One of Vinayak Damodar (Veer) Savarkar’s most significant contributions to social reform in India was his active fight against the deeply ingrained practice of untouchability. Besides Savarkar’s Vitthal Temple Entry Movement, another remarkable milestone in this campaign was the founding of the Patit-Pawana-Mandir (Temple of the Redeemed) in Ratnagiri, a powerful symbol of inclusion and unity for Hindus of all castes.
The Vision of the Patit-Pawana-Mandir
Savarkar’s vision for the Patit-Pawana-Mandir was to create a place of worship open to all Hindus, regardless of caste. This was groundbreaking, as it defied the prevailing norms that barred untouchables and lower-caste individuals from entering temples. Traditionally, caste hierarchies restricted access to sacred spaces, with Brahmins and higher castes exclusively allowed to perform religious rituals and serve as priests. Untouchables were denied the privilege of praying in temples, and even their own castes had no priests or access to the Brahminical pantheon of gods.
The name Patit-Pawana itself, meaning “All is Own,” symbolized a radical shift in religious inclusivity. The temple not only allowed all Hindus to worship together but also welcomed untouchables, challenging the rigid caste system in a tangible way. Savarkar’s vision went further: he intended the Patit-Pawana-Mandir to be a place where even non-Brahmins could hold the title of Mathadhish or highest priest, a responsibility traditionally reserved for Brahmins.
Financial Support and Construction
The construction of the Patit-Pawana-Mandir was made possible with the financial support of Seth Bhagoji Keer, a philanthropist who shared Savarkar’s vision for social change. This temple was not just an architectural structure but a social experiment that sought to dismantle the walls of caste discrimination.
Savarkar’s inauguration of the temple was seen as the dawn of a new era in Hindu worship—a unified practice that transcended caste divisions. This initiative was intended to create a cohesive and inclusive Hindu society, one capable of competing with other religious communities. It was also part of Savarkar’s broader goal of transforming Hinduism into a cohesive “church-like” institution, fostering unity among Hindus across caste lines.
Savarkar’s Recognition of Challenges
However, Savarkar was not naive about the challenges ahead. He was well aware of the deep-rooted social resistance to such reforms. The painful reality was that even well into the 20th century, many individuals were violently opposed to the idea of untouchables being included in the religious fold. A stark example of this intolerance was seen in 1929 when a Brahmin was murdered by fellow Brahmins for recognizing untouchables as equals—eating with them, treating them as friends and brothers, and even helping them build a temple.
In the face of this, Savarkar understood that the road to reform would be fraught with opposition. As he himself remarked, opening old temples to untouchables would face significant legal and social resistance. In some instances, priests might even claim that temples were private property and therefore could exclude whom they chose.
To circumvent this resistance, Savarkar and his supporters decided to build a new temple, one specifically designed to welcome Hindus from all castes, including the untouchables. He believed that once Hindus became accustomed to worshiping together, they would no longer feel the need to adhere to the traditional temples that perpetuated caste-based discrimination.
Final Thoughts – Legacy of the Patit-Pawana-Mandir
The Patit-Pawana-Mandir stands today not only as a symbol of Savarkar’s struggle against untouchability but also as a testament to his efforts to reshape Hindu society. Despite the challenges, this initiative was a crucial step in Savarkar’s broader social reform movement, and it provided a beacon of hope for those who sought equality and religious freedom.
Savarkar’s work, particularly in the context of untouchability, was not without its struggles. But his unwavering commitment to inclusivity and equality laid the foundation for future generations to continue the fight for social justice. The Patit-Pawana-Mandir remains a powerful reminder that true religious unity can only be achieved when all are allowed to partake in the sacred, irrespective of caste or social standing.
💭 What do you think?
The temple was named Patit-Pawana-Mandir (Temple of the Redeemed/All is Own). How significant was the choice of this name in challenging the traditional religious hierarchy, and what message does it send to both higher and lower castes? Savarkar chose to build a new temple rather than attempt to reform existing ones. What were the practical and symbolic advantages of this approach in the context of the deep-rooted resistance he faced? Do you see parallels between Savarkar’s struggle to create an inclusive religious space and any modern-day movements focused on inclusion, equality, or challenging institutional discrimination?
👉 Share your thoughts in the comments below!
Sources:
GODBOLE, Vasudev Shankar. 2004. Rationalism of Veer Savarkar. Itihas Patrika Prashan: Thane/Mumbai.
Keer, Dhananjay. 1988. Veer Savarkar. Third Edition. (Second Edition: 1966). Popular Prakashan: Bombay (Mumbai).
SAMPATH, Vikram. 2019. Savarkar (Part 1). Echoes from a forgotten past. 1883-1924. Penguin Random House India: Gurgaon.
Vaidya, Prem. 1997. Memorable Documentary on Revolutionary Freedom Fighter Veer Savarkar. Veer Savarkar Prakashan: Mumbai.
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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