POLITICAL IDEAS OF

V.D SAVARKAR AND

OINTRODUCTION
ORESEARCH QUESTIONS
OHIS CONTRIBUTION IN
INDIAN FREEDOM
STRUGGLE
OLATER PHASE
OCONCLUSION
O Vinayak Damodar Savarkar was born on May 28,
1883 in the Marathi Brahmin Hindu family of
Damodar and Radhabai Savarkar in the village of
Bhagur near Nasik city.
O Babarao played a significant role in Vinayak’s
teenage life.
O Organized a youth group called Mitra Mela and
encouraged revolutionary and nationalist view.
O Enrolled in Fergusson College in Pune.
O There was Partition of Bengal after that the demand
rises for a Poorna Swaraj. In 1902 Indian National
Congress got Split into two Moderates and
Extremists.
O V.D Savarkar choose to go with Extremists
whose leader were Lala Lajpat Rai, Bal
Gangadhar Tilak, Bipin Chandra Pal [ Lal,
Bal, Pal]. They believe can violence can be
used against the britishers in order to send
them back. Savarkar too believed in such
ideologies.
O Participated in Swadeshi Movement.
Because of active participation got expelled
from his college.
O Shyamji Krishna Verma helped Vinayak to
go to England to study law.
O His writings notable writings were “THE
INDIAN WAR OF INDEPENDENCE” 1857.
O He founded Free Indian Society to help
organize fellow Indian students with the
goals of fighting for complete
Independence.
O Savarkar wrote the book “The history of
war of Indian Independence” in 1909.
O But the book was banned throughout
the British Empire. Madam Cama a
great revolutionist obtained its
publication in the Netherlands, France,
Germany widely smuggled and
circulated which helped and influenced
rising young Indians .
 RESEARCH QUESTIONS
O Critical analysis of his social and political views
Social views –
caste system – Savarkar believed in the caste system and
asserted that it was a typical and essential feature of Indian
society. He did believe that each caste possessed unique
characteristics and skills which ought to be acknowledged and
admired. According to Savarkar, the caste system wasn't a rigid
hierarchy, rather a flexible framework that provided for social
mobility on the basis of merit and achievement.
WOMEN’S RIGHTS - On the one hand, he espoused for women's
education and empowerment in society and politics. He also
opposed forced marriages and defended women's right to select
their own husbands. However, Savarkar held traditional opinions
regarding gender roles, believing that women should take priority
their responsibilities as mothers and wives. He was opposition to
women's suffrage and the idea of women being soldiers or
participating in politics on equal terms with men.
O NATIONALISM - Savarkar's ideas on nationalism were founded
on the notion that Hinduism was the foundation of India's
cultural and religious identity, and that the country's national
identification should be predicated on this heritage. He
believed that Hinduism shaped India's history, culture, and
civilization, and that it is central to the country's identity.
Savarkar also supported the idea of a Hindu Rashtra, or Hindu
nation, which he described as a country in which Hindus were
to become the dominant group and the Hindu way of life will
indeed serve as the foundation of the nation's identity and
culture.
O SECULARISM - Savarkar's idea of secularism was
impacted by his faith in Hindutva, which he described as the
"essence of Indian-ness." He believed that India was a Hindu
nation and that non-Hindus who resided there should adopt
Hindu cultural norms and customs. In his view, secularism
meant fair opportunities of all religions, but with a choice for
Hindu values and culture. Savarkar was crucial of the Indian
National Congress's strategy to secularism, which he believed
was too open and accepting to non-Hindu minorities.
O MILITARISM - Savarkar believed that external nations
had invaded India in the past, and that the sole way
to prevent prospective invasions was to establish an
effective military. He also believed that military
training was essential for young Indians, and that it
ought to be a required part of education.
O VIEWS ON HINDUTVA - Savarkar considered India to
be a Hindu Rashtra (Hindu nation), and Hindutva to
be the essential part of Indian nationalism. He saw
Hindus, Sikhs, Buddhists, and Jains as all sharing the
same "Hindu" civilizational and cultural identity.
Savarkar also believed that Hindutva was a cultural
and political identity, not just a religious or spiritual
one. He argued that Hindu culture and civilization
were distinct from other civilizations and cultures, and
that this distinction should be maintained and
promoted. Savarkar advocated "Hindu consolidation.
O POLITICAL THOUGHTS –
NATIONALISM – HE BELIEVED THAT INDIA
WAS A HINDU RASHTRA “HINDU NATION”
AND THAT HINDUISM WAS INDEED THE CORE
OF INDIAN CULTURE. HE CONTENDED THAT
HINDUISM WAS INDEED A LIFESTYLE THAT
HAD SHAPED INDIAN CIVILISATION AND
CULTURE FOR CENTURIES .
ANTICOLONIALISM - HIS ANTICOLONIALIST
VIEWS WERE IMPACTED BY HIS HINDU
NATIONALISM ANS STRONG OPPOSITION TO
BRITISH IMPERIALISM. HE BLAIMED
BRITISHERS FOR INDIA’S SOCIAL,
ECONOMIC, AND POLITICAL DEGRADATION.
 HIS RELEVANCE IN CONTEMPORARY
TIMES
HINDUTVA IDEOLOGY- The ideology claims that Hindus
originated in India and possess a distinctive culture and
civilization that differentiates them from other religious and
cultural groups. It is debatable whether Savarkar's Hindutva
ideology still is relevant today. On the one hand, some contend
that ideology has contributed to the preservation and promotion
of Hindu traditions and values and is a significant component of
India's cultural and historical identity.
NATIONALISM - Savarkar's theories on nationalism and Hindutva
are still relevant in modern political science, especially in light of
the rise of right-wing nationalist movements in India and other
countries. Political scientists often debate the interplay between
nationalism, identity, and democracy, and Savarkar's theories
provide a distinctive viewpoint on these issues. Savarkar,
however, has also come under fire for his exclusionary views on
nationalism and Hindutva, as well as for advocating a limited and
sectarian view of Indian identity that is hostile to other religions
and cultures.
O HISTORICAL LEGACY - Savarkar is best known for
his support of Hindu nationalism and his
involvement in the Indian independence
movement. He played a significant role in the
Hindu Mahasabha, an organization that promoted
the rights of Hindus in India. The Hindu nationalist
movement in India has been influenced by
Savarkar's Hindutva philosophy, which placed
emphasis on the cultural and religious identity of
Hindus. However, Savarkar's controversial beliefs
and deeds have also tarnished his legacy. Despite
being cleared of the charges, he was charged with
taking part in the murder of Mahatma Gandhi. His
attitudes toward ethnic minorities, especially
Muslims, have drawn criticism for encouraging
communalism and intolerance.
 WHY HE IS BEING
CRITICISED
OSUPPORT FOR HINDUTVA
OCONNECTION TO THE
ASSASINATION OF MAHATMA
GANDHI
OADVOCACY FOR
AUTHORITARINIASM
OOPPOSITION TO NONVIOLENT
RESISTANCE
OVIEWS ON MUSLIMS AND
OTHER MINORITIES.
 LATER PHASE
O .He was indeed a fervent supporter of Hindutva and
held the idea of a Hindu Rashtra to be true (Hindu
Nation). He persisted in being a strident opponent of
the Nehru administration's policies and the Indian
National Congress. Savarkar established the Akhil
Bharatiya Hindu Mahasabha in 1951 and presided
over it until his getting passed. Additionally, he
established the Abhinav Bharat Society to advance
Hindu social and cultural values. Savarkar's health
began to decline in his later years, and he developed
a number of illnesses. He passed away at Mumbai,
India. Savarkar continues to be a highly revered and
respected figure among many in India, especially
those who adhere to the Hindutva ideology, despite
his contentious views and actions.
 CONCLUSION
O ALTHOUGH HE WAS A GREAT
REVOLUTIONIST HIS IDEA ON
NATIONALISM HAD HELPED TO SPREAD
NATIONALIST VIEWS AMONGST ALL
CITIZENS WHICH HELPED IN UNITING
PEOPLE FOR INDIA’S INDEPENDENCE.
BUT HIS EXTREMEISTS IDEA ON
HINDUTVA, CASTE AND OTHER MINORITY
COMMUNITIES AND SOME POINTS
RELATED TO WOMEN RIGHTS IS
DEBATABLE.