Dr. Tony Nader, the international leader of Transcendental Meditation and crowned neo-Hindu Maharaja of the Global Country of World Peace, openly collaborates with India’s largest Hindutva terrorist organization, the Rashtriya Swayamsevak Sangh (RSS). We find it crucial to explore the ideological background that characterizes Tony Nader’s vision of a Raam Raj-kingdom and the leading Hindu extremist ideologists in India. Among Tony Nader’s ideological allies, we must also include V.D. Savarkar, in addition to the leader of the RSS terrorist organization. This article by Indian journalist Mihir Dalal, examines Vinayak Savarkar, a significant figure in Indian history, exploring his evolution from anti-British revolutionary to Hindu supremacist ideologue. It details Savarkar’s influential writings, particularly Essentials of Hindutva, which advocated for Hindu unity through violence against Muslims. The article traces the impact of Savarkar’s ideas on the rise of Hindu nationalism in India, particularly within the BJP and RSS. It also contrasts Savarkar’s ideology with that of Mahatma Gandhi, highlighting the lasting consequences of their differing approaches to Indian independence and nation-building. Finally, the piece analyzes the current prominence of Savarkar within the BJP’s efforts to reshape Indian history and national identity.
Briefing the article: Analysis of “How Savarkar invented Hindu supremacy and its cult of violence”
I. Overview
This essay delves into the life and ideology of Vinayak Damodar Savarkar, a key figure in the development of Hindu nationalism in India. It argues that Savarkar was not a minor freedom fighter as he is sometimes portrayed, but a foundational ideologue who invented a supremacist version of “Hindutva” (Hindu-ness) that is at the heart of the current Hindu Right’s political project. The author, Mihir Dalal, explores Savarkar’s historical context, his radicalization, his theory of Hindutva, and the enduring legacy of his ideas in contemporary India.
II. Key Themes and Ideas
- Savarkar’s Transformation: The essay highlights Savarkar’s evolution from an anti-British revolutionary to a Hindu supremacist. It argues that his experiences in prison, his disillusionment with Gandhi, and his interpretation of Indian history fundamentally shifted his political views.
- “While serving a long prison sentence for inciting violence against the British, he transformed into a Hindu supremacist bent on dominating Indian Muslims.”
- The Invention of Hindutva: Savarkar’s concept of Hindutva is presented as a secular, historical construct distinct from Hinduism as a religion. It sought to create a unified Hindu identity based on a common “fatherland” and “holy land” within the Indian subcontinent, excluding Muslims and Christians as “outsiders.”
- “Hindutva is not a word but a history.”
- “Essentially anyone whose ‘fatherland’ and ‘holy land’ resided within the subcontinent qualified as Hindu… Muslims and Christians, however, were outsiders as their holy lands lay beyond India.”
- Violence as a Unifying Force: A central tenet of Savarkar’s ideology was the belief that violence, especially against Muslims, was essential for unifying Hindus and forging a strong nation. This idea was derived from his interpretation of the 1857 rebellion, and is viewed as a major deviation from Gandhi’s nonviolent approach.
- “Nothing makes Self conscious of itself so much as a conflict with non-self. Nothing can weld peoples into a nation and nations into a state as the pressure of a common foe.”
- “He theorised that Hindu identity had been formed chiefly through violence… In the long war with the Muslims, ‘our people became intensely conscious of ourselves as Hindus and were welded into a nation to an extent unknown in our history’”
- “Savarkar essentially prescribed ‘permanent’ war for Hindus within their homeland”.
- Rejection of Gandhi and Nonviolence: The essay emphasizes Savarkar’s disdain for Mahatma Gandhi’s philosophy of nonviolence and his pursuit of Hindu-Muslim unity, which he saw as anachronistic and effeminate.
- “Savarkar ridiculed nonviolence… which, along with Muslim hatred, became his lifelong obsession.”
- Historical Revisionism: The essay points out Savarkar’s efforts to reinterpret Indian history from a Hindu-centric perspective, often distorting historical narratives to support his claims of a long-standing Hindu-Muslim conflict.
- “…Savarkar was a master at reclaiming Indian history from the British by reading colonial records and works of scholarship ‘against the grain’.”
- “British historical narratives portrayed Hindu-Muslim enmity as a fundamental, self-evident feature of Indian history.”
- “British colonialism constructed a different narrative, one in which Hindus had been subjugated in their home for 1,000 years by Muslim invaders.”
- Influence on the Hindu Right: Savarkar’s ideas directly inspired the formation of the Rashtriya Swayamsevak Sangh (RSS), the ideological parent of the BJP. The essay traces the evolution of the Hindu Right’s political engagement and their ultimate rise to power in contemporary India.
- “Soon after its publication, K B Hedgewar… founded the Rashtriya Swayamsevak Sangh (RSS) in 1925.”
- “The RSS is hypersensitive to its shaming non-participation in India’s freedom movement… Savarkar is the one figure who cannot be claimed by the Congress and who has genuine links with the anti-British struggle.”
- Savarkar as a Counter-Narrative to Gandhi: The essay highlights how the Hindu Right uses Savarkar to create an alternative narrative of Indian history and national identity, one that marginalizes Gandhi and his methods. The Hindu Right elevates Savarkar to a national icon to counter Congress’ influence on national identity.
- “The icon of Savarkar thus reminds Hindus: without Hindutva, India’s national security is perennially under threat.”
- Contemporary Relevance: The essay highlights how Savarkar’s ideas are actively promoted by the ruling BJP-RSS, shaping political discourse and contributing to the rise of Hindu nationalism and a more exclusionary political climate. It suggests the current government uses Savarkar’s philosophy as a means to legitimate their rule and that the public has embraced Hindutva.
- “The BJP has carried on Savarkar’s legacy of turning to history instead of Hindu religious texts for validation.”
- “Hindutva now, however, enjoys wide legitimacy among Hindus of all castes.”
- “As resurrected Hindutva icons, they stand in death as they did in life: Savarkar, the guru, behind the pulpit; Godse, the disciple, on the streets.”
III. Important Facts
- Savarkar’s early life: He was born in 1883, a Brahmin who was a prodigy and became active in anti-British revolutionary politics in his teens.
- Prison and radicalization: Savarkar’s imprisonment in the Andamans led to his ideological transformation.
- Hindutva (1923): This pamphlet is his most influential work, advocating for Hindu unity and violence against Muslims.
- Savarkar’s views on Hinduism: He was agnostic and considered Hindutva as bigger than Hinduism, at times critiquing many Hindu practices.
- The founding of the RSS (1925): Inspired by Savarkar’s Hindutva, the RSS was founded as a sociocultural organization aiming to create a masculine Hindu identity.
- Savarkar’s later life: After his release, he became the president of the Hindu Mahasabha.
- Assassination of Gandhi (1948): Nathuram Godse, a follower of Savarkar, assassinated Gandhi, staining Savarkar’s reputation.
- Savarkar’s death (1966): He died by suicide, aged 82.
- BJP’s rise to power: Using Savarkar’s Hindutva ideology and historical revisionism, the BJP has risen to political prominence.
IV. Conclusion
This essay argues that Savarkar’s ideology is not a harmless historical curiosity but a powerful force that continues to shape Indian politics. His invention of Hindutva, his promotion of violence, and his rejection of nonviolence have all had a lasting impact, especially on the Hindu Right. The essay makes a clear case for the importance of critically examining the origins and implications of Savarkar’s ideas for understanding contemporary India. It also critiques the BJP-RSS for the manipulation of history and for the suppression of information about the nation’s complicated past.

Hindu supremacy
Hindu supremacy, as conceived by Vinayak Savarkar, is a political ideology that seeks to establish the dominance of Hindus in India, viewing them as the rightful inheritors of the land and culture. Savarkar’s ideology emerged in the context of British colonial India and was influenced by European nationalist thought. Here’s a breakdown of key aspects:
- Historical Context: Savarkar’s ideas developed in response to British colonial narratives that depicted India as a degenerate civilization and highlighted Hindu-Muslim enmity. These narratives, combined with the humiliation of being colonized, fueled the rise of Indian nationalism6. Savarkar sought to rewrite Indian history from a Hindu-centric perspective, emphasizing violence as a unifying force.
- Redefining Hindu Identity: Savarkar’s concept of Hindutva aimed to create a unified Hindu identity that transcended the divisions of caste and sect within Hinduism itself. He defined a Hindu as anyone whose fatherland and holy land were within the Indian subcontinent, thus including Sikhs, Jains, and Buddhists, but excluding Muslims and Christians because their holy lands lay outside of India.
- Violence and Unity: Savarkar believed that violence was essential for unifying Hindus and establishing their dominance. He saw conflict with non-Hindus, particularly Muslims, as a means of forging a cohesive Hindu identity. He glorified past Hindu warriors and advocated for a militant approach to reclaim what he considered their lost glory. According to Savarkar, Hindus had been corrupted by the nonviolent elements of Buddhism and needed to embrace violence.
- Rejection of Gandhi and Secularism: Savarkar opposed Gandhi’s nonviolent approach to achieving independence and his attempts to unify Hindus and Muslims. Savarkar ridiculed nonviolence and became obsessed with Muslim hatred. While he called for a secular state with equal rights for all, he also accused Muslims of anti-Indian activities and supported communal polarization.
- Influence on Hindu Nationalist Movements: Savarkar’s ideas influenced the formation of the Rashtriya Swayamsevak Sangh (RSS), a Hindu nationalist organization, and later the Bharatiya Janata Party (BJP). The BJP has placed Savarkar at the center of their efforts to rewrite Indian history from a Hindu supremacist viewpoint. The BJP has used the idea of Hindutva to unify Hindus and establish political dominance.
- Contemporary Relevance: Savarkar’s ideology continues to be a powerful force in Indian politics, with the BJP-RSS promoting his ideas to assert Hindu preeminence. Savarkar’s ideas resonate with many Hindus and have created a sense of Hindu political unity. There has been an increasing acceptance of Hindu supremacy and a cult of Savarkar’s follower, Gandhi’s assassin Nathuram Godse, has flourished among party loyalists.
In summary, Hindu supremacy is not just a religious idea but a political project rooted in a particular reading of history that calls for the unification of Hindus through the exclusion and persecution of religious minorities, and especially Muslims11116. The BJP has adopted Savarkar’s ideology and uses it to garner Hindu support while marginalizing others.
Savarkar’s views on violence influence Hindu nationalism

Kerala man stabbed to death by RSS – photo-credit: peoplesdemocracy.in
Savarkar’s views on violence were central to his conception of Hindu nationalism and significantly influenced its development. He believed violence was a mystical unifier and a necessary tool for forging a strong Hindu identity. Here’s how his views on violence influenced Hindu nationalism:
Violence as a Unifying Force: Savarkar argued that conflict with non-Hindus, especially Muslims, was essential for uniting Hindus, who he believed were divided by caste. He stated that “nothing makes Self conscious of itself so much as a conflict with non-self”. He saw the “pressure of a common foe” as a way to weld people into a nation. He theorized that Hindu identity had been formed chiefly through violence.
Rejection of Nonviolence: Savarkar vehemently opposed Gandhi’s philosophy of nonviolence, viewing it as weak and emasculating. He ridiculed nonviolence and considered it a “perverted sense of virtue” that had corrupted Hindus. He believed that nonviolence “should at times be killed by cruel violence”. He thought Hindus had become “slovenly and imbecile, and insensible to all sorts of shameful humiliation” because of their perverted virtues.
Glorification of Violent History: Savarkar glorified violent episodes in Indian history, particularly those involving Hindu resistance against Muslim rulers. He reinterpreted the 1857 uprising as the “first war” for Indian independence, emphasizing the violence that united Hindus and Muslims against the British. He presented Hindu kings as having avenged centuries of Muslim oppression. This rewriting of history, with its focus on violence, aimed to inspire a militant Hindu nationalism.
Call for Militant Action: Savarkar’s writings called for Hindus to become more like his perception of Muslims, whom he saw as more assertive and aggressive. He encouraged Hindus to “assimilate audaciously as well as exclude ruthlessly to recover its lost glory”. Savarkar essentially prescribed “permanent” war for Hindus within their homeland.
Influence on Hindu Nationalist Organizations: Savarkar’s ideology influenced the formation of the Rashtriya Swayamsevak Sangh (RSS) which aimed to transform the character of Hindus through indoctrination and paramilitary training, making them more masculine. While the RSS initially avoided direct political participation, they later formed the Bharatiya Jana Sangh, which eventually became the Bharatiya Janata Party (BJP).
Legacy of Violence: Savarkar’s emphasis on violence has contributed to the Hindu Right’s use of violence against Muslims to achieve political unity. His ideas have been used to justify communal polarization and violence, as seen in events such as the demolition of the Babri Masjid in Ayodhya.
In essence, Savarkar’s focus on violence as a necessary and unifying force played a crucial role in shaping Hindu nationalist ideology. He used the idea of violence to both critique and challenge Hindu traditions and to create a sense of Hindu identity built on a narrative of past and present conflict with Muslims. His ideas continue to influence Hindu nationalist movements and their political strategies.