Savarkar’s Philosophy & Worldview, Part 11; Savarkar’s Five Philosophical Dimensions (4/6)
Vinayak Damodar (Veer) Savarkar is often remembered for his contributions to India’s independence movement, for his activism, historical writings, and bold ideas. Among his many dimensions, his pragmatism stands out as a defining feature of his approach to social, political, and cultural challenges. Savarkar’s philosophy was deeply rooted in practicality, emphasizing action over endless debate and tangible results over abstract ideals. Subsequently, he was urging his fellow countrymen to engage in tangible efforts to restore India’s strength and dignity. In this fourth installment of our series on Savarkar’s philosophical dimensions, we explore his pragmatic worldview and its relevance to both his time and ours.
The Pragmatist in Savarkar
Savarkar was not just a student of utilitarianism but also a staunch pragmatist. He believed in the power of practical solutions to address the pressing issues of his time. His famous motto, “be practical but not philosophical,” encapsulates his belief that while intellectual debates have their place, they should not come at the cost of action. He once remarked that he accepts that there is a need for philosophical and intellectual debates highlighting that he appreciates such debates. But he was also convinced that his countrymen have wasted so much time with such debates that the Hindus have become very weak in practice; they have gradually lost their kingdoms. They succumbed to foreign aggressors. This loss agitates him more. For Savarkar, the inertia and lethargy he observed in Indian society were a direct result of excessive philosophizing and a lack of actionable resolve. He saw a stark contradiction between the fatalism often found in religious or philosophical doctrines and the urgent need for practical action to drive societal progress.
A Call to Action
Savarkar’s frustration with inaction was palpable. He pointed out that even at his time, the Hindus were just as lethargic as in the 13th century. Savarkar stressed that he worked in the fields of politics, social work, and literature. And everywhere, he experiences the lethargy of the Hindu people. Here, he emphasized that he is part of this Hindu community too but the difference compared to other Hindus is that he gets agitated by inaction. This agitation fueled his relentless efforts to inspire change. Savarkar was not one to merely critique; he always paired his admonitions with actionable solutions. As scholar Vasudev Shankar Godbole noted, “he never admonished merely for the sake of admonishing; he always proposed actions.”
Savarkar’s pragmatism extended to his critique of empty resolutions and unproductive seminars. He argued that the time is ripe to undertake activities, to move away from seminar content and the passing of resolutions, and to do something practical. People make resolutions with the result that voluntary forces must be mobilized to protect and preserve our dignity, or that we must open orphanages. Subsequently, he was wondering what is the point of merely passing resolutions. For Savarkar, the question then arises, where is the money to implement these resolutions and why do delegates waste money by traveling and organizing seminars? Consequently he called for a stop of waste and to use the saved money to mobilize voluntary forces and open for example an orphanage. This emphasis on practical utility was a cornerstone of Savarkar’s philosophy. He believed that every social, economic, or political effort must be grounded in tangible outcomes rather than abstract ideals.
Practical Utility as a Guiding Principle
For Savarkar, practicality was not just a means to an end but a moral imperative. He argued that the development of skills and virtues should serve a practical purpose, rather than being pursued for their own sake. He criticized the Hindu preference for excessive virtuosity, stating that it was neither desirable nor practical in the context of societal progress. Savarkar’s pragmatism was also evident in his approach to goal-setting. He believed in focusing on limited, achievable goals and channeling all available energy toward their realization. This approach was not just about efficiency but also about creating a sense of purpose and direction in a society he saw as plagued by aimlessness.
Savarkar’s Call for Focused Effort and its Relevance for Today
Savarkar’s pragmatic philosophy remains strikingly relevant in today’s world, where debates often overshadow action, and resolutions frequently fail to translate into results. His call to prioritize practical utility over abstract ideals serves as a reminder that progress is built on actionable steps, not just lofty intentions. In a time when societies across the globe face complex challenges, Savarkar’s emphasis on practicality, focus, and tangible outcomes offers a valuable blueprint for effective problem-solving. His life and work remind us that while intellectual debates are important, they must be balanced with a commitment to action and results.
Final Thoughts
Savarkar’s life and work serve as a compelling reminder of the importance of pragmatism in political and social activism. His rejection of inaction and his emphasis on practical solutions resonate even today, as many of the challenges he faced continue to influence India and the world.
Savarkar’s pragmatism was more than just a philosophical stance; it was a call to arms for a society in need of direction and action. By prioritizing practical utility and tangible outcomes, he sought to awaken a spirit of activism and purpose in a nation he believed had been paralyzed by inaction. As we reflect on his legacy, we are reminded of the enduring power of pragmatism in driving meaningful change – a lesson as relevant today as it was in Savarkar’s time. In the next installment of this series, we will delve into another dimension of Savarkar’s philosophy, exploring how his respective philosophical ideas shaped his understanding of identity, culture, and nationhood.
💭 What do you think? How do you think Savarkar’s focus on pragmatism can apply to contemporary political or social challenges? Do you agree with Savarkar’s critique of intellectual debates and his call for more practical action? Why or why not? What specific actions do you think should be prioritized in addressing the current issues facing society today? In your view, how can we balance the need for philosophical thought with the demands of practical action?
👉Feel free to share your thoughts and engage in the discussion in the comments below!
Sources:
GODBOLE, Vasudev Shankar. 2004. Rationalism of Veer Savarkar. Itihas Patrika Prashan: Thane/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.
Leave a Reply