Part 1, A Historical Perspective
Introduction
In the late 19th century, the question of sea travel—particularly the ban on crossing the seas—became a significant social issue in India. This prohibition, known as Attock Bandi or Sindhu Bandi, was not only a religious and social restriction but also one that severely hindered the political, economic, and cultural progress of the nation. Vinayak Damodar (Veer) Savarkar, a prominent nationalist thinker and writer, was one of the key figures advocating for the abolition of these restrictions. His work on the subject provides a fascinating lens into the historical and cultural debates surrounding this ban.
The Historical Context of the Sea Travel Ban
The sea travel ban was deeply ingrained in the social fabric of 19th-century India, particularly in the northwestern regions. For centuries, crossing the seas was considered sacrilegious, and individuals who defied the ban were often met with severe social sanctions, including excommunication from their caste. This restriction was rooted in a complex web of religious beliefs and practices, and it had a profound impact on the way Indian society viewed interaction with the wider world.
As the 19th century progressed, the issue of sea travel gained increasing attention. Initially, the ban was seen as an individual problem, affecting only those from specific communities who wished to travel beyond India. However, with the rapid growth of social reform movements and the increasing number of sea travelers, the debate soon became a public concern. By the 1860s, the issue had moved beyond the domain of local caste communities and sparked widespread discussions in social reform circles, journals, and literary publications.
This debate reached its peak in the late 19th and early 20th centuries, as India grappled with growing nationalism and a desire for cultural self-assertion against the West. It was in this context that Savarkar entered the conversation, offering his critique of Hindu Orthodoxy and the ban on sea travel.
Savarkar’s View on Sea Travel
Savarkar was not the first to challenge the sea travel ban, but his contributions to the discourse were significant. He viewed the prohibition as not just a religious issue but a cultural and political one. In his book Six Glorious Epochs of Indian History, Savarkar revisits the importance of the sea for the prosperity and expansion of India. He argues that India’s maritime tradition was a key factor in its historical success, particularly in terms of colonization, cultural exchange, and economic growth.
According to Savarkar, the restriction on sea travel had dire consequences for the development of India. He traced the history of Hindu maritime forces, pointing to the powerful fleets that once sailed from the Indian subcontinent, establishing trade routes and political influence across Southeast Asia, Africa, and beyond. However, the imposition of the sea travel ban, particularly in northwestern India, led to a dramatic decline in India’s maritime power.
Savarkar highlighted several regions that were once part of the Indian maritime empire, including Sri Lanka (Ceylon), the Maldives, and even the Andaman Islands. These territories, he argued, were integral to India’s historical expansion and cultural influence. Yet, the ban on sea travel severed these connections, leading to the loss of “overseas colonies” and the collapse of the Indian shipbuilding industry.
The Decline of Hindu Maritime Power
For Savarkar, the sea was not just a physical barrier but a symbol of India’s decline. The ban on sea travel suppressed the Hindu desire for political and economic expansion. He believed that the Hindu community had an inherent “missionary spirit,” driven by the desire to extend their culture and political power to new lands. This spirit had manifested in the conquests and trade ventures of the ancient Hindu kingdoms, including the Pandyas and the Cholas, who established maritime empires in Southeast Asia.
However, the imposition of the sea travel ban effectively stifled this spirit, leading to a stagnation in India’s development. Savarkar argued that this decline was directly responsible for the inability of India to defend itself against foreign invaders, particularly the Portuguese and later the British. He pointed to the arrival of the Portuguese in Goa as a prime example of the consequences of India’s maritime weakness, which allowed foreign powers to establish a foothold on the subcontinent.
Economic Consequences of the Ban
In addition to the cultural and political ramifications, Savarkar also pointed to the economic impact of the sea travel ban. He argued that India’s economy had been severely hampered by the restriction, particularly in terms of trade and industry. The collapse of the Indian shipbuilding industry and the cessation of international maritime trade were key factors in India’s economic decline.
For Savarkar, the abolition of the sea travel ban was not just a matter of social reform but also a political and economic necessity. He believed that India needed to re-establish its maritime power to compete with European colonial powers. In this regard, he echoed the arguments of those who advocated for foreign travel, particularly to England, as a means of acquiring technical knowledge and establishing trade relations.
Savarkar’s Call for Abolition
Savarkar’s advocacy for the abolition of the sea travel ban was driven by his belief that India could only regain its rightful place in the world by reconnecting with its maritime past. He saw the ban as a form of self-imposed isolation, one that had led to the loss of India’s cultural, political, and economic influence. By opening the seas once again, Savarkar argued, India could revive its maritime heritage and ensure its future prosperity.
In his book Hindu Pad-Padashahi, Savarkar emphasized the importance of maritime forces for the defense of India, particularly in the face of British imperialism. He believed that if India had maintained a strong maritime presence, it would have been better equipped to resist foreign invasions and safeguard its sovereignty.
Final Thoughts
The debate over sea travel in India during the 19th century was more than just a religious issue—it was a question of national identity, political power, and economic development. Savarkar’s critique of the sea travel ban highlights the ways in which cultural traditions and social restrictions can hinder a nation’s progress. By advocating for the abolition of this ban, Savarkar not only challenged Hindu Orthodoxy but also sought to rekindle India’s ancient maritime spirit, which he believed was essential for the nation’s future success.
💭 What do you think?
Did you know there was once a ban on Indians crossing the sea? What surprised you most about the sea travel ban? Do you think such restrictions helped or harmed India? Had you heard about India’s old maritime power before? Do you agree with Savarkar that the ban weakened India? What do you think India lost by giving up sea travel? Should traditions change when they block progress? Can a nation stay rooted in culture while learning from the world? What would India’s history look like if it had kept a strong navy? Which part of Savarkar’s view makes the most sense to you?
👉 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).
KELKAR, B. K. 1989. „Harbinger of Hindu Social Revolution“, in SWATANTRYAVEER SAVARKAR RASHTRIYA SMARAK. 1989. Smarak Inauguration. 28 May 1989. Festschrift. Swatantryaveer Savarkar Rashtriya Smarak: Bombay (Mumbai), 49-51.
PHADTARE, T. C. 1975. Social and Political Thought of Shri V.D. Savarkar. A Thesis submitted to the Marathwada University for the Degree of Doctor of Philosophy. Unpublished: Aurangabad.
SAMPATH, Vikram. 2019. Savarkar (Part 1). Echoes from a forgotten past. 1883-1924.Penguin Random House India: Gurgaon.
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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