Introduction
In the shadows of India’s freedom struggle stands a figure whose legacy remains both celebrated and contested to this day. Vinayak Damodarrao Savarkar—known to many as “Veer” Savarkar—was not merely a freedom fighter but a revolutionary thinker whose ideology shaped alternative paths to India’s independence. Born in the quiet village of Bhagur during British colonial rule, Savarkar’s journey from a brave child defending his village to becoming an influential nationalist philosopher reflects the complex tapestry of India’s fight for freedom.
Unlike many of his contemporaries who found their political home within the Indian National Congress, Savarkar charted a different course—one that embraced revolutionary methods and a distinct vision of Indian nationalism. This divergence from the mainstream freedom movement has resulted in his contributions being either glorified or marginalized, depending on the political and historical lens through which one views him. His philosophy of Hindutva continues to influence Indian politics even today, making him perhaps one of the most consequential yet controversial figures in modern Indian history.
As we delve into Savarkar’s life and legacy, we encounter a man of profound contradictions—a fierce advocate for Indian independence who later sought reconciliation with British authorities, a revolutionary who penned philosophical treatises on nationalism, and an intellectual whose ideas continue to spark heated debates on India’s national identity. Through this exploration, we aim to understand not just the man behind the legend, but also the turbulent times that shaped his thinking and actions.
Brief Information
| Information | Details |
| Full Name | Vinayak Damodarrao Savarkar |
| Identity | Indian nationalist, freedom fighter, politician, and writer |
| Date of Birth | May 28, 1883 |
| Place of Birth | Bhagur village, Nashik district, Bombay Presidency (present-day Maharashtra) |
| Nationality | Indian |
| Education | Bachelor of Arts from Fergusson College, Pune; Law degree from Gray’s Inn, London |
| Profession/Occupation | Revolutionary, writer, politician, social reformer |
| Spouse | Yamunabai Savarkar (married 1901) |
| Children | Prabhakar Savarkar (son), Vishwas Savarkar (son) |
| Parents | Damodarpant Savarkar (father), Radhabai Savarkar (mother) |
| Siblings | Ganesh (Babarao) Savarkar, Narayan Savarkar, Mainabai (sister) |
| Notable Works | “Hindutva: Who is a Hindu?” (1923), “The Indian War of Independence, 1857” (1909), “Inside the Enemy Camp” (autobiography) |
| Political Affiliation | Founded Abhinav Bharat Society, Hindu Mahasabha |
| Contributions/Impact | Developed Hindutva philosophy, advocated for complete independence, influenced revolutionary movement, promoted social reforms |
| Date of Death | February 26, 1966 |
| Place of Death | Bombay (present-day Mumbai), Maharashtra, India |
| Legacy | Controversial figure whose ideology of Hindutva continues to influence Indian politics; remembered for his revolutionary activities and writings |
Early Life and Family Background
Vinayak Damodarrao Savarkar came into this world on May 28, 1883, in the serene village of Bhagur near Nashik in the Bombay Presidency—a region now part of Maharashtra. Born into a Marathi Chitpavan Brahmin family, Savarkar’s childhood was steeped in the rich cultural and religious traditions that would later influence his political philosophy. His father, Damodarpant, was a respected figure in the community, while his mother, Radhabai, instilled in him values of courage and resilience that would define his later years.
The Savarkar household was a close-knit one, with Vinayak growing up alongside his two brothers—Ganesh (often called Babarao) and Narayan—and his sister Mainabai. These early years were formative in shaping Savarkar’s character, with his family environment nurturing his intellectual curiosity and sense of justice. The family’s modest means didn’t prevent them from emphasizing education, and young Vinayak showed remarkable aptitude from an early age.
However, tragedy struck when Savarkar was just nine years old—both his parents died during a plague epidemic that ravaged many parts of India in the 1890s. This devastating loss forced the young boy to mature quickly, with his elder brother Ganesh assuming responsibility for the family. Despite these hardships, Savarkar’s spirit remained unbroken, and he continued his education at the local Shivaji High School, where he began to develop his oratorical skills and leadership qualities that would later mark him as a charismatic nationalist leader.
The Birth of “Veer”: A Childhood Incident
The honorific “Veer,” meaning brave or courageous, wasn’t merely a title bestowed upon Savarkar in later years—it was earned through a remarkable display of valor when he was barely twelve years old. The incident that earned him this moniker reveals much about his character and foreshadows the fearless revolutionary he would become.
In 1895, a group of individuals attacked Bhagur, which was predominantly populated by Brahmin families. Faced with this threat, young Vinayak didn’t cower in fear as might be expected of a child. Instead, he rallied the villagers, organizing a defense against the attackers despite being severely outnumbered. With stones and sticks as their only weapons, Savarkar led this impromptu militia with such tactical acumen that they managed to repel the assailants.
This extraordinary display of courage at such a tender age left an indelible impression on the villagers. From that day forward, they began addressing him as “Veer” Vinayak, a title that would merge with his identity throughout his life. This incident wasn’t merely a moment of childhood bravery—it was a glimpse into Savarkar’s innate leadership qualities and his willingness to stand firm in the face of adversity, traits that would define his later revolutionary activities against British colonial rule.
The “Veer” prefix would later take on greater symbolic significance as Savarkar emerged as a prominent figure in India’s freedom struggle, embodying the spirit of fearless resistance that he first demonstrated as a village boy defending his community.
Educational Journey
Savarkar’s academic journey was as tumultuous and revolutionary as his later political life. In 1902, after completing his preliminary education, he enrolled at Fergusson College in Pune—a city that was already becoming a hotbed of nationalist activities under the influence of leaders like Bal Gangadhar Tilak. For the young Savarkar, the college wasn’t merely an institution of formal learning but a crucible where his political consciousness was further shaped and refined.
His time at Fergusson College was marked by intense nationalist activities. The turn of the century was a period of growing resistance against British rule, and Savarkar dove headfirst into this current of patriotic fervor. He didn’t confine his nationalist sentiments to mere discussions in college canteens—he actively organized and participated in revolutionary activities, which inevitably brought him under the scrutiny of both college authorities and British officials.
The collision between his academic pursuits and revolutionary activities came to a head when college authorities, under pressure from the British government which financed the institution, expelled him for his involvement in nationalist activities. This expulsion was a stark reminder of the colonial grip on India’s educational institutions. Yet, in what can be seen as an early display of Savarkar’s persuasive abilities, he was later allowed to complete his Bachelor of Arts degree—a testament to his academic prowess despite his political activities.
The 1905 Swadeshi movement, led by luminaries like Tilak, profoundly influenced Savarkar during these formative years. The movement’s call to boycott British goods and promote indigenous products resonated deeply with him, further crystallizing his anti-colonial stance. This period of his life wasn’t just about academic achievements—it was about the forging of a revolutionary spirit that would guide his future actions.
London Years and Revolutionary Activities
Savarkar’s journey to London in 1906 marked a pivotal turning point in his revolutionary career. This opportunity came through the benevolence of Shyamaji Krishna Varma, a prominent Indian nationalist residing in Britain, who offered Savarkar a scholarship to study law at Gray’s Inn. For the young revolutionary, London wasn’t merely a place to gain legal education—it was a strategic location from which to advance the cause of Indian independence away from the direct surveillance of British authorities in India.
Upon arriving in London, Savarkar took residence at India House, a hub for Indian nationalist activities established by Shyamaji Krishna Varma. This Victorian building in Highgate wasn’t just accommodation—it was the nerve center of revolutionary planning against British rule in India. Here, amidst the gathering of like-minded Indian students and intellectuals, Savarkar’s radical ideas found fertile ground to flourish.
It was at India House that Savarkar established the Free India Society, an organization dedicated to mobilizing Indian students in Britain towards the goal of complete independence for India. Unlike the moderate faction of the Indian National Congress that sought dominion status within the British Empire, Savarkar advocated for purna swaraj (complete independence) through revolutionary means if necessary. The Free India Society became a platform for propagating these ideas through meetings, pamphlets, and speeches.
During his London years, Savarkar also penned one of his most controversial works, “The Indian War of Independence, 1857,” which reframed the Sepoy Mutiny of 1857 as India’s first organized struggle for independence. The book was so seditious in the eyes of British authorities that it was banned before publication in Britain and had to be smuggled into India, where it circulated clandestinely, inspiring a generation of revolutionaries.
Savarkar’s activities in London, however, didn’t go unnoticed by British intelligence. As his revolutionary connections expanded to include figures like Madan Lal Dhingra (who assassinated Sir William Hutt Curzon Wyllie in 1909), the noose began to tighten around India House and its residents. The stage was being set for Savarkar’s eventual arrest and the dramatic events that would follow—events that would catapult him into the annals of India’s revolutionary history.
The Marseille Incident and Imprisonment
In March 1910, Savarkar’s revolutionary activities in London finally caught up with him when British authorities arrested him on charges of sedition and abetment to murder in connection with the assassination of Nashik’s Collector Jackson. The British government’s plan was clear—to transport him back to India for trial, where he would likely face severe punishment, possibly even the death penalty.
As the SS Morea carrying Savarkar approached the port of Marseille, France, on July 8, 1910, he crafted a daring escape plan. Knowing that once he reached Indian shores, his fate would be sealed, Savarkar managed to slip through a porthole in the ship’s bathroom and swim to the French shore—a desperate bid for freedom that momentarily succeeded.
However, his freedom was short-lived. French port authorities, alerted by British officials, recaptured him and handed him back to the British—an action that would later be declared illegal by an international tribunal at The Hague, as it violated principles of asylum. This incident, known as the “Marseille Incident,” became a significant case in international law but did little to alter Savarkar’s immediate fate.
Upon his return to India, Savarkar faced trial and was sentenced to 50 years of imprisonment and transportation for life to the notorious Cellular Jail in the Andaman and Nicobar Islands—a punishment so severe it was colloquially known as Kala Pani (black water), a place from which few returned.
The Cellular Jail was notorious for its brutal conditions. Prisoners were kept in solitary confinement in tiny cells, subjected to hard labor, and faced frequent torture. Here, Savarkar spent the harshest years of his life, from 1911 to 1921. The isolation, physical hardship, and mental anguish he endured during this period would leave an indelible mark on his psyche and philosophy.
It was during this period of incarceration that Savarkar’s approach to achieving independence began to evolve. The revolutionary who had once advocated for armed resistance now began contemplating different strategies. This transformation would later spark controversy among scholars and historians about the nature of his relationship with British authorities during and after his imprisonment.
Ideology and Political Philosophy
Savarkar’s political philosophy, developed over decades of activism, imprisonment, and reflection, represents one of the most distinctive ideological strands in India’s freedom movement. At its core was an unwavering belief in complete independence—what he articulated as:
“We should halt grousing about this English Officer or that officer, this rule or that rule. There would be no cease to that; our movement must not be finite to being opposite to any specific law. But, it must be for gaining the power to make rule itself. In short, we want complete freedom.“
This statement encapsulates Savarkar’s radical departure from the moderate politics of petition and prayer that characterized certain strands of the nationalist movement. For him, independence wasn’t about reforming British rule or securing concessions—it was about Indians reclaiming their inherent right to self-governance. This position aligned him more closely with revolutionaries like Bhagat Singh than with the constitutional approaches of the Congress moderates.
Perhaps Savarkar’s most enduring and controversial contribution to Indian political thought was his conception of Hindutva (Hindu-ness), which he articulated in his seminal 1923 work, “Hindutva: Who is a Hindu?” Written during his imprisonment in Ratnagiri, this treatise sought to define Indian national identity primarily through cultural and territorial connections rather than religious practice alone. For Savarkar, a Hindu was anyone who considered India as both their fatherland (pitribhumi) and holy land (punyabhumi)—a definition that included Sikhs, Jains, and Buddhists but implicitly excluded Muslims and Christians whose holy lands lay outside India’s borders.
This cultural nationalism was distinct from religious Hinduism and represented an attempt to forge a unified national identity in a diverse subcontinent. However, his emphasis on Hindu civilization as the foundation of Indian nationality has remained deeply contentious, with critics arguing it undermines India’s pluralistic ethos.
Savarkar also advocated for social reforms within Hindu society, condemning caste discrimination and untouchability. He promoted a rationalist approach to religious practices and encouraged inter-caste dining and marriage—positions that were progressive for his time and community. Yet, these reform efforts were ultimately subservient to his broader nationalist project of Hindu consolidation.
In his later years, particularly after his release from detention, Savarkar’s ideology evolved from revolutionary nationalism to what some scholars describe as pragmatic accommodation with colonial authorities, focusing on Hindu organization and militarization as preparation for eventual self-rule. This transformation in his approach has been the subject of intense historical debate, reflecting the complex legacy he left behind.
Literary Contributions
Beyond his political activism, Savarkar was a prolific writer whose literary contributions spanned multiple genres and languages. His works not only reflected his political philosophy but also showcased his intellectual depth and literary talent. Writing in both Marathi and English, Savarkar used his pen as effectively as any revolutionary weapon to advance the cause of Indian independence and cultural revival.
His first major literary work, “The Indian War of Independence, 1857,” written during his London years, was revolutionary in both content and impact. Completed when he was just 26 years old, this historical analysis reinterpreted the events of 1857—traditionally dismissed by British historians as a “Sepoy Mutiny”—as India’s first organized war for independence. Written in spirited prose that combined historical research with nationalist fervor, the book was banned by British authorities before publication but circulated secretly, inspiring generations of freedom fighters.
During his imprisonment in the Andaman Cellular Jail, despite harsh conditions and limited access to writing materials, Savarkar’s literary creativity didn’t diminish. He composed poems and verses by scratching them on the walls of his cell with nails and committing them to memory—many of these compositions were later published as “Kamala” and “Gomantak.” These works reveal not just his patriotic sentiments but also his emotional depth and philosophical reflections on human suffering and resilience.
His most influential work, “Hindutva: Who is a Hindu?” (1923), written during his Ratnagiri detention, transcended political pamphlet to become a philosophical treatise that continues to influence Indian political discourse a century later. In this work, Savarkar developed his concept of Hindu identity based on cultural and territorial bonds rather than religious orthodoxy—an idea that would become foundational to certain strands of Indian nationalism.
Savarkar also wrote extensively on social reform, advocating for the abolition of caste discrimination in works like “Jatyuchhedak Nibandh” (Essays on the Elimination of Caste). His autobiography, “My Transportation for Life” (originally written in Marathi as “Mazi Janmathep“), provides a harrowing account of his years in the Cellular Jail and offers valuable insights into colonial prison systems.
As a playwright, Savarkar wrote works like “Ushap” and “Sanyasta Khadga” that dramatized historical events and promoted nationalist themes. He even composed “Sagara Pran Talmalala“—considered the first free verse poem in Marathi literature—demonstrating his willingness to experiment with literary forms.
Through these diverse literary contributions, Savarkar emerges not just as a political revolutionary but as an intellectual who wielded words to reshape historical narratives, articulate philosophical positions, and inspire cultural renaissance. His literary legacy, like his political one, remains complex and contested, but undeniably influential in the cultural and intellectual history of modern India.
Later Life and Controversies
After his conditional release from the Andaman Islands in 1921 and subsequent internment in Ratnagiri until 1937, Savarkar’s political approach underwent significant transformation. The firebrand revolutionary who had once advocated armed resistance against colonial rule now adopted a more pragmatic stance, focusing on Hindu consolidation and organization through the Hindu Mahasabha, which he led as president from 1937 to 1943.
This later phase of Savarkar’s life has generated considerable historical controversy. His mercy petitions to the British authorities during his imprisonment, in which he offered to abstain from political activities in exchange for release, have been interpreted variously as tactical maneuvers to continue the freedom struggle from outside prison walls or as genuine compromises with colonial powers. These petitions remain contentious in assessments of his revolutionary credentials.
During World War II, Savarkar adopted a position distinct from the Congress-led Quit India Movement, advocating instead for military training and “Hinduization” as preparation for eventual self-rule. He encouraged Hindus to join the British Indian Army with the rationale that military experience would benefit India in the long run—a stance that critics viewed as collaboration with colonial authorities but defenders saw as strategic foresight.
Perhaps the most significant controversy surrounding Savarkar emerged after Mahatma Gandhi’s assassination in 1948. Though acquitted by the court for lack of evidence, his alleged connection to the conspiracy through his ideological influence on Nathuram Godse cast a long shadow over his legacy. This association has made objective historical assessment of Savarkar particularly challenging, with partisan interpretations often overwhelming nuanced analysis.
In his final years, Savarkar continued his advocacy for a Hindu nation while also promoting social reforms within Hindu society. He remained a polarizing figure—revered by some as a nationalist visionary and criticized by others for his communal approach to Indian identity. On February 1, 1966, after declaring his intention to end his life through atmaarpan (self-surrender), he began a fast unto death and passed away on February 26, 1966, in Bombay—leaving behind a complex legacy that continues to spark passionate debates in Indian politics and historiography.
Significant Events in Veer Savarkar’s Life
| Date/Period | Event |
| May 28, 1883 | Birth in Bhagur village, Nashik district |
| 1895 | Earned the title “Veer” after defending his village from attackers at age 12 |
| 1902 | Enrolled in Fergusson College, Pune |
| 1905 | Influenced by Swadeshi movement; organized a bonfire of foreign clothes |
| 1906 | Traveled to London for legal studies on scholarship from Shyamaji Krishna Varma |
| 1907 | Founded Free India Society in London |
| 1909 | Completed “The Indian War of Independence, 1857,” which was banned by British authorities |
| July 1, 1909 | Allegedly provided moral support to Madan Lal Dhingra who assassinated Curzon Wyllie |
| March 13, 1910 | Arrested in London on charges of sedition and abetment to murder |
| July 8, 1910 | The Marseille Incident: Attempted escape in France but was recaptured |
| 1911 | Sentenced to 50 years imprisonment and transported to Cellular Jail in Andaman |
| 1921 | Released from Andaman and transferred to Ratnagiri jail |
| 1923 | Wrote “Hindutva: Who is a Hindu?” while in detention |
| 1924 | Conditionally released but confined to Ratnagiri district |
| 1937 | Restrictions on movement lifted; became president of Hindu Mahasabha |
| 1937-1943 | Served as president of Hindu Mahasabha, developing and promoting the concept of Hindutva |
| 1948 | Arrested and tried as co-conspirator in Gandhi’s assassination; acquitted for lack of evidence |
| February 1, 1966 | Began fast unto death (atmaarpan) |
| February 26, 1966 | Passed away in Bombay (Mumbai) |
Legacy and Impact
More than half a century after his death, Savarkar’s legacy continues to be vigorously contested in India’s public discourse. For his admirers, he represents uncompromising patriotism, intellectual rigor, and cultural pride—a revolutionary who sacrificed personal comfort for the nation’s freedom and articulated a vision of India rooted in its ancient civilizational heritage. Government institutions, roads, and public spaces bearing his name across India testify to his continued relevance in official narratives of the freedom struggle.
His critics, however, view him as a divisive figure whose Hindutva ideology undermined India’s pluralistic fabric and whose positions on certain historical events—including his alleged association with Gandhi’s assassination and his stance during the Quit India Movement—complicate his nationalist credentials. This dichotomy in perception has made Savarkar a lightning rod in contemporary political debates about Indian identity and nationalism.
Perhaps Savarkar’s most enduring impact lies in his articulation of Hindutva as a political philosophy. While distinct from the religious practice of Hinduism, his conception of Hindu identity as cultural nationalism has profoundly influenced right-wing political movements in post-independence India. The rise of Hindu nationalist organizations and their growing political success in recent decades has brought renewed attention to Savarkar’s writings, with supporters finding in them a blueprint for national renewal and critics warning of their implications for India’s secular constitution.
Beyond politics, Savarkar’s literary contributions—particularly his historical reinterpretation of the 1857 rebellion and his Marathi poetry—have secured him a place in India’s cultural canon. His advocacy for social reform within Hindu society, including his vocal opposition to caste discrimination and untouchability, reflected progressive elements in his thinking that sometimes get overshadowed in political debates about his legacy.
What remains undeniable is that Savarkar was a figure of formidable intellect whose ideas, for better or worse, continue to shape India’s political landscape. His complex legacy—revolutionary and pragmatist, social reformer and cultural nationalist, prisoner and political leader—defies simplistic categorization. As India continues to grapple with questions of national identity and historical memory, Savarkar’s life and thought remain essential, if controversial, reference points in these ongoing conversations.
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FAQs
Why was Savarkar called “Veer”?
Savarkar earned the title “Veer” (brave) at the age of 12 when he led village defense against attackers. Despite being young, he demonstrated exceptional courage and tactical skills, rallying villagers to successfully repel the assault. This early display of bravery earned him the honorific that became inseparable from his identity throughout his life.
Who was Vinayak Damodar Savarkar?
Vinayak Damodar Savarkar was an Indian independence activist, politician, lawyer, and writer who formulated the Hindu nationalist philosophy of Hindutva. He was a controversial figure who advocated for Hindu-Muslim separation and opposed Gandhi’s non-violent approach to gaining independence from British colonial rule.
When and where was Savarkar born?
Savarkar was born on May 28, 1883, in the village of Bhagur near Nashik in present-day Maharashtra, India. He grew up in a middle-class Chitpavan Brahmin family during the height of British colonial rule in India.
What was Savarkar’s role in India’s struggle for independence?
Savarkar founded a revolutionary organization called “Abhinav Bharat Society” and was associated with the radical group “India House” in London. He was arrested in 1910 for his revolutionary activities and connections to the assassination of a British official. His approach to independence differed from Gandhi’s as he advocated for armed resistance against British rule.
Why was Savarkar imprisoned in the Cellular Jail?
Savarkar was sentenced to two life terms (50 years) in the infamous Cellular Jail (Kala Pani) in the Andaman and Nicobar Islands for his revolutionary activities against British rule and for abetting the assassination of a British official. He served this harsh imprisonment from 1911 to 1921 before being transferred to mainland India.
What is Hindutva and how did Savarkar contribute to it?
Hindutva is a political ideology that promotes Hindu nationalism and seeks to define Indian culture and identity primarily in terms of Hindu values. Savarkar wrote the influential book “Hindutva: Who is a Hindu?” in 1923, which forms the ideological foundation of the concept. He defined a Hindu as someone who considers India both their fatherland (pitribhumi) and holy land (punyabhumi).
Did Savarkar support the partition of India?
Yes, unlike many Congress leaders of his time, Savarkar supported the two-nation theory and advocated for the partition of India. He believed that Hindus and Muslims constituted two separate nations with different cultural and religious identities that could not coexist in a single state.
What were Savarkar’s views on caste?
Savarkar was critical of the caste system and advocated for its abolition. He promoted social reforms including the eradication of untouchability and supported intercaste marriages and dining. He believed that caste divisions weakened Hindu society and hindered national unity.
What was Savarkar’s relationship with Mahatma Gandhi?
Savarkar and Gandhi had fundamentally different ideologies and approaches to Indian independence. While Gandhi promoted non-violence and Hindu-Muslim unity, Savarkar advocated for armed resistance and Hindu nationalism. Their relationship was characterized by ideological opposition, though they maintained a level of mutual respect.
Was Savarkar involved in Gandhi’s assassination?
Savarkar was charged as a co-conspirator in Gandhi’s assassination but was acquitted due to lack of evidence. His alleged involvement remains a controversial topic in Indian history. Nathuram Godse, Gandhi’s assassin, was influenced by Savarkar’s ideology but direct involvement by Savarkar himself was never proven in court.
What were Savarkar’s major literary contributions?
Savarkar was a prolific writer with works in both Marathi and English. His notable works include “Hindutva: Who is a Hindu?”, “The Indian War of Independence of 1857” (which offered a different perspective on what the British called the Sepoy Mutiny), his autobiography “My Transportation for Life,” and several plays, poems, and novels that often carried nationalist themes.
Why is Savarkar such a controversial figure in Indian history?
Savarkar remains controversial because of his militant approach to independence, his advocacy for Hindu nationalism, his support for the two-nation theory, his mercy petitions to the British while imprisoned, and his alleged connection to Gandhi’s assassination. Different political groups in India interpret his legacy very differently.
What were Savarkar’s mercy petitions about?
During his imprisonment in the Cellular Jail, Savarkar wrote multiple mercy petitions to the British authorities asking for clemency and offering to work with the colonial government. These petitions have been a subject of historical debate, with some viewing them as a strategic move and others seeing them as a compromise of revolutionary principles.
How did Savarkar die?
Savarkar died on February 26, 1966, at the age of 82. In his final days, he declared a fast unto death (prayopaveshana) and stopped taking medications, food, and water. He passed away after about three weeks of this self-imposed fast in Bombay (now Mumbai).
What is Savarkar’s legacy in modern India?
Savarkar’s legacy is complex and contested. He is revered by Hindu nationalist groups as a freedom fighter and visionary, with many public institutions named after him. However, others criticize his divisive ideology and question aspects of his historical role. His philosophy of Hindutva continues to influence Indian politics, particularly through organizations that embrace Hindu nationalist ideologies.
What was Savarkar’s educational background?
Savarkar was well-educated for his time. He studied at Fergusson College in Pune and later received a scholarship to study law at Gray’s Inn in London. His time in London exposed him to revolutionary ideas and connected him with other Indian freedom fighters based in Europe.
