Let Savarkar choose his belief by himself

Many people who harbor hate and malice towards Hinduism and hindutva often contend that Vinayak Damodar Savarkar, a prominent Indian freedom fighter, was an atheist (निरीश्वरवादी) to vilify the Hindu community. However, upon closer examination of the available evidence, it becomes abundantly clear that such claims are unfounded.

This article is dedicated to a meticulous exploration of Savarkar's literary oeuvre, including his poetry, essays, and speeches, with the aim of presenting an objective account of his beliefs. Through a careful analysis of his words and actions, we shall illustrate that Savarkar's alleged atheism is a mischaracterization of his complex spiritual outlook.

Join me as we embark upon an illuminating journey through the life and times of one of India's most enigmatic and controversial historical figures, and uncover the true essence of his philosophical convictions.

To begin with, there is no record of him ever claiming to be an atheist or denying the existence of a higher power. As a prominent leader and mentor within the Hindutva movement, his opponents have resorted to unscrupulous tactics, repeating falsehoods in an attempt to sway the opinions of moderate individuals, particularly among Hindus. These detractors have attempted to misquote his work, including his collection of essays entitled "विज्ञाननिष्ठ निबंध", in which he delves into the meaning of "God". Personally, I find their efforts to be both futile and comical, as his essays serve as an exploration of the concept of God rather than a rejection of it. In his essay "मनुष्याचा देव आणि विश्वाचा देव.", he offers a searing critique of certain beliefs regarding the divine while ultimately reaffirming the Hindu concept of God.

Savarkar's stance on the matter is resolute: he staunchly opposes the prevailing trend of anticipating favorable outcomes merely on account of prayer, or worse yet, using prayer as an excuse for inadequate effort. In his view, the tenets of Hindu scripture do not endorse such behavior. On the contrary, the Bhagavad Gita vehemently discourages the act of anticipating results that are detached from one's diligent exertions. It is crucial to note, however, that the author's opposition to this flawed line of thinking in no way suggests a negation of faith or the abandonment of one's spiritual convictions.

In yet another of his essays, entitled "ईश्वराचे अधिष्ठान म्हणजे काय?" the author undertakes the formidable task of discerning the intended meaning of Samartha Ramadasa's verse. Through this eloquent and evocative piece, the author expounds upon the notion that success is not contingent upon terrestrial or anthropocentric determinations alone. Rather, it is contingent upon the immeasurable and ineffable forces that operate beyond human ken and control - forces that are vast, mysterious, and inhuman in nature. It is within the context of this sublime discourse that one might consider the perplexing question of whether such a figure could truly be deemed an atheist.

Let us now shift our attention to the occurrences in which the eminent poet Savarkar engages in fervent entreaty to the divine makes allusion its existence. It is widely accepted that poetic works are a window to the author's innermost being and represent a manifestation of his or her sincere convictions. In this regard, Savarkar's poetic oeuvre is a testament to his literary prowess and compassionate disposition, as evidenced by the tender sensibilities evoked therein. Without further ado, I shall enumerate the instances in question as previously alluded to.:

Evidence 1: अनंताची आरती (Anantācī Āratī)
The title translates to a prayer to be sung during the performance of a Hindu ritual. In this poem, the poet Savarkar prays to the निरंजन देव श्री अनंत (Nirañjana Deva Śrī Ananta):

निरंजनासी निरांजनाचा देवा दीप तुला

दाविती, देवा दीप तुला ॥ ध्रु. ॥
आकाशाच्या अंगणांत तव
सूर्यसहस्त्रीं जो दीपोत्सव
पाजळिती हे पणती अपुली त्यास करूं साजरा
दाविती, देवा दीप तुला
सूर्यसहस्त्रीही जो उरला
पणतीने तो जाई स्फुरला
नयनी ऐसा अंधकारलव आहे तोचि भला
दाविती, देवा दीप तुला ॥२॥

आईच्याची बागेमधुनी
ताजी ताजी वेंचुनि वेंचुनि
मुली गुंफिती आईच्याची वेणींतून फुलां
दाविती, देवा दीप तुला ॥ ३ ॥

Evidence 2:"श्री पतीतपावनाचा धावा": This composition, known as the "Śrī Patīt-pāvanācā Dhāvā" or "Prayer to the Sanctifier of the Fallen," is a heartfelt entreaty to the benevolent deity, Śrī Viṣṇū.

With profound humility and unwavering devotion, the poet beseeches the merciful Lord to grant salvation to the entire Hindu race. Savarkar's fervent prayer seeks the purification of the soul, imploring for the expiation of sins through the divine grace of Viṣṇū.

उद्धरिसी गा हिंदुजातिसी केव्हा
हे हिंदुजातिच्या देवा ॥ धृ. ॥

आब्राह्मण चंडाल पतितची आम्हीं
तुम्हि पातितपावन स्वामी
निजशीर्ष विटाळेल म्हणुनि कापाया
चुकलो न आपुल्या पाया
आणि पायांनी राखु शुद्धता साची
छाटिलें पावलांनाची
ऐकू न पडो आपुलिया कानातें
मुख कथिन म्हणुनि ज्ञानातें
निज सव्यकरें वामकरा जिंकाया
विक्रीयली शत्रुला काया
करु, बंधूसी बंद करू दारा, जे
चोर ते घराचे राजे
हें पाप भयंकर झालें । रे
पेरिलें फळाला आलें रे
हृदिं असह सलसि ते भाले । रे
उद्धार अता ! मृत्युदंड की देवा
हे हिंदुजातिच्या देवा!
अनुताप परी जाळितसे या पापा
दे तरी आजि उः शापा

Evidence 3: पिंडिका (piṇḍikā)

In the poignant verses of the poem 'Gomāntak', a scene unfolds wherein a white Portuguese officer derisively chuckles at the practice of Liṅga Pūjā, only to be met with a thoughtful and illuminating response from the story's protagonist. The latter proceeds to offer a lucid explanation regarding the significance and underlying rationale of this ritualistic worship, thereby elevating the discourse beyond the realm of mere cultural practices to one of spiritual introspection.:

महद्बह्मयोनींत महेश्वरवीर्य धरी चंडिका।
जगाची जननी ही पिंडिका !
गर्भवतीचें दिगुदर दाही दिशा फुगेल्या पला।
लागल्या काळाच्याहि कळा ।।
ब्रह्मांडाचा पिंड तेधवां प्रसवे हा ती अजा ।
सर्वही भगवंताची प्रजा।।
मूर्ति कृमीपासूनि कार्तिकापर्यंतहि ज्या ज्या ।
सर्व त्या भगवंताच्या प्रजा ॥

Evidence 4: हे सदया गणया तार (he sadayā gaṇayā tāra)

This poem is a prayer to गणाधीश गणपती (gaṇādhīśa gaṇapatī). Here, Savarkar is calling विघ्नहर्ता गणपती (vighnahartā gaṇapatī) for the help of Hindus as the only refuge:

हे सदया गणया तार । तुझ्यावरि भार
तूं मायबाप आधार । तुझ्यावरि भार
किति देश-शत्रु भूतलीं
हृच्छत्रु सहाही परी शापें वा सुशरें जाळी
तो ब्राह्मण आतां खाओ परक्या लाथांचा बा मार -१

देशावरि हल्ला आला
पुरुष तो लढोनी मेला
स्त्री गिळी अग्निकाष्ठाला
रजपूत परी त्या परवशतेचें भूत पछाडी, तार -२

अटकेला झेंडा नेला
रिपु-कटका फटका दिधला
दिल्लीचा स्वामी झाला
तो शूर मराठा पाहिं तयाचे खाइ न कुत्रे हाल -३

Evidence 5: मंगलाचरण (maṅgalācaraṇa)

This is an invocation of gods.

Evidence 6: जगन्नाथाचा रथोत्सव (Jagannāthāca Rathotsava)

As evident in the title itself, the great procession and festival has been described. In this, Lord Jagannātha has been questioned about where Jagannātha is going. Graphic description includes the Lord moving through the unbroken passage of time, sitting in the celestial chariot with the horses of the Gati:

Evidence 7: जयोस्तुते (Jayostute)

In his Joyostute,

मोक्ष-मुक्ति हीं तुझींच रूपें तुलाच वेदांतीं
स्वतन्त्रते भगवती योगिजन परब्रह्म वदती

Savarkar describes स्वातंत्र्यलक्ष्मी as परब्रह्म, and भगवती.

Evidence 8: अनादि मी अनंत मी (anādi mī ananta mī)

अनादि मी अनंत मी, अवध्य मी भला
मारिल रिपु जगतिं असा कवण जन्मला

Without beginning nor end am I, inviolable am I.
Vanquish me? In this world no such enemy is born!
The eloquence of the lines "अनादि मी अनंत मी, अवध्य मी भला

मारिल रिपु जगतिं असा कवण जन्मला" evokes the imagery of an eternal, invulnerable entity. The speaker's assertion of being without a beginning or end imbues their identity with an infinite and timeless quality. The subsequent claim of inviolability further solidifies the speaker's assertion of their imperviousness to harm.

The concluding line, "मारिल रिपु जगतिं असा कवण जन्मला," poses a rhetorical question that conveys the speaker's incredulity at the notion of any potential foe capable of overcoming their invincibility.

Indeed, this sentiment echoes the timeless wisdom of the Bhagavad Gita, specifically verse 2:23, which states, "नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥," meaning "Weapons do not cut this Self, fire does not burn it, water does not wet it, and wind does not dry it."

Evidence 9: छिन्नमुंडा (chinnamuṇdā)

Devī Chinnamuṇdā has been the theme of the poem by Savarkar in his poem मूर्ती दुजी ती.

Evidence10: माळ गुंफिताना

Savarkar has masterfully crafted a beautiful work of literature, wherein he employs the simple yet profound act of garlanding to depict the love shared between different divine pairs. In the vein of the great Hindu tradition of personifying the divine, the poet draws upon the imagery of Jagadamba-Mahadev and Satyabhama-Shrihari to evoke the essence of divine love and devotion. Through the power of his words, the poet captures the essence of these divine relationships and imparts upon the reader a deep sense of reverence and admiration for the divine.

Evidence 11: मला देवाचं दर्शन घेऊ द्या (Let me take blessings of my God)

This poem of his conveys the poignant and fervent yearning of the marginalized and ostracized members of society, commonly known as the untouchables, for a divine connection with the almighty. Through skillful employment of literary devices and evocative language, the poet succeeds in capturing the essence of the deep-seated spiritual aspirations and aspirations of this often-neglected segment of humanity.

Evidence 12:

Now let me list few actions he took,

He established a Temple of पतितपावन श्री विष्णू (sanctifier of the fallen). In this temple, Hindus of all castes were allowed.

Evidence 15: In his Autobiographical book माझी जन्मठेप, he mentions how he used to offer oblations to the Sun God every day. Later in the day, he used to have a walk while reciting योग सुत्र (Yoga Sutra).

Given the aforementioned evidence, it is my contention that Savarkar's purported atheism is a misguided notion perpetuated by those of liberal persuasions seeking to disparage the adherents of his ideology. It is clear that a closer examination of Savarkar's beliefs and actions reveals a deeper, more nuanced understanding of his relationship with the divine. Therefore, it is my assertion that the common portrayal of Savarkar as an atheist is a mischaracterization, and one that requires further scrutiny in order to arrive at a more accurate understanding of his complex worldview.