Life story of Veer Savarkar

Share to Facebook Share to Twitter Share to Google Plus Share to Google Plus Share to Google Plus Add to Favourites

Rationalists and Author    

Modern science is the outcome of scientific research and progress. Science and Democracy are two great forces of the modern world. Possessions and resources are brought within the reach of man by science, which controls the laws and forces of nature and bends them to the services of man. While bringing about this change it emancipates the mind of man from superstition and ignorance. S holds that the greater the domination of superstition the lesser is the tendency of people towards science. S showed the fallacy and hollowness of timeworn and scripture bore arguments.

In S’s view what ever contributes to human good is good, what is derogatory to the progress of humanity is bad. S asks: Why does God make the wicked so powerful as to be in the position to harass the good? If God is omniscient and most kind, does he not know the innocence and purity of that good man beforehand? S asked Hindus to follow the cause and effect theory that is never disturbed by the thought of Divine pleasure or displeasure. He said that astrology cannot save what science has doomed and where safety is assured by science, astrology cannot endanger it? S tells the people to realize that sacrifice will not bring rains nor can it avert a famine. He suggests that corpses be burnt in the electric crematorium and be taken thereby car.

Such a lover of science was bound to condemn the anti-machine attitude and anti-intellectual trends of Gandhism and its charkha fads. To S science by itself was not responsible for the evils of Capitalism or the destructive orgy of modern war technique. It is faulty distribution, lust for domination and greed for exploitation that are. He observes that welfare of mankind; not warfare should be the ultimate goal of science. He asks Hindus to test the knowledge in their ancient books on the touchstone of science and to do what is good for the nation.

To S no animal is sacred. Even the cow is meant for man. Not cow-worship but cow-protection since it is our national asset. He denounces Hindu kings of the past who, for saving some cows, lost their kingdom, human rights etc. The prosperity of a nation does not depend upon its capacity for penance, yoga, and love of justice or sense of virtue. Discipline, dry gunpowder, range of guns, swords and an unflinching will is what protects the nation. But this worship of strength, power and discipline should not be used for aggressive and greedy aims.

These rational views impressed many persons and leaders with socialist, communist leanings. As a man of letters S has few equals in Maharashtra. He was a volcanic writer, dramatist, a renaissance scholar, historian in action, dramatist, novelists and an epic poet. His literature filled the reader with courage and hope. In the domain of propaganda by literature no Indian writer excelled S. Madholkar wrote “S’s idealism in both respects – complete independence of India and resurrection of the Hindus is to be called uncommon for the simple reason that nobody has so comprehensively preached for the resurrection of the Hindu race. S wrote like a rationalists and warrior prophet. S was master of thought & word; he overwhelmed readers with a battery of arguments, exposed treachery, superstition and hypocrisy.

During his stay at Ratnagiri, he wrote his famous book Hindu Pad-Padashahi, a history of the rise and fall of the Maratha empire. Both Nehru and S wrote history. Nehru wrote for the fame and glory of Gandhi, Indian Freedom. S wrote for promoting the cause of the nation. S wrote with astounding originality while N wrote with a philosophical bent of mind. Nehry lavished praise on his heroes while S inspired the nation and hammered out false gods. Nehru’s Discovery of India does not mention Chitor. Can of you think of Indian history without Chitor? Another great book by S was My Transportation for Life on his days in Andamans. It is supposed to be amongst the five best Marathi books, others being Tilak’s Gita Rahasya, Dyneshwari, Tukaram’s Gatha and Apte’s novel.
 
As a dramatist S did not care much for the plot. The first play Usshap, was staged in April 1927, paves the way and struggles for the well being of the depressed classes and strives to bury Untouchability. His second play Sanyasta Khadga, the Forsaken Sword, written against the background of the life of Buddha, is a devastating commentary on the doctrine of non-violence and preaches that relative non-violence is a virtue. Uttarakriya, the third play deals with post Panipat period of Maratha history was produced in 1934. S wrote two novels Moplah Rebellion and Transportation.

On the role of women he believes that there is a fundamental and natural difference between man and woman. He feels that women’s education is essential, not in a degree sense but in a manner that is congenial to the temperament of women. Women’s education should enable her to enrich the nation with a generation stronger, more beautiful and patriotic than the past.

Receive Site Updates