Savarkar

by Vikram Sampath

  There were associations like the London Indian Society and the East India Association that had Indians and former British governors, commissioners, members of parliament and prominent politicians. These were started by Dadabhai Naoroji but they had not achieved much traction. Shyamji was no votary of armed rebellion but instead advocated passive resistance and boycott, just like Tilak, Lajpat Rai and Bipin Chandra Pal. However, the moderates and extremists did not use the word ‘Home Rule’ as propounded by Shyamji as it conjured bad memories of the Irish Home Rule Movement for the British. Bipin Chandra’s ‘autonomy’ proposal or Dadabhai’s ‘self-government’ was similar to Shyamji’s Home Rule—internal freedom to rule within the British Empire, just like Canada and Australia. But using the dreaded word was anathema.

  In May 1905, Shyamji made a new announcement:

  It is proposed to open a house or hostel in London to be called ‘India House’ during (the) early part of July next for the accommodation of the gentlemen holding the Indian Travelling Fellowships, and of other Indians who may be deemed eligible to reside there . . . a freehold estate has been purchased at Highgate (London), a part of Hornsey which according to official statistics is the healthiest suburb of London and which has the lowest death rate in the United Kingdom. The property is situated close to trams, within easy reach of three railways stations, and also within a few minutes’ walk of Waterloo Park, Highgate woods and Queens [sic] woods.

  The House . . . has at present accommodation for about twenty-five young men. Arrangements will ultimately be made to build and so take in fifty students. The Lecture Hall, Library and Reading Room are all on the same floor, thus presenting every facility for study and intercommunication. To provide recreation there is ample space for tennis courts, gymnasium etc.

  The management of the establishment will be in the hands of Indians only . . . no alcoholic drinks will be allowed on the premises. Indian gentlemen holding Travelling Fellowships will be charged 16/- per week for board and residence, while others will be received on such terms and condition as may be specifically arranged . . . this is the first attempt ever made in this country for securing an attractive residential meeting place for students from all parts of India.

  India House was inaugurated on 1 July 1905. Several eminent people, including Mr Henry Mayers Hyndman, the leader of the Social Democratic Party of England, Mr Sweeny of the Positivist Society, Mr Swelch, editor of Justice Paper , Indian leaders such as Dadabhai Naoroji, Lala Lajpat Rai, Madame Bhikaji Rustom Cama and others, were present. The tone of Henry Mayers Hyndman’s speech flummoxed many present on the occasion:

  Loyalty to Great Britain means treachery to India. I have met many Indians and the loyalty to British rule, which the majority has professed, has been disgusting. Either they were insincere or ignorant . . . Indians have until now hugged their chains. From England itself there is nothing to be hoped. It is the immoderate men, the determined men, the fanatical men who will work out the salvation of India . . . this India House is a great step in that direction of Indian growth and Indian emancipation. 69

  In the years to come, India House at Highgate was to become the hotbed of many young Indian revolutionaries, including Vinayak.

  It was in the December edition of the Indian Sociologist that Vinayak had seen the notice regarding the scholarships. These were additional fellowships sponsored by Shyamji’s comrade, Sardarsinhji Ravaji Rana (popularly known as S.R. Rana) of Kathiawar. Rana was in London for his barrister studies, from where he migrated to Paris where he started a business dealing with diamonds and precious stones. He was one of the founding members and the vice-president of the Indian Home Rule Society of Shyamji and had formed a Paris Indian Society in 1905, along with another revolutionary luminary, Madame Bhikaji Rustom Cama. Three fellowships of Rs 2000 each were offered in the name of Indian heroes—Maharana Rana Pratap of Mewar, Shivaji Maharaj and Mughal Emperor Akbar. Since he was educated at London by the help of fellow Indians, Rana told Shyamji that: ‘it is my bounden duty to help in turn at least two or three of my compatriots to visit self-governing countries and to appreciate the blessings of political freedom’. 70

  The young students receiving these scholarships had to pledge that they would not join the British government service, either in Britain or in India. Interestingly though, the scholarships had to be repaid at a rate of 4 per cent interest per annum within ten years of signing the agreement. In addition, a life insurance policy (of a minimum of Rs 5000) had to be purchased by the candidate prior to departing India. The premium was to be paid by the candidate and he had ‘to deliver punctually the premium receipts to the undersigned or his assigns, as a security for the money advanced, to the candidate’. 71

  While Vinayak toyed with the idea of applying for the scholarship, he realized that the amount would not be sufficient to live in England. His father-in-law however assured him that any deficit in this regard would be borne by him. With this assurance, he sent in his application to Shyamji. In his letter, he writes:

  Independence and liberty I look upon as the very pulse and breath of a nation. From my boyhood, dear Sir, up to this moment of my youth, the loss of independence of my country and the possibility of regaining sit forms [sic] the only theme of which I have dreamt at night and on which I mused by day. 72

  Shyamji had received nearly 153 applications, but it was Vinayak’s application, buttressed by recommendation letters from both Tilak and S.M. Paranjpe, that caught his attention. Tilak wrote to Shyamji:

  When there is such a rush like that, it is no use recommending any one particularly to your notice. But still, I may state, among the applicants, there is one Mr Savarkar from Bombay, who graduated last year and whom I know to be a spirited young man, very enthusiastic in the Swadeshi cause, so much so that he had to incur the displeasure of the Fergusson College authorities. He has no mind to take up Government service at any time and his moral character is very good. 73

  In his recommendation letter to Shyamji, dated 8 March 1906, S.M. Paranjpe wrote:

  I have not as yet had the good fortune of being personally acquainted with you. But I hope you perhaps remember me as one of the members of the most honourable Home Rule Society that you started for the elevation of our mother country in the scale of nations. But I ardently wish that I should be on terms of intimacy with you and therefore eagerly take this opportunity of writing a private letter to you for the purpose of introducing a friend of mine to you. His name is Vinayak Damodar Savarkar. He has passed his B.A. examination this year and further intends to study law in London. But he is unable to bear the expenses and therefore is trying to get some help from outside. He will be highly obliged if he gets one of the scholarships that you have so generously offered in a notification in your paper. With regard to his qualifications I can safely say that he is an enthusiastic speaker and a sincere patriot. He is at present conducting a vernacular paper in a vigorous manner, but he has already done a still more vigorous [sic] in Ganpati and Shivaji festivals, and many other patriotic movements. He is sending a formal application to you separately and I shall deem it a great [sic] if you can see your way to giving one of the scholarships to him. 74

  Interestingly, Vinayak’s principal at Fergusson College, Wrangler Paranjpe, who had earlier rusticated him for participating in the 1905 bonfire of foreign goods, also sent in a recommendation letter. 75

  By early May 1906, Vinayak learned that he had been offered the Shivaji scholarship by Shyamji. The total amount of Rs 2000 was to be paid to him in five instalments of Rs 400 each. The applicant had to enter into an agreement with Shyamji and also declare that he would not take up any government posts after utilizing the scholarship. Vinayak made it clear to Shyamji that he wished to pursue law and that it should not be construed as government service. The rates of residence at India House was 16 shillings per week for fellowship holders and 18 shillings and 6 pence for others. On 20 May 1906, Vinayak signed the agreement in the presence of his friend Daji Nagesh Apte and the s
ub-editor of Kesari , Krishnaji Prabhakar Khadilkar, and received Rs 400 from Tilak as the first instalment. On 25 May, he sent a letter to Shyamji with his declaration:

  I do hereby pledge my word of honour and solemnly declare that I will not accept either directly or indirectly any post or honorary office, title, favour or seat on any council (Municipality, District Board, etc.) or service under the British Government and that I will not advise anyone to serve the government in any capacity and also that I will not accept any emolument from them. 76

  Before his departure to England, Vinayak made several speeches in Nashik. On 1 January 1906, he spoke at the Brahmanand Theatre with about 200 to 300 people present. One of the members of Abhinav Bharat, Waman Narhar Dani, was a police constable who was taking down notes of what Vinayak was saying. The subject was on the practice of distributing til-gul (sesame seeds and jaggery) during the upcoming festival of Makar Sankranti. Exhorting the audiences, Vinayak told them:

  I would ask you not to mix the seed with foreign sugar and if you like to do it better mix swadeshi sugar with the seed . . . do not even touch that boycotted foreign sugar . . . On the occasion of this holiday people say ‘Take til-gul and speak sweet words.’ We should rather say, ‘Take til-gul and do not speak sweet words.’ For to speak sweet words every heart must be happy. How will he whose heart or mind is not glad speak sweet words? . . . we are completely without arms. Although we are disarmed if we require any weapon we can procure it from somewhere. Does it mean we require a sword, which resembles a sword or a gun, which resembles a gun? No! If we make up our mind to lose (or acquire) a kingdom [overthrow the government] why is a weapon needed? Are there no weapons except arms and no other means? There are many. They need not be more fully explained here. Many have understood me. Hence you have to enter a good stage, i.e., you must first improve your condition. The reason why our country has reached the most wretched condition is that we have given up our religion, our industries and our trade, which has been taken up by others. They have completely monopolized our trade and hence their country is rich and ours is going down. Nay it has already gone down. Let us bear this fully in mind and fight with them with weapons, that is, we must abide by our religion and we carry on our trade, which has gone into the hands of others. It means we must use goods produced in our country, i.e. swadeshi sugar, cloth, and other swadeshi articles . . . hence instead of sweet words let there be fire in your heart, let it blaze there. 77

  On 21 and 22 April 1906, he delivered two speeches—one in front of the gymnasium of Rokdya Maruti near the Nao Darwaja at Nashik and another at the Sundar Narayan Temple. Once again, the police spy, Waman Narhar, dutifully noted down the contents of both speeches and promptly reported them to his superiors in the force. Vinayak implored the audience to train both their minds and bodies. He asked them to impress in their hearts the spirit of patriotism. Pointing to the idol of Maruti (Hanuman), he told them that the God held a mace in his hand and was crushing a demon under his feet. If they observed carefully, he stated, they would see the demon’s complexion to be white or red. The police deduced that this was a veiled reference to using physical power to vanquish the white-skinned foreigners. 78

  Private farewell parties were organized on 28 May 1906 in Aabaa Darekar’s house and on 31 May 1906 by Amar Singh Pardesi, another police spy. 79 After the party at Aabaa’s house, a photograph of Vinayak and his revolutionary comrades was taken. This was confiscated later and produced in court in the trial against Vinayak and his associates. 80

  A grand public reception to felicitate Vinayak was organized at Nashik’s Bhadrakali temple on 28 May 1906. Vedic scholar Harihar Shastri Garge presided over the programme that was attended by nearly 400 people. A son of the town had battled all odds, made a name for himself and was now sailing ashore to distant England for higher studies on a prestigious scholarship. Several citizens, family members and friends gathered and showered praises on him on this joyous occasion. A grateful Vinayak told them that he was proceeding to England with the singular intention of discharging the debt of obligation to his beloved motherland. His real intention to go to England was, however, to impress upon the people there about the atrocities faced by Indians and the need for revolution. He also wanted to procure arms for the revolution and learn the technique of manufacturing bombs, in addition to creating a worldwide network of revolutionaries in support of the Indian cause. 81 During this meeting, Vinayak quoted Shivaji’s guru in his speech: ‘Sakal lok ek karaave, ek vichaare bharaave, kashte karun ghasaraave, mlenchaanvari ’ (Gather and organize everyone, then inspire them and prepare them for the struggle to expel the foreigners). 82 In his emotional speech, Vinayak said:

  If dharma is observed, then this country which belongs to Hindus as well as Muhammadans would prosper. It belongs to whoever is born there, it belongs to those who are grown on the food it offers; whose children are to grow on the same. The last in the grade are the shudras and people think they are base born because they are born for service. But even if they are born for service whose service is that? It is not the service of slaves as we have all become now, but the service they are to render is to their country . . . everyone should, while sitting, talking, sleeping, nay even when winking, remember of ‘Swadesh Bhakti ’ that is the devotion to one’s own country. 83

  Little did Vinayak know that these five speeches—four in Nashik and one in Poona—that he made in 1906 would be held against him several years later to build a case of sedition against the emperor.

  Vinayak then proceeded to Bombay to depart for England on 9 June 1906 on the ship S.S. Persia . He was given a tearful farewell by Babarao, his wife Yamuna and their eighteen-month-old son Prabhakar (born in September 1905, a month before the bonfire event that Vinayak organized in Poona). Fondly taking Prabhakar from Yamuna’s hands, he advised her: ‘Tyala deviche injection dyaa, nahitar to devakade jaee l ’ (Give him smallpox vaccination, 84 otherwise he will go to the goddess). 85 In his wildest dreams, Vinayak would not have dreamt that this alliterative slip of the tongue would unfortunately come true.

  A new world of experiences and opportunities awaited Vinayak. Still, the grief of departing from his loved ones tugged at his heartstrings. He writes about this emotional experience in his memoirs:

  The ship that was carrying me to England left the shores of Bombay and began to roll and pitch, as it sailed towards the open seas. Soon my relatives and friends who had gathered on the pier to bid me loving goodbye slowly went out of sight. As the shore receded, the picture of my friends and family that was cast on my mind began to dance before my eyes. Other passengers, who had also seen off their relatives, had already moved inside and were busy finding their rooms and arranging their bags. But I was steadily looking in the direction of the shore, and my mind, hurt by the separation began to ask itself piteously: ‘Will I safely come back to India at least after three years? Will I be able to meet them all again?’ 86

  4

  Inside the Enemy Camp

  Onboard the S.S. Persia , June–July 1906

  Even as the S.S. Persia sailed away from Indian shores, Vinayak stood on the deck for a long time, ruminating. The laughter and cheer of many of his co-passengers on the deck, mostly Europeans, was in direct contrast to his own state of mind. He could perceive the contempt in their eyes for this ‘native’ amidst them. Since this was his maiden sea journey, Vinayak was unsure how to find his room, and any European passenger he asked for help contemptuously looked away. He finally found a cabin officer who assigned his Indian assistant to help him settle in. As he entered his cabin, Vinayak saw a young Sikh, some three years younger than him, arranging his bags. Fair, well built and good-looking, there was relief writ large on the Sikh’s face as he inquired if he was Mr Savarkar. Being his first journey by sea as well, the Sikh too was diffident and was looking for an Indian companion. A couple of Punjabi fellow-travellers had cabins further down the row.

  The Sikh gentleman was Harnam Singh from Amritsar. Son of a district jud
ge in Punjab, he had lost his father at a young age and had been brought up by his mother. He passed his BA examinations and was married at eighteen. The maharaja of the princely state of Nabha was impressed with his intelligence and had awarded him a scholarship to study agriculture at the Royal Agriculture College of Cirencester in England. 1 Being the only child, his mother was reluctant to let him go so far away, but finally acquiesced. It was common those days to be wary of sea travel and orthodox Hindus looked upon it as entailing a loss of caste. The Congress veteran, Surendranath Banerjea, had mentioned in his autobiography that when he had travelled to England in 1874, the matter was kept a strict secret from family and friends, as though some nefarious conspiracy was being plotted. None but his father knew about the plan and when his mother was told about it on the eve of the journey, she fainted in utter shock. People were alarmed by the anglicized habits of those who returned from England. Being from an upper-caste Brahmin family, Banerjea was virtually ostracized by the community, and he writes: ‘. . . those who used to eat and drink with us on ceremonial occasions stopped all social contacts and refused to invite us.’ 2 Things were not this bad when Vinayak and Harnam travelled, but apprehensions were still aplenty. The two young men struck up a conversation and found that they got along pretty well.

  Sauntering around the deck, Vinayak made the acquaintance of the other Indians that Harnam had spoken about. There were about ten of them on board. Among them was a rich young man from Punjab whose name Vinayak does not reveal in his memoirs and instead cryptically calls him ‘Mr Etiquette’. Having travelled to Europe several times, he had adopted a Western way of life. He believed that Indian students going to England needed to adopt European manners and customs in matters of dressing, dining and take to smoking cigars or pipes and drinking wine. Only then would the Europeans accept them as one of them. Vinayak agreed partly with his suggestion to the extent that one is not humiliated by doing so and it also gives one a chance to compare our traditions with theirs. Given his departure to England was so sudden, Vinayak hardly had much time to get accustomed to the English ways. ‘Mr Etiquette’ offered to help him how to dress and wear a tie, and the difficult business of eating with forks, knives and spoons. A diehard vegetarian till then, Vinayak had no qualms about compromising on eating meat. But he made quite a mess of himself with the fork and knife by putting the knife that was in his right hand straight into his mouth, causing his lips to bleed. Eating fish and separating the bones from the flesh was another embarrassingly painful exercise. Most of the vegetarians on board virtually starved since the menu had very few options for them.