Savarkar’s Philosophy & Worldview, Part 10, Savarkar’s Five Philosophical Dimensions (3/6)
Vinayak Damodar (Veer) Savarkar is often remembered for his unflinching advocacy of nationalism, but was also a man of profound philosophical depth and his philosophy encompassed much more than a call for political independence. In this third installment of our exploration of Savarkar’s five philosophical dimensions, we delve into his ideas on humanism and universalism—concepts that were central to his vision of a free and equitable society. Rooted in scientific reasoning, equality, and freedom, Savarkar’s philosophy transcended religious dogma and charity, offering a framework for progress that remains relevant today.
The Foundation of Savarkar’s Humanism
Savarkar’s humanism was deeply influenced by his belief in science, equality, and the inherent dignity of all individuals. Unlike traditional religious or charitable approaches, his humanitarian values were grounded in rationality and a commitment to collective progress. He drew inspiration from thinkers like Johann Gottfried Herder, who emphasized the importance of continuous development and rejected stagnation. For Savarkar, freedom and equality were inseparable and equally vital to human progress.
His definition of freedom was shaped by the ideas of Giuseppe Mazzini, the Italian revolutionary, who in turn was influenced by the historian Jean Charles Sismondi. Sismondi traced the origins of freedom to the medieval republican communes, where collective freedom took precedence over individual liberty. Mazzini expanded on this, arguing for a balance between individual rights and community well-being. He famously pointed out that the individual is sacred to him, and so is the community. For him, the Hindus do not wish to destroy the individual for the sake of society, nor do they want to establish a collective tyranny. Rather, the Hindus seek to balance the effects of freedom and community in “noble harmony.” Savarkar embraced this idea of solidarity, where individuals suppress egoistic tendencies for the common good. He was deeply skeptical of possessive individualism, whether rooted in materialism, religion, or politics. Instead, he advocated for a society where freedom was coupled with a sense of duty—particularly toward the Indian nation.
Universalism: Humanity as a Unified Whole
Savarkar’s humanism extended beyond national boundaries, embracing a universalist perspective. He believed that humanity’s ultimate political goal was not limited to nationalism or federalism but aimed at a global humanism. In a letter to Guy A. Aldred, editor of ‘The World’, Savarkar stressed that he is of the opinion that although humanity must march through nationalism and federalism, its ultimate political goal through larger corporations can be nothing other than humanism, no more and no less. The ideal of all political science and art must be a state of all people. The earth is our home, humanity our nation, and a human government must root in equal justice. As such, equal duty must be the highest political goal of the people. This universalist vision was not in conflict with his scientific worldview. Savarkar saw humanity as a unified whole, both historically and in the present. He believed that every nation had a duty to contribute to the common good of humanity. However, he also recognized the importance of shared cultural and ethnic origins as the foundation for national solidarity. For Savarkar, the Indian nation’s future depended on a collective identity rooted in its unique heritage.
Freedom as a Prerequisite for Progress
Savarkar argued that freedom was essential for intellectual, moral, social, political, and economic progress. A nation deprived of independence, he believed, could not contribute to humanity’s development. He saw colonialism as a violation of human dignity, not only for the colonized but also for the colonizers. In his view, foreign rule stifled the potential of 300 million people, hindering their ability to evolve and contribute to the global community.
This perspective aligned with Mazzini’s assertion that humanity forms a unified whole, with each nation playing a role in the collective progress of civilization. Savarkar saw the struggle for Indian independence as both a national and a religious duty—a fight not just for India’s freedom but for the advancement of humanity itself.
The Aryan Commonwealth: A Vision of Unity
Savarkar’s universalism also found expression in his vision of an Aryan Commonwealth – a federation of nations united by shared cultural and historical ties. In his letters from the Andaman Islands, where he was imprisoned, Savarkar stressed that from his perspective, the people believe in a universal state that encompasses all of humanity, where all men and women would be citizens, equally working and enjoying the fruits of the earth and the sun, the land and the light, which represent the true motherland and fatherland of humanity.
He envisioned a world where nations, like cells in an organism, came together to form a harmonious whole. This commonwealth would transcend narrow national boundaries, fostering cooperation and mutual enrichment. For Savarkar, this was the ultimate expression of humanism—a world where humanity’s shared origins and goals were recognized and celebrated.
Final Thoughts
Savarkar’s philosophy of humanism and universalism offers a compelling vision of a world rooted in equality, freedom, and collective progress. It illustrates how his vision for India’s independence was deeply intertwined with his broader philosophical outlook, focusing on both national liberation and human solidarity. His ideas remind us that while national identity is important, it must be balanced with a commitment to the broader human community. In an era marked by division and conflict, Savarkar’s call for solidarity and shared responsibility resonates more than ever. When one reflects on his legacy, Savarkar calls for a contribution to the common good—not just as individuals or nations, but as members of a global family. In sum, Savarkar’s vision is a world united by humanism and universalism guiding the people toward a future where freedom, equality, and dignity are the birthright of all.
💭 What do you think? Do you think Savarkar’s idea of humanism rooted in science and equality is more relevant today than traditional religious or charitable approaches? Why or why not? Savarkar insisted that freedom and equality are inseparable. In today’s world, do you see these two principles being balanced—or are they often in conflict? Savarkar warned against possessive individualism and called for solidarity and duty. Do you think modern societies lean too heavily on individualism at the cost of community? For Savarkar, the struggle for Indian independence was not only a national duty but a contribution to global human progress. How do you see the link between national liberation movements and humanity’s collective advancement? In today’s polarized world, does Savarkar’s call for shared responsibility and global solidarity sound idealistic—or necessary?
👉 Share your thoughts in the comments below!
Sources:
GODBOLE, Vasudev Shankar. 2004. Rationalism of Veer Savarkar. Itihas Patrika Prashan: Thane/Mumbai.
SAVARKAR, Vinayak Damodar. 1924. An Echo from Andamans. Vishvanath Vinayak Kelkar: Nagpur, in GROVER, Verinder. 1998. Vinayak Damodar Savarkar: A biography of his vision and ideas. Deep and Deep: Publications: New Delhi.
VARMA, Vishwanath Prasad. 1985. Modern Indian Political Thought. Volume II. 8. Ed. Lakshmi Narain Agarwal: Agra, 386-391.
WICHTERICH, Richard. 1937. Giuseppe Mazzini. Der Prophet des neuen Italien. Keil Verlag: Berlin.
Wolf, Siegfried O. 2010. Savarkar’s Strategic Agnosticism. A compilation of his political and economic worldview, in Heidelberg Papers in South Asian Comparative Politics (HPSACP), No. 51, Heidelberg University, Germany.
Wolf, Siegfried O. 2009. Vinayak Damodar Savarkar und sein Hindutva-Konzept. Die Konstruktion einer kollektiven Identität in Indien [“Vinayak Damodar Savarkar and his concept of Hindutva: The construction of a collective identity in India.”]. Online Dissertation: Heidelberg University: Heidelberg.
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