INSIDE THE ENEMY CAMP

 

 

(SAVARKAR IN LONDON)

1906-1910

 

 

Preface

 

Vinayak Damodar SAVARKAR, popularly known as Veer Savarkar was the unsung hero of the Indian freedom struggle against the British rule (1906-47). He made an outstanding contribution to this great cause. Leaders like Gandhi, Nehru and Bose adopted Savarkar’s main philosophies, but many years later. At the time of the Indian independence in 1947, many prominent leaders of the Congress Party, including its President, were members of Savarkar’s secret revolutionary society, called The Abhinav Bharat. He was the main source of their inspiration and, yet, was never given any credit for this.

 

Savarkar suffered terribly for 27 years at the hands of the English rulers. He spent 10 ½ years of hard labour in jail, in Andaman Islands, 1,000 miles off east coast of India, followed by further 3 years in various jails in India and then 13 ½ years in internment there as well. Despite having suffered this appalling persecution by the British rulers, Savarkar had the greatness to proclaim, “ I never hated the English, just because they were English.” He sincerely believed in the universal brotherhood of man.

 

In prison, Savarkar also faced religious fanaticism from Muslims. Although he was in a helpless condition, he fought against their tyranny and defeated them and in the end won their respect. Yet he said in 1927, “ I never hated Muslims nor even despised them.” He was truly a Humanist.

 

During his internment of 13 ½ years, Savarkar was forced to live in a remote place called Ratnagiri and could move within the district but was forbidden to take part in politics. Undaunted by this, he concentrated on the task of social reforms and had to fight against the entrenched attitudes of orthodox people. By 1933, with his sheer resourcefulness he had managed to achieve four incredible social changes in Ratnagiri.

* Removal of the practice of untouchability.

* Dining together by Hindus of ALL castes, including untouchables.

* Opening up of a new temple for ALL Hindus including untouchables.

* Running of a Café open to ALL Hindus including untouchables.

 

After his release from the internment in 1937, Savarkar fearlessly opposed Gandhi’s policy of perpetual capitulation to Muslim demands, as it was clearly proving to be disastrous to the nation. For this reason, Savarkar was much misunderstood and maligned, which unfortunately continues to be the case even today. But unlike many public figures of his times, he did not abandon his principles to suit the public mood.

There are five main phases of his life -

> Childhood and youth (1883-1906)

> In London (1906-1910)

> In prison on the Andaman Islands and in India (1911-1924)

> In internment in Ratnagiri (1924 – 1937)

> After release from internment (1937 –1966)

Savarkar started to write his Autobiography in the 1930s, but British Administrators forbade such writing. He therefore started to write it after the Indian independence in 1947. First part, dealing with his childhood and reviewing the political situation in India from 1857 to 1906, was published in Marathi in 1952.

 

The second part of the autobiography dealing with his work in London (1906-10) was published in Marathi in 1965. It gives me great pleasure in translating that part in English for the benefit of wider reading public. This book should be read in conjunction with another book ‘Newsletters from London sent by Savarkar’.

 

Savarkar shows us how the Indian freedom struggle moved through the following phases.

(1) Prayers, petitions and deputations of the Moderates

(2) Swadeshi or sponsoring of indigenous Indian industries and boycott of

     British goods, by the Militants.

(3) Home Rule movement of Shyamji Krishnavarma

(4) Armed revolution of Savarkar.

 

Savarkar reviews movements of other leaders and tells us how he changed the minds of Indian youth and also of the elder Indians in London. I quote two well-known examples:- 

 

* Mr C D Deshmukh stood first in the ICS examination in 1919. But he was not sure whether he should join the Civil Service or join the Indian freedom struggle. He sought advise of Tilak (father of the Indian unrest), who was in London at that time. He told Deshmukh, " Everyone is not cut out for politics. After independence, we will require capable and experienced administrators. So, do join in the Indian Civil Service."

Deshmukh became Finance Minister in Nehru's cabinet in 1952.

 

* Subhashchandra Bose stood 4th in the ICS examination in 1920. He expressed his anguish; “ I have been getting heaps of congratulations on my standing fourth in the competitive examination. But I cannot say that I am delighted at the prospect of entering the ranks of the ICS. If I have to join this service I shall do so with as much reluctance as I started my study for the ICS examination with. A nice fat income with a good pension in afterlife (i.e. in retirement) – I shall surely get. ….. But after all is service to be the be-all and end-all of my life? The Civil Service can bring one all kinds of worldly comfort but are not these acquisitions made at the expense of one’s soul? “  (Netaji : Collected Works, page 208)

Eventually Bose decided NOT to join the ICS, but to take part in India’s freedom struggle.

 

This change in mental attitude was the result of Savarkar’s work in London.

--------------------------

[Note - In June 1940, after the Dunkirk episode, Bose called on Savarkar in Bombay and on his advice, he slipped out of India, first to Germany and then to Japan. Bose formed

the Indian National Army out of Prisoners of War held by the Japanese. Unfortunately Japan surrendered after Atom bombs were dropped on its cities by the U.S in August 1945 and eight days later Bose himself died in a plane crash. But it became clear to the British rulers that the loyalty of the Indian Army could no longer be taken for granted. They had no choice but to leave India.]

 

 

Savarkar gives glimpse of how; numerous unknown individuals had helped in his armed revolutionary movement. One should remember that his scholarship was not sufficient even to cover cost of boarding and lodging in England, let alone for other expenses. He had to seek help from his father-in-law, to make ends meet.

 

It would be appropriate to describe here with Savarkar’s life in London in more detail.

 

 

Why did Savarkar come to London?

He says that he came to London

* To observe at first hand, the strengths of the British people, that enabled them to rule over India and also to note their weaknesses and to think of ways of overcoming their strengths and taking advantages of their weaknesses to achieve India’s freedom.

* To meet students from all parts of India. Such meetings were much more easier in London than in India. People back home looked to these men with admiration and expected direction and leadership from them. According to report ‘Indian Students in U.K.’ compiled by Secretary of State for India in 1907 there were some 700 of them in U.K at that time (more than half of this number were in London).

* To kindle the spirit of fighting among these youth for achieving Indian independence.

* To meet professionals, Rajahs, merchants and rich people, who came to London and also possibly, visited Europe. Savarkar sought their assistance too in the freedom struggle.

* To establish contacts with revolutionaries of other countries like Russia, China, Ireland, Turkey, Egypt and Iran. He wanted to learn the art of making bombs from them, and put that knowledge and friendship into use for concerted attempts to overthrow the British rule. He also wanted to smuggle pistols and ammunition into India.

We should make note of the changes that revolutionaries of other countries had brought about in their respective countries.

> In Iran, a nationalist movement became active in December 1905. In August 1906, the Shah, Muzaffer-ud-Din, admitting the need for reforms, granted a Constitution and established a National Assembly (Majlis). In 1907 Shah Muzaffar died to be succeeded by the despotic Shah Mohammad Ali Shah. He tried to reverse the liberal policies of his predecessor, but violence erupted, with Russia backing the Shah and Britain on the side of the constitutionalists, who wanted the Majlis to survive. The constitutionalists won the day.

> In 1911/12, Chinese overthrew their monarchy and China became a Republic under Sun Yatsen.

> Bolshevik revolution took place in Russia in October 1917.

> Turks overthrew their Sultan and Turkey became a republic in 1923 with Kemal Pasha (Atta Turk) as its first President.

> In Ireland, the Easter uprising in 1916 failed but Irish Free State was granted in 1921.

 

 

The speed with which Savarkar's activities took place in London was breathtaking.

(i) He started regular ‘Sunday meetings’ to discuss various topics related to India's future. It soon became popular among Indian students. Revolutionaries from other countries such as Egypt, Ireland, Russia, China and Turkey including Lenin used to attend. One of the topics of discussion was "Future constitution of India."

These meetings were intended to increase knowledge of all current affairs of the participants. Savarkar was able to maintain this tradition even in jail later on the Andaman Islands during 1911-1921.

(ii) Savarkar organised the days of the remembrance of our illustrious forefathers like Shivajayanti – birthday of Shivaji and celebrations of our festivals like Divali (festival of lights) and Dasara. He wanted the revival of our culture, our values, our concepts, and our traditions. And above all, he wanted to instil the spirit of self-respect in the Indian people.

(iii) Abhinav Bharat -

* Savarkar started his secret revolutionary society the Abhinav Bharat (similar to Young Italy of Mazzini) in India in 1905. Oath taken by members of the Abhinav Bharat has been preserved by the British Secret Police. The words " Absolute Political Independence " mentioned in it are significant.

At the time of Indian independence in August 1947, many leaders of the Congress Party were members of this secret society. They included, Balasaheb Kher, Chief Minister of Bombay Province, Ravishankar Shukla, Chief Minister of Central Province, Sikandar Hiyat Khan, the Muslim Chief Minister of Punjab just to name a few. President of the Congress Party Acharya J B Kripalani himself was a member of Abhinav Bharat.

 

ASPECTS OF SAVARKAR'S WORK IN LONDON (1906 – 1910)

1. Literature 

(a) Biography of Mazzini.

Savarkar was very much impressed by Maqzzini who led the freedom struggle of Italians against the Austrians in the 19th century. As he studied Mazzini’s

autobiography and his thoughts, he was surprised that he himself was advocating the same tactics as Mazzini. His confidence increased tremendously.

Savarkar wanted to emphasise to his readers that freedom from the British Rule would not be won easily. It would involve tremendous sacrifices over several decades, and that Indian freedom fighters would have to face many moments of utter despair. In such times he pointed to Mazzini’s struggle for inspiration.

 

Savarkar wrote in Marathi a biography of Mazzini. Two thousand copies of the first edition were quickly sold in 1907. When the second edition was due to be printed, the British administration in India declared the book as seditious and banned it.

(b) Indian War of Independence 1857.

In 1857, there was a massive uprising in India against the rule of the (English) East India Company, which managed to suppress it. But, that uprising (war) always inspired Savarkar and his followers.

After extensive search in the India Office Library, Savarkar wrote the history of ‘The forgotten 1857 Indian war’. It may sound strange but contemporary English authors DID NOT dub it as the Sepoy Mutiny. They invariably call it The Indian Mutiny accepting the fact that the whole of India wanted to get rid of their rule. If they use the word sepoy (soldier) at all, they call it The Great Sepoy War.

 

Savarkar wrote above book in Marathi. It was translated into English by his friends and secretly published in Holland in 1909. The Government of India promptly banned it on 23 July 1909. The book was a great source of inspiration to Indian revolutionaries for the next 38 years, including Bose, mentioned above.

 

* Copies of the book were available from Madam Cama at 25 Rue de Ponthieu, Champs Elysees, Paris. Price 10 Shillings.

* Copies were also available from F.H Publication, 749 Third Avenue,

New York. Price clothed $2, paper edition$1.50.

 

(c) History of Sikhs

Sikhs are an important part of the Hindu society. In the Indian Army their percentage was quite high. Savarkar therefore learned Gurumukhi and studied their holy books - Adigranth, Panthprakash and Vichitra Natak. He prepared notes for his book 'History of the Sikhs' which he completed while in Paris. Unfortunately the manuscript was lost by his friend for fear of being arrested by the Police.

 

(d) Newsletters

During the period from 17 August 1906 to 26 November 1909, Savarkar sent 43 newsletters to Marathi newspapers explaining the strengths and weaknesses of the British people. These were also related to politics and current affairs.

(e) Leaflets

Three leaflets were printed in India House.

(i) ‘ Choose’, Oh Indian Princes

This was sent out to Indian Princes, Rajas and Maharajas, after Dhingra’s martyrdom in August 1909. Savarkar appealed to them to join in the freedom struggle. He appealed to them for their help in the freedom struggle. He said,

" The Indian Freedom Struggle has started. It will go on until India is free from the British Rule."

  His salient points were: -

-> If you co-operate, there could be room for various types of administrations in future India. Look at Germany. All the princes accepted Kaiser William of Prussia as their Emperor in 1871. The princely states remained but Germany became one nation.

-> India is your motherland too. You are slaves of the British, just like us.

-> Side with us, and one of you will become Maharaja of the whole of India. If not, at least remain neutral. If you do not co-operate, even your names will not be remembered by the future generations.

[This leaflet was mentioned in The Times (of London) on 22 August 1910]

(ii) A leaflet in Gurumukhi

This appealed to the Sikh soldiers to rebel against the British.

 

(iii) 'Oh Martyrs!'

This was addressed to the fighters of the 1857 war. Savarkar assured them

' Your blood oh martyrs, shall be avenged. We will continue your fight and drive the British out of India.

 

(f) Bomb manual

* Copies of bomb manual were printed in India House. One copy did reach Tilak in Pune.

 

2. India on the International Scene

In August 1907, the International Socialist Conference was held in Stuttgart in

Germany. Savarkar sent Madam Cama as India's representative. It is here that the First Indian National Flag was unfurled. It had 8 lotuses to represent eight major provinces of India, Sun and Moon to show the eternity of India and the famous words ‘ Vande Mataram.’

3. Homage to the martyrs of the 1857 war

Savarkar organised a function in May 1908 to pay homage to the Indian martyrs of the 1857 war of Independence against the rule of the East India Company. His friends and the participants vowed to carry on their struggle till India became free.

4. The Fire Spreads

Influenced by Savarkar's work, there arose a succession of revolutionaries. The list extends from Khudiram Bose (1908) to Udham Singh (1940)

5. Trials and Tribulations

Despite having completed his studies, Savarkar was not called to the bar in May 1909 by the Benchers of Grays Inn.

He was arrested in London in July 1910, sent to Mumbai (Bombay) to stand trial for sedition and attempting to overthrow the British Raj. When the ship carrying him was anchored at the French port of Marseilles, Savarkar made a dramatic attempt to escape by jumping through a porthole and swimming ashore. Though

Savarkar was on the French soil, British police inspectors who pursued him, arrested him and took him to back to the ship, without obtaining permission from the French authorities. This was in flagrant violation of the International Law, an insult to France. But, because Britain was the world power, the British authorities thought that they would get away with this. Supporters of Savarkar raised this issue in the French newspapers.

 

Eventually the episode resulted in the hearing at The International Court of Justice in Hague in January 1911. It gave its verdict on 14 February 1911. Though Savarkar was not returned to France, the case created a great sensation throughout Europe. Europeans became aware of the fact that the Indians wanted to overthrow the British rule.  

 

When Savarkar was brought in front of the Special Judge in Bombay, he stated,

" My case is due to be heard before the International Court of Justice in The Hague. The proceedings in India should therefore be postponed till the International Court gives its verdict." This request was refused, as the British rulers were most anxious to send Savarkar to jail.

 

Charges against Savarkar were – waging war against King Emperor and conspiracy to wage war against King Emperor. He was sentenced to Transportation for Life twice to be served in succession, a sentence unprecedented in the history of the British Empire.

 

His experiences of this sentence can be read in his book My Transportation for Life

 

A request for the reader

It is expected that the readers have elementary knowledge of Indian politics during the period 1857-1906. If not, they should refer to Appendix C for explanations of various terms and details of personalities.

During the last one hundred years words have acquired different meanings. This should be borne in mind when reading this book. The word ‘Militant’ used for some Indian leaders in 1905 has a different meaning today. 

 

Dr V S Godbole

14 Turnberry Walk

Bedford

MK41, 8AZ

U.K.                                                                                        28 May 2006

Index

 

No.

Title

Pages

SSV pages*

 

 

 

 

1

On board the ship s.s Persia

10 –23

3 – 35

 

 

 

 

2

When I reached London

24 – 56

36 – 106

 

 

 

 

3

Inside the Enemy Camp

57 – 69

107 –131

 

 

 

 

4

Joseph Mazzini: Biography and Politics

70 – 81

132 – 155

 

 

 

 

5

Establishment of Free India Society and writing of Indian War of Independence 1857.

82 – 88

156 – 165

 

 

 

 

6

Appendix A – Case of Mr Chanderi Rao

89 – 93

166 –172

 

 

 

 

7

Appendix B – Extracts from judgement of Nasik Conspiracy Trial.

94

173—174

 

 

 

 

8

Appendix C -- Explanations

95 – 98

 

 

 

 

 

9

A word of gratitude.

99

 

 

 

 

 

 

 

* SSV means Samagra Savarkar Vangamaya (Complete works of Savarkar)

Volume I (Autobiography part I), part 4 – Shatruchya Shibirat

 

Editor’s Name – Vinayak Damodar Savarkar

Place of Publication – Mumbai (Bombay), India

Publisher – Veer Savarkar Prakashan

Date of publication - 1993

 

 

 

 

 

 

 

 

 

Inside the enemy camp

 

Chapter one

On board the ship s.s. Persia.

On 9 June 1906, I boarded the ship s.s Persia at Bombay to travel to London.

Very soon, the ship left the shores of India. My friends and relations had gathered to see me off. I could no longer see them. I said to myself, “How sorry I am to say good bye to them. Is it possible that I will return to India in three years time and meet them again?” The ship gathered speed. The seashore could not be recognised any more. I was still looking at the direction of the shore. But the other passengers, who had also seen off their relatives, had already moved on and were busy finding their rooms and arranging their bags. Most of them were Europeans or Anglo-Indians. Some were returning to England with their families. All of them seem to be used to sea travel.

 

There were some who were travelling for the first time, but they were with their friends. They were happy and were laughing. But for me it was my first travel over such a long distance and I had no friends with me. In those days very few Hindus travelled abroad and Europeans looked down on Indians as ‘Natives’.

I could feel this contempt in their eyes. It was the first time; I faced a crowd of Europeans alone.

 

I soon realised that I must find where my room was, but whom should I ask? All the staff, white and black were busy in looking after the European passengers. No one was bothered about me. Eventually I found courage to approach a European officer. I showed him my ticket and asked how I should find my cabin. Luckily he was employed by my travel agents, Thomas Cook and Sons. It was his job to deal with such requests. He realised that I was travelling for the first time. He said, “Here is my assistant. He will help you.” The assistant was from Goa and he took me to my cabin. As I entered the cabin, I saw a young Sikh, some three years younger than me, who was busy arranging his bags. He was smart, with fair complexion and wearing a turban. He asked me, “Are you Mr Savarkar?” I said Yes and he was delighted. He said, “I was waiting for you. There are places for two passengers in this cabin. This is mine that that one is yours. I am so delighted that my companion is Indian. But the time was passing by and I wondered if you had changed your mind. I am travelling for the first time by sea. There are two or three Punjabis, but they have their cabins further down. I am so delighted that you are Mr Savarkar.”

 

When faced with staying away from our kith and kin in a foreign land, one feels isolated and sad. However, when we meet a fellow countryman, how delightful the meeting becomes. I said to the Sikh youth, “I am also delighted to make acquaintance with you. What is your name?”

He said, “Harnamsingh.”

 

Over the next two to three days we met those Punjabis mentioned by Harnamsingh. There were also a few more Indians and soon we formed a small group of about ten. Rameshchandra Dutta, well-known retired ICS officer was also travelling in the same ship, but in First class. The readers are going to come across the name of Harnamsingh hereafter. I therefore give some details about him.

 

Harnamsingh was born in a respected Sikh family near Amritsar. He lost his father at young age. His mother loved him dearly and got him married by the age of eighteen. He soon passed his B A examination. Maharaja of Nabha state was impressed by Harnamsingh and decided to send him to England to become a Barrister. He offered him suitable scholarship for the studies. In those days, there were hardly any Sikh Barristers. Many Sikhs felt that Harnamsingh would not only become rich but also become a boon for the Sikh society. They therefore heartily supported the idea of Harnamsingh going to England. But his mother? She had no other children. She was worried stiff – my boy is going to stay in England for three or four years, how will he manage? How can I stay without him for so long? She said, “ You become a lawyer here. We are not short of money, even if you do not work. What is the need for going overseas?” Moreover, most people considered going overseas as objectionable, a dangerous adventure. In the end, a few respected men suggested that Harnamsingh should come home once a year and his scholarship should be increased accordingly. The mother agreed grudgingly. We will see later what happened in reality.

 

Among my fellow travellers I must mention one person in particular (later on Savarkar called him Mr Etiquette). He was a rich youth from Punjab, aged about thirty. He had travelled to Europe many times. He, like many others, had adopted western way of life and as a result, people like him felt that they were equal to foreign rulers. So, even at home he behaved as if he was an Englishman. Maharaja Shinde of Gwalior has named his son as George. In Bengal and Madras, people styled their surnames to sound like English ones like Ray. Thus, for example, Chattopadhya became Chatterjee, Bandopadhya became Banerjee. Fathers were called Papa, Mothers became Mummy. Though this person on our ship had not been anglicised to that extent, he felt that unless our people and especially students adopt European customs and manners in dress, having lunches and dinners, even going to the extent of smoking a pipe and drinking; we would not be considered as equal to Europeans. He and many of his age sincerely felt the same. Many Indian students who had gone to England for the first time were also of the same opinion.

 

Experiences of previous travellers

Late Mr Surendranath Banerjee had described in his biography, how difficult it was to go to England in his younger days and what was the mental attitude of those who dared to go to England. He wrote –

“ As I have observed I started for England on March 3rd 1868. Romesh Chandra Dutt and Beharilal Gupta were with me. We were all young in our teens and visit to England in those days was a more serious affair than it is now. It did not only mean absence from home but the grim prospect of social ostracism. We all three had to make arrangements in secret, as if we were engaged in some nefarious plot of which the world should know nothing. My father was helping me everyway but the fact had to be carefully concealed from my mother and when at last on the eve of my departure the news had to be broken to her she fainted away under the shock of what to her was terrible news”. (p10)

 

“A visit to England, however, was a new form of heterodoxy to which our country had not yet become accustomed. The anglicised habits of some of those who had come back from England added to the general alarm”. (p26)

 

“Some of our best men had fallen victims to the curse of drink. It was considered to be an inseparable part of English culture. A man who did not drink was hardly entitled to be called educated. The saintly Raj Narayan tells us how he himself meeting other friends called for a drink and how they were found all lying on the floor in a state of more or less inebriety.” (page7).

 

What happened after Banerjee returned from England?

Banerjee says, “Although I was taken back into the old home by the members of my family, the whole attitude of Hindu Society, of the rank and file, was one of unqualified disapproval. My family was practically outcasted. We were among the highest of Brahmins, but those who used to eat and drink with us on ceremonial occasions stopped all social contacts and refused to invite us.” (page 26).

 

Mr Surendranath also mentions how majority of “England Returned” leading gentlemen took to the European style of eating and drinking at home and some of them went to the length of throwing the leftovers of their meals, bones and flesh and all over their wall into the compounds of their orthodox neighbours just to spite their religious feelings.”

[Note – Suez Canal was opened only in 1869. Surendranath Banerjee had to travel to London via Cape of Good Hope at the southern tip of South Africa, a journey of some 8,000 miles!! ]

>>>>>>>>>>>>>>>

 

We need to change when we go abroad

Now let us return to my voyage to England.

Apart from the misconceptions in the mind of my friend on the ship (who advocated adopting English customs), there was some truth in it. I always maintained that when we need to stay in a foreign country like England for a number of years, we need to adopt the customs, manners and daily routine of the host country, as long as these do not involve any humiliation on our part. The reason being that we go to foreign countries for specific purpose, which is best served by adapting to changed circumstances. Moreover, we can compare their traditions with those of ours and decide if we need to make any changes for our benefit.

Though these were my opinions, my departure to England was so sudden that I could, not only, not get accustomed to eating habits of the English but also did not have time to get sufficient clothes made for my stay in England. In India I had no idea of how to dress like an Englishman (collar, trouser, suit, boot etc). I did not even have any curiosity. In the eyes of my friend on the ship (later called Mr Etiquette), I was totally unsuitable for independence. Well, in the end I surrendered to him and learned from him how to dress like a European. It was much more difficult to learn how to eat with fork and spoons. At times, the situation became dangerous. I had no qualms about meat eating but I was always a vegetarian. But on the ship most of the dishes were non-vegetarian. My friend had warned me – knife in right hand, fork in the left. When meat pieces are cut they are to be put in the mouth with the fork. But while observing how others eat, I forgot the lesson and like Hindu custom put forward the right hand in my mouth. It had my knife and my lips started to bleed. I bent down and held handkerchief to my mouth and got up so that others would think that I had become seasick. Eating fish was just as difficult. I did not know where the bones were and how to separate them from the flesh. This led to some embarrassing incidents. I cut a fish and put the piece in my mouth and started to chew. All of a sudden I hit the bones. I had no option but to throw it away. I was very embarrassed and decided not to eat fish, but then, what was I supposed to eat? Other vegetarian friends were also in the same situation. Ultimately we sought help form our experienced friend. He ordered some cooked fish to our room and demonstrated how to cut open a fish, where the bones are located etc and how to eat fish. He also told us that there was a special knife to cut fish.

 

I sincerely thanked our experienced friend. I had nicknamed him Mr Etiquette and will refer to him by that name. Later, he changed his views and joined our secret society –The Abhinav Bharat, but on the condition that his name should never be mentioned. Today (i.e. 1965) I do not know where he is or even if he is alive.

 

 

Harnamsingh

Harnamsingh was a Sikh, a Keshadhari, which means that he would not cut his hairs and had to tie them above the head like ancient sages. It was therefore impossible for him to wear a cap of any kind. He had to wear a turban. Even though he wore a collar, necktie etc like a European he wore turban also. In those days (i.e. by 1906) very few Sikhs had travelled abroad, therefore he presented a sight of some clumsiness, or an eccentric. Therefore, to the Europeans, especially to their women and children, a man with a turban was a sight of fun. It used to make them laugh.

 

At times, our group of Indian youth used to go on the deck to enjoy fresh air. Harnamsingh, who shared a cabin with me also used to join us. Europeans pointed at his turban and laughed. At first, we ignored them. But one day their children pointed to the turban and said, ‘ what a funny hat ’ and came very close to him. Their parents, instead of controlling the children, also began to laugh.

Harnamsingh moved on, Mr Etiquette pushed a white boy aside. As a result, the rest of the children went away and their parents too did not make a fuss. But after we returned to our cabin, Mr Etiquette said to me, ‘ Savarkar, tell Harnamsingh not to wear the turban. Why should we dress that makes the Europeans laugh at us and ridicule our behaviour? Though they laughed at Harnamsingh, I felt that it was an insult to all of us. In future, if he insists on wearing the turban, I will not go on the deck.’

 

I reacted, “ My friend, I will never tell Harnamsingh to abandon the turban. Some of our customs are out of date and harmful. I am ahead of all of you in proposing their abandonment. I am far more reformist when it comes to that. However, it is sheer cowardice to abandon certain customs merely because the Europeans laugh at them. Apart from convenience, if we look at it aesthetically, our turbans are far more appealing and colourful than the European hats, which look like dustbins. We should use hats when they are suitable for the occasion. Moreover, wearing a turban is essential to the Sikh way of life. To stop wearing it, simply because Europeans laugh at it, is a national insult to us. I say, ‘ Why don’t WE ALL wear turbans and go on the deck for a walk. When Europeans see that we are all united, their ridicule will subside.”

Mr Etiquette sprung up and said, “ You said the right thing. From tomorrow, I too will wear a turban and accompany Harnamsingh.” Thus I had been successful in kindling his self-respect.

 

I used to argue in many ways with Indian youth, who were suffering from inferiority complex and try to teach them self-respect. I led this course of action to change their outlook, to make them aware of current politics and to induce them to join the Indian freedom struggle. In short, I used to say, “ Today, the English are ruling over us. We therefore have to learn their habits in detail. And while doing that, if we make mistakes, we feel so shy and guilty. I also used to feel the same way. But that is wrong. When we were masters in our land and Europeans came to our land for trade, they too had to learn our customs and manners, they too made silly mistakes and our forefathers too laughed at them in those days.”

 

“ Today, in the streets of London, Indians are teased as blackies. But we must remember that when the English came to Pune in the days of Maratha Peshwas, in the 18th and 19th century they too were called, ‘Red faced’ (topiwale ingraj). The English could not walk without shoes. But in our courts they had to remove their shoes and walk barefoot. They must have felt very awkward indeed. They were also not used to sitting on the floor, as it was not done in England due to cold climate there. But they had to sit cross-legged in our courts and must have felt very uncomfortable in sitting that way. No doubt, our forefathers must have laughed at them too. That is natural human reaction.”

 

“ There are interesting stories of experiences of the English in the 18th century. A Maratha Sardar (Knight) invited an officer of the East India Company for dinner. But the seating arrangement was in Indian style, i.e. no tables or chairs, no knifes and forks. With great difficulty, the English officer sat down. He was not sure which item of food, he should start with. So, he picked up karanjee, which looked like a cake. It had desiccated coconut inside. He was surprised and said, “ How come coconut pieces went inside? ” There was a great laughter among the participants.”

 

“ Such events happen all the time, when people of two different cultures meet. However, there is nothing to be ashamed of them. It is all to be taken as simple fun.”

 

“ But these English men and women do not laugh at us merely as a matter of fun. They laugh out of arrogance and to despise us. They thereby imply that they are ruling over us, and therefore all their customs and traditions are superior to ours. That lies behind their laughter. ”

 

“ Our own people who believe that if we learn the manners and customs of the English, they will respect and consider us worthy of political reforms should think a little. Look at the thousands of Indian Christians. They have adopted the customs and manners of the English, including their religion. Of course they cannot change their colour. But have they been given any political rights? None whatsoever!! ”

 

“ Consider the Irish. They do not even have problem of colour (they are white like English). Why are they not granted the Home Rule in their affairs? Why are the English ruling over them with fixed bayonets? So, my friends, adoption of customs and manners of the English is not the criterion for the political advancement. ”

 

“ Now look at the Japanese. They inflicted a smashing defeat on the Russian Navy in 1904/05. And immediately these flat nosed, short fellows became worthy of friendship of the English. Customs and manners are of secondary or even of tertiary importance!! ”

 

On board the ship ‘s.s. Persia’, I met some young Indian students. No matter what the topic of discussion with them was, I always tried to connect it to the Indian freedom struggle, as can be seen from the above example. Thus, the youth were awakening to the Indian politics and so political debates began to take place. At first, most of them were either uninformed or were not interested in the subject. Some even said that it was one of the conditions for their scholarships that they must not take part in any political movement

I used to say:- ‘ Fair enough. You cannot take part in political movements, but that does not prevent you from taking part in political discussions. So, why not join in?’  How such small beginnings eventually led them to join in the freedom struggle is explained later.”

 

I changed the mind of Harnamsingh

Those who travel a long distance across the seas have to face two reasons for sorrow from day one. First is seasickness and the second is homesickness. Seasickness makes one vomit often. Luckily, even though it was my first sea travel, I did not suffer from seasickness. But homesickness was severe. I lost my parents at young age, and having experienced the horrors of bubonic plague, we three brothers and my elder brother’s wife were very close. Even otherwise I used to feel affinity to any friends or relations. I used to feel restless at the loss of their company. However, now I had to do my duty and to control my sorrow. I had to hold back my sorrow and tears. That was harsh but without it, my aim would not have been achieved. I had to pay the price. Other Indians suffered from seasickness. They could not take food for three or four days, but they did not suffer from homesickness. They had dreams of becoming Barristers and later making money or joining the ICS and enjoying high authority. They were therefore smiling. The only exception was that of Harnamsingh.

 

Harnam soon became seasick. He was bedridden and could not eat. I nursed him as much as I could. But he also became homesick. He wanted to go back to his family. He could not stand the separation and the thought of being away from home for so long worried him. Finally he said to me, ‘ Savarkar, you are the only close friend I have. You will laugh at me, but I cannot bear the pain of being away from my family. We are not short of money at home. I wish to see my relatives right now. It takes fifteen days even to hear from one’s relatives. How can I stay for so long in a foreign land? I do not want to become a Barrister. Once we reach Aden, I will purchase a return ticket and go back to India. In a way, I feel ashamed that I am so weak, so fickle, but .. ’

 

I interrupted and said, ‘ You love your family so much. You should not be ashamed of that. It is but natural that you should feel restless and homesick. However, if we love our kith and kin so much, should we not be prepared to suffer for the sake of the very same people? At times, one must suffer separation from one’s family for a higher aim in life. I feel just like you. I too wish to meet my family right now, but I am controlling my urges, for achieving higher things in life. We must resist such temptations. It is our very love of our people that should give us strength to survive through the period of separation.’

 

I then reminded Harnam of Guru Govind Singh (1666 -1708), the 10th and the last Guru of the Sikhs, who organised them into a fighting force and raised the sword to protect Hindus from the onslaught by the Mughals. His eldest son Ajit Singh aged 17 was killed in the battle of Chamkour. Then, his second son Juzar Singh aged 13 went out in the battlefield. He too died fighting the Mughals. The next day, Guru Govind Singh escaped the siege with his family. However, he got separated from his remaining two sons who were captured by the Mughal Subedar of Sarhind on 27 December 1704. When they refused to embrace Islam, Jovar Singh aged 8 and Fateh Singh aged 5 were bricked up and left to die by the Mughals.

I continued, “ Both of us revere Guru Govind Singh. Was that warrior a heartless person? Of course not. He was an ocean of affection. When he heard that Jovar Singh and Fateh Singh were bricked up and left to die, he exclaimed

‘ My great heroes! They died for the Hindu dharma.’  Suppose, those youths had been tempted by love and had stayed away from the battlefield, or that Guru Govind Singh himself had embraced Islam out of fear, would we have considered them worthy of our respect? Guru Govind Singh’s family may perhaps have lived longer but would have been despised the same way as many Hindu families had been despised because they embraced Islam for similar reasons. They would have never become immortals to Hindus.”

 

“ If we say that we are the disciples of Guru Govind Singh, then we must be prepared to suffer the separation from our beloveds for the betterment of our people, our nation, our religion. We must not budge even an inch. So, what should be our aim? Should it be to earn money by becoming a barrister or passing the Indian Civil Service (ICS) examination? Nay. Our aim must not be so low; it must be the freedom of India. We are going to England to work for that very reason and any other reasons must be secondary.”

 

“ Just like you, I also think that each time it would take at least a month to receive a reply from India to my letters. But my mind takes me back to the days of the East India Company. It used to take six months for their ships to travel from England to India via the Cape of Good Hope in South Africa and the same time for the return journey. And yet, Englishmen came to India on successive voyages. They fought with our forefathers and established their rule in India. If we want to defeat them, we must be prepared to suffer hundred times more than they did.”

 

“ There were times when our ancestors established huge colonies from Indochina to further east up to Mexico and up to Iraq in the west. They too travelled extensively on the high seas. However, after the Muslim invasions in Northern India there was a break in the seafaring adventures. But now we must dream of flying the Indian flag all over the world once again. This zeal will give us the courage to bear the individual sufferings.”

 

“ After listening to such discourse, Harnam Singh abandoned his plan to return to India from Aden. I changed his viewpoint completely. In the end he asked me, ‘ Tell me, what can I do for my motherland? ”

 

[Note -

In 1908, Indian students used to wear badges honouring the heroes of the 1857 war against the rule of the British in India. There were skirmishes in England between Indian students and British authorities. Harnamsingh wore such a badge. But he refused to remove the badge. He also did not apologise for wearing the badge. He therefore had to leave the Agricultural College at Cirencester. British authorities put pressure on the Maharaja of Nabha and forced

him to withdraw the scholarship of Harnam. His Principal Mr John McClellan wrote to the India Office, ‘It is a great pity that Harnam has not apologised and returned to the college for continuing his studies. He was about to be given a gold medal.’

This just shows how much Savarkar influenced and transformed Harnam Singh.]

 

 

Mazzini (1805-1872)

At that time, I had with me an English biography of Mazzini. I do not remember the author, but probably he was Bolton King. I gave it to some to read. I had deliberately underlined the passages relating to the underground organisation (Young Italy) of Mazzini and his programme of action. Four or five of them read it. But even today (i.e. 1965) they feel that their names should not be disclosed. So, let us call them Keshavanand and Mr Etiquette. I knew that they had been deeply impressed. During our discussion, I bluntly asked, “ Is it not our duty to start an underground society on the lines of Young Italy for the liberation of our country? ”

 

“ Of course! That is the first thing to do.” They said. “ But what is the use of a few ordinary youngsters like us starting such an organisation? Persons like Lokamanya Tilak, Lala Lajpat Rai or Maharaja Sayajirao of Baroda should take a lead. When they do, we should join them. Until that happens we should wait.”

 

“ Few handful of youths? ” I said, “When Young Italy was started, who started it? A few unknown youths!!. Mazzini had used the same words. He said ‘ when we started ‘Young Italy’, we were only a handful of unknown youngsters. But time came when our very name struck terror in the hearts of politicians.’ I further said, “ and how do you know that our well known leaders had not started any secret societies? You see, if a society is secret, will it broadcast its existence by advertising in newspapers? Suppose for the sake of argument that no Indian leader or Maharaja has so far come forward to start a movement for Absolute Political Independence for India. Is it not up to us to make a start? We need to do this precisely because no one is doing it.”

 

“ Suppose your mother is seriously ill and your brothers are reluctant to get help because of laziness or ignorance or fear. You know what medicine is needed. What would you do? Would you blame the brothers? Or would you do your duty? If you wish to know what a handful but determined young men can do, we have the example of Chaphekar brothers. ”

 

“ I then narrated the story of Chaphekars. During the outbreak of Bubonic Plague of 1897 in Pune, The British Administration in Bombay Province resorted to harsh, oppressive measures. People were insulted and humiliated. Women were molested. When Chaphekar brothers saw that no one would punish the arrogant British officers, they shot and killed Collector Mr Rand. They went to the gallows for that, but taught a lesson to the British who realised that their barbarity would not go unpunished. Chaphekar’s deed inspired me. We can harm the British at

least to the extent of our numbers, whether or not others follow us. But, in most cases, one spark ignites another spark and eventually a fire ensues.”

 

‘ Are you then prepared to take an oath (pledge) of such a secret organisation? ’ Keshavanand asked me. ” I said, “Of course.”

 

“Then I am too ready to take the oath,” said Keshavanand.

 

I looked at Mr Etiquette. He said, “I will let you know definitely tomorrow.” I said, “Take two days if needed. After all I want your full commitment.” That night Mr Etiquette called me to his room. He raised some questions. I answered them all. He said, ”in that case we must start the secret society right now, but what should we name it?”

I said, “Abhinav Bharat. Keshavanand has liked the name.”

“Very good.” He said and called Keshavanand also to his room. I showed him the oath in English and said, “Please read this carefully, but don’t get carried away by emotions. Our aims are noble but they also involve enormous sacrifices and hardships. You may decide not to join in, but if you do, you must carry the mission all your life.” He read it and agreed to take the oath.

 

“Very well then.” I rose and started to read the oath.

 

Keshavanand took the oath after me. Mr Etiquette followed. After testing them both for trustworthiness I told them, “You were saying earlier that we should join in a strong society once it is formed. I did not say much because I wanted to test your resolve and sincerity. But now you have taken the oath, you will be delighted to know that hundreds of youth have already taken this oath and are seeking to overthrow the British Raj. There are branches in towns and villages, schools and colleges; even government servants are our members. You agreed to the name Abhinav Bharat, that is precisely the name by which it has already been active. Now you too have become its sworn members.”

 

“On behalf of the society I am going to England to become a Barrister. That is true, but it is only an excuse. At present highly intelligent Indians go to England and try to reach positions of authority by passing examinations like ICS, IMS or Bar-at-Law. If we persuade some of these to our side, our propaganda will spread to India. Moreover, if a revolutionary act takes place in London, it draws attention of Englishmen far more than a thousand lectures in India. Such an act will draw attention of Europeans too. They will be aware of our demands.”

 

“Our leaders are tongue tied. The Moderates always emphasise their loyalty to the British. Even the militants say that they are loyal subjects. They do want the British Raj to continue. All that they want is reforms. This creates an impression in Europe and in America that Indians are happy to be ruled over by the British. We on the other hand are going to proclaim in England and Europe that it is

not the question of reforms here and there, we do not want British rule at all. We want to be independent.”

 

“Thirdly, we have heard that, in Europe, some cheap but effective instruments like hand-bombs are easily available and their use can be learnt. This is impossible in India. Many such activities are only possible in England. We also want to establish contacts with enemies of England and with their help raise a banner of revolt in India to coincide with a war in Europe. At present it is only a dream, but many times such dreams become a reality.”

After such discussions I also tried to persuade some other Indians. I gave oath to one or two who sounded reliable.

 

A few words about the oath. I am purely writing from my memory. Such oaths were taken by hundreds of youth in many languages and the papers would have been destroyed for the sake of secrecy. But I still remember its contents, language and spirit behind the oath.

 

Bande Mataram

 

The Oath of The Abhinav Bharat