Veer Savarkar - Oath to Ashtabhuja Devi - Part 1

आसिंधु सिंधु-पर्यन्ता यस्य भारत-भूमिका ।

पितृभूः पुण्यभूश्चैव स वै हिंदुरिति स्मृतः ।।

āsiṃdhu siṃdhu paryantā, yasya bhāratabhūmikā |

pitṛbhū: puṇyabhūścaiva sa vai hiṃduriti smṛta: ||

Everyone who regards and claims this Bharatbhumi from the Indus to the Seas as his Fatherland and Holyland is a Hindu.

Thus spoke the man who carried the Hindutva flag and cradled Hindu civilization’s political thought with all his intellectual might, these words belonged to one who manifested prophecy preserved by destiny in the womb of time.

That man as we know him today was given the moniker ‘Svatantryaveer’ Writing an essay based on the caritra (biography) of such a nara-ratna is not a task one would deem easy. Nevertheless, one feels compelled to undertake this endeavor, feeling indebted as a Hindu to one of the few civilizational icons who illuminated the rise of Hindutva on the eternal mind slate of this Hindu civilization.

His works and struggles are as majestic as Vainateya, soaring through the highest of skies and delving into the deepest of seas. When we say we will deep dive into his caritra, what exactly is a caritra? When discussing great Vibhūtis (eminent personalities) like him, it is essential to understand what a caritra entails.

We, as common people, lead a life, but those who are reservoirs of profound moral values have a caritra. A caritra is a life story where the fire of nationalism burns fervently, or where the best of human potential is manifested through actions. An insatiable hunger for knowledge and its utilization for social cohesion and the building of a great society is caritra. Further, one’s will to sacrifice oneself in the yajña kuṇḍa (sacrificial fire) to build a great rāṣṭra is caritra.

Gajanan Digambar Madgulkar, known just by his initials in Maharashtra as Ga Di Mā (गदिमा), one of Marathi’s greatest poets and lyricists, says about Veer Savarkar:

चिरंजीव या हुतात्म्यांचे विजयी अभिमान, इतिहासाविन कोणी करावा ह्याचा सन्मान

Which means “Immortal or martyred, their triumphant pride, Without history, who can honor this tide.” In this verse, Ga Di Ma conveys that the glory of such a great revolutionary cannot be fully described by anyone; instead, it is history itself that will honor him.

Vishnu Vaman Shirwadkar, popularly known by his pen name Kusumagraj, drew his inspiration from Tilbhandeshwar Lane where the Mitra Mela was founded, where he describes, “This is the dark lane where the burning star of revolution was born.” Kusumagraj’s words reflect the profound impact of Savarkar’s revolutionary spirit, signifying the place of this revolutionary organization as a beacon of inspiration and a cradle of transformative action.

A multifaceted personality, Svatantryaveer Savarkar was a revolutionary, writer, historian, poet, and philosopher all rolled into one. He was also a mighty orator, capable of captivating thousands with his enthralling speeches. Savarkar pioneered the philosophy that can now be encapsulated as civilizational nationalism, where Hindutva became Rāṣṭrīyatva, and Rāṣṭrīyatva was akin to Hindutva.

His vision of Hindutva was not limited to religious identity but extended to cultural and civilizational unity. For Savarkar, being Hindu was synonymous with being an integral part of the Indian nation, transcending religious boundaries and emphasizing a shared heritage and common values. This holistic approach aimed to foster a strong sense of national pride and unity among the diverse peoples of India.

Svatantryveer Savarkar exhibited extraordinary poetic talent during his imprisonment in the Andaman Islands. Despite the harsh conditions, he composed voluminous poems, scratched his poems and other works on the walls with thorns and nails, and committed more than 10,000 lines to memory. His prowess in poetry can be compared to the giant Rath of Prabhu Jagannath, a symbol of grandeur and spiritual significance. His language was mature, serene, and serious, celebrating the glory of his motherland and invoking a cerebral elation in those who read or heard his verses. One of his famous poems is an ode to the Goddess of Freedom of Svatantrya Lakshmi. Titled as Jayostute (Victory to You) here are a few lines that inform us of his poetic prowess.

ज्योस्तु ते श्रीमहन्मंगले Iशिवास्पदे शुभदे

स्वतंत्रते भगवतिIत्वामहं यशोयुतां वंदे धृ

Victory to you, O Auspicious One,

O Holy Abode, Eternal Delight!

O Goddess of Freedom, Victorious One, we salute you!

राष्ट्राचे चैतन्य मूर्त तूं नीतिसंपदांची

स्वतंत्रते भगवति I श्रीमती राज्ञी तू त्यांची

परवशतेच्या नभांत तूंची आकाशी होशी

स्वतंत्रते भगवती I चांदणी चमचम लखलखशी

Epitome of our National Soul, Goddess of Freedom O,

Of Virtue and Prosperity supreme Queen you are, lo!

O Goddess of Freedom, you are a star shining

In this darkness of slavery, alone in the sky gleaming!

गालावरच्या कुसुमी किंवा कुसुमांच्या गाली

स्वतंत्रते भगवती I तूच जी विलसतसे लाली

तूं सूर्याचे तेज उदधिचे गांभीर्यहि तूंची

स्वतंत्रते भगवतीIअन्यथा ग्रहण नष्ट तेंची

O Goddess of Freedom, you are the blush that prospers,

On flowers as soft as cheeks, on cheeks as soft as flowers!

You are the depth of the ocean, the radiance of the sun,

O Goddess of Freedom, without you their worth is none!

Savarkar’s dedication to his cause was akin to camphor, which burns completely, leaving nothing behind

He burned with a single aim, one (saṃkalpa) resolution — to bring independence (svatantratā ) to his motherland. His unwavering commitment was to achieve swarajya (self-rule) and surajya (good governance) for the people of India.

While understanding the caritra of any revolution, we should focus on the converging point of understanding the social, political, economic, scientific, literary, artistic, educational, and religious situations. These eight facets, or aṣṭāṅga, shape the cultural and civilizational body of a nation. Tilak’s call for Swaraj (self-rule) and his emphasis on cultural revival and mass mobilization inspired Savarkar to pursue a path of active resistance against British colonial rule.

This realization was articulated by Swatantryaveer Savarkar in his writings. While Bhāratadeśa was ablaze with Anglo-Indian wars and major principalities were falling prey to the British Empire, the company rule was sustained until the jolt of 1857. Savarkar covers this in his seminal work on the First War of Independence titled Indian War of Independence, 1857, which is a landmark in Indian history. Not only did it raise forever the 1857 rebellion of the soldiers up from the ignominious distinction of being called the “Sepoy Mutiny,” it recognized all the forgotten heroes and their contribution to the freedom struggle. While the British were able to conquer the Maratha Empire, they were not able to conquer the Marathi people. This distinction underscored the resilience and indomitable spirit of the Marathi populace, who continued to resist colonial rule despite the fall of the Maratha empire in 1818.

In his book Indian War of Independence after extensive research, he distinctively presented the facts, highlighting the solidarity with which Hindus and Muslims united to confront their common adversary, the British. This narrative played a pivotal role in igniting patriotism among Indians, inspiring many to join the freedom struggle. The British, recognising the potential of this work to galvanize resistance, preemptively banned the book in India before its publication—a move virtually unprecedented at the time.

Inspired by Shivaji’s guerrilla tactics and strategic acumen, Savarkar sought to apply similar principles to the fight against the British.

Authored by Sushant Gangoli. Published by Brhat.