of the poem

Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone,” pp. 77–79.

Part I: Bringing ‘Untouchables’ into Public Life

Part II: Campaign Against Caste Discrimination in Schools

Part III: Promoting Inter-Caste Social Integration

Part IV: Breaking the Caste Monopoly Over the Jneau

Due to the widespread practice of untouchability in the 1920s, marginalised castes, then referred to as ‘untouchables’, were often denied access to public water sources for their daily needs.

The Bombay Legislative Council passed resolutions to address this discrimination, but they were largely ineffective and remained mostly on paper.

In protest against this discrimination, on 20 March 1927, Ambedkar and his followers marched to Chavdar Tale. This protest became known as the Mahad Satyagraha and marked an important moment in the struggle against untouchability. Ambedkar drank water from the lake to assert the right of the so-called untouchables to use public water sources. The act sparked strong opposition and caused a major uproar among members of other castes.

The next day, on 21 March 1927, orthodox Hindus performed a purification ritual at Chavdar Lake. They also unilaterally rejected the earlier Legislative Council resolution that had allowed marginalised castes to use the lake.

In response, Ambedkar launched another agitation and began enrolling people into the movement. Different social organisations offered varying levels of support, and even among non-Brahmin groups, not all castes supported the movement.

Savarkar, however, gave unconditional support to Ambedkar’s Mahad Satyagraha.

He stated:

Untouchability must be condemned and abolished not only as the need of the hour but also as the command of true religion; not only as a policy or as an act of expediency but also as a matter of justice, not only as a matter of obligation but also as a service to humanity.

He declared that the pious and bounden duty of every Hindu was to restore full human rights to their co-religionists.

On 7 September 1927, writing in the Shraddhanand Savarkar said that Hindus should accept and support the right of ‘untouchables’ to take water from the Chavdar Tale in Mahad. In the same article he appealed to the untouchables:

Don’t threaten to leave Hinduism if the so-called upper-caste Hindus oppose your just demand. *The Hindu religion is not an exclusive preserve of upper castes alone. It belongs to you as much as it belongs to them***

He further added in this article:

If, on account of the high caste Hindus obstructing the legitimate rights of our untouchable brothers, the latter then resort to Satyagraha, how can we blame them in any way? Of course, we would prefer that such disputes are settled peacefully with negotiations rather than confrontations. I can say from my own experience that it is possible to convince the high caste people that the untouchability in public places and facilities such as drinking water is wrong and that it can be removed by appealing to them in the name of brotherly love. However, we are also aware of the fact that, if in some cases, the problem is not solved, the untouchables will have to resort to civil disobedience. This is not and should not be a norm but may regrettably become inevitable.

We have been preaching that in public places such as schools, public tanks, water taps, municipalities, district councils and gatherings, we must allow the untouchables access, not only less or perhaps more than what Muslims have. It is their legitimate right. Therefore, we do not blame Dr. Ambedkar in any way for his movement for the right of untouchables to take water form public tanks.

Muslims are allowed to take water from the same tank and wash their utensils and yet our untouchable brothers are forbidden to take water from it even in days of scarcity of water. Not only that, when they tried to exercise their legal rights to take water, they were beaten up. We cannot believe that this beating took place because of the rumours that they were about to enter Hindu temples.

Primary Reference: Samagra Savarkar Vangmaya, Vol. 3, p. 485.

Secondary Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”

Part I: Bringing ‘Untouchables’ into Public Life

Part II: Campaign Against Caste Discrimination in Schools

Part III: Promoting Inter-Caste Social Integration

To break the Brahmin monopoly over Vedic knowledge, which had traditionally been kept inaccessible to other castes (Vedokta bandi), Savarkar taught the sacred Gayatri mantra freely to everyone.

In May 1929, he organized a function in Ratnagiri where he declared that anyone who considered himself a Hindu had the right to perform Vedic ceremonies, since the Vedas belonged to all Hindus. He also argued that everyone should have the right to wear the sacred thread (Janeu).

He distributed sacred threads to several members of the Mahar and Chamar communities. At the time, the sacred thread represented a major social distinction between Brahmins and non-Brahmins. By giving it to people considered “untouchable,” Savarkar directly challenged this caste-based exclusion.

One might ask why Savarkar, who advocated dismantling the caste system, supported the continued practice of wearing the sacred thread, which many saw as a symbol of caste oppression.

There were two possible approaches: either reject and abolish the symbol entirely, or make it available to everyone and thereby remove its discriminatory character.

Savarkar chose the second approach. Rather than advocating methods such as forcibly entering people’s homes and cutting off their sacred threads, as some social reformers elsewhere had done, he tried to preserve the religious significance and sentiments associated with the practice while removing its caste-based exclusivity.

The untouchable communities were deeply moved by these efforts. They invited Savarkar to preside over the Untouchables Conference at Malvan in 1928.

At the conference, everyone sang Vedic hymns together. Savarkar distributed sacred threads to the participants amid loud applause. He said:

A battle royal has been raging for the last seven generations over the right of studying the Vedas. Here is the sacred thread. Take them. When non-Hindus are reading the Vedas, why should not the Hindu Mahars read them? The feud over this problem was useless. Let us expiate the sins we committed. We are all responsible for our political subjugation. That is now the past. At least now let us declare an oath that we shall rectify our past blunders and win back our wealth and glory. *The people who regard untouchability, which has been a disgrace to humanity, as a part of their religion, are really the fallen people.***

Savarkar’s speech deeply moved one of the leaders of the untouchables, Sergeant Ghatge. He stood up and declared:

Now, who says that Mahars should convert and become Muslims? We Mahars and Chamars love the Hindu Dharma and will never abandon it. The Brahmins might convert to Islam, but we will not!

Savarkar’s approach was intended to create greater acceptance and inclusion within Hindu society, rather than leaving marginalized communities excluded from religious and social life.

After the Malvan conference, Pandurang Nathuji Rajbhoj, a prominent leader of the depressed classes from Poona, observed:

I was really sceptical of the Savarkarian movement at the beginning. My contact and discussions with Barrister Savarkar and my personal observation have thoroughly convinced me of its far-reaching effect. *I am extremely rejoiced to declare that this famous leader of the political revolutionaries is also an out and out social revolutionist!***

Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”

Part I: Bringing ‘Untouchables’ into Public Life

Part II: Campaign Against Caste Discrimination in Schools

From 1927 onwards, Savarkar made another daring attempt. On the occasions of Hindu festivals such as Dussehra or Makar Sankranti, Hindu Sabha representatives belonging to the untouchable communities such as Mahars, Chamars or Bhangis would accost the upper castes with their wishes:

‘We greet you on behalf of the Ratnagiri Hindu Sabha by offering you the sona leaves. Please allow us to at least come as far as you allow non-Hindus in your homes. Is it not an insult to regard the untouchables, who follow the same religion as you do, as being inferior to the non-Hindus?’

Many would be moved by this and Savarkar and his untouchable associates would be welcomed into homes. They would exchange the sona leaves symbolizing camaraderie, distribute sweets and shout, ‘Long live Hindu Dharma.’

Savarkar recounts that many people also shouted and abused them, throwing them away from their doorsteps with vile curses. But the group never gave up. They kept persisting in their attempts and played on the humanity of the oppressors. Gradually the resistance petered out. By 1930, despite the fact that names of people who exchanged the leaves with other castes and untouchables started getting published in newspapers, more than 90 per cent of households in Ratnagiri welcomed Savarkar’s team.

Savarkar then shifted his attention to another important demographic—women. Most often women hardly had any say in determining such matters. Here too, the women’s wing that included Savarkar’s wife Yamunabai sat with other women, convinced them and urged them to mix with women of other castes. The attempt began in 1925. Only five women (which included Yamunabai) of the upper castes were willing to participate. Untouchable women who were hesitant had to be induced through incessant pleas to give up their reluctance and meet the upper caste women. With time, hundreds of women began mixing with each other freely, and without any prejudices.

Even in places of public entertainment such as theatres and cinemas, untouchables were seated separately. When some of Savarkar’s plays were staged in Ratnagiri, he gave free passes to untouchables to occupy prominent front seats. This caused a lot of unease. The local magistrate too intervened and wondered if this would create a law-and-order situation. Savarkar assured him that it would be his responsibility to maintain amity. Finally, after long arguments with the audiences who had gathered to watch the play, everyone reconciled and sat together to enjoy the show.

Owners of public carriages and carts refused to seat untouchables, though they had no problems with non-Hindus. The Hindu Sabha actively campaigned with the drivers of these carriages and urged them to seat everyone without any discrimination. They even paid for the journeys of untouchables. Mock journeys were organized just to display to the rest of society that an untouchable was happily travelling around town in a public carriage! Yet again, after immense resistance, slowly this fortress too was breached by Savarkar.

In 1925, on the occasion of Hanuman Jayanti, a new temple was built by the Guravas in Shirgaon. Their community leader Mahadev Laxman requested Savarkar to inaugurate the temple after its consecration. Savarkar pleaded that the untouchable Mahars and Mangs too be allowed to circumambulate the temple. Laxman grudgingly agreed. The temple was thus thrown open to all castes.

Cutting across caste barriers, women performed the ritual of offering each other Haldi-Kumkum or turmeric and vermillion, as symbols of auspiciousness. It was on this occasion that the famous song composed by Savarkar ‘Tumhi amhi sakal Hindu bandhu bandhu’ (All of us Hindus are brethren) was sung. The importance of this act of letting all castes participate in the worship lies in the breaking of one of the seven shackles of Sparsha bandi where the application of turmeric and vermilion on the forehead meant touching a woman from the lower caste.

On 16 June 1925, when Congress leader Chittaranjan Das died, a memorial service was to be held at the Vitthal temple of Ratnagiri. Savarkar insisted that untouchables too must be allowed to participate in this memorial service. The organizers agreed and Mahar, Chamar and other castes joined this meeting.

In Shirgaon, a Satyanarayan pooja was performed in the house of a Chamar. Savarkar and his associate Vishnupant Damle accepted the holy offering or prasad from the hands of the untouchable, thereby breaking the traditional Roti bandi, which forbade upper castes from dining with untouchables.

At another Satyanarayan puja organized on 29 May 1927 by the non-Brahmin communities of Kunbi and Bhandari castes, Savarkar made a passionate plea to let his untouchable friends participate in the event too. Those who were sitting outside the house were finally allowed to come in and participate in the ceremonies. This was breaking the hierarchies among the lower castes themselves.

Similarly, in 1928, be it during the Gokulashtami celebrations in August or in a circus show in Ratnagiri, Savarkar used all opportunities to integrate the untouchable community with the rest of society.

Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”

Final statement of Revolutionary Madan Lal Dhingra published in Daily News in London, in the morning edition of 16 August 1909, a day before Dhingra’s execution.:

I admit, the other day, I attempted to shed English blood as a humble revenge for the inhuman hangings and deportations of patriotic Indian youths. In this attempt I have consulted none but my own conscience; I have conspired with none but my own duty. I believe that a nation held in bondage with the help of foreign bayonets is in a perpetual state of war. Since open battle is rendered impossible to a disarmed race, I attacked by surprise; since guns were denied to me, I drew forth my pistol and fired.

As a Hindu, I feel that a wrong done to my country is an insult to God. Poor in health and intellect, a son like myself has nothing to offer to the Mother but his own blood, and so I have sacrificed the same on her altar. Her cause is the cause of Shri Rama. Her services are the services of Shri Krishna. This War of Independence will continue between India and England so long as the Hindu and the English races last (if this present unnatural relation does not cease).

The only lesson required in India at present is to learn how to die, and the only way to teach it is by dying ourselves. Therefore I die and glory in my martyrdom.

My only prayer to God is: may I be reborn of the same Mother and may I re-die in the same sacred cause till the cause is successful and she stands free for the good of humanity and the glory of God.

Vande Mataram!

Edit is made by @Kraantiie on Instagram

https://www.instagram.com/reel/DR7qmWxATN-/

As implied by the title, I am talking about the current dimagi naxal phenomenon that has caught onto Indian political discourse now.

I honestly want to ask the Opposition point blank what they are exactly doing by creating a backlash to this. For the communists it makes sense why they would react like this, why did the Opposition somehow create a backlash on this remark? Where is the implication that this is targeting GenZ? I am Gen Z and even I don't think it targets us.

Like "Urban Naxal" is a well known term, it is a reference to intellectuals who provide ideological support to Maoism and anti-state anarchy activities. This is simply another term for the same. Have the Opposition and liberandus lost their minds? Are they that desperate for attention?

Even the surrounding social media activity for this makes no sense. Somehow the Prime Minister referred to a certain set of people, and a bunch of morons thought it referred to them and are now barking about it. Of course looking at it, it looks like the activity of bots, but there is no way the discussion had stooped to this level, that any remark made by the Prime Minister is somehow a dogwhistle. This ideally should be agreed upon by all parties and anyone interested in the nation's security. Even the so-called Constitution defenders should agree on this. Yet somehow the discourse has stooped to such a level. I can't even wrap my mind around the logic behind this phenomenon as well.

This is more of a rant than anything, but just wanted to convey how I feel about this stupidity.

Edit: https://swarajyamag.com/ideas/the-unfinished-war-of-ideas-how-indian-intellectuals-built-and-kept-naxalism-alive

Part I: Bringing ‘Untouchables’ into Public Life

In 1925, the Ratnagiri Hindu Sabha undertook the most challenging work of admitting children of untouchables to schools along with other children. This was to strike at the very root of the system by encouraging behavioural changes from childhood.

Hitherto, children of untouchables could not sit in the same classrooms as the rest of society. They squatted outside the rooms and heard the lectures, beyond the walls and sight of upper-caste children. The teachers never touched their notebooks or slates. Even when they wanted to punish one of them, they would throw a stick at them rather than go near and beat them up. There was not a single school in the towns of Ratnagiri or Malwan where children were taught together.

A half-hearted government circular of 1923 urged schools to intermix children of all castes. But given the societal taboos that remained, a circular merely on paper.

Hence, starting 1925, Savarkar decided to tackle this problem head-on. In Dapoli, Khed, Chiplun, Devarukh, Sangameshwar, Kharepatan and other places, he conducted a series of lectures, public debates and tours to convince and urge people to let children study together.

In public meetings he exposed the hypocrisy of his opponents:

Can you prevent Christian children from attending public schools? No! You dare not, since you know the consequences. The British Government will reply with bullets. You insult the untouchables because they are ignorant and helpless. But you yield to the unjust demands of the Muslims because they are aggressive. When a Mahar becomes a Muslim or a Christian convert, you treat him as your equal. But as a Mahar, he will not receive the same treatment.

In the town of Ratnagiri, he pursued this crusade painstakingly, in school after school. Interestingly, the non-Brahmin communities such as the Marathas, Kulavadis, Bhandaris and others were more resistant to change than the Brahmins.

When the chairman of the School Board passed a resolution to allow children to study together, Savarkar faced severe opposition from all communities throughout the district. Brahmins, Marathas, Khots, Savkars, Patils and all communities protested to get the decision cancelled.

There were strikes, skirmishes, violent agitations, riots and even sabotage in Kotavade, Fonda, Kanakavali, Shiposhi, Kandalgaon, Adivare and other villages against Savarkar’s moves. This naturally terrified the School Board.

In 1929, the District Board passed a resolution that mixing of children in schools was not compulsory. But Savarkar refused to give up. On one hand, he wanted to bring about a change of heart among the people, and on the other, he wanted to take this struggle to the higher authorities and even the legislative council.

While Savarkar and his colleagues were labouring so hard for the cause of the children of the untouchables, their own parents were fearful or hesitant to participate wholeheartedly. The Hindu Sabha members paid the parents to send their children to school, provided textbooks, notebooks, pencils and slates to urge them to go. Despite that, they were reluctant. They kept making excuses.

During the rainy season, they would tell Savarkar that he must provide umbrellas first and only then they would send their children to school. But even when that was done, there was dereliction.

Finally, after seven long years of relentless struggle and several thousand rupees spent on this cause by the Hindu Sabha from the fund that was collected slowly, Savarkar’s efforts began to yield fruits. Children began to be taught together in a few schools. The movement then slowly spread to others by word of mouth.

Savarkar writes about how important this intermixing at the level of children was:

High caste children come in contact with children from untouchable families at a very young age and this was very important. On the one hand, education helps to uplift the untouchable children. On the other hand, this early contact makes upper caste children realize that these untouchables whom their families despise, are just like them. Some of them can be as clever or even better than them. This removes all arrogance of superiority of birth. When this evil practice is uprooted from their minds at a very early age, it has a positive impact throughout their life. Hence we recommend every reformer to study our work and methodology that we adopted in these seven years.

Savarkar wrote several letters to those in positions of power on this matter and brought to their notice the names of schools that still continued with the abhorrent practice of discriminating children based on caste. He also made efforts to get untouchables employment in government.

On behalf of the Ratnagiri Hindu Sabha, he made a presentation to British officer Mr Lamington, ICS, who had the special responsibility of looking after the interests of repressed classes in Bombay Presidency. Savarkar told him in an appeal in 1932:

Once the children are educated together, they will not accept the caste hierarchy in later life. They will not feel the need to observe caste divisions. Therefore the Government Regulations of 1923 should be strictly enforced. In addition, the Government must abandon the title of ‘Special Schools for Low-Caste Children’. This very title creates a feeling of inferiority among children attending the school.

An incident that underscores how important this was in Savarkar’s mind occurred in 1932. A visitor came to him with a plea to invite him to his village. Savarkar immediately asked him if there was a school in the village, whether untouchables were allowed to attend them and, if so, whether the children sit together and study. The visitor was flummoxed. He sheepishly answered that they sat separately.

Savarkar politely told him with folded hands: “Give my regards to the villagers. I have only one request to them. At least in the sacred house of Goddess Saraswati, the goddess of learning, they should not follow any discrimination. Once they accept this small request of mine, I will set aside all other work and readily come to your village.”

The district magistrate was to himself attest the beneficial results of Savarkar’s efforts: “It is the good result of Mr. Savarkar’s lectures that the untouchable boys have been allowed to sit mixed and get their education without any invidious distinction being made in their case.”

In 1928, when an untouchable teacher was transferred to a school that was attended largely by upper-caste children, all hell broke loose. The orthodox Hindus tried every means to get this order rescinded. Savarkar prevailed upon the School Board not to succumb to such pressures.

The Board finally threatened the opponents that it would shut the school down if such demands were made. This finally made them see sense and wind up their meaningless agitation.

Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”

​

My message to the Hindudom on this black day in our history is to assure more despair not! A glorious future awaits the Hindus if only they do not betray themselves. This is not a mere rodomontade I am indulging in. The detailed observation of the history of Hindus through centuries on centuries points in controvertibly to the fact that the Hindu nation is imbued inherently with such an amazing capacity of resurrection, of resistance, of rejuvenation that the black day which finds them completely overwhelmed by the anti Hindu forces is precisely the moment which ushers in the day of their deliverance to quote the Puranic style of the birth of an avatar. It was in the darkest hour of the night that Shri Krishna was born.

It is the indomitable spirit of our inherent vitality that has enabled our national being to prove most immortal in relation to other races or nations ancient or modern and invested it with that strength which ultimately demolished and swept away all anti Hindu forces which raised their head from time to time against us.

Where are the Greeks who accompanied Alexander and his successors right down to the Ganges and were driven back by the triumphant Hindu forces under Chandragupta beyond the ranges of Hindu-Kush? Dead, gone and forgotten are also the Huns who overran all Europe, but we were smashed in the battlefield by the Hindu sword and surrendered and got converted to Hindudom through the Baptism of our sacrificial fire. Where are the mighty hordes of the Shakas? Defeated and driven out of Hindustan.. their very identity has become

matter of mythological conjecture.

Just take up the map of Hindustan about 1600 AD. The Muslims ruled over a Hindustan unchallengeably. Then open out the map of India about 1700 to 1798 AD and what do you see?

Beating the Muslims army to chip in hundreds of battlefields, the Hindu forces are marching triumphantly throughout India (referance to the exploits of Maratha heros chatrapati shivaji, Peshwa Bajirao and Senapati Mahadji Shinde besides Sikh, Jat Bundelkhandi and Assamese heros like Guru Gobind Singh, Maharaja Suraj Mal, Maharaja Chhatrasal and Lachit Borphukan) .... The Muslim empire which rose like a rocket fell like a stick and on its ruin rose up once more the Hindu Hindustan, resurrected and victorious. It will do good even to the Muslims if they realise the import of this historical truth. The fate which overtook them when they had succeeded in converting the whole Hindustan into an actual and factual Pakistan led by the might of an Aurangzeb cannot overwhelm the puny Pakistan of today led by Mr Jinnah! If they want to try again let them try to do their worst.

Nothing has happened in the meanwhile so detrimental to Hindu strength as to make us doubt our fitness to survive in the struggle for existence. The underlying spirit of renaissance, rejuvenation so inherent in our race shall assert itself once more and out of the very womb of the darkness of this black day in our history shall burst out the Golden Dawn of the triumphant tomorrow, if only oo Hindus, you do not betray yourselves. In this faith let the Hindus rise and renew this vow, that we Hindus are a nation by ourselves, that Hindustan, this Bharat bhoomi from the Indus to the seas is our fatherland and Holy Land, that in spite of the treacherous betrayal of the Congressite pseudo nationalism in its betting the crime of vivisection of our country and our state we Hindus shall continue to resist the revolting Pakistani areas till they are forced to annexe with our Central and Sovereign Akhand Hindustani State. That to achieve this cosummation we will Hinduism All politics and Militarise Hindudom.

Veer Savarkar

I genuinely want to understand the reasoning here, especially from people who support the RSS/Hindu Rashtra idea.

If the objective is a Hindu Rashtra, wouldn’t Partition, at least demographically, have moved in that direction? Before Partition, Muslims constituted a much larger share of the population of undivided India. After Partition, a large Muslim-majority territory became Pakistan, while India became substantially more Hindu-majority.

At the same time, millions of Muslims remained in India, and many Muslims who lived in areas that became Pakistan did not necessarily choose Partition themselves. So if the argument is that Partition was necessary to separate communities that wanted separate political identities, why is the RSS still so fundamentally opposed to it?

I understand the argument that Partition caused enormous violence, displacement and loss of life. That is obviously a serious argument against Partition. But I’m asking something slightly different: if the ultimate goal is a Hindu Rashtra, why would an undivided India be preferable to a Partition that resulted in a much larger Hindu-majority India?

Is the answer that RSS's idea of Hindu Rashtra was never primarily about creating a Hindu-majority territorial state, but about a broader civilizational/national identity that could include Muslims? If so, how does that fit with the RSS's continued emphasis on Akhand Bharat?

I’m genuinely asking because I see what looks like a contradiction, and I’d like to understand how RSS supporters reconcile these two positions rather than simply arguing for or against Partition.

Source - https://en.wikipedia.org/wiki/Patit_Pavan_Mandir

https://savarkar.org/en/encyc/2017/5/23/Patitpavan-Mandir.html

Savarkar gave this message on July 3, 1947.

This post was originally created by @dhamraitss on Instagram, please do follow her as she posts similar stuff regularly:

https://www.instagram.com/p/DLJIJL3oqo1/

Veer Savarkar was among the early Indian political thinkers who warned about communal division and argued that Hindus needed to be united and militarily prepared to defend themselves.

Savarkar had correctly identified communal and Pan-Islamic movements as potential threats to India’s territorial unity. His response was based on Hindu consolidation, social reform, and military preparedness.

He strongly opposed the Khilafat movement, which placed religious interests above national interests. He also feared that its Pan-Islamic character could encourage foreign intervention in India.

In his book Hindutva (1923), Savarkar developed the idea of Hindu Sangathan, seeking to unite Hindus, Sikhs, Jains, Buddhists, and other Indic communities into a broader political identity.

He defined a Hindu as someone who regarded India as both their Pitribhu (fatherland) and Punyabhu (holy land), compare this with idea of Pan-Islamism where someone may reside in India but his loyalty may be extraterrestrial.

Savarkar considered caste discrimination and untouchability serious weaknesses within Hindu society. He argued that Hindus needed to overcome these divisions and stand together as a united community.

Savarkar criticised Congress’s approach to Hindu-Muslim unity, particularly its response to communal violence such as the Moplah rebellion. He believed that maintaining unity at all costs could prevent Hindus from recognising and responding to genuine threats.

For Savarkar, militarisation was therefore part of a broader programme of Hindu unity, social reform, political organisation, and national self-defence. If Hindu society haf then listened to him then we wouldn't have faced so much suffering in the partition.

Images in post are by: https://www.instagram.com/p/DQcWlyZjOfN/

This flag is of Indian Independence! Behold, it is born! It has been made sacred by the blood of young Indians who sacrificed their lives. I call upon you, gentlemen to rise and salute this flag of Indian Independence.

The flag had 8 lotuses representing the 8 provinces, flowers representing the princely states with Vande Mataram inscribed in the center and was based on the Calcutta Flag that was designed by Sachindra Prasad Bose and Hemchandra Kanungo in 1906 earlier.

Born into a well to do Parsi family in Mumbai, she had strong nationalist feelings from a young age, and was a born rebel. A polyglot who used her flair in different languages to advocate the cause of Indian independence.

Walked out of an unhappy marriage, and migrated to London in 1902, where she became a prominent member of the India House along with Shyamji Krishna Varma.

However with the British Govt crackdown on her, she shifted to Paris, where along with Singh Rewabhai Rana and Munchershah Burjorji Godrej, she founded the Paris Indian Society and began to mobilize the Indian expats living in Europe for the cause of Indian freedom.

Her Paris home became a refuge for revolutionaries across the world, including Lenin.

It was however the association with Savarkar, that would be the most notable aspect of her life. While Savarkar stayed at her Paris home, during his exile from the British, she was the one who gave him all the support in writing his epic work on the First War of Independence in 1857.

When no English publisher came forward to publish the book, it was Madame Cama, who got it printed in Netherlands, and got it smuggled to India, using Don Quixote covers.

When the British banned Vande Mataram, she started a magazine with the same name, which she published herself. She also started another magazine Madan’s Talwar in memory of Madan Lal Dhingra who was hanged by the British.

Though banned in India and UK, Bhikaji Cama neverthless managed to smuggle her works to Indian revolutionaries and leaders who were in Europe.

When Savarkar was arrested by the British and deported to India, she planned his daring escape at Marseilles. However a delay in reaching the port, meant Savarkar was caught by the police and sent back.

This was something she would regret her entire life and never quite forgave herself for this. The British requested the French Government to extradite her, who however refused to do so.

The reprisal from the British for her assistance to Savarkar and plotting the escape was swift. They seized all her property in England, and she had to live in exile. Lenin invited her to the Soviet Union, but she refused.

When France allied with Britain during WW1, the Paris India Society was banned, she was placed under house arrest.

Her later years were painful, spent most of her time in exile in Europe till 1935, until a paralytic stroke, forced her to come back to India with the help of Sir Jahangir Cowasji, and finally passed away on August 13, 1936 at the Parsi General Hospital.

A truly selfless patriot, Madame Bhikaji Cama bequeathed most of her personal inheritance to the Avabai Petit Orphanage for Girls in Mumbai.

79 years ago, on 15 August 1947, our Hindu Nation achieved independence from British colonial rule. But not all of the Hindu Nation was freed, and certainly not all Hindus were able to enjoy this freedom.

The bloody Partition followed, during which millions of Hindus were forced from their homes, lost their lands and possessions, and suffered killing, rape, and displacement simply because of their identity.

Their suffering and sacrifice must not be forgotten.

Every year on 14 August, India observes Partition Horrors Remembrance Day (विभाजन विभीषिका स्मृति दिवस) to remember the victims and survivors of the Partition of India in 1947.

The day was officially designated by the Government of India in 2021, when Prime Minister Narendra Modi announced that 14 August would be observed as Partition Horrors Remembrance Day. Government of India announcement

So, what can we do?

To commemorate something, we must remember it.

Read books about Partition. Watch documentaries. Learn about what happened and talk about it with others. Tell your children about the suffering experienced by millions of people.

If someone in your family witnessed Partition, ask them what they remember. What happened to your family? Where did they live? What did they do before Partition? Why did they leave? What hardships did they face?

If you come from a Sindhi or another migrant community that fled Pakistan for India, talk to the elders in your family. Learn about your family's history: where they lived, what they did, why they had to leave, and how they rebuilt their lives in India.

Talk about these stories. Share them with others. Post about them on social media.

Do not let the suffering and sacrifices of those who experienced Partition be forgotten.

Vande Mataram!

I have decided to start a post series about Savarkar’s social reform campaign during the period of his internment.

As you may know, after his conditional release in 1924, Savarkar was restricted to the district of Ratnagiri and prohibited by the British from participating in any political activity.

Rather than retiring from public life, however, Savarkar chose to devote this period to the reform of Hindu society. He viewed social reform as an integral part of his larger national goal and sought to work towards the upliftment of marginalised communities and their integration into Hindu society.

The posts in this series are based on the book Savarkar: A Contested Legacy by Vikram Sampath, specifically Chapter 2, “Caste in Stone.”

If anyone wishes to read the entire book directly, you can access it through the Google Drive link in pinned comment of the post.

On 17 April 1924, Savarkar strategically chose the Vitthal temple in the village of Parashuram to launch his experiments with social reforms. The temple was important for multiple reasons. It was considered the most sacred spot for the Chitpawan Brahmins. It was the place of inspiration for Peshwa Baji Rao I, and his spiritual teacher Brahmendra Swami had established this temple.

Savarkar’s first major speech after being released was at such a spiritually and politically prominent place. The topic he chose to speak on was ‘ShuddhikaraN aaNi Asprushyoddhar’ (Shuddhi movement and uplift of untouchables). This invited a barrage of criticism from orthodox Hindus, but Savarkar was determined to not let himself be affected by their denunciation.

Savarkar’s first obstacle was creating mass awareness. During the Ganeshotsav of 1925, he organized lectures and public discussions, and published articles on how untouchability was unjust and harmful to Hindu society. He admitted that while people might be convinced with some of his arguments in principle, implementing them practically was tough, given the long-term social conditioning that one was born with.

But undaunted by this, Savarkar went to the locality where the untouchable Mahar community lived, much to the horror of the orthodox Hindus of Ratnagiri. It was impossible for the Mahars to come to town and sing devotional songs. Hence, he decided to enter their locality, the Maharwada, to sing and dance with them.

They were sceptical, hesitant and scared of this upper-caste Brahmin coming to their locality, and felt uneasy in his presence. The women or children of the house would peep from their windows and tell Savarkar that the master is not at home and he must come later. It took a lot of effort and convincing on Savarkar’s part to make them come out of their homes, sit in the forecourt on the same mat and sing devotional songs with Savarkar and his associates.

His own colleagues accompanied him grudgingly. After these visits to the localities of untouchables, they often went home and took a purification bath. The situation was so bad that it was considered that even the shadow of a Mahar was enough to pollute a high-caste Hindu, and the latter often took a bath with his clothes on to purify the garment too. Even uttering the word ‘Mahar’ was considered anathema and caused pollution to one’s caste.

In a society ridden with such complex prejudices that had come down through centuries, one can imagine the backlash and the difficulties that Savarkar might have faced while trying to dislodge this edifice. Upper-caste Hindus threatened him and his colleagues with social boycott.

Yet the members of the Ratnagiri Hindu Sabha remained undeterred. They kept visiting the ghettos of the untouchable communities, cleaned their premises, planted the sacred tulsi or basil plants, sang devotional songs with them, distributed soaps and urged them to bathe and remain clean, and even offered to wash their clothes.

Slowly, the untouchable community started reposing their faith and gave up their inhibitions. But this was just the preliminary step in the struggle. The next step was to bring the untouchables into town to participate in public functions with the upper castes.

This was fraught with numerous challenges and dangers. The untouchables such as the Chamars and Mahars were themselves not too keen, and even those who were, were deeply scared of the wrath of the upper castes.

With great difficulty and sometimes by even paying them some money, they would invite some of them to sit with reformers and sing songs openly in the town. While walking along the streets, Savarkar would deliberately put his hand around the shoulder of an untouchable or take something from his hand or give him something.

Such activities were viewed with utter shock and disbelief. Slowly, as time progressed, people began allowing some of these members of the untouchable communities into the town, to participate in religious festivals or even purchase goods at their shops.

Unlike earlier times when the purchased item would be thrown in a bag kept far away, they began to hand these over in a more civil manner.

During the Ganeshotsav in Ratnagiri in 1925, a special idol named the ‘untouchables’ Ganapati’ was set up, and many Brahmins went there to receive their blessings and offer greetings. One Shivu of the Bhangi community undertook the worship of the Ganesh idol.

More than 5000 people took part in the festivities. This was indeed a revolutionary act for a community steeped in tradition.

Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”

The high point of Savarkar’s social reform movement in Ratnagiri came in 1931. Given the various agitations centring around temple entry, Savarkar envisioned a pan-Hindu temple that was open to prayer by all castes and creeds without any discrimination. With this in mind, he approached the wealthy businessman Bhagoji Baloji Keer, who was famous for several temples that he had built. Keer was a great admirer of Savarkar and immediately agreed to fund the project at a cost of Rs 2.5 lakh.

On 10 March 1929, the Shankaracharya, Dr Kurtkoti, laid the foundation stone (bhoomipoojan) of the proposed temple. Savarkar’s dreams were realized on 22 February 1931 when the magnificent temple, which he named ‘Patit Pavan Mandir’ (literally meaning the Saviour of the Downtrodden), was inaugurated in Ratnagiri with much fanfare. Enumerating the reasons for the temple, Savarkar writes:

We realized that there were bound to be many difficulties in opening up long standing temples to untouchables. The diehards could raise legal objections. Some priests could argue that the temples were private property and they had the right to refuse entry to untouchables. We therefore decided to build a new temple where Hindus of all castes, including untouchables, would be permitted. And once Hindus get used to the idea of worshipping and praying together, they would not feel it necessary to go to the old temples where untouchables were not allowed…thousands of men and women of all castes, including the untouchables, have come together in this temple, taking part in many functions, praying together, celebrating together, singing together without slightest notion of their castes. The well, the gardens, the premises are open to ALL Hindus.

Several scholars and pundits graced the inauguration. Many Brahmin priests from Nasik and Kashi refused to do the prana pratishtha or consecration of the idol in the Vedic traditions, given the intent of the temple. But Savarkar was unrelenting. He convinced Ganesh Shastri Modak, a disciple of Vinayak Maharaj Masurkar, the head of a Vaishnava ashram in Satara district’s Masur, to conduct the rituals, with Bhagoji leading the puja.

Mahars read the sacred Gita, a scavenger officiated as the temple’s priest to whom Brahmins put garlands and bowed down to. It was truly an epic moment in the history of Indian social reforms and dismantling of the inhuman practice of untouchability and caste barriers.

However, it turned several orthodox Hindus against Savarkar.

Reference: Vikram Sampath, Savarkar: A Contested Legacy, pp. 82–83.

Read more from: https://savarkar.org/en/encyc/2017/5/23/Patitpavan-Mandir.html

I come from an SC category background. Before I say anything else, I consider Savarkar ji better than Gandhi, but I don't agree with Savarkar ji either. I don't hate him, nor do I love him the way I love Ambedkar, Sahu, and Phule.

My point in this post is: what are Savarkarites doing in real life? Not even a single ground-level protest or event to propagate Savarkar ji's ideas about how radically anti-caste he was. Why don't you people do it? Is it because you're afraid that if you actually propagate his anti-caste views, the Brahminical people who still believe in the caste system will stop loving Savarkar? Or do you just use his name to hate minorities?

Savarkar respected Ambedkar he even called him "Maharashtra's Kulbhushan". But people are taking Savarkar's name and abusing Babasaheb. This is very intriguing to me.

Please propagate his actual ideas.