Savarkar

by Vikram Sampath

  The Mitra Mela suffered a jolt in 1901 with the sudden and untimely death of Mhaskar due to plague. Even in his last days, he would enact fights and scenes of liberating the country. After his death, Paage too slowly began to distance himself from the organization and Vinayak was the only one left. Separate branches for children and teenagers were formed with Vinayak’s younger brother Bal and others leading it.

  Vinayak found new companions in the Mitra Mela. Vishnu Mahadev Bhat, or ‘Bhau’ as he was called, was the maternal cousin of the Savarkars and almost the same age as Vinayak. He became one of Vinayak’s closest associates. He had lost his father in childhood and his mother had brought him up against all odds. With his sharp intellect, powerful oratorical skills and wide knowledge he greatly enriched the Mitra Mela activities. Sakharam Dadaji Gore was another companion in the Mela. An extremely jovial, extroverted and sociable young man, Gore had the unique distinction of failing the matriculation examinations for a record number of times. Being older in age than most classmates due to this, he always threw his weight around. Even the teachers were sometimes wary of his arrogant behaviour. A perennial last-bencher and class howler, he occupied the last seat in class with great pride as if it were his well-earned jagir. The squint in one of his eyes added to the overall comicality his appearance exuded. He regularly accompanied his brother to Tilbhandeshwar to spend time playing cards with Aabaa Darekar and that is when he met Vinayak. He would initially attend the weekly meetings and in his characteristic non-serious and jovial way, spoil the sombre mood and serenity of the meetings with his antics. But slowly he came to realize the seriousness of the cause and became so involved that he did not think twice about martyring his own life for the country’s freedom.

  Other new members who joined the Mitra Mela after Mhaskar and Paage were the Khade brothers, Sarode, Shankar Gir Gosavi, Dhanappa Chiwdewala, Devsinh Pardesi, Khushal Singh, Ganapati Magar, Mayadev, Ghanshyam Chiplunkar and others. All of them were devoted to Vinayak, whom they considered their guru and mentor. On his part, Vinayak would counsel them on every issue and motivate them about the cause, prescribe readings, and supervise their fitness regimen.

  The orthodox Brahmins of Nashik despised the Mitra Mela, as its members ranged from every strata of society—Brahmin, bania, farmer, Maratha, barber, shudra, kayastha and so on, and they worked and dined together. This was completely taboo and an anathema in a deeply caste-ridden Maharashtrian society of the times.

  The same year, in 1901, Vinayak was to face his matriculation examinations and like always, had reserved the last three months for intense study. But a new development was waiting for him. His maternal uncle came visiting and informed them that he had fixed Vinayak’s marriage. This led to a great deal of inner turmoil for Vinayak on whether marriage would impede his revolutionary path and also ruin an innocent girl’s life were he to be arrested or hanged. At the same time, his worries on account of his brother still financing his education would not abate.

  In fact, this was a subject of many discussions among the young men of Mitra Mela—should those adopting the revolutionary path get married? Vinayak would forcefully argue that a brave patriot who had no qualms about laying down his own life for his country needs to have progeny as brave as him. It was natural to have self-doubts about whether distractions imposed by marriage and children would swerve one from the path of national service. But if a revolutionary was mentally strong enough to sacrifice his parents, family and his own life, why should wife and children stand in the way? Instead, he could mould his wife and children towards the path and make them strong enough to accept any eventuality. If a revolutionary died early, was it not society’s responsibility, for whose sake he had sacrificed his life, to take care of his wife and children? If she was a young lady and wished to remarry, why should she not be allowed to do so? Such were Vinayak’s arguments on this topic with his comrades. He also espoused similar thoughts in his poem ‘Kamala’.

  The girl’s father, Ramachandra Trimbak Chiplunkar (popularly known as Bhaurao Chiplunkar), was born in 1863, and was known to Vinayak’s maternal side in Kothur for a long time. Two generations of his family had served in the Jawhar principality near Thane and served the current prince as his dewan (prime minister). Their forefathers had served as killedars, or commanders of the fort, of Harihargarh near Tryambakeshwar. After the fall of the Peshwas in 1818, they sought shelter in several small principalities. Bhaurao’s grandfather, Bapuji Govind Chiplunkar, and father, Trimbak Bapuji Chiplunkar, served the Jawhar state. Trimbak Bapuji played an important role during the transition of power to Patang Shah, one of the rajas of the state. 7 The state tacitly supported several revolutionaries and also assisted an unsuccessful attempt to set up an arms and pistol manufacturing factory in Nepal in 1907 at Tilak’s instance. 8

  Bhaurao was tall, well built, good-looking and aristocratic. He rode horses, hunted, and was adept at shooting, wrestling and gymnastics. His house was always crowded with people who came seeking his help on a host of issues. Soldiers and horsemen stood in attendance at his doors. When Bhaurao heard about Vinayak’s predicament regarding his education, he volunteered to take complete charge of financially supporting his college studies. This was quite reassuring to Vinayak and also to Babarao who was struggling to make ends meet. His father-in-law’s continued assistance for his studies was something that Vinayak was deeply grateful to him for:

  If there be any man or any family next to dear Baba [Ganesh Savarkar] to whom I owe all that is best in me owing to whose noble patronage and winning solicitude I had unusual chances and facilities of assimilating the noblest things of this world and even of doing something for our common Motherland, then that man and that family is theirs [Chiplunkars]. 9

  Following this assurance from Bhaurao Chiplunkar, Vinayak married Yamuna, the eldest daughter of Bhaurao, in 1901, in the Hindu month of Magha (January–February). Born on 4 December 1888, Yamuna was only thirteen at the time.

  Shortly after the wedding, Vinayak hurriedly studied for his examinations and left for Bombay to appear for the final matriculation examinations. It was his first visit to the city, and he stayed at a friend Balu Barve’s house in Angrewadi. With just a month to go for the matric examinations, he put everything, including Mitra Mela, aside and concentrated on his studies.

  By the time Vinayak returned to Nashik, the plague hit yet again, and the family moved temporarily to Kothur. The repeated outbreaks of plague were symptomatic of a complete lack of a public health mechanism and demonstrated the callousness of the British government. International efforts to impose quarantine to prevent the spread of epidemics such as cholera and plague were not the government’s priority at all. The government followed a reactionary strategy rather than a precautionary one.

  In the serene surroundings of his maternal house in Kothur, Vinayak composed a beautiful poem ‘Godavakili’, in praise of the Godavari. Many theatre actors reached out to him there and requested him to write songs, which he did. ‘Sharaabi ’ and ‘Do patniyon ka pati ’ and other songs were composed during this time. He also wrote an essay for an essay competition organized by the Marathi journal Karamnook that was run by eminent novelist Hari Narayan Apte. It was titled ‘Who is the greatest Peshwa?’ Vinayak wrote a fantastic piece on Peshwa Madhav Rao I, which won him the first prize as well. This essay was, in fact, prescribed in the 1940s by the Bombay University for the matriculation syllabus. Vinayak’s presence in Kothur gave a fillip to the nascent Mitra Mela’s activities there.

  The examination results were soon out and much to the delight of the Savarkar family and the Mitra Mela comrades, Vinayak had passed with flying colours. It was an important statement for Vinayak too, answering sceptics who feared that involvement in revolutionary activities impeded academics. His success was quoted as a shining example that belied any such apprehensions. With Bhaurao Chiplunkar’s financial support, young Vinayak was all set to pursue higher education. By then, he had emerged as a powerful orator, a master deba
ter, a prolific writer and poet and a leader of a revolutionary secret society that was spreading its wings, slowly yet steadily, in several towns and villages of the Nashik district.

  Poona, January 1902

  On 24 January 1902, Vinayak enrolled at the prestigious Fergusson College in Poona for a major in the arts. By the turn of the century, Poona had become an epicentre of Indian politics. Justice Ranade had passed away in 1901. Even though Ranade was critical of revolutionaries and their methods, Vinayak composed a moving eulogy titled ‘Maajhi namra takrar’ (My humble complaint) to the departed soul:

  Aho bahut maatala yama swatantra ka jahala?

  Varishtha adhikari kakuli na yavari raahila?

  Adhi nipajati kiti jatati deshakari ase,

  Tashaata sama konihi vibuddha madhavaacha ase.

  Mhanuni radato prabhu nabahu nyayamurti stava.

  Swadesha hita sadhaka janana hey aso sarvada. 10

  (Oh God! There are so few people with an innate virtue of striving hard for the nation.

  Justice Ranade was one among such priceless gems.

  Why have you snatched him away from us, dear Lord?

  That is why I am complaining, nay crying before you—

  do not take away such invaluable people like Ranade from our midst!)

  But Tilak’s release from prison after the Chapekar incident imbued fresh enthusiasm among the nationalists, galvanizing the freedom movement. Vinayak had reached Poona at the most propitious time. In Poona, among the first things he did was to call on his hero and role model S.M. Paranjpe, editor of Kal . His son, Shrikrishna, was almost the same age as Vinayak and the two struck an early friendship. He also paid his respects in person to Tilak, whose life and writings had inspired him since his childhood days in Bhagur. Despite being ideologically opposed to the moderate views of Gopalkrishna Gokhale, Vinayak is said to have called on the statesman several times while he was in Poona. 11

  Soon, Vinayak’s magnetic personality, deep knowledge and fiery oratorical skills attracted a large group of students around him who formed the ‘Savarkar Group’. In 1902, the Fergusson College branch of the Mitra Mela was started with Shrikrishna Paranjpe, H.B. Bhide, Kaka Kalelkar, Dattopant Tarkhadkar, Tilak’s son Vishwanath Tilak, Antrolikar, Moholkar, Risbud, Ranade of Sholapur, Joglekar of Junner, Athani, Oak, Godbole, Daji Ganesh Apte and Thatte among the earliest members. From the narrow lanes of Tilbhandeshwar, the Mitra Mela had, in a very short time, become a more widespread organization. These members met on the hillock adjacent to Chatushringi in Poona or on a hill behind Fergusson College. Some of the day-scholar members of the Mitra Mela started branches in their localities in the city.

  At the Deccan College, students of junior BA class were given an option of simultaneous study of LLB (Bachelor of Law) degree. After completing his first year, in 1903, Vinayak began attending these lectures in the evenings. Soon a Mitra Mela branch sprang up even in Deccan College with Babasaheb Khaparde, 12 Randive, Pande, Gurunath Bevoor, Devbhankar and Pandurang Mahadev Bapat (famous later as ‘Senapati’ Bapat) joining this branch.

  Different student clubs of Fergusson College brought out their own magazines and weeklies, and the club that Vinayak belonged to had a handwritten one called Aryan Weekly. Vinayak contributed articles on a wide range of topics from history, politics and nationalism to literature and science to this weekly. Many of these articles found their way into the local Poona newspapers. In an article titled ‘Saptapadi’, he traced the seven stages of evolution of a subjugated nation till it finally found liberation. He also composed a lot of poetry while in college. His poems were published in the newspaper Bhaala , run by the Bhopatkar brothers.

  There was a photograph of Shivaji that hung in the dining hall of the college and every Friday, a poem in praise of the ruler (composed by Vinayak in February 1902) was sung there. This was the first ever arati song composed by anyone eulogizing the great ruler. The song began with this stanza:

  Aryancha deshavara mlenchancha ghaala,

  Aala aala Savadha ho Shiva Bhupala;

  Sadgadita Bhoomata de tuja haatela

  Karunaarava bheduni tava hrudaya na ka gela.

  Jaideva jaideva Jai Jai shivaraya!

  Ya Ya Ananya Sharana Aarya Taaraya. 13

  (Oh Shivaji! This land of the Aryans

  has been repeatedly attacked by the Mlechchha s (non-Indians).

  Please wake up!

  This land is calling for your help.

  Are you unable to hear that pleading tone of this motherland?

  Is it not piercing your heart?)

  His philosophical poem, ‘Vishwaath aajavari shashwata kaay jhaali?’ (What is permanent in the universe) was published in Kal in 1902. Its first stanza is as follows:

  Haa unnati avanati cha samudra jaato.

  Bhaswan ravi hi udayaasta akhanda gheto;

  Utkarsha aani apakarsha samana kele vishwaath

  Aajavari shashwata kaay jhaali? 14

  (Just as high and low tides are cyclical for the seas;

  the rising and setting is a diurnal process for the sun;

  and just as progress or regress are two sides of the coin of life;

  what exactly is permanent in this universe?)

  Sir Balchandra Bhatawadekar, an eminent citizen of Bombay, had announced a poetry contest on behalf of the Winter Lecture Series run by Bombay’s Hindu Union Club. It carried a cash prize of Rs 20 for the best entry. Vinayak’s heart-wrenching poem on the plight of Hindu widows, titled ‘Vidhawanchi Duhkhe’, which dealt with cruel customs and outdated traditions, was adjudged one of the best entries as it was tied with another budding poet Shripad Narayan Mujumdar’s poem. Along with being a young revolutionary, Vinayak clearly showed signs of a social reformer who had no trouble challenging orthodoxy and established social evils. The poem was published later in the magazine Vividha Gyana Vistaar in 1904. 15 Its opening stanza is as follows:

  Dete ka koni o! Abalecha yaa madeeya hakela?

  Bola ho! Bola ho! Dheeracha ek shabda tari bola

  Satheecha jarathaanno vidhuranno nava vadhu khushaala vara

  Lagnacha ashta dishi vidhawa pari anya na varo naura

  Haa nyaya kona? Kaa ho vidhawa vidhuraata bheda haa asala?

  Kaslya apradhacha vidhawanna krura danda haa basala?

  (Is there anybody responding to this pitiable appeal of helpless widows?

  Please answer! Have enough courage to answer my question!

  Old, tottering widowers aged sixty and above can easily have a young bride

  But so many young widows are unable to find a bridegroom

  Is this justice? Why this difference between widows and widowers?

  For what crime are women punished this way?)

  In 1903, his poem ‘Hymn to Liberty’ created quite a patriotic stir among the masses, and even after Independence, it would be broadcasted on All India Radio (AIR). It is still popular across India as the iconic song ‘Jayostute’. It has been immortalized in the voice of the nightingale of Indian music, Lata Mangeshkar, set to tune by her brother, Hridaynath Mangeshkar.

  Jayostute! Jayostute! Shri Mahan Mangale Shivaaspade Shubhade

  Swatantrate Bhagavati! Twaamaham Yashoyutaam Vande!

  Rashtraache Chaitanya Murt tu, neeti sampadaachi

  Swatantrate Bhagavati! Srimati! Rajni tu tyaanchi.

  Paravashatechya nabhaat tuchee, aakaashi hosi

  Swatantrate Bhagavati! Chandni Cham Cham lakh lakh si!

  Vande Twaamaham Yashoyutaam Vande! (1)

  Gaalavarachya kusumi kinva kusmaancha gaali

  Swatantrate Bhagavati! Tooch ji vilasat se lali

  Tu Suryache tej, udadhiche gambhiryahi tuchi

  Swatantrate Bhagavati! Anyatha grahana nashta techi

  Vande Twaamaham Yashoyutaam Vande! (2)

  Moksha Mukti hi tujheecha rupe, tulaacha vedanti

  Swatantrate Bhagavati! Yoginija Parabrahma vadati

  Je Je Uttam Udaatta Unnata Mahanmadhura te te

  Swa
tantrate Bhagavati! Sarva tava sahachaari hote

  Vande Twaamaham Yashoyutaam Vande! (3)

  Hey Adhama rakta ranjite, sujana pujite!

  Sriswatantrate Sri Swatantrate Sri Swatantrate!

  Tuja saathi maraNa te janana, tujha veeNa janana te marana

  Tuja Sakala charachara sharana, charachara sharana, sriswatantrate! (4) 16

  (Victory to you, Oh! Ever Auspicious, munificent and holy Mother!

  Oh! Glorious Goddess of Freedom! I seek your blessings for success.

  You are the embodiment of our national spirit, morality and accomplishments

  You are the Queen of Righteousness, Oh! Goddess of Freedom!

  In these dark skies of enslavement, you are the bright beacon and star of hope.

  The flowery cheeks of people and the fields of blossoms,

  You are that blush of confidence, Oh! Goddess of Freedom!

  You are the radiance of the Sun, the solemnity of the oceans!

  Oh! Goddess of Freedom! But for you, the sun of freedom is eclipsed.

  Oh! Goddess of Freedom! You are the face of eternal happiness and liberation,