Vinayak Damodar Savarkar, a towering and often controversial figure in India’s nationalist movement, is predominantly recognized for his political philosophy of Hindutva and his ardent advocacy for Hindu consolidation. While his political ideas frequently dominate discussions about his legacy, a comprehensive understanding of Savarkar’s thought requires an equally detailed examination of his views on social change. For Savarkar, the political independence and strength of the Hindu nation were inextricably linked to its internal social cohesion and reform. He recognized that a society riddled with internal divisions, superstitions, and inequalities could never achieve true strength or withstand external challenges.
His vision for a robust Hindu society necessitated a radical overhaul of existing social structures and customs that he perceived as debilitating. Savarkar was not merely a political revolutionary but also a vocal social reformer who tirelessly campaigned against entrenched evils like untouchability, the rigid caste system, gender inequality, and superstitious practices. His approach to social change was pragmatic, driven by a deep conviction that only a unified, rational, and egalitarian Hindu society could fulfill its destiny. He articulated a comprehensive agenda for social transformation, which he saw as a prerequisite for national resurgence, making social reform an integral pillar of his broader Hindutva ideology.
Savarkar’s Vision for Social Transformation
Savarkar’s views on social change were profoundly shaped by his analysis of the weaknesses that plagued Hindu society, particularly during the colonial era. He believed that the internal divisions, superstition, and ossified social structures were as detrimental, if not more so, than external political subjugation. His social reform agenda was thus an attempt to purify and strengthen Hindu society from within, making it resilient and progressive.
Eradication of Untouchability (Asprushyata Nirakaran)
One of the most vociferous and consistent themes in Savarkar’s social reform efforts was his absolute condemnation and active struggle against untouchability. He considered untouchability a heinous blot on Hindu society, a moral evil that sapped its strength and dignity. Unlike many reformers who sought to ameliorate the conditions of untouchables, Savarkar advocated for the complete abolition of the concept of untouchability itself. He argued that the practice was fundamentally inhuman, irrational, and politically suicidal for the Hindu community.
Savarkar did not merely preach; he actively engaged in efforts to dismantle untouchability. During his internment in Ratnagiri from 1924 to 1937, he dedicated himself intensely to social reform. He organized inter-dining events (Sahabhojan) where people from all castes, including untouchables, shared meals together, directly challenging the deeply ingrained social barriers. He spearheaded the Patit Pavan Mandir movement, constructing a temple in Ratnagiri open to all Hindus, regardless of caste, a revolutionary step at a time when temple entry was a fiercely contested issue. This was not merely symbolic; it was a practical assertion of the equality of all Hindus before the divine. He also encouraged inter-caste marriages (Roti-Beti Vyavahar), viewing them as a crucial step towards dissolving caste distinctions and fostering social cohesion. His writings, such as “Maharicha Pokar” (Cry of a Mahar), powerfully articulated the pain and injustice faced by the untouchable communities, urging Hindus to collectively purge this social evil. He believed that the continued practice of untouchability was a primary reason for conversions away from Hinduism and a profound source of disunity.
Reform of the Caste System (Jati Bhed)
While Savarkar distinguished between the ancient varna system, which he viewed as a functional division of labor based on merit (though corrupted over time), and the rigid, hereditary jati system, he unequivocally denounced the latter. He saw the caste system, with its rigid hierarchies and prohibitions on inter-dining and inter-marriage, as a debilitating force that fragmented Hindu society into numerous warring factions. He envisioned a “casteless Hindu nation” (Jatiheen Hindu Rashtra).
His call for the abolition of caste was radical for his time, especially coming from within a nationalist framework that often sought to preserve traditional social structures. Savarkar argued that the caste system had long outlived its utility, if it ever had any, and had become a primary impediment to national unity and progress. He championed the idea that all Hindus were equal members of one nation, and that artificial distinctions based on birth had to be dismantled. His practical efforts, such as promoting inter-caste dining and marriage, were direct assaults on the very foundations of the caste system, aiming to break down the social isolation and segregation it imposed.
Women’s Rights and Emancipation
Savarkar was a proponent of women’s emancipation and believed that their active participation was essential for the strength and prosperity of the nation. His views, while progressive for his era, were framed within the context of strengthening the Hindu community. He advocated strongly for:
- Women’s Education: He believed that education was crucial for women to develop their intellectual capabilities and contribute effectively to society.
- Widow Remarriage: Savarkar condemned the practice of perpetual widowhood and actively supported widow remarriage, seeing it as a humane and practical solution to the social plight of widows and a way to increase the population base of the Hindu community.
- Abolition of Child Marriage: He opposed the practice of child marriage, recognizing its detrimental effects on the health and development of young girls.
- Women’s Participation in Public Life: He encouraged women to step out of domestic confines and participate in national life, including political, social, and even defensive roles. He envisioned women not just as homemakers but as active citizens and defenders of the nation, even promoting physical training and self-defense for them. The formation of a women’s wing within the Hindu Mahasabha under his leadership symbolized this push for their involvement.
He saw the empowerment of women as integral to the overall strength of the Hindu nation, believing that an educated, healthy, and active female population would contribute significantly to its cultural, social, and demographic vitality.
Rationalism, Science, and Superstition
Savarkar was a staunch advocate of rationalism and the scientific temper. He urged Hindus to abandon blind faith, irrational rituals, and superstitions that he believed hindered progress and perpetuated backwardness. He called for the rejection of any belief or practice that could not stand the test of reason (Yukti) and scientific inquiry (Vidnyan). He frequently criticized the excessive focus on astrology, meaningless rituals, and the belief in omens, arguing that these diverted energy and resources away from productive endeavors and critical thinking.
His emphasis on science extended to encouraging Hindus to embrace modern technology, scientific education, and industrial development. He believed that a strong nation must be at the forefront of scientific and technological advancement. His call for the adoption of a scientific outlook was a radical departure from traditionalist religious interpretations prevalent at the time, positioning him as a modernist reformer within the Hindu fold. He wanted to purge Hinduism of elements that he deemed irrational and make it compatible with modern scientific thought.
Linguistic and Script Reform
Savarkar also dedicated significant attention to language and script reform, viewing it as crucial for national unity and cultural identity. He was a strong proponent of Hindi as the national language of India and advocated for the adoption of Devanagari script for all Indian languages, believing it would foster greater unity.
He engaged in an active campaign to “purify” the Marathi and Hindi languages by replacing foreign loanwords, particularly Persian and Arabic terms, with Sanskrit-derived equivalents. This linguistic nativism aimed to strengthen the indigenous linguistic identity. He also played a significant role in coining new Marathi words for modern scientific and administrative concepts, demonstrating his commitment to making Indian languages capable of expressing complex modern ideas without relying on foreign terminology. This was part of his broader effort to consolidate a distinct Hindu cultural identity.
Militarization and Physical Culture
While primarily a political and defensive strategy, Savarkar’s call for the “militarization of Hindudom” had significant social implications. He urged all Hindus, irrespective of caste or social standing, to undergo physical training and military drills. This was a direct challenge to the traditional notion that only certain castes (like Kshatriyas) were warriors. By advocating for universal physical culture and military readiness, he sought to instill a sense of strength, discipline, and collective self-defense among all Hindus. This emphasis on physical prowess and martial spirit aimed to transform a society that he perceived as having become weak and submissive over centuries. It was a social change designed to foster a more assertive and physically capable populace.
Reforming Religious Practices
Savarkar was critical of the institutionalized and often regressive aspects of religious practice that reinforced social divisions. He challenged Brahmanical supremacy and advocated for a more egalitarian approach to religious rituals and access. His efforts like opening the Patit Pavan Mandir to all castes directly challenged the exclusive control over religious spaces exercised by upper castes. He aimed to make religious practices more inclusive and reflective of a unified Hindu identity, rather than a hierarchical one. He sought to reform religion from within, aligning it with modern principles of equality and rationality, rather than rejecting it.
The Seven Shackles (Sapta Bandhanas)
Savarkar systematically articulated the “Sapta Bandhanas” or seven shackles that he believed were crippling Hindu society. His entire social reform agenda revolved around breaking these bonds:
- Vedoktabandhan (Exclusive Vedic Rights): The restriction of Vedic rituals and knowledge solely to Brahmins. Savarkar argued that all Hindus should have the right to perform Vedic rituals and access sacred texts.
- Vyavasayabandhan (Hereditary Professions): The rigid adherence to hereditary occupations based on caste, which stifled individual talent and economic mobility. He advocated for individuals to pursue professions based on their aptitude rather than birth.
- Sparshabandan (Untouchability): The practice of untouchability, which he considered a heinous social crime and a fundamental violation of human dignity.
- Samudrabandan (Prohibition of Sea Voyages): The traditional ban on crossing the seas, which was seen as ritually defiling. Savarkar condemned this as an absurd superstition that isolated Hindus from the world and hindered their economic and intellectual engagement.
- Shuddhibandan (Prohibition of Reconversion): The prohibition on reconverting individuals who had left Hinduism, particularly to Islam or Christianity. Savarkar was a strong proponent of “Shuddhi” (purification or reconversion) to bring back those who had strayed from the Hindu fold, considering it vital for demographic and cultural preservation.
- Jatibhed (Caste Distinctions): The rigid caste system itself, which divided Hindus into countless fragmented groups, hindering unity. He advocated for a casteless society.
- Rotibeti bandhan (Prohibition of Inter-caste Dining and Marriage): The prohibition on inter-caste dining and marriage, which reinforced social segregation. Savarkar actively promoted these practices to break down caste barriers.
By systematically identifying these “seven shackles,” Savarkar provided a clear and comprehensive framework for his social reform agenda, demonstrating his holistic approach to transforming Hindu society.
Savarkar’s social reform initiatives were often overshadowed by his political activism and the controversies surrounding his nationalist ideology. However, his significant contributions to the anti-untouchability movement, his advocacy for women’s rights, and his emphasis on rationalism and scientific temper cannot be understated. He envisioned a Hindu society that was not only politically free but also socially progressive, unified, and self-reliant. His social reform efforts were not peripheral but central to his broader project of national regeneration, reflecting a deep conviction that a strong nation could only be built on the foundation of a just, equitable, and modern society.
His reforms aimed at internal purification and strengthening of the Hindu collective, driven by a pragmatic assessment of societal weaknesses. While his critics often argue that his anti-caste efforts were primarily instrumental – aimed at unifying Hindus for political ends rather than a purely philosophical commitment to universal equality – his actions and writings unequivocally demonstrate a profound and consistent commitment to eradicating social evils that he believed debilitated Hindu society. He was a reformer who sought to modernize and invigorate Hinduism, purging it of practices that he saw as anachronistic and detrimental to its survival and flourishing in the modern world.