Hindupedia, the Hindu Encyclopedia - User contributions [en]

Shatata-Unnati

2026-05-04T17:10:01Z

Himanshu Bhatt: fixed linkage typo

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
:''See also: [[Indian Freedom Fighters]] 
;Theosophical Society wing
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

Dr. Muthulakshmi Reddy is a big name in female rights, and she was influenced by Besant in her college years (1907-1912) and was guided by her in both her social reform and political work. She worked with Besant and others to establish the Women's Indian Association (1917.) After Besant's death, she took over the presidency of the WIA. Gandhi was another major mentor but Reddy never formally joined the INC but sometimes protested colonial injustices (i.e., Gandhi's arrest.)

;Ramakrishna Mission wing
Sister Nivedita (Margaret Noble), a convert from Ireland became a disciple of [[Swami Vivekananda|Swami Vivekanand]] and joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) She advocated for women's intellectual and moral development, influenced by Vivekanand's vision of strong Indian womanhood. Her work included lectures, fundraising (India, England, and U.S.), and writings that promoted gender equality in access to knowledge and opportunities. She had worked with Annie Besant at times. Likewise, Sister Christine, disciple of Vivekanand, is another example of a Westerner who utilized the Ramakrishna Mission and Vivekanand's circles as vehicles for improving female rights in India.

;INC wing
:''See also: [[Indian Freedom Fighters#INC's Hindu activist roots|INC's Hindu activist roots]] 
Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sen Gupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''[[Bhagavad Gita]]'', ''[[Mahabharata]]'', ''[[Ramayana]]'', and other [[Hindu Scriptures|Hindu and Bauddh literature]] into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

Dr. Durgabai Deshmukh, pupil of Gandhi and freedom fighter in the colonial era, established the Central Social Welfare Board (1953.) She later became president of the All-India Women's Conference (1931.)

It is also noteworthy that the 1st female head of government in the world was a [[Bauddh Dharm|Bauddh]] (Sirimavo Bandaranaike of Sri Lanka, non-INC member), and 2nd was a Hindu (Indira Gandhi, INC member.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "''all human beings''" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Dr. Durgabai Deshmukh)
|Dr. Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
#Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
#Property rights for women 
#Opposition to child marriages (i.e., Age of Consent Act 1891) 
#Universal accessible education (built schools, including colleges and gurukuls) 
#Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Dr. Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-04T08:04:06Z

Himanshu Bhatt: /* Successive associations */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
:''See also: [[Indian Freedom Fighters]] 
;Theosophical Society wing
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

Dr. Muthulakshmi Reddy is a big name in female rights, and she was influenced by Besant in her college years (1907-1912) and was guided by her in both her social reform and political work. She worked with Besant and others to establish the Women's Indian Association (1917.) After Besant's death, she took over the presidency of the WIA. Gandhi was another major mentor but Reddy never formally joined the INC but sometimes protested colonial injustices (i.e., Gandhi's arrest.)

;Ramakrishna Mission wing
Sister Nivedita (Margaret Noble), a convert from Ireland became a disciple of [[Swami Vivekanand|Swami Vivekanand]] and joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) She advocated for women's intellectual and moral development, influenced by Vivekanand's vision of strong Indian womanhood. Her work included lectures, fundraising (India, England, and U.S.), and writings that promoted gender equality in access to knowledge and opportunities. She had worked with Annie Besant at times. Likewise, Sister Christine, disciple of Vivekanand, is another example of a Westerner who utilized the Ramakrishna Mission and Vivekanand's circles as vehicles for improving female rights in India.

;INC wing
:''See also: [[Indian Freedom Fighters#INC's Hindu activist roots|INC's Hindu activist roots]] 
Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sen Gupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''[[Bhagavad Gita]]'', ''[[Mahabharata]]'', ''[[Ramayana]]'', and other [[Hindu Scriptures|Hindu and Bauddh literature]] into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

Dr. Durgabai Deshmukh, pupil of Gandhi and freedom fighter in the colonial era, established the Central Social Welfare Board (1953.) She later became president of the All-India Women's Conference (1931.)

It is also noteworthy that the 1st female head of government in the world was a [[Bauddh Dharm|Bauddh]] (Sirimavo Bandaranaike of Sri Lanka, non-INC member), and 2nd was a Hindu (Indira Gandhi, INC member.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "''all human beings''" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Dr. Durgabai Deshmukh)
|Dr. Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
#Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
#Property rights for women 
#Opposition to child marriages (i.e., Age of Consent Act 1891) 
#Universal accessible education (built schools, including colleges and gurukuls) 
#Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Dr. Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-04T08:02:24Z

Himanshu Bhatt: /* Start of modern reforms */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
:''See also: [[Indian Freedom Fighters]] 
;Theosophical Society wing
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

Dr. Muthulakshmi Reddy is a big name in female rights, and she was influenced by Besant in her college years (1907-1912) and was guided by her in both her social reform and political work. She worked with Besant and others to establish the Women's Indian Association (1917.) After Besant's death, she took over the presidency of the WIA. Gandhi was another major mentor but Reddy never formally joined the INC but sometimes protested colonial injustices (i.e., Gandhi's arrest.)

;Ramakrishna Mission wing
Sister Nivedita (Margaret Noble), a convert from Ireland became a disciple of [[Swami Vivekanand|Swami Vivekanand]] and joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) She advocated for women's intellectual and moral development, influenced by Vivekanand's vision of strong Indian womanhood. Her work included lectures, fundraising (India, England, and U.S.), and writings that promoted gender equality in access to knowledge and opportunities. She had worked with Annie Besant at times. Likewise, Sister Christine, disciple of Vivekanand, is another example of a Westerner who utilized the Ramakrishna Mission and Vivekanand's circles as vehicles for improving female rights in India.

;INC wing
:''See also: [[Indian Freedom Fighters#INC's Hindu activist roots|INC's Hindu activist roots]] 
Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sen Gupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''[[Bhagavad Gita]]'', ''[[Mahabharata]]'', ''[[Ramayana]]'', and other [[Hindu Scriptures|Hindu and Bauddh literature]] into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

Dr. Durgabai Deshmukh, pupil of Gandhi and freedom fighter in the colonial era, established the Central Social Welfare Board (1953.) She later became president of the All-India Women's Conference (1931.)

It is also noteworthy that the 1st female head of government in the world was a [[Bauddh Dharm|Bauddh]] (Sirimavo Bandaranaike of Sri Lanka, non-INC member), and 2nd was a Hindu (Indira Gandhi, INC member.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "''all human beings''" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Dr. Durgabai Deshmukh)
|Dr. Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
#Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
#Property rights for women 
#Opposition to child marriages (i.e., Age of Consent Act 1891) 
#Universal accessible education (built schools, including colleges and gurukuls) 
#Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-04T07:27:49Z

Himanshu Bhatt:

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
:''See also: [[Indian Freedom Fighters]] 
;Theosophical Society wing
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

Dr. Muthulakshmi Reddy is a big name in female rights, and she was influenced by Besant in her college years (1907-1912) and was guided by her in both her social reform and political work. She worked with Besant and others to establish the Women's Indian Association (1917.) After Besant's death, she took over the presidency of the WIA. Gandhi was another major mentor but Reddy never formally joined the INC but sometimes protested colonial injustices (i.e., Gandhi's arrest.)

;Ramakrishna Mission wing
Sister Nivedita (Margaret Noble), a convert from Ireland became a disciple of [[Swami Vivekanand|Swami Vivekanand]] and joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) She advocated for women's intellectual and moral development, influenced by Vivekanand's vision of strong Indian womanhood. Her work included lectures, fundraising (India, England, and U.S.), and writings that promoted gender equality in access to knowledge and opportunities. She had worked with Annie Besant at times. Likewise, Sister Christine, disciple of Vivekanand, is another example of a Westerner who utilized the Ramakrishna Mission and Vivekanand's circles as vehicles for improving female rights in India.

;INC wing
:''See also: [[Indian Freedom Fighters#INC's Hindu activist roots|INC's Hindu activist roots]] 
Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sen Gupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''[[Bhagavad Gita]]'', ''[[Mahabharata]]'', ''[[Ramayana]]'', and other [[Hindu Scriptures|Hindu and Bauddh literature]] into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

Dr. Durgabai Deshmukh, pupil of Gandhi and freedom fighter in the colonial era, established the Central Social Welfare Board (1953.) She later became president of the All-India Women's Conference (1931.)

It is also noteworthy that the 1st female head of government in the world was a [[Bauddh Dharm|Bauddh]] (Sirimavo Bandaranaike of Sri Lanka, non-INC member), and 2nd was a Hindu (Indira Gandhi, INC member.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "''all human beings''" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Dr. Durgabai Deshmukh)
|Dr. Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-04T07:25:52Z

Himanshu Bhatt: /* Female upliftment */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
:''See also: [[Indian Freedom Fighters]] 
;Theosophical Society wing
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

Dr. Muthulakshmi Reddy is a big name in female rights, and she was influenced by Besant in her college years (1907-1912) and was guided by her in both her social reform and political work. She worked with Besant and others to establish the Women's Indian Association (1917.) After Besant's death, she took over the presidency of the WIA. Gandhi was another major mentor but Reddy never formally joined the INC but sometimes protested colonial injustices (i.e., Gandhi's arrest.)

;Ramakrishna Mission wing
Sister Nivedita (Margaret Noble), a convert from Ireland became a disciple of Swami Vivekanand and joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) She advocated for women's intellectual and moral development, influenced by Vivekanand's vision of strong Indian womanhood. Her work included lectures, fundraising (India, England, and U.S.), and writings that promoted gender equality in access to knowledge and opportunities. She had worked with Annie Besant at times. Likewise, Sister Christine, disciple of Vivekanand, is another example of a Westerner who utilized the Ramakrishna Mission and Vivekanand's circles as vehicles for improving female rights in India.

;INC wing
:''See also: [[Indian Freedom Fighters#INC's Hindu activist roots|INC's Hindu activist roots]] 
Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sen Gupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''[[Bhagavad Gita]]'', ''[[Mahabharata]]'', ''[[Ramayana]]'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

Dr. Durgabai Deshmukh, pupil of Gandhi and freedom fighter in the colonial era, established the Central Social Welfare Board (1953.) She later became president of the All-India Women's Conference (1931.)

It is also noteworthy that the 1st female head of government in the world was a Bauddh (Sirimavo Bandaranaike of Sri Lanka, non-INC member), and 2nd was a Hindu (Indira Gandhi, INC member.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "''all human beings''" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Dr. Durgabai Deshmukh)
|Dr. Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-04T06:55:43Z

Himanshu Bhatt: /* Female upliftment */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
:''See also: [[Indian Freedom Fighters]] 
;Theosophical Society
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

;Ramakrishna Mission
Sister Nivedita (Margaret Noble), a convert from Ireland became a disciple of Swami Vivekanand and joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) She advocated for women's intellectual and moral development, influenced by Vivekanand's vision of strong Indian womanhood. Her work included lectures, fundraising (India, England, and U.S.), and writings that promoted gender equality in access to knowledge and opportunities. She had worked with Annie Besant at times. Likewise, Sister Christine, disciple of Vivekanand, is another example of a Westerner who utilized the Ramakrishna Mission and Vivekanand's circles as vehicles for improving female rights in India.

;INC
:''See also: [[Indian Freedom Fighters#INC's Hindu activist roots|INC's Hindu activist roots]] 
Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sen Gupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''[[Bhagavad Gita]]'', ''[[Mahabharata]]'', ''[[Ramayana]]'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

It is also noteworthy that the 1st female head of government in the world was a Bauddh (Sirimavo Bandaranaike of Sri Lanka, non-INC member), and 2nd was a Hindu (Indira Gandhi, INC member.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "''all human beings''" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Durgabai Deshmukh)
|Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-04T06:29:21Z

Himanshu Bhatt: /* Female upliftment */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

Sister Nivedita (Margaret Noble), a convert from Ireland became a disciple of Swami Vivekanand and joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) She advocated for women's intellectual and moral development, influenced by Vivekanand's vision of strong Indian womanhood. Her work included lectures, fundraising (India, England, and U.S.), and writings that promoted gender equality in access to knowledge and opportunities. She had worked with Annie Besant at times. Likewise, Sister Christine, disciple of Vivekanand, is another example of a Westerner who utilized the Ramakrishna Mission and Vivekanand's circles as vehicles for improving female rights in India.

Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sen Gupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''[[Bhagavad Gita]]'', ''[[Mahabharata]]'', ''[[Ramayana]]'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

It is also noteworthy that the 1st female head of government in the world was a Bauddh (Sirimavo Bandaranaike of Sri Lanka), and 2nd was a Hindu (Indira Gandhi.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "''all human beings''" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Durgabai Deshmukh)
|Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-04T06:24:52Z

Himanshu Bhatt: /* Female upliftment */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

Sister Nivedita (Margaret Noble), a convert from Ireland became a disciple of Swami Vivekanand and joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sen Gupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''[[Bhagavad Gita]]'', ''[[Mahabharata]]'', ''[[Ramayana]]'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India. The Ramakrishna Mission and Vivekanand's circles also served as vehicles for improving female rights in India, like Sister Christine, disciple of Vivekanand is an example.

It is also noteworthy that the 1st female head of government in the world was a Bauddh (Sirimavo Bandaranaike of Sri Lanka), and 2nd was a Hindu (Indira Gandhi.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "''all human beings''" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Durgabai Deshmukh)
|Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-04T06:02:30Z

Himanshu Bhatt: /* Hindu-led social betterment */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

===Female upliftment===
The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.)

Sister Nivedita (Margaret Noble), a convert from Ireland joined Aurobindo's Dawn Society and had also founded and ran girls' schools in Kolkata (i.e., Nivedita School in Baghbazar) to educate girls who had little to no access to education (i.e., poorest of the poor.) Nellie Sen Gupta (nee Edith Ellen Gray) had married freedom fighter Jatindra Mohan Sengupta, and both joined the INC — she also founded Deepali Sangha, a women's organization aimed at promoting social and political awareness, leadership, training, and empowerment among women. Her husband passed away but she was advised to stay in the-then East Pakistan to take care of Hindu rights, which she did. Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''Bhagavad Gita'', ''Mahabharata'', ''Ramayana'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

It is also noteworthy that the 1st female head of government in the world was a Bauddh (Sirimavo Bandaranaike of Sri Lanka), and 2nd was a Hindu (Indira Gandhi.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the UN General Assembly (1953-1954), a position she held to advocate for decolonization and the independence of countries in Asia and Africa. Hansa Mehta had an impact on the UN's constitution wording wherein "all human beings" instead of "all men" in the Universal Declaration of Human Rights. (She was also one of only 2 women delegates working alongside Eleanor Roosevelt in the UN Human Rights Commission 1946-48.)

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Durgabai Deshmukh)
|Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-03T05:03:30Z

Himanshu Bhatt: /* Hindu-led social betterment */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.) Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''Bhagavad Gita'', ''Mahabharata'', ''Ramayana'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

It is also noteworthy that the 1st female head of government in the world was a Bauddh (), and 2nd was a Hindu (.) Also Vijaya Lakshmi Pandit played a significant role in global representation of women, particularly in the United Nations. She was the first woman to serve as the President of the United Nations General Assembly from 1953 to 1954, a position she held to advocate for decolonization and the independence of countries in Asia and Africa.

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Durgabai Deshmukh)
|Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-03T05:01:15Z

Himanshu Bhatt: /* Hindu-led social betterment */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.) Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''Bhagavad Gita'', ''Mahabharata'', ''Ramayana'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Durgabai Deshmukh)
|Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|
|
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-03T05:00:52Z

Himanshu Bhatt: /* Hindu-led social betterment */

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.) Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''Bhagavad Gita'', ''Mahabharata'', ''Ramayana'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Durgabai Deshmukh)
|Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|
|
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-03T05:00:30Z

Himanshu Bhatt: /* Hindu-led social betterment */ added table

{{Author|Himanshu Bhatt}}
'Shatata-Unnati' is ''continual change'', 'abhyas' means improvement, 'kram-parivartanam' is ''incremental reformation'', while 'shodhanam' is ''refinement''. All of these terms are descriptive of Hindu society throughout the ages.

Continual social betterment has been one of the defining characteristics of Hindu society. All major cultures have had evils in their histories, including Hindu societies, but the shining examples to enforce positive changes and adaptability to a changing world are the Hinduism, Christianity, and Judaism.

In an era wherein colonial norms meant imprisonment or executions for speaking out against imperial rule, Mahatma Gandhi challenged the ideas of forcing nations to be subservient, fighting oppression by violence, and purging one's own nation of evils (i.e., inequality and superstition.) Today, much of the world still looks to Gandhi's perseverance to bring positive change into society.

==Comparison in societal reformation (India and Europe)==
Whereas even in modern times, in most European Christian societies, witch-hunts and slavery were the norm, in Indian Hindu societies, widow-burning was the norm among certain communities (usually northwestern) and caste prejudice was prevalent. Both the Christian and Hindu communities worked to extinguish these and other evils.

Historical societal injustices have been acknowledged and reconciled. Even today, the lasting legacy of important Hindu reformers is visible wherein quotas employment and educational quotas are implemented for social upward mobility to ensure poorer castes and women do not fall behind.

==Hindu-led social betterment==
What is extraordinary in the case of India is that it was the religious institutions (Hindu organizations and schools) that made revolutionary changes, not normally secular or non-Hindu ones. Practicing Hindus saw that superstitious and chauvinistic practices had become institutionalized (caste system and misogyny) within Hindu society, so they formed associations to help, uplift, educate the destitute. They would even go steps further to privilege the marginalized through reservations.

The top 3 champions who improved Indian women's political rights in the modern era were foreigners — Annie Besant, Dorothy Jinarajadasa, and Margaret Cousins. They did not tell Indian women to leave Hinduism but rather they themselves became Hindu in practice and Indian in habit. They then sought to restore the Vedic-era of womanhood wherein women had authority (i.e., to become clerics, scholars, and leaders.) Wanda Dynowska, a Polish convert to Sanatan Dharm too championed women's rights in India and translated ''Bhagavad Gita'', ''Mahabharata'', ''Ramayana'', and other Hindu and Bauddh literature into Polish. Mirabehn (born Madeleine Slade), the daughter of a British Royal Navy admiral, gave up her affluent lifestyle to become Gandhi's servant in India.

From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.
;Most influential persons for women's upliftment
{| class="wikitable sortable"
|-
! Area of Contribution
! Meaning
! Steps Taken
! Activists
! Organizations
! Founder's Affiliation(s)
|-
|Political rights and visibility
|1. Women appearing in public political spaces 2. Women being recognized as leaders (not just participants) 3. Changing social norms about women's public roles 4. Symbolic representation
|Helped institutionalize women's leadership through bodies like Women's Indian Association
|Annie Besant (women's political rights + organizational leadership), Kamaladevi Chattopadhyay (political participation, economic empowerment, cooperatives), Margaret Cousins (Suffarage, WIA), Sarojini Naidu (mass mobilization of women in politics)
|
|
|-
|Modern institutional equality
|
|Helped institutionalize institutional equality through contributing policy influence (Hansa Mehta) and constitutional rights (Durgabai Deshmukh)
|Durgabai Deshmukh (welfare systems), Hansa Mehta
|
|
|-
|Foundational legal reform
|
|
|Raja Ram Mohan Roy (abolition of sati), Ishwar Chandra Vidyasagar (widow remarriage)
|-
|Education
|
|
|Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar
|-
|}

==Start of modern reforms==
In modern India, most positive social changes within Indian Hindu societies came not first as enforcement or pressure from European rulers but from advocacy of forward-thinking Hindus. Raja Ram Mohan Roy had led the campaign to purge Hindu societies of Sati and caste prejudices. Roy worked with British imperial authority, specifically Lord William Bentinck to have sati outlawed. Roy himself was a religious leader that reiterated Upanishads for their principles.

Other institutions of positive social changes were mainly Hindu ones or were governed by Hindu religious leaders, not secular ones.

The Indian National Social Conference of 1887 was organized by Mahadev Govind Ranade, Rai Raghunath Rao, Narendra Nath Sen Gupta, and Janki Nath Ghoshal. Ranade was founder of the Prarthana Samaj, a religious group.

Arya Samajis, Brahmo Samajis, and Prarthana Samajis were the most vocal and active forces advocating: 
1) Women's right to divorce (i.e., Brahmo Marriage Act 1872) 
2) Property rights for women 
3) Opposition to child marriages (i.e., Age of Consent Act 1891) 
4) Universal accessible education (built schools, including colleges and gurukuls) 
5) Caste-based reservations

===Royal authority to implement reforms===
The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj, 'Rajarshi', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. In 1902 Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]

The king passed many policies for for the upliftment of untouchable, nomadic, non-Brahmin communities and for females.<ref>Act of Free and Compulsory Primary Education (1917), Widow remarriage Act (1917), End of Balutedari (1918), Repeal of Kulkarni Watan (1918), Intercaste and Interreligious Marriages and Sanctioning of Registered Marriage Act (1919), Act relating to protection of Harassment of Women (1919), Divorce act (1919), Order on prohibition of Untouchability practice (1919), Illegitimate Children's Rights and Devadasi Prohibition Act (1920); 
[https://www.indiejournal.in/article/rajarshi-shahu-maharaj-and-his-tryst-with-the-arya-samaj "Rajarshi Shahu Maharaj & his tryst with the Arya Samaj Lessons for our times"] By Devkumar Ahire (Jun 26, 2023 6:42 PM)</ref>

;Prejudiced disgruntled castists against Arya Samaj universalism
While Shahu was affiliated with the Satyashodhak Samaj, he did not feel they had any religious foundations, whereas the Arya Samaj was encompassed both a spiritual and social movement.<ref>"Beyond Reformism: Chhatrapati Shahu and Hinduism Reimagined" By Surajkumar Thube P. 124-144 ''Nidān: International Journal for Indian Studies, Volume 8'', Issue 1 (July 2023)</ref> Also, the Satyashodhak Samaj was antithetical to social cohesion because it targeted the Brahman caste as an enemy, and while its main founder (Jyotirao Phule) made absurd claims like 'Shiv-Dharma'<ref>"''The real Shiv-Dharma that is ours, we are re-establishing it as Sarvajanik Satya Dharma.''" Chapter 4, ''Sarvajanik Satya Pustak''</ref> or 'Mahadev-Dharma' (worship of [[Shiva|Shiv]] as God and some local gods like Khandoba as avatars) being the true religion of Indians whereas every other Hindu belief and practice was an imposition by 'non-Indian Brahman invaders'. Being a chauvinist, he also criticized freedom fighter martyrs Lakshmi Bai, Nana Sahib, Tantia Tope for being Brahmans. It is noteworthy however, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar (1 of the founders) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune.

;Granting, accommodating, and expanding Arya Samaj
Shahu attended Arya Samaj sessions like the one at Navsari in 1918 and another at Bhavnagar in 1920<ref>P. 6. ''People's Raj Volume 30'' (1974) By Directorate-General of Information and Public Relations </ref>. He provided funding for Gurukul Boarding House to be built at Kerle, wherein large buildings and well-irrigated lands were granted to the Arya Samaj. Later, the Rajaram Anathalaya orphanage was added to this grant. He also brought educational institutions in his domain under the leadership of Arya Pratinidhi Sabha. Rajaram College's administration was also granted to the Arya Samaj.

===Successive associations===
From Hindu-based institutions like sociopolitical organizations and schools came a number of philanthropic associations.

{| class="wikitable sortable"
|-
! Organization
! Demographic of Focus
! Region(s)
! Founder
! Founder's Affiliation(s)
! Achievement
|-
|Anath Balikashram Society
|Widows
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Andhra Mahila Sabha
|Females
|Andhra Pradesh
|Durgabai Deshmukh
|
|
|-
|Bharat Stree Mahamandal
|Females
|Bengal, Bihar, Punjab, Sindh, U.P.
|Sarala Devi Chaudhurani
|Arya Samaji, Brahmo Samaji, accepted Bijoy Krishna Chattopadhyaya (alias Howrah's Thakur) as her guru
|
|-
|Central Social Welfare Board
|Females and children
|
|Durgabai Deshmukh
|
|
|-
|Maharshi Karve Stree Shikshan Samstha
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Nishkam Karma Math
|Females
|Maharashtra
|Dhondo Keshav Karve ('Maharshi Karve')
|Educated at BHU
|
|-
|Self Employed Women's Association (SEWA)
|Females
|18 states
|Ela Bhatt
|Gandhian Textile Labour Association
|Established: own bank (Shri Mahila Sewa Sahakari Bank, or 'SEWA Cooperative Bank'), SEWA Mahila Housing Trust
|-
|Servants of India Society
|Females
|Delhi, Gujarat, Haryana, Himachal, Maharashtra, M.P., Odisha, Punjab, U.P.
|
|
|
|-
|Servants of the People Society
|Females
|Kerala, Maharashtra, M.P., Odisha T.N., Uttarakhand U.P.
|
|
|
|-
|Seva Dal
|Females
|Every province
|Dr. Narayan Subbarao Hardikar
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|
|-
|Seva Sadan
|Females
|Maharashtra (at its peak, included M.P. and T.N.)
|
|
|
|-
|}

==References==
{{reflist}}

[[Category: History]]

Shatata-Unnati

2026-05-03T04:36:35Z

Himanshu Bhatt: /* Successive associations */

Shatata-Unnati

2026-05-03T03:19:03Z

Himanshu Bhatt: /* Hindu-led social betterment */

Talk:Indian Freedom Fighters

2026-05-03T03:09:59Z

Himanshu Bhatt:

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Chittaranjan Das (alias 'Deshbandhu')
|W.B.
|Bengali
|
|
|Quoted the Gita, occasionally praised Shivaji, influenced by Brahmo Samajis
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Bahadur Srivastava (Shastri) (alias 'Shastriji', 'Man of Peace')
|U.P.
|Bhojpuri
|
|
|Quoted Gita, spoke of Ram Rajya, occasionally praised Shivaji
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Maurice Frydman (alias 'Swami Bharatanand')
|Poland
|Polish
|
|
|Jewish convert to Hinduism, became rajyaguru to Anudh princely state's Raja Bala Sahib and drafted a constitution for the kingdom, lived at Gandhi's ashram and worked with him, worked with fellow Pole Gandhian Umadevi
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari', 'Prakasam Pantulu')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, quoted Gita, occasionally invoked Krishna and Ram as moral exemplar in speeches, occasionally praised Shivaji, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism, spoke of Ram Rajya like in Bhoodan movement discource
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|Wanda Dynowska (alias 'Umadevi')
|Poland
|Polish
|
|
|Established Polish-Indian Library (translated Hindu and Bauddh scriptures into Polish to share with fellow Poles), worked with fellow Pole Gandhian Swami Bharatanand
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|-
|Kattamuthu Ocha Thevar (alias 'Pappapatti Kattamuthu Mookiah')
|T.N.
|Tamil
|
|
|Was disciple of Ukkirapandi Muthuramalinga Thevar
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Ukkirapandi Muthuramalinga Thevar (alias 'Pasumpon')
|T.N.
|Tamil
|
|
|Lived as a sadhu, combined political activism with Hindu spirituality and community leadership, kept strong links to Hindu religious networks in T.N., had temple-centered authority
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Shatata-Unnati

2026-05-02T17:43:15Z

Himanshu Bhatt: /* Hindu-led social betterment */ added name of Wanda Dynowska

Talk:Indian Freedom Fighters

2026-05-02T17:23:19Z

Himanshu Bhatt: /* Non-aligned */

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Chittaranjan Das (alias 'Deshbandhu')
|W.B.
|Bengali
|
|
|Quoted the Gita, occasionally praised Shivaji, influenced by Brahmo Samajis
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Bahadur Srivastava (Shastri) (alias 'Shastriji', 'Man of Peace')
|U.P.
|Bhojpuri
|
|
|Quoted Gita, spoke of Ram Rajya, occasionally praised Shivaji
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari', 'Prakasam Pantulu')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, quoted Gita, occasionally invoked Krishna and Ram as moral exemplar in speeches, occasionally praised Shivaji, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism, spoke of Ram Rajya like in Bhoodan movement discource
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|-
|Kattamuthu Ocha Thevar (alias 'Pappapatti Kattamuthu Mookiah')
|T.N.
|Tamil
|
|
|Was disciple of Ukkirapandi Muthuramalinga Thevar
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Ukkirapandi Muthuramalinga Thevar (alias 'Pasumpon')
|T.N.
|Tamil
|
|
|Lived as a sadhu, combined political activism with Hindu spirituality and community leadership, kept strong links to Hindu religious networks in T.N., had temple-centered authority
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Talk:Indian Freedom Fighters

2026-05-02T06:01:46Z

Himanshu Bhatt: /* Non-aligned */ added names

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Chittaranjan Das (alias 'Deshbandhu')
|W.B.
|Bengali
|
|
|Quoted the Gita, occasionally praised Shivaji, influenced by Brahmo Samajis
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Bahadur Srivastava (Shastri) (alias 'Shastriji', 'Man of Peace')
|U.P.
|Bhojpuri
|
|
|Quoted Gita, spoke of Ram Rajya, occasionally praised Shivaji
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari', 'Prakasam Pantulu')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, quoted Gita, occasionally invoked Krishna and Ram as moral exemplar in speeches, occasionally praised Shivaji, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism, spoke of Ram Rajya like in Bhoodan movement discource
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|-
|Kattamuthu Ocha Thevar (alias 'Pappapatti Kattamuthu Mookiah')
|T.N.
|Tamil
|
|
|Was disciple of Ukkirapandi Muthuramalinga Thevar
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), and mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Ukkirapandi Muthuramalinga Thevar (alias 'Pasumpon')
|T.N.
|Tamil
|
|
|Lived as a sadhu, combined political activism with Hindu spirituality and community leadership, kept strong links to Hindu religious networks in T.N., had temple-centered authority
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Talk:Indian Freedom Fighters

2026-05-02T05:51:40Z

Himanshu Bhatt:

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Chittaranjan Das (alias 'Deshbandhu')
|W.B.
|Bengali
|
|
|Quoted the Gita, occasionally praised Shivaji, influenced by Brahmo Samajis
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Bahadur Srivastava (Shastri) (alias 'Shastriji', 'Man of Peace')
|U.P.
|Bhojpuri
|
|
|Quoted Gita, spoke of Ram Rajya, occasionally praised Shivaji
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari', 'Prakasam Pantulu')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, quoted Gita, occasionally invoked Krishna and Ram as moral exemplar in speeches, occasionally praised Shivaji, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism, spoke of Ram Rajya like in Bhoodan movement discource
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), and mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Ukkirapandi Muthuramalinga Thevar (alias 'Pasumpon')
|T.N.
|Tamil
|
|
|Kept strong links to Hindu religious networks in T.N. and had temple-centered authority
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Talk:Indian Freedom Fighters

2026-05-02T05:43:48Z

Himanshu Bhatt:

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, and was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Chittaranjan Das (alias 'Deshbandhu')
|W.B.
|Bengali
|
|
|Quoted the Gita, occasionally praised Shivaji, influenced by Brahmo Samajis
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Bahadur Srivastava (Shastri) (alias 'Shastriji', 'Man of Peace')
|U.P.
|Bhojpuri
|
|
|Quoted Gita, spoke of Ram Rajya, occasionally praised Shivaji
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari', 'Prakasam Pantulu')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, quoted Gita, occasionally invoked Krishna and Ram as moral exemplar in speeches, occasionally praised Shivaji, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism, spoke of Ram Rajya like in Bhoodan movement discource
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), and mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Ukkirapandi Muthuramalinga Thevar (alias 'Pasumpon')
|T.N.
|Tamil
|
|
|Kept strong links to Hindu religious networks in T.N. and had temple-centered authority
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Talk:Indian Freedom Fighters

2026-05-02T05:09:18Z

Himanshu Bhatt: /* Non-aligned */

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, and was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), and mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Ukkirapandi Muthuramalinga Thevar (alias 'Pasumpon')
|T.N.
|Tamil
|
|
|
|Kept strong links to Hindu religious networks in T.N. and had temple-centered authority
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Shatata-Unnati

2026-05-01T18:53:15Z

Himanshu Bhatt: /* Successive associations */

Talk:Indian Freedom Fighters

2026-05-01T17:32:11Z

Himanshu Bhatt: /* Non-aligned */

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, and was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), and mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Talk:Indian Freedom Fighters

2026-05-01T17:31:42Z

Himanshu Bhatt: /* Non-aligned */

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, and was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), and mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Talk:Indian Freedom Fighters

2026-05-01T17:30:57Z

Himanshu Bhatt: /* Non-aligned */

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, and was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|Took sanyas, used to teach Gita to people
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), and mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|
|-
|}

Shatata-Unnati

2026-05-01T08:38:01Z

Himanshu Bhatt: /* Successive associations */

Shatata-Unnati

2026-05-01T06:42:28Z

Himanshu Bhatt: /* Start of modern reforms */

Shatata-Unnati

2026-05-01T06:42:13Z

Himanshu Bhatt: /* Start of modern reforms */ added table with organizations

Shatata-Unnati

2026-05-01T05:58:35Z

Himanshu Bhatt: made sections and added material, especially context

Talk:Indian Freedom Fighters

2026-05-01T05:34:06Z

Himanshu Bhatt:

==INC==
===Founders of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ananda Mohan Bose (alias 'Saint Bose')
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Ashutosh Mukherjee (alias 'Bengali Tiger')
|W.B.
|Bengali
|
|
|Influenced by Ishwar Chandra Vidyasagar and Vivekananda, taught Pali and [[Sanskrit]] (as well as Bengali and Hindi), his Dr. S.P. Mukherjee would found the Jana Sangh party
|-
|Dr. Atmaram Pandurang Tarkhadkar
|Maharashtra
|Marathi
|
|
|Founded Prarthana Samaji
|-
|Bal Gangadhar Tilak (alias 'Lokmanya', 'Father of the Indian Unrest')
|Maharashtra
|Marathi
|Not strictly
|Member (Leader)
|Of the 'extremist' faction within the INC, he established institutions, including the Deccan Education Society and its Fergusson College, popularized Ganesh Chathurti and Shiv Jayanti, as well as wrote important historical works.
|-
|Dadoba Pandurang Tarkhadkar (alias 'Ek Hindu')
|Maharashtra
|Marathi
|
|
|Paramahansa Mandali, member and key associate of Prarthana Samaj
|-
|Durga Mohan Das
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Durgaram Manchharam Dave (alias 'Durgaram Mehta')
|Gujarat
|Gujarati
|
|
|Founded Manav Dharm Sabha and Paramahansa Mandali
|-
|Dwarkanath Ganguly
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Ganapathy Subramania Iyer
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Janki Nath Ghoshal
|W.B.
|Bengali
|
|
|Engaged with Brahmo Samjis, including Keshub Chunder Sen, and with Rabindranath Tagore, Vivekanand, and Sister Nivedita[https://timesofindia.indiatimes.com/city/kolkata/japanese-scholar-traces-history-of-kolkata/articleshow/45127933.cms] regular contributor of Brahmo-affiliated pro-freedom ''Indian Mirror'' newspaper[https://www.getbengal.com/home/story_detail/the-mecca-of-journalism-lies-in-neglect], father of Subhas Chandra Bose and Sarat Chandra Bose
|-
|Sir Jotindra Mohan Tagore
|W.B.
|Bengali
|
|
|Founded an endowment for the benefit of Hindu widows and setup an annual fund towards a gold keyur to be annually presented to the best student in Sanskrit literature in Calcutta University
|-
|Kandukuri Veeresalingam Pantulu (alias 'Raja Ram Mohan Roy of Andhra')
|Andhra Pradesh
|Telugu
|
|
|Brahmo Samaji, Prarthana Samaji (popularized the Prarthana Samaj in southern India)
|-
|Kashinath Trimbak Telang (alias 'Justice Telang')
|Maharashtra
|Marathi
|
|
|Translated the ''Bhagavad Gita'', and his other important publication (1884) was the historical Sanskrit play ''Mudrarakshasa'' of Vishakhadatta
|-
|Krishna Kumar Mitra
|E.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Rangachari Balaji Rao
|T.N.
|Marathi
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work, follower of Vivekanand[https://biographies.rkmm.org/s/sb/m/companions-and-followers/a/balaji-rao-d-r]
|-
|Lalmohan Ghosh
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Madan Mohan Malaviya (alias 'Mahaman', 'Pandit')
|U.P.
|Malwi
|
|
|4-time INC president, founded Bharat Dharma Mahamandala and Hindu Mahasabha
|-
|Mahadev Govind Ranade (alias 'Justice Ranade')
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Monomohun Ghose
|E.B.
|Bengali
|
|
|Sanskritist, Brahmo Samaji
|-
|Mudumbai Veeraraghavachariar
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Nabagopal Mitra (alias 'National Mitra')
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Narayan Ganesh Chandavarkar (alias 'Mr. Justice')
|Karnataka
|Marathi
|Usually
|Member (Leader-National President)
|Prarthana Samaj member
|-
|Narendra Nath Sen Gupta (alias 'Father of Indian Psychology')
|E.B.
|Bengali
|
|
|Established Theosophical Society of Bengali, had close friendship with Keshab Chunder Sen, wrote ''Mechanisms of Ecstasy'', which drew ideas from Hindu [and Christian] classics from his passionate study of the psychology of religions and their scriptures
|-
|Nyapati Subba Rao Pantulu (alias 'Andhra Bhishma')
|Andhra Pradesh
|Telugu
|
|
|Inspired by Vivekanand's speeches, he began Hindu Samajam in Rajahmundry (1903) for propagating the Gita and Sanatan Dharm[https://www.thehindu.com/features/friday-review/history-and-culture/Subba-Rao-Pantulu-remembered/article16837335.ece#:~:text=Subba%20Rao%20Pantulu%20was%20born,Swami%20Vivekananda%27s%20speeches%2C%20he%20started]
|-
|Panapakkam Ananda Charlu
|T.N.
|Tamil
|
|
|Member of Theosophical Society and of Madras Native Association that opposed Christian missionary work
|-
|Rai Raghunath Rao
|T.N.
|Marathi
|
|
|Member of Theosophical Society, statue of Krishna was constructed for him in front of Kumbakonam Town Hall in Kudanthai
|-
|Sir Ramakrishna Gopal Bhandarkar
|Maharashtra
|Marathi
|
|
|Member and key associate of Prarthana Samaj
|-
|Romesh Chunder Dutt (alias 'Arcydae', 'Babu Dewan', 'Hindu')
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|Wrote ''Early Hindu Civilisation, B.C. 2000 to 320'' (1927)
|-
|Romesh Chunder Mitter
|W.B.
|Bengali
|
|
|Established Sanskrit Chatuspathi in Bhawanipur, and translated ''Valmimi Ramayana'' and ''Mahabharata'' into English
|-
|Satyendranath Tagore
|W.B.
|Bengali
|
|
|Brahmo Samaji, member of Hindu Mahamela
|-
|Shankar Vishnu Patankar
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Shib Chandra Deb
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Sir Subbier Subramania Iyer (alias 'Lion of South India')
|T.N.
|Tamil
|
|
|President of the Dharma Rakshana Sabha, established 2 Vedic Schools (Madurai and Thiruparankundram), VP of Theosophical Society (1907-1911), established Suddha Dharma Mandala (1915)
|-
|Subodh Chandra Mallick (alias 'Raja')
|W.B.
|Bengali
|
|
|Funded ''Bande Mataram'' and ''Karmayogin'' newspapers, was a member in Jugantar, and financed Aurobindo's revolutionary activities
|-
|Surendranath Banerjee (alias 'Rashtraguru')
|W.B.
|Bengali
|Usually
|Member (Leader)
|Brahmo Samaji
|-
|Umesh Chandra Dutta
|W.B.
|Bengali
|
|
|Brahmo Samaji
|-
|Vishwanath Narayan Mandlik (alias 'Rao Saheb')
|Maharashtra
|Marathi
|
|
|Wrote several works on [[Ethics of Hinduism|Hindu Law]] in English, including translations of ''Yajnyawalkya Smriti'', the ''Manu Smriti'' and Nilakantha's ''Vyvahara Mayukha'', Prarthana Samaji
|-
|Vishnu Bhikaji Sule
|Maharashtra
|Marathi
|
|
|Prarthana Samaji
|-
|Womesh Chunder Bonnerjee
|W.B.
|Bengali
|Usually
|Member (Leader-National President)
|His maternal lineage traced to the Sanskrit scholar and philosopher Pandit Juggonath Turkopunchanun, linking him to the tradition of Hindu saints, studied at Hindu School at Kolkata, a major institution for blending Western and Sanskrit learning, authored Reform of the Hindu Marriage Laws (1868), which critiqued and proposed changes to Hindu marriage customs to be more ethical
|-
|}

===Later members of INC===
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Ambikagiri Raichoudhury (alias 'Assam Kesari')
|Assam
|Assami
|Yes
|Member (Leader, Detector)
|Established Sankardeva Sarcharkas organization to promote Assamese folk songs and cultural elements, including those influenced by Vaishnava traditions (e.g., devotional music and reformist ideas) — work emphasized Assami identity, which Ekasarana Dharm helped shape, criticized British authority for banning puja at Kamakhya Temple (centre of plots against British rule)
|-
|Ambujammal Desikachari (alias 'Akkamma')
|T.N.
|Tamil
|Yes
|Member (Leader-Local VP)
|Member of WIA, referenced Hindu scriptures in her nationalist and feminist work, translated ''Tulsi Ramayana'' into Tamil
|-
|Annie Besant
|England
|English
|Yes
|Member (Leader)
|
|-
|Arunachalam Vaidyanatha Iyer (alias 'Madurai A.')
|T.N.
|Tamil
|
|
|
|-
|Avinashilingam Chettiar
|T.N.
|Tamil
|
|
|
|-
|Awadhesh Pratap Singh
|M.P.
|Bagheli
|Yes
|Member (Leader-Local President)
| 
|-
|Baba Kanshi Ram (alias 'Pahari Gandhi', 'Paharan-Da-Bulbul', 'Siyahposh Jarnail')
|H.P.
|Kangri Pahari
|Not strictly
|Member
|Incorporated Hindu symbols into his speeches and writings, emphasized dharma
|-
|Badri Datt Pandey (alias 'Kumaon Kesari', 'Pandit')
|Uttarakhand
|Kumaoni
|Yes
|Member
|Blended anti-imperialism with Hindu cultural revival, founded Shakti, wrote about history referencing scriptures, glorified temple patronage, supported maths (i.e., Sanskrit schools like Shivaraj Sanskrit Pathshala) and ashrams (i.e., Sanatan Dharm Maha Mandal), Kuli Begar Movement's first oath was in 1921 at Haru Mandir
|-
|Bal Krishna Sharma (alias 'Lion of Kanpur', 'Naveen')
|M.P.
|Malwi
|Yes
|Member (Leader)
|His poetry often evokes India's ancient glory rooted in Hindu themes like in "Kumkum", "Rashmirekha", "Apalak", and revolutionary verses, wrote ''Urmila'' (version of Ramayana)
|-
|Dr. Bhagwan Das
|U.P.
|Hindi
|Yes
|Member (Leader)
|Theosophy Society member, founded Kashi Vidya Peeth, wrote commentaries in English and Hindi on scriptures and concepts (i.e., Pranava-Vada), received Bharat Ratna
|-
|Bhag Mal Sautha
|H.P.
|Mahasuvi Pahari
|
|Member (Secretary)
|Founding member of Prem Pracharini Sabha, which encouraged recitation of devotional songs, prayers, and moral conduct as a means of social upliftment and unity among subjects, and Hindu principles like dharm
|-
|Bheemanna Khandre
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|President of Akhil Bharata Veerashaiva Lingayat Mahasabha, imprisoned for activism in liberation of Hyderabad from nizam
|-
|Bipin Chandra Pal
|W.B.
|Bengali
|
|
|Part of the Lal-Bal-Pal trio that promulgated the Swadeshi movement, and was a Brahmo Samaji
|-
|Birama (alias 'Swami Keshwanand')
|Rajasthan
|Marwari
|
|
|Organized celebrations to honour Sikh, Namdhari-Sikh, Bishnoi-Vaishnav, and Jain gurus, was Udasin member himself, founded 300 schools (including a Sanskrit one), 50 hostels and social centres
|-
|Bhogaraju Pattabhi Sitaramayya
|Andhra Pradesh
|Telugu
|
|Member (Leader)
| Wrote positively about Hindu heritage and civilizational continuity
|-
|Dr. Bidhan Chandra Roy
|Bihar
|Bengali
|
|Member (Leader)
|Supported movements framed around Hindu protection and social organization (e.g., relief efforts tied to Hindu communities)
|-
|Bishnu Prasad Rabha (alias 'Kalaguru')
|Assam
|Assami
|Not strictly
|Member
|Drew an imaginary portrait of Sankardev, sang Borgeets (Vaishnava devotional songs), drew cultural inspiration from him for Assami identity
|-
|Chakravarti Rajagopalacari (alias 'Rajaji')
|T.N.
|Tamil
|Yes
|Member (Leader)
|Retold Rama in ''Chakravarti Thirumagan'' portraying Ram as the ideal upholder of righteousness/dharma, viewed Hindu principles as moral foundations for nationalism
|-
|Chinnaswami Subramaniyan (alias 'Subbayya Bhartiyar', 'Mahakavi')
|T.N.
|Tamil
|Not strictly
|Member
|
|-
|Cunjen Kesavan
|Kerala
|Malayali
|
|Member (Leader)
|Used Hindu principles to argue that caste discrimination contradicted Hindu philosophical ideals
|-
|Diwan Rajagopala Balaji Rao
|T.N.
|Tamil
|
|
|Member of Madras Mahajana Sabha who opposed Christian missionary work
|-
|Dorothy Jinarajadasa
|England
|English
|Mainly
|Non-Member (Event Attendant)
|Worked closely with Gandhi and attended INC events like its Session at Kolkata (1917) and Malabar District Conference (1918)
|-
|Duggirala Gopalakrishnayya (alias 'Chirala Rama Das', 'Andhra Ratna')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader)
|Established the Rama Dandu (''Rama's Army'') to promote swaraj and its members wore saffron clothes, rudraksha beads, and vermillion, and established in 1921 Ramanagara as a Ram Rajya utopian settlement of 13,000 residents (religious idiom used to mobilize Congress mass politics)
|-
|Durgabai Deshmukh (alias 'Iron Lady of Andhra')
|Andhra Pradesh
|Telugu
|Yes
|Member (Leader-Local Chairperson)
|Emphasized dharm as duty, service, and moral responsibility, especially in public life and social reform
|-
|Dwarka Prasad Mishra
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote ''Krishnayana'' and emphasized Krishna's struggle against tyrant Kamsa akin to Indians fighting for independence against British imperialists, other writings (i.e., ''Living an Era'') and speeches occassionally invoked India's ancient Hindu heritage
|-
|Ela Bhatt
|Gujarat
|Gujarati
|Yes
|Member
|Founder of SEWA and women’s rights activist, mentioned Hindu law in academic contexts (e.g., her gold medal in Hindu law studies).
|-
|Gangadharrao Deshpande
|Karnataka
|Kannadiga
|Yes
|Member (Leader-Local Chairperson)
|Expressed admiration of Savarkar and RSS, wrote letter to V.J. Patel in December 1947
|-
|Ganesh Shankar Vidyarthi
|U.P.
|Hindi
|
|Member (Leader, Journalist)
|Martyred when rescuing Hindus from a Muslim mob during a riot in Kanpur (1931), protested with other INC members against Islamic communalism to Moolgang Mosque in retaliation for its Muslims having attacked a Hindu procession's musical band, used Hindu symbolism like Ram Rajya as a just and moral society in speeches and writings
|-
|Ghanshyam Das Birla
|Rajasthan
|Marwari
|
|
|Funded Hindu institutions like temples and Harijan Sevak Sangh, and funded INC and educational institutions, wrote June 1924 letter to Gandhi supporting conversions of Muslims to Hinduism
|-
|Gogineni Ranga Nayukulu (alias 'Acharya Ranga')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His autobiography and writings refer to Gandhi’s religious philosophy and its Hindu roots, discussed Indian village life through the lens of dharmic ethics
|-
|Gopabandhu Das (alias 'Utkalmani')
|Odisha
|Odia
|
|Member (Leader-Local President)
|Founded institutions rooted in service (seva), dharma, and Hindu ethics
|-
|Gorur Ramaswamy Iyengar
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Referenced Hindu philosophical ideas, especially in his writings (i.e., ''Americadalli Gorur'', wherein he referenced Upanishads and living by dharma), including essays that invoked Hindu principles for moral nationalism and social reform
|-
|Govind Ballabh Pant
|U.P.
|Marathi
|Yes
|Member (Leader)
|Reference to Ram Rajya like in Constituent Assembly debate (1948), to Krishna for issues like cow protection, supported Hindu Code Bill reforms, first U.P. CM of independent India, "''Real Swaraj means Ram Rajya. If secular State means that our children will not know about the Ramayana or listen to the Gita or the Koran or the Granth what is the political freedom worth? Sir, by 'Ram' I mean Hindu God and also Christian God.''" 1939: "''We want Ram Rajya, we want Sarvodaya. But for achieving them it is necessary that every...''"
|-
|Gulzarilal Nanda[https://www.mkgandhi.org/selectedletters/58gulzarilal_nanda.php]
|Punjab
|Punjabi
|
|Member (Leader)
|"''Nanda ji developed the great cultural and religious heritage of Kurukshetra by facilitating it for 22 years,...''" says Kurukhshetra University. He wrote "A Sacred Legacy" about Baba Sitaramdas Omkarnath[https://themotherdivine.com/01/a_sacred_legacy.shtml#:~:text=He%20offered%20Kirtan%20and%20Naam,whole%20course%20of%20his%20life.], founded the Bharat Sadhu Samaj along with other persons
|-
|Haladhar Bhuyan
|Assam
|Assami
|Yes
|Member
|Established Srimanta Sankardev Sangha to protect Sankardev's Ekasarana Vaishnava sect from adopting unethical traits and to promulgate the sect's teachings, was jailed for participation in freedom struggle
|-
|Hansa Mehta (alias 'A founding mother of the Indian republic')
|Gujarat
|Gujarati
|
|Member
|Translated the ''Valmiki Ramayana's'' chapters "Aranyakanda", "Balakanda" and "Sundarakanda", and ensured MS University Baroda undertook projects to publish other scriptures of ancient India
|-
|Hanuman Prasad Poddar
|Rajasthan
|Marwari
|Not strictly
|Non-Member (Attendant, Rally Protestor)
|Founder of Gita Press (provided more accurate translations of Hindu texts) and ''Kalyan'' magazine, affiliated with Hindu Mahasabha and RSS
|-
|Hardekar Manjappa (alias 'Gandhi of Karnataka')
|Karnataka
|Kannadiga
|Yes
|Non-Member (Volunteer)
|Used Basava's teachings as a symbol against British rule, promoted Basava's teachings through celebrations (i.e., starting Basava Jayanti festival) and writings (wrote over 40 books, like ''Basava Charithre''), presented a book on Basava to Gandhi, was part of Basweshara Seva Dala, organized first Ganesh Chaturthi in Belgaum (1905), which inspired Tilak to nationalize festival and utilize it for freedom struggle
|-
|Haribhau Upadhyaya (alias 'Pandit')
|M.P.
|Malwi
|Yes
|Member (Leader)
|Wrote works on Hindu scriptures, such as ''Bhagwat Geeta'', ''Sadhana ke Path Par'', and ''Yug Dharm''
|-
|Himmatlal Ramchandra Dave (alias 'Swami Anand')
|Gujarat
|Gujarati
|Yes
|Member (Administrator)
|A swami and Joint Secretary of the Bharat Sadhu Samaj, which he founded along with other persons
|-
|Jagat Narain Lal
|Bihar
|Bhojpuri
|
|Member (Leader)
|His ''Light Unto a Cell'' references ''Mahabharata'', ''Bhagavad Gita'', ''Isha Upanishad'', among others
|-
|Jayaprakash Narayan Srivastava (alias 'Loknayak')
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National GS)
|Frequently invoked Ram Rajya as an ideal of moral, decentralized, and just governance in his later writings and the Total Revolution Movement (1970s), describing it as a society based on dharm, equality, and ethical rule, reference Hindu ethical concepts of dharm, ahimsa, and selfless action positively while blending them with social ideals
|-
|Jhaverchand Meghani (alias 'Rashtriya Shayar')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|A poet and folklorist that mentioned Hindu figures in patriotic literature, his works invoked cultural nationalism
|-
|Jivatram Bhagwandas Kripalani (alias 'Acharya Kripalani')
|Sindh
|Sindhi
|Yes
|Member (Leader-National President)
|
|-
|Jugal Chandra Ghosh
|W.B.
|Bengali
|
|Member
|Worked with groups mobilizing around Hindu protection and identity, including during the pro-Pakistan Direct Action Day riots in Kolkata
|-
|Jugal Kishore Birla
|Maharashtra
|Marwari
|
|
|Funded both INC and Hindu groups like HM and RSS, and funded Kolkata Medical College, Marwadi Balika Vidyalaya in Kolkata and other such institutions
|-
|Kamaladevi Chattopadhyay
|Karnataka
|Kannadiga
|Yes
|Member (Leader)
|Promoted Hindu arts (theatre), crafts (handicrafts), and civilizational heritage
|-
|Kanaiyalal Maneklal Munshi
|Gujarat
|Gujarati
|Shifting view
|Member (Leader)
|Promoted Hindu cultural revival, founded Bharatiya Vidya Bhavan, mentioned figures like Shivaji for nationalism, used pro-Hindu symbolism in writings
|-
|Keshava Pillai (alias 'Bodheswaran')
|Kerala
|Malayali
|Yes
|Member
|Disciple of Narayana Guru and Swamikal, promoted Hindu values, especially for reform
|-
|Konda Venkatappayya (alias 'Lion of Andhra')
|Andhra Pradesh
|Telugu
|
|Member
|His journalism framed Indian nationalism as rooted in Sanatan cultural continuity
|-
|Koyapalli Kelappan (alias 'Gandhi of Kerala', 'Dakshin ka Gandhi')
|Kerala
|Malayali
|Yes
|Member (Leader-Local President)
|Lived in Brahmacharya, and spoke of Hindu principles like dharm and sarvoday and worked to restore the historically-ruined Tali Temple
|-
|Krishna Nath Sarmah
|Assam
|Assami
|Yes
|Member (Secretary)
|Prominent Gandhian freedom fighter, social reformer, and participant in movements like the Dandi March and Civil Disobedience, actively referenced and utilized Vaishnava institutions by inviting Mahatma Gandhi in 1934 to inaugurate/open his family namghar
|-
|Krishnalal Shridharani[https://asianamericanedu.org/south-asian-influence-nonviolence.html]
|Gujarat
|Gujarati
|Yes
|
|A writer, mentioned Hindu figures in nonviolence discussions
|-
|Krishnanand Swami
|H.P.
|Mandyali Pahari
|
|
|A swami
|-
|Kushal Konwar
|Assam
|Assami
|
|Member
|Influenced by reading the Gita near death
|-
|Lajpat Rai (alias 'Lala Rai', 'Punjab Kesari')
|Punjab
|Punjabi
|Not strictly
|Member (Leader)
|Arya Samaj member
|-
|Lal Chand Prarthi
|H.P.
|Kullavi Pahari
|Not strictly
|Member (Leader)
|Documented Hindu folklore, village deities, and rituals, portraying them as symbols of cultural resistance against imperial and feudal oppression, supported Hindu institutions by advocating for preservation of local temples and festivals as part of regional identity
|-
|Laxman Vasudev Paranjape
|Maharashtra
|Marathi
|
|Member
|Involved in organizations promoting Hindu cultural and social revival
|-
|Madhavrao Sapre
|M.P.
|Marathi
|Usually
|Member (Leader)
|Translated into Hindi Tilak's ''Gita Rahasya'', Samarth Ramdas' ''Dasbodh'', Chintamani Vinayak Vaidya's ''Mahabharat Mimansa'', and other Marathi works (i.e., ''Shri Ram Charitra'', ''Ekanath Charitra'', ''Atma Vidya'')
|-
|Mahadev Desai
|Gujarat
|Gujarati
|Yes
|Member (Personal Assistant, Journalist)
|Gandhi’s secretary, mentioned Hindu figures like Krishna [in Gita translations], his statements promoted Gandhian Hinduism as tolerant and inclusive
|-
|Mahadev Govind Ranade (alias 'Nyayamurti Ranade')
|Maharashtra
|Marathi
|Usually
|Member (Leader)
|Founded Prarthana Samaj
|-
|Makhanlal Chaturvedi (alias 'Pandit Ji', 'Yug Charan', 'Ek Bhartiya Atma')
|M.P.
|Hindi
|
|Non-Member (Rally Protestor)
|Used Hindu imagery, including of Ram and Krishna, in his literature, and drew on spiritual themes to foster nationalism against British rule
|-
|Laxminarayan Das
|Chhattisgarh
|Chhattisgarhi
|Yes
|Member
|Was mahant of Jaitu Sao Math in Raipur, used symbolisms like saffron robes, spoke of Ram in devotional contexts
|-
|Malangi Shivalingiah Gurupadaswamy
|Karnataka
|Kannada
|Yes
|Member
|Referenced Hindu culture and scriptures positively context of "Indianisation," suggesting in a Constituent Assembly speech that Muslims should respect Hindu scriptures and culture for national unity
|-
|Margaret Cousins
|Ireland
|Irish
|Usually
|Non-Member (Attendant)
|Worked closely with Gandhi and attended INC events like INC Session at Kolkata (1917) and Gandhi's meetings and campaigns
|-
|Manikya Lal Verma (alias 'Gandhi of Mewar')
|Rajasthan
|Mewari
|Yes
|Member (Leader)
|Worked closely with Arya Samaj
|-
|Morarji Desai
|Gujarat
|Gujarati
|Not strictly
|Member (Leader)
|Made pro-Hindu statements like "''Hinduism is the most tolerant religion''" and emphasized Hindu moral values, referenced Hindu philosophy in governance but balanced with secularism
|-
|Nana Bhatt
|Gujarat
|Gujarati
|Yes
|
|Educationist and Nai Talim pioneer, promoted Hindu ethical values like simplicity and self-reliance in education but without sectarian pro-Hindu statements, referenced Hindu cultural inheritance in educational philosophy
|-
|Nand Lal (alias 'Master Ji')
|Punjab
|Punjabi
|
|Member
|He wrote the ''Ramayan'' in a drama form and organized a play on the same on Navratras and Dussehra festivals (he played Dasrath in the play)
|-
|Dr. Narayan Subbarao Hardikar
|Karnataka
|Marathi
|Yes
|Member (Leader-Local GS)
|Established the Hindustani Seva Mandal (later became Rashtriya Seva Dal) in 1923, established the Arya Bala Sabha, taught the Gita during his student days in Kolkata<ref>''Dr. N.S. Hardiker'' By Ranganath Ramachandra Diwakar</ref>, was a fan of Lokmanya Tilak, and had enthusiastically worked with Lala Rai
|-
|Narendra Dev (alias 'Acharya Dev')
|U.P.
|Hindi
|Shifting view
|Member (Leader)
|Referenced Ram Rajya as socialist utopia, and Hindu ethical traditions and figures like Krishna as sources of moral inspiration for selfless action and justice
|-
|Narhari Dwarkadas Parikh
|Gujarat
|Gujarati
|Yes
|Non-Member (Attendant, Rally Protestor, Volunteer)
|Referenced Hindu ethics in satyagraha
|-
|Naurang Rai (alias 'Swami Sahajanand Saraswati')
|U.P.
|Bhojpuri
|Not strictly
|Member
|Wrote books in Sanskrit and Hindi, on Hinduism and independence, helped form All India Kisan Sabha, in which he was its first President, worked with INC, Swatantra (N.G. Ranga ), and CPI (E.M.S. Namboodiripad), organized Bakasht Movement in Bihar in 1937–1938, built ashram at Bihta, Bihar
|-
|Nautamlal Bhagavanji Mehta (alias 'Nagar Seth of Jetpur')
|Gujarat
|Gujarati
|Yes
|Non-Member
|Supporter of Gandhi — coined 'Mahatma' for him, invoking Hindu reverence, promoted Hindu unity in nationalism
|-
|Padam Dev (alias 'Pandit,' 'Kaviraj')
|H.P.
|Mahasuvi Pahari
|Yes
|Member (Leader-Local GS)
|Arya Samaj preacher — promoted shuddhi (even converting American Samuel Evans Stokes), referenced Hindu scriptures in his campaigns (i.e., against Begar or forced labour and reet or feudal tax, speeches invoked figures like Dayanand
|-
|Pandurang Mahadev Bapat ('Senapati Bapat')
|Maharashtra
|Marathi
|No (revolutionary)
|Non-Member (Attendant)
|Hindu symbolism (Shivaji, dharma) in speeches, including religious symbolism in anti-colonial struggle
|-
|Pandurang Sadashiv Khankhoje
|Maharashtra
|Marathi
|No (revolutionary)
|
|
|-
|Pandurang Sadashiv Sane (alias 'Sane Guruji', 'Gandhi of Maharashtra')
|Maharashtra
|Marathi
|Yes
|Member
|Wrote the ''Geeta Hridaya'', from his notes on the lectures in prison that Acharya Bhave delivered in the same jail, the latter compiled the ''Gita Pravachane'' book, orgaqnizations Akhil Bharatiya Sane Guruji Kathamala, Antar Bharati, and Rashtriya Smarak Samiti were modelled on Guruji's teachings
|-
|Pandurang Vitthalapanta Valame (alias 'Rang Avadhoot'[https://www.rangavadhoot.us/])
|Gujarat
|Marathi
|
|
|A mystic saint, mentioned Hindu figures like Dattatreya, used devotional slogans like "Jai Guru", teachings were spiritual
|-
|Purushottam Das Tandon
|U.P.
|Hindi
|Yes
|Member (Leader-National President)
|Advocated for Hindu militarism to fight perceived threats in India, used Hindu cultural symbolism (i.e., Ram Rajya), worked with K.M. Munshi in the Constituent Assembly against forced or induced conversions, was Sanskrit scholar, supported education in Vedas, Upanishads and Gita
|-
|Ramaswamy Aiyer Krishnamurthy (alias 'Kalki Krishnamurthy')
|T.N.
|Tamil
|Yes
|Member
|Adopted the name Kalki, his works like ''Ponniyin Selvan'' and ''Sivagamiyin Sapatham'' drew heavily from Tamil/Hindu epics and they used Hindu themes to evoke modern nationalism
|-
|Raghunath Vinayak Dhulekar
|U.P.
|Marathi
|Yes
|Member
|Wrote commentaries about shastras and ideas, like ''Shweta-Shwatrupanishad Bhasya'' on ''Shvetashvatara Upanishad'' and Shaivism, ''Prashnapanishad Saral Bhashya'' on the ''Prashna Upanishad'', ''Atmadarshi Geeta Bhashya'' on the Gita, ''Chaturvedanugami Bhashya'' on Vedas, and ''Pillars of Vedant'' on Vedanta
|-
|Dr. Rajendra Prasad
|Bihar
|Bhojpuri
|Yes
|Member (Leader-National President)
|Strongly defended traditional Hindu dharm and personal laws against the Hindi Code Bill, arguing to Nehru that changes would undermine core Hindu scriptural and cultural traditions (i.e., family structure rooted in shastras and dharm), referenced Hindu concepts like dharm positively as the ethical foundation of Indian society and expressed respect for figures like Ram and Krishna as moral ideals
|-
|Dr. Ram Manohar Lohia
|U.P.
|Marwari
|Shifting view
|Member (Leader-National Secretary)
|Wrote essay "Ram, Krishna, aur Shiva" as "''India's three great dreams''", invoked Ram Rajya positively, engaged positively with Gita and Hindu ethical concepts like dharm, and praised Krishna's call for nishkam karma as model for selfless struggle and social change, used Hindu figures to foster cultural confidence and mass mobilization (i.e., Ramayana Mela at Chitrakoot, U.P.) to connect with tural and traditional audiences, argued Hindu symbols could transcend narrow religious boundaries and promote unity
|-
|Ram Prasad (alias 'Agyat', 'Bismil', 'Pandit')
|U.P.
|Hindi
|No (revolutionary)
|Non-Member (Attendant, Volunteer)
|Arya Samaj member that encouraged shuddhi for Muslims
|-
|Ravishankar Shukla
|M.P.
|Hindi
|Yes
|Member (Leader-Premier)
|Headed Kanyakubja Sabha and collaborated with Malaviya to mobilize Brahmans, joined Theosophical Society to explore vastness of Hindu canon, 1st CM of independent M.P.
|-
|Ravishankar Vyas (alias 'Maharaj', 'Father of Gujarat')
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Mentioned Hindu dharma in Gandhian contexts
|-
|Sarojini Naidu
|Telangana
|Bengali
|Yes
|Member (Leader-National President)
|Used women like Sita, Savitri, Gargi, and Damayanti as ideals for women's empowerment, used Hindi ideas of tolerance for harmony between communities
|-
|Sarvepalli Radhakrishnan (alias 'Philosopher President', 'Bridge Builder')
|T.N.
|Telugu
|Usually
|
|Authored a highly influential commentary called ''The Bhagavad Gita'' (1948, praising it as the pinnacle of Hindu philosophy and a universal guide to ethics, dharm, and spiritual realization, celebrated Hindu scriptures (Gita, Vedanta, Upanishads) as profound expressions of eternal truth, dharm as moral order, and Krishna as a symbol of divine wisdom and action within his works ''Indian Philosophy'' and ''The Hindu View of Life''
|-
|Savalai Ramaswami Mudaliar
|Puducherry
|Tamil
|Usually
|Member (Leader)
|
|-
|Seshadri Srinivasa Iyengar (alias 'Lion of the South')
|T.N.
|Tamil
|
|
|Devout Sri Vaishnava that authored a book on Mayne's Hindu Laws, became monk (Swami Anvananda) later in life
|-
|Seth Govind Das (alias 'Mahakoshal Kesari')
|M.P.
|Hindi
|Yes
|Member (Leader-Local President)
|Invoked Hindu scriptures (including Vedas, Upanishads, ''Vishnu Purana'', and ''Brahma Purana'') and figures in Constituent Assembly, wrote drama plays and texts of Hindu subject matter, partook in demonstration against cow slaughter in 1966 led by RSS, VHP, and RRP
|-
|Shankar Trimbak Dharmadhikari (alias 'Dada Dharmadhikari')
|M.P.
|Marathi
|Yes
|Non-Member
|Mentioned Hindu figures like Krishna in philosophical contexts, was studying Shankaracharya's works for about a year before joining independence movement
|-
|Shankarlal Banker
|Gujarat
|Gujarati
|Yes
|Non-Member (Rally Protestor)
|Referenced Hindu ethics in labor reforms
|-
|Shiv Prasad Gupta
|U.P.
|Hindi
|Yes
|Member (Financier)
|Founded Kashi Vidya Peeth for Indian and Hindu studies, funded Hindu institutions like BHU, built Bharat Mata Mandir, held the First National Congress at his residence, Gandhi called him Rashtra Ratna
|-
|Sohan Lal Dwivedi (alias 'Rashtrakavi')
|U.P.
|Hindi
|Yes
|Non-Member
|Mentioned Ram Rajya, like in Bharavi collection of poems, used both Krishna and Rama in patriotic poetry to describe India as the privilaged land they lived in
|-
|Sonaram Sutiya
|Assam
|Assami
|Yes
|
|Vaishnav pandit that [through the Srimanta Sankardev Sangha] promoted nam-kirtan, satras and namghars, and Sankardev's teachings
|-
|Subbier Subramania Iyer (alias 'Grand Old Man of South India')
|T.N.
|Tamil
|Usually
|Member
|
|-
|Subhadra Kumari Chauhan
|U.P.
|
|
|
|Mentions Hindu figures in her poetry, like Ram in" Vijayadashmi", and Krishna in a few like "Ye Kadamb Ka Ped", "Vida", "Bhaiya Krishna!", "Krishna-Yashoda"
|-
|Sundara Satyamurti (alias 'Firebrand of South India', 'Dheerar')
|T.N.
|Tamil
|Yes
|Member (Leader-National President)
|Engaged with Hindu scriptures, sometimes invoked dharma for moral nationalism
|-
|Dr. Sampurnanand
|U.P.
|Hindi
|Yes
|Member (Leader-Local Secretary)
|Wrote books like ''Yogadarshan'' and commentaries on Vedic texts, portrayed Hinduism as the nationalistic force for strengthening India, mentioned Ram Rajya, openly discussed the threats of Muslim disloyalty
|-
|Subramaniya Siva
|T.N.
|Tamil
|
|
|Used Tamil-Hindu cultural imagery in poetry
|-
|Swami Purnanand
|H.P.
|Mandyali Pahari
|
|Member (Leader)
|A swami
|-
|Tanguturi Prakasam (alias 'Andhra Kesari')
|Andhra Pradesh
|Telugu
|
|Member (Leader)
|His public rhetoric frequently invoked dharma and the moral authority of Hindu epics, supported protection of Hindu religious institutions and saw them as part of national heritage
|-
|Valangaiman Sankaranarayana Srinivasa Sastri
|T.N.
|Tamil
|
|Member
|Public lectures frequently praised Sanskrit literature and ethical universality of Hindu scriptures, presented Hindu philosophy to Western audiences as one of India’s greatest contributions to world civilization
|-
|Vallinayagam Olaganathan Chidambaram Pillai (alias 'Kappalottiya Tamizhan')
|T.N.
|Tamil
|Not strictly
|Member
|Met Swami Ramakrishnananda (Vivekanand’s brother) in Chennai and was advised by him to serve the nation as a form of dharm (spiritual duty), became a member of the militant Bharatha Matha Sangam, his literature includes the commentaries ''Thirukural'' (1917) and ''Tolkappiam'' (1928), memorials to him exist in places like Theni district, erected by the Shaiv Vellalar community, his promotion of Tamil literature often intersected with Shaiv devotional texts (''Tirumurai'', ''Periya Puranam''), was active in organizations like the Shaiva Siddhanta Sangam (Madurai)
|-
|Dr. Vavilala Gopalakrishnayya (alias 'Andhra Gandhi', 'Telugu Bhishma')[https://vavilalasamstha.com/index.html]
|Andhra Pradesh
|Telugu
|Yes
|
|Spoke of Ram Rajya in the context of democratic accountability, welfare state ideals ("''land of dharma and a real of peace''"), and political morality (nonviolence to achieve goals)
|-
|Vinayak Narahar Bhave (alias 'Acharya Vinoba')
|Gujarat
|Marathi
|Yes
|Non-Member
|Bhoodan leader, mentioned Hindu figures like Krishna in philosophical contexts, used slogans like "Jai Jagat" (''Victory to the World''), his statements emphasized spiritual equality and non-violence, drawing from Hindu texts for universal humanism
|-
|Vyenkatesh Bhagvanrao Khedgikar (alias 'Swami Ramanand Tirtha')
|Karnataka
|Kannada
|Yes
|Member (Leader)
|Was an Arya Samaj monk, drew from scriptures like Gita, rallied people against Nizam, became first President of the Hyderabad State Congress in 1947
|-
|}

==Non-aligned==
{| class="wikitable sortable"
|-
! Freedom Fighter
! Home Region
! Ethnicity
! Ahimsa
! Role
! Symbolism
|-
|Alluri Sitarama Raju
|Telangana
|Telugu
|
|
|
|-
|Ayodhya Prasad Upadhyay
|U.P.
|
|
|
|Volunteered lecturing Hindi at the Banaras Hindu University, wrote important works
|-
|Arani Subramaniya Sastri
|T.N.
|Tamil
|
|
|
|-
|Akkur Ananthachari
|T.N.
|Tamil
|
|
|
|-
|Chatursen Shastri
|U.P.
|
|
|Yes
|Wrote works both religious and sociopolitical, even critiquing Gandhi's nonviolent stance and in independent India, Nehru attempted to ban his books
|-
|Sir Chetput Pattabhirama Ramaswami Aiyar
|T.N.
|Tamil
|
|
|
|
|-
|Natesa Iyer (alias 'Father Gangadhara Shastri')
|T.N.
|Tamil
|
|
|
|-
|Gazulu Lakshminarasu Chetty
|T.N.
|Tamil
|
|
|
|
|-
|Sakkottai Krishnaswamy Iyengar
|T.N.
|Tamil
|
|
|
|-
|Kallidaikurichi S. Subramaniya Iyer
|T.N.
|Tamil
|
|
|
|-
|Mandayam Parthasarathi Tirumal Acharya
|T.N.
|Tamil
|
|
|
|-
|Nanak Bheel
|
|Bhili
|
|
|Propagated the movement of Govind Guru (disciple of Swami Dayanand) among tribals, organized public gatherings that incorporated bhajans and patriotic songs, and was martyred by British imperialist forces
|-
|Pothiram Upadhyay ('Swaroopanand Saraswati', 'Revolutionary Sadhu')
|M.P.
|
|
|Yes
|A participant in 1942 Quit India Movement, he later 1st president of ABRRP, supported reclaiming Ram Janmabhumi and including shastras in curriculum, was Shankaracharya of Dwarka Sharada Peeth from 1982 and before that of Jyotir Math, Badrinath (1973), and mentioned Hindu figures like Ram, Krishna, Hanuman, and Shiva in speeches
|-
|Ramanathapuram Sankara Venkatarama Iyer
|T.N.
|Tamil
|
|
|
|-
|Rangaswami Iyengar (alias 'Alathur')
|T.N.
|Tamil
|
|
|
|-
|Seshayengar Srinivasa Raghavaiyangar
|T.N.
|Tamil
|
|
|
|-
|Dr. Swaminatha Sastri
|T.N.
|Tamil
|
|
|
|-
|Thakur Akshay Singh Ratnu
|M.P.
|
|
|
|Renovated the Karni Mata temple, wrote devotional works like "Maa Karni Vandana Stotram", in his family memoirs is credited with instilling "Sanskaras of Sanatan Hindu Dharma", wrote about Maharana Pratap, known as Sahityabhushana
|-
|Tiruppur Subrahmanya
|T.N.
|Tamil
|
|
|
|-
|Varahaneri Venkatesa Subramaniam Aiyar
|T.N.
|Tamil
|
|
|
|-
|Veer Narayan Singh
|Chhattisgarh
|Chhattisgarhi
|
|
|Took sanyas, used to teach Gita to people
|-
|}

Indian Freedom Fighters

2026-05-01T01:15:32Z

Himanshu Bhatt: /* Other Hindu groups offering alternative to INC */

{{Author|Himanshu Bhatt}}
[[image:GandhiBosePatel.jpg|right|thumb|200px|M.K. Gandhi, S.C. Bose and V.J. Patel.]]
"''Shivaji did not merely fight for Maratha independence; he fought for Hindavi Swaraj – the self-rule of the people of this country… Today we are fighting for the same Hindavi Swaraj against the British.''" - Subhas Chandra Bose<ref>''Amrita Bazar Patrika'' (1939); also quoted in multiple biographies</ref> (1939)
History is familiar with the saint Mahatma Gandhi, the ultimate peacemaker in human history, who nonviolently contributed immensely to achieving India's independence and is not only admired worldwide but was emulated in several independence movements and is still mirrored in democratic struggles. His movement, however, was purely a political and sociopolitical movement not giving importance to Hinduism. He was at times overgenerous for his own good and unnecessarily conceded to demands that only pampered divisive forces (Muslim separatists.) This created the appeasement problem that India still faces. This is also termed 'pseudo-secularism' wherein Hindu tolerance is abused to unfairly benefit institutions that are antithetical to democracy and equality.

Today, historical Hindu activist freedom fighters are purposely overshadowed to only perpetuate liberal parties' appeasement agendas.
[[image:Bose & Savarkar.jpg|right|thumb|200px|S.C. Bose and V.D. Savarkar pictured at Savarkar Sadan in Mumbai, June 22, 1940.]]

Subhas Chandra Bose, titled by admirers as 'Rashtranayak' (''Nation's Leader''), who militarily championed the Indian independence movement, was advised by Veer Savarkar to escape his fugitivity from house arrest in India (where he could do little) by emigrating and then forging alliances with Axis powers during World War II (WWII.) "''Leave India, go to Germany or Japan, raise an army''." In Jan 1941, Bose escaped from house arrest, and later, having listened to Savarkar, joined the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian National Army (''Azad Hind Fauj'') or INA]] in Japan, which received training from the Japanese Empire. Savarkar cleverly played both sides, supporting Indian freedom on the one hand and collaborating with the British imperialists in acts, such as raising a volunteer army to fight Axis powers in WWII. Bose once again praised Savarkar for having done so, because these returning soldiers or soldiers-in-training were in many instances convinced by Bose into defecting towards INA. He said, "''When due to misguided political whims and lack of vision almost all the leaders of the Congress Party are decrying all the soldiers in the Indian Army as mercenaries, it is heartening to know that Veer Savarkar is fearlessly exhorting the youth of India to enlist in the Armed Forces. These men will learn modern warfare and return to India as trained soldiers to free their motherland.''"<ref>''Azad Hind Radio'' broadcast, June 25, 1944</ref> This was the final mention of Savarkar that Bose had made—a positive one, even acknowledging Savarkar as "''Veer''."

==Reconciling militarism as a Hindu==
A question that would arise to someone studying the life of a Hindu warrior is, "How could a Hindu justify using violence, which clearly goes against the [[Five Precepts|Vow]] of [[Ahimsa]] (''Nonviolence'')?"

Although living nonviolently is crucial to avoid bad [[karma]], fulfill [[Sadachara|right conduct]], and accomplish [[Moksha]], it can be necessary to save lives. For example, due to British PM Churchill's policy of confiscating Indian agricultural produce, millions in India starved to death. Violence against a few thousand or event tens of thousands would have been justifiable to prevent the deaths of Indians.

In the ''[[Mahabharata]]'' as well, [[Krishna]] only after all alternatives to war turned down by the Kauravas, advised [[Arjuna]] Pandava to do [[Rulership in Hinduism|secure his kingdom]] and [[Sadachara|uphold righteousness]] (i.e., Kauravas were spoiled royals that lived in materialism and even attempted to disrobe Draupadi.) [[Rama]] too, engaged in combat only when threatened or to save the life of Sita. For these reasons, both Krishna and Rama are worshipped even by [[Jain Dharm|Jains]] and [[Bauddh Dharm|Bauddhs]], who historically have gone at extreme lengths to remain nonviolent. Krishna's ''[[Bhagavad Gita]]'' was the favourite book of both Gandhi and Bose, but both implemented its wisdom in opposite ways to achieve freedom.

Bose himself said, "''Non-violence is a great ideal, but when a nation is enslaved, the first duty is to secure freedom-by any means''."<ref>''Azad Hind Radio'' broadcast in 1944</ref>

Savarkar had said in 1941, "''Hindus should not be afraid of war...Enlist in the army in large numbers The more Hindus join the army, the better for us...This war is a golden opportunity to militarize Hindu society''." Savarkar's strategy was to utilize free military training to implement it against the British in the future to obtain independence. He said in 1941, "''An Indian army wherein millions of Hindus occupy the dominant position...must prove the most effective factor not only to defend our country...but also to further the cause of the political emancipation of our motherland in the long run.''"<ref>"''Let every Hindu youth enlist in the British forces...acquire the mastery of modern weapons...and the day will come when these trained and armed millions will rise and throw off the foreign yoke''." - 1940 speech at Madura (after meeting Subhas Chandra Bose); P. 24 ''Hindu Sanghatan: Its Ideology and Immediate Programme'' (1940)</ref><ref>"''The British are giving us free military training at their own cost. We must avail ourselves to this golden opportunity...so that tomorrow we can turn those very arms against them and win Swaraj''." - 1942 appeal to Hindu youth, published in ''Mahratta''; P. 287 ''Veer Savarkar'' By Dhananjay (1966)</ref><ref>"''Enter the Army, the Navy, the Air Force in lakhs...learn the use of modern arms and warfare...and when the time comes you will know how to use that training for liberating your motherland''." - 1941 Hindu Mahasabha presidential address, Nagpur; P. 379 ''Samagra Savarkar Vangmaya'', Volume 6</ref>

==Hindu literature's impact on freedom fighters==
[[image:The War of Independence, 1857.jpg|right|thumb|200px|The book that inspired dissent and launched insurgencies.]]
{| class="wikitable sortable"
|-
! Book
! Year
! Composer (Ideology)
! Nature
|-
|''Bhagavad Gita''
|
|Krishna (Hindu)
|Spiritual
|-
|''Anandamath''
|1882
|Bankim Chandra Chatterjee (Hindu nationalism)
|Nationalistic
|-
|''The Indian War of Independence, 1857''
|1909
|Veer Savarkar (Hindu nationalism)
|Historical
|-
|''Hind Swaraj''
|1909
|Mahatma Gandhi (Nationalism)
|Political
|-
|''Gita Rahasya''
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Poverty and Un-British Rule in India''
|1901
|Dadabhai Naoroji (Nationalist)
|Economic
|-
|''Neel Darpan'' (''The Indigo Mirror'')
|1860
|Dinabandhu Mitra (Economic reform)
|Economic
|-
|''Bartaman Bharat'' (''Present-Day India'')
|1899
|Swami Vivekanand (Hindu activism)
|Nationalistic
|-
|''The Arctic Home in the Vedas''
|1903
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''Bandi Jeevan'' (''A Life of Captivity'')
|1922
|Sachindra Nath Sanyal (Hindu activism)
|Nationalistic
|-
|''Shrimad Bhagavad Gita Rahasya'' (alias ''Karmayog Shastra'')
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Unhappy India''
|1928
|Lajpat Rai (Hindu nationalism)
|Nationalistic
|-
|''England's Debt to India''
|1917
|Lajpat Rai (Hindu nationalism)
|Economic
|-
|''The Orion''
|1893
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''A Nation in Making''
|1925
|Surendranath Banerjee (Nationalist)
|Nationalistic
|-
|}

Krishna's words recorded the ''Bhagavad Gita'' fired up nationalists more than any other literature. God Himself can take credit for having the most contributary literature of the Indian independence movement. Not only did liberation fronts use the Gita ritually for oath-taking membership, like Anushilan Samiti, Hindu Dharma Rakshini Sabha, HRA, and Jugantar, but some extracted teachings from it, like Abhinav Bharat Society. Even Bhagat Singh the self-declared atheist used terminology from the scripture but in a secular way, like dharma being an imperative duty to humanity. Although becoming an atheist at 26, he still read scripture like the Gita in prison. Singh mentions his comrade Rajendra Lahiri reciting Upanishadic and Gita’s verses to his execution.<ref> "''The famous Kakory martyrs, all four of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita.''" -"Why I Am an Atheist" (October 5-6, 1930) by Bhagat Singh</ref> Other freedom fighters who either took the Gita to their executions or read it in their final days are [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Damodar Hari Chapekar of Hindu Dharma Rakshini Sabha (executed 1898)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Khudiram Bose of Anushilan Samiti (executed 1908)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Madan Lal Dhingra of ABS (executed 1909)]], [[Indian Freedom Fighters#IRA's Hindu activist roots|Surya Sen of IRA (executed 1934)]], [[Indian Freedom Fighters#CPI's Hindu activist roots|Hemu Kalani of AISF (executed 1943)]], and [[Indian Freedom Fighters#INC's Hindu activist roots|Kushal Konwar of INC (executed 1943.)]]

One can see the profound impact by pro-Hindu composers. Even while Chatterjee's ''Anandamath'' and Savarkar's ''The Indian War of Independence, 1857'' were overall nationalistic texts, they had Hindu undertones. ''Anandamath'' showed an India that was exploited by Islamists and the sanyasis were the heroes. Although not part of the top 15 books, Bhudev Mukhopadhyay's ''Anguriya Binimoy'' portrays Shivaji as an ideal hero, liberator, and patriot who fought valiantly against Mughal tyranny under Aurangzeb. It was written amid the 1857 War, and was intended to inspire Bengalis for overthrowing British rule.

''The Indian War of Independence, 1857'' made inroads into ideologies across the political spectrum and its admirers included Bhagat Singh, and other [[Indian Freedom Fighters#CPI's Hindu activist roots|communists, including CPI founders]] M.N. Roy (born Narendra Nath Bhattacharya), S.A. Dange, Hiren Mukherjee (born Hirendranath Mukhopadhyay), and E.M.S. Namboodiripad. Savarkar's book was Bhagat Singh's favourite Indian book. He quoted from Savarkar's works, and associates noted its role in shaping his view of 1857 as a war of independence, fueling his commitment to violent revolution. R.B. Bose, titled by admirers as 'Biplabi Mahanayak' (''Revolutionary Great Leader''), was deeply moved by the book, as was Netaji, who distributed its copies to INA members. It was banned by British but was smuggled into the hands of nationalists.

In the list is Dadabhai Naoroji's book. He was a [[Zoroastrian and Hinduism|Zoroastrian]] by religion but identified [[Hindu Culture|culturally and ethnically as a Hindu]]. Surendranath Banerjee too, whose book is in the list was a [[Brāhmoism|Brahmo]] by religion but identified as a Hindu in the same way.

Of significance is ''Ghadar di Gunj'', a compilation of revolutionary poems, songs, and articles from the HGP's newspaper published 1914-1916. Although the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP had pro-Hindu undertones]], the text itself had none but it still was extremely popular among freedom fighters.

Pro-freedom organizations that popularized, lectured on, and disseminated mainly-Hindu literature were Hindi Sahitya Sammelan<ref>"''हिंदी भाषा को राष्ट्र की सेवा में लगाया जाए। हम पूर्ण स्वराज की मांग करते हैं और साहित्य के माध्यम से स्वराज प्राप्त करने का संकल्प लेते हैं।''" "''The Hindi language must be employed in the service of the nation. We demand complete Swaraj and pledge to achieve it through our literature and platforms.''" Proceedings of the Hindi Sahitya Sammelan, 1920 session (Prayag or Allahabad) ''Hindi Sahitya Sammelan ka Itihas'' by Amrit Rai</ref>, Bangiya Sahitya Parishad<ref>"''বাংলা সাহিত্য জাতির আত্মাকে প্রকাশ করবে এবং স্বাধীনতার সংগ্রামে আমাদের মানুষকে অনুপ্রাণিত করবে। আমাদের পূর্বপুরুষদের আত্মাকে জাগ্রত করতে হবে।''" "''Bengali literature must reflect the soul of the nation and inspire our people in the struggle for freedom. We must awaken the spirit of our ancestors through our writings.''" ''The Swadeshi Movement in Bengal'' (1973) by Sumit Sarkar Addresses and resolutions during the Swadeshi Movement (1905-1908)</ref>, Marathi Sahitya Parishad<ref>"''मराठी साहित्य राष्ट्राच्या स्वातंत्र्याच्या कार्यात सहभागी होईल. छत्रपती शिवाजी महाराज आणि त्यांच्या हिंदवी स्वराज्याच्या आदर्शाला सलाम. आमचे साहित्य प्रत्येक मराठी हृदयात स्वातंत्र्याची ज्योत प्रज्वलित करेल.''" "''Marathi literature must serve the cause of national freedom. We salute Chhatrapati Shivaji Maharaj and his ideal of Hindavi Swarajya. Let our literature awaken the spirit of freedom in every Marathi heart.''" ''Lokmanya Tilak and studies on Marathi literary nationalism'' by G.P. Pradhan Resolutions from the Marathi Sahitya Parishad sessions (especially 1910s-1920s under Tilak’s influence)</ref>, Asom Sahitya Sabha, Gurukul Kangri<ref>"''यह गुरुकुल केवल विद्यालय नहीं है। यह स्वतंत्रता के सैनिक तैयार करने का कारखाना है। हम भारत माता की गुलामी से मुक्ति दिलाने वाले पुरुष तैयार करेंगे जो सब कुछ बलिदान करने को तैयार होंगे।''" "''This Gurukul is not merely a school. It is a factory to manufacture soldiers of freedom who will liberate Bharat Mata from foreign slavery. We will produce men who will sacrifice everything for the motherland.''" ''Swami Shraddhananda: His Life and Causes'' (1981) by J.T.F. Jordens</ref>, Bharat Dharma Mahamandala<ref>"''हम स्वराज के संघर्ष का समर्थन करते हैं। हिंदू धर्म की रक्षा के लिए भारत को स्वतंत्र होना चाहिए। हम एक स्वतंत्र भारत में एकीकृत हिंदू समाज की स्थापना चाहते हैं।''" "''We support the struggle for Swaraj. India must be free so that Hindu Dharma can flourish without foreign interference. We stand for a free and united Hindu society within a free India.''" ''Socio-Religious Reform Movements in British India'' (1989) by Kenneth W. Jones Resolutions of the Bharat Dharma Mahamandala, Varanasi sessions (1920s)</ref>, and Tattvabodhini Sabha<ref>"''I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess… The glory of the Hindu nation shall again spread over the whole world.''" Rajnarain Bose in his 1872 lecture Hindu Dharmer Shreshthata</ref>, in that order for level of influence.

==Support of Hindu institutions and clerics==
Hindu symbols being deeply intertwined with Indian culture would be strategically useful to mobilize Indians as they have sentimental value and inspiration of good versus evil. Therefore, the symbols utilized many time by freedom fighters were temples and monasteries.

Sanyasis (mainly Naga Sadhus) had fought Afghan invaders in the 18th century. from 1760s-1800, they fought British imperialists, the revolt triggered by EIC taxation. Naga Sadhus, known for their martial traditions, were traditionally pilgrims and guardians of sacred sites (i.e., protecting pilgrims at Kumbh Melas.) They now formed guerrilla bands to resist exploitative taxes, famines, and bans on their movements. They raided EIC treasuries, and engaged in hit-and-run tactics. Key figures included leaders like Bhabani Pathak and Devi Chaudhurani. The rebellion, though suppressed, inspired later nationalist narratives, such as the novel ''Anandamath'' (1882), which portrayed martial ascetics fighting for freedom and popularized the anthem "Vande Mataram." Pandit Bhavanicharan Pathak organized sannyasis in late 18th-century revolts and coordinated attacks on EIC forces.

In the 1857 War of Independence, Naga Sadhus (belonged to Dasnami Order) and other ascetics joined battles, with some estimates of thousands participating or attaining martyrdom. The sanyasis traveled across regions to rally sepoys and civilians, using temples and monasteries as coordination points. For instance, the Bodh Gaya Math (Dashnami Order) in Bihar provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny. Temples like Augharnath Mandir in Meerut, U.P. [where a priest's actions sparked soldier outrage over greased cartridges] and Ram Janaki Mandir in Bulandshahr, U.P. (a strategy hub) served as rallying sites. In Rajasthan too (i.e., Erinpura, Nasirabad) they spread anti-imperialist messages through street plays, puppetry, and oral storytelling; they promoted Swadharma, Swadeshi, and Swaraj ideas.

Afterwards, Anushilan Samiti, an organization with clerics like Niralamba Swami and Swami Satyanand Puri, promoted physical and spiritual training for nationalism.

It is noteworthy that Hindu festivals like Ganesh Utsav and Shivaji Jayanti were used as platforms to express the fervour of independence.
{| class="wikitable sortable"
|-
!Institution
!Date
!Home
!Significance
|-
|[https://advaitaashrama.org/ Aluva Advaita Ashram]
|1890s-1940s
|Kerala (Kalady)
|Established by Narayana Guru in 1914; hosted interfaith dialogues and education programs promoting equality. Supported the SNDP Yogam, which mobilized lower castes for political participation in the freedom struggle.
|-
|Atal Akhara[https://atalakhara.com/]
|1900s-1930s
|U.P. (Varanasi)
|Contributed through support networks and occasional direct involvement. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Augharnath Mandir
|1905-1920s
|U.P. (Meerut)
|Where a priest's actions sparked soldier outrage over greased cartridges.
|-
|[https://www.sriaurobindoashram.org/ Aurobindo Ashram]
|
|Puducherry (Reiki)
|Established in 1926 by Sri Aurobindo (former revolutionary); provided ideological support through writings on spiritual nationalism. Attracted freedom fighters like Subhas Chandra Bose, blending yoga with anti-colonial thought.
|-
|[https://www.bhu.ac.in/Site/Home/1_2_16_Main-Site Banaras Hindu University]
|1900s-1940s
|U.P. (Varanasi)
|
|-
|[https://www.bihariji.org/ Banke Bihari Mandir]
|
|H.P. (Hamirpur)
|Printed nationalist newspaper ''Bundelkhand Kesari'' (1940-47).
|-
|Beech Wala Chowk Mandir
|
|U.P. (Kanpur)
|Established by Gandhi and utilized by freedom fighters for meetings, particularly Ganesh Shankar Vidyarthi
|-
|Bharadwaja Ashram
|
|T.N. (Cheranmadevi)
|Established by V.V.S. Aiyar, who trained revolutionaries here.
|-
|Bhareshar Mahadev Mandir
|
|U.P. (Bhareh)
|In 1857, acted as a training hub for revolutionaries; folklore credits a "divine bee swarm" for repelling British forces, boosting morale. Used for secret oaths and strategy in later uprisings.
|-
|[https://belurmath.org/ Belur Math]
|1890s-1940s
|W.B. (Belur)
|Ramakrishna Mission math established by Swami Vivekanand that indirectly supported the freedom struggle by fostering national unity and education by providing relief work during famines and floods built public trust. It contributed to India's "national renaissance," culminating in political independence.
|-
|Bodh Gaya Math
|
|Bihar (Gaya)
|A Dashnami Order monastery that provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny.
|-
|Champaran Mandir[https://viraatramayanmandir.com/]
|
|Bihar (Champaran)
|Gave refuge for Bhagat Singh, Chandra Shekhar Azad, Mahatma Gandhi, and S.C. Bose.
|-
|Chapra Shiva Mandir[https://www.bhaktibharat.com/mandir/chopra-mahadev-mandir]
|
|Bihar (Chapra)
|From 1940-42, served as a covert printing press and funding center under Pandit Mahendra Misra; produced nationalist literature and counterfeit currency to finance Quit India activists undetected.
|-
|[https://fergusson.edu/ Fergusson College]
|1900s-1940s
|Maharashtra (Pune)
|Founded in 1885 by the Deccan Education Society; nurtured leaders like Bal Gangadhar Tilak and Gopal Krishna Gokhale. Site of Swadeshi Movement (1905) lectures and revolutionary cells against British education policies.
|-
|DAV College
|1900s-1940s
|Punjab (Lahore)
|Served as a refuge for revolutionaries; Bhagat Singh and Rajguru sought shelter here after assassinations (e.g., Saunders murder in 1928). Associated with Lala Lajpat Rai (co-founder and freedom fighter); hosted secret meetings and nationalist speeches during Non-Cooperation (1920–22) and Civil Disobedience (1930–34). Acted as an impetus for academic-nationalist movement in northern India, with alumni like Bhagat Singh influenced by its patriotic ethos.
|-
|DAV College[https://www.davcollegekanpur.ac.in/]
|1900s-1940s
|U.P. (Kanpur)
|Hostel as nerve center for patriotic activities; students like Shiv Verma, Surendra Pandey, Jaidev Kapoor, and Mahadev Singh tried in Kakori Case (1925–27). Martyr Pt. Shaligram Shukla (statue on campus); Mahatma Gandhi's visit (1928) infused fervor. Participation in Quit India (1942), inspiring youth; tradition of national love, with founders like Anand Swaroop and Brijendra Swarup promoting anti-colonial education.
|-
|DAV School[http://davkaimrihsr.org/]
|1900s-1940s
|Haryana (Hisar)
|Played role in information dissemination during freedom struggle; improved education standards while spreading nationalist ideas in rural Haryana. Actively participated in anti-British efforts, as per district repositories.
|-
|Garamur Satra
|
|Assam
|It was presided over by Pitambar Deva Goswami, himself a freedom fighter who blended Vaishnava ethics<ref>He referenced and promoted neo-Vaishnava values by leading anti-opium campaigns, boycott programs, and untouchability eradication in Majuli even before the Congress adopted them widely.</ref> with anti-colonial efforts. Originally it was built and patronized by by Ahom Dynasty, and then managed by Vaishnava saint and scholar Lakshmikant Dev.
|-
|Gopal Mandir[https://pilgrimdata.in/temple/gopal-mandir-near-old-rajwada-indore-city-district-indore/]
|
|M.P. (Indore)
|Between 1880-1920, hosted nationalist speeches by Jamnalal Bajaj and others; provided food, medical aid, and shelter to freedom fighters, inspiring mass participation in Non-Cooperation.
|-
|Gurukul Kangri[https://www.gkv.ac.in/]
|1900s-1940s
|Uttarakhand (Haridwar)
|Founded by Swami Shraddhanand (Arya Samaj leader and freedom fighter); became a nationalist stronghold during Non-Cooperation and Quit India Movements. Hubs of nationalist thought, producing leaders who fought for independence; promoted Vedic education as resistance to British cultural dominance. Shraddhanand's martyrdom (1926) inspired anti-colonial fervor among students.
|-
|Juna Akhara[https://junaakhada.com/] (Bhairav Akhara)
|1900s-1930s
|U.P. (Prayag)
|One of the largest and most active akharas of the freedom struggle. Naga sadhus fought British imperialists, provided shelter to revolutionaries, and participated in armed resistance even during the 1857 War. It maintained an armoury and trained in combat. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Kadua Ashram (Gopabandhu Seva Sadan)[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|
|Orissa (Sakhigopal)
|Founded in 1921 by freedom fighter and reformer Gopabandhu Das, it functioned as a key discussion hub where activists planned strategies for the independence movement, including Non-Cooperation and anti-colonial protests.
|-
|Kasturba Ashram[https://assam.mygov.in/en/talk/kasturba-ashram-guwahati-silently-nurturing-gandhian-philosophy/]
|1915-1947
|Maharashtra (Madhan)
|Established in the 1930s by Gandhi's associates, it emphasized women's empowerment and rural service, offering shelter and training to female freedom fighters involved in Quit India and village-level anti-colonial work.
|-
|Kochrab Ashram[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|1915-1947
|Gujarat (Ahmedabad)
|Gandhi's first Indian ashram (1915); pioneered Satyagraha principles, community living, and education for Harijans. Site of early experiments in non-cooperation and Swadeshi, influencing the national movement.
|-
|Mahatma Gandhi Kashi Vidyapith
|1900s-1940s
|U.P. (Varanasi)
|
|-
|Mahanirvani Akhara[https://nirvaniakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Mahavir Akhara
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Modi Mandir
|
|U.P. (Banda)
|Was where Netaji Bose's 1941 secret meeting was held.
|-
|Nagla Mandir[https://myadhyatm.com/nagla-mandir-budaun/]
|
|U.P. (Badaun)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|Naya Akhara[https://udasinpanchayatinayaakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Niranjani Akhara[https://mahakumbh.in/niranjani-akhara-at-kumbh-mela-2025/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Actively involved in nationalist activities; some sadhus participated in anti-colonial resistance. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Phulwari Ashram[https://www.amarujala.com/uttar-pradesh/saharanpur/martyr-bhagat-singh-spent-his-time-in-hiding-in-phulwari-ashram-saharanpur-news-c-30-1-smrt1053-129206-2024-08-11]
|
|U.P. (Saharanpur)
|Was Bhagat Singh's hideout and pledge site.
|-
|Pinakini Satyagraha Ashram[https://spsnellore.ap.gov.in/pinakini-satyagraha-ashram-pallipadu/]
|1915-1947
|A.P. (Nellore)
|Founded by Gandhi in 1921; focused on non-violent resistance against British salt laws and land revenue. Trained volunteers for the Salt Satyagraha (1930) and served as a model for rural mobilization.
|-
|Ram Janaki Mandir
|
|U.P. (Bulandshahr)
|A strategy hub that served for rallying events.
|-
|Ramanandi Akhara[https://ramanandiakhara.com]
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|[https://www.rkmrajkot.org/ Ramakrishna Ashram]
|
|Gujarat (Rajkot)
|Founded in 1927; ran value education programs and cultural units that instilled patriotic ideals. Provided healthcare and retreats for freedom workers during the 1930s Civil Disobedience.
|-
|[https://www.gandhiashramsabarmati.org/en/ Sabarmati Ashram]
|1915-1947
|Gujarat (Ahmedabad)
|Founded by Mahatma Gandhi in 1917 as his primary base until 1930; served as a training center for Satyagraha, spinning khadi for Swadeshi, and launching the Dandi March (1930). Hosted leaders like Jawaharlal Nehru and Vallabhbhai Patel for strategy sessions.
|-
|Sarasbagh Mandir[https://www.bhaktibharat.com/en/mandir/sarasbaug-ganesh-temple]
|
|Maharashtra (Pune)
|Facilitated Marathis planning against British imperialists.
|-
|Sivagiri Math
|1890s-1940s
|Kerala (Sivagiri)
|
|-
|Sodepur Khadi Pratishthan Ashram[https://yappe.in/west-bengal/khardaha/sodepur-khadi-pratishthan-gandhi-ashram/707727]
|
|W.B. (Khardaha)
|Founded by Chittaranjan Das ('Deshbandhu') in 1921; promoted khadi production and boycott of British goods during Non-Cooperation (1921–22). Served as a refuge for revolutionaries and a hub for Bengal's Swadeshi activities.
|-
|Swaraj Ashram[https://spiritualhindu.com/hindu-temples/swaraj-ashram-surat-gujarat]
|1915-1947
|Gujarat (Vedchhi and Bardoli variants)
|Offshoots of Sabarmati founded in the 1920s–1930s, these focused on tribal upliftment and constructive programs like khadi production and education. They trained rural activists for satyagraha, supported Bardoli Satyagraha (1928), and provided bases for non-violent resistance among adivasis.
|-
|[https://tarkulhadevi.com/contact-us.php Tarkulha Devi Mandir]
|1915-1935
|U.P. (Devipur)
|During the 1857 Revolt, it symbolized sacrifice for guerrilla leader Babu Bandhu Singh, who dedicated victories to the goddess before martyrdom. Later, site of Non-Cooperation meetings (1920s).
|-
|Tamoli Mandir[https://www.vsktelangana.org/Encyc/2025/8/16/bharat-temples-freedom-struggle-unknown-strongholds-.html]
|
|U.P. (Kannauj)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|[https://www.vivekanandahome.org/ Vivekananda House (Ramakrishna Math)]
|1890s-1940s
|W.B. (Kolkata)
|Established in 1913 on the site where Vivekanand stayed in 1897; promoted Vedanta and nationalism through education and publications. Supported Swadeshi by training youth in self-reliance during 1905–11.
|-
|Yugantar Ashram[https://www.cgisf.gov.in/page/gadar-memorial-hall/]
|1913-1917
|U.S. (San Francisco)
|Established around 1913 as the headquarters for the revolutionary HGP, it coordinated arms smuggling, propaganda, and uprisings against British rule, sheltering Ghadarites returning to India for armed rebellion.
|-
|}

==Support of Visva-Bharati University==
[[image:Shivaji in constitution.jpg|right|thumb|200px|Shivaji featured [next to Guru Gobind Singh] in the first handwritten manuscript of the Indian Constitution by Prem Raizada of Kala Bhavan department of Vishva-Bharati University.]]
"''The first and great leader of Maratha history had formed in his mind a clear concept of the establishment of a Hindu kingdom before launching a movement in the historical state for the rise of Maratha power. Whatever he did—conquest of territories, annihilation of the enemy, expansion of the kingdom—all this was a part of his All India project.''" - Rabindranath Tagore<ref>"Shivaji O Guru Govind" By Rabindranath Tagore (1908-1911)</ref> (1908-1911)
The university, established in 1921 at Shantiniketan and later also at Sriniketan, offered a refuge for freedom fighters to convene. Some freedom fighters were actually educated here too (i.e., Dinkar Kowshik.) It had notable involvement in aspects of India's freedom struggle, particularly during the early Swadeshi Movement (1905-1908), though R.N. Tagore and the institution distanced themselves from aggressive nationalism and mass agitations like the Non-Cooperation or Quit India Movements [to avoid the school being shut down and the staff arrested.]
[[image:Shivaji Temple.png|right|thumb|200px|Shivaji Temple in Pune visited by Tagore]]
Tagore had met Madan Mohan Malaviya at least once. On October 2, 1920 (Gandhi’s birthday), at a public meeting in Pune’s Shivaji Mandir, where Malaviya presided and Tagore delivered a speech. Although most sources claim Gandhi having conferred the title "Mahaman" on Malaviya, 1 source states Tagore, reflecting their shared reformist circles, though the exact context of this bestowal (in person or via correspondence) is unclear beyond general accounts of mutual respect.

Tagore had met Dr. Shyama Prasad Mukerjee at another event. As Vice-Chancellor of Calcutta University, Mukherjee invited Tagore to deliver the convocation address in Bengali on December 23, 1937—the first time this occurred in the university’s history. Given Mukherjee’s role in presiding over such events and Tagore’s physical presence to speak, they met during this occasion.

==Hindavi legacy in 1857 War==
"''These are not mutinous sepoys but independent Hindu chieftains with their private armies, fighting for their ancient privileges and religion.''" - Colonel Colin Macaulay, dispatch after capturing Kattabomman (1799)
The 1857 War of Independence drew inspiration from the earlier Polygar (Palayakkarar) revolts (1799-1805) and Vellore Mutiny (July 10, 1806), which erupted because Hindus saw British policies and British cultural influences as anti-Hindu. For example the Polygar chieftains revolted because of the British imposition of cow-tax, forced Christian conversions by missionaries, and destruction of local temples to build churches/forts. The Vellore sepoys revolted because they feared forced Christian conversion<ref>"''The insurrection was caused by religious fears among the Hindu sepoys that they were to be forcibly converted to Christianity.''" - Sir John Cradock (Commander-in-Chief, Madras) official report (1806)</ref> via turban regulation wherein troops' turbans were required to have a leather cockade and the soldiers couldn't have any religious symbolism. Both the Polygar and Vellore rebellions' insurgents used saffron flags, and the prior even proclaimed temple oaths for the revolts. The phrases 'Dharma rakshana(m)' and 'Dharma Yuddha(m)' were used by insurgents in the Polygar<ref>"''Dharma Yuddham seidhē nām desam kāppōm''" (''We are waging Dharma Yuddha to protect our country'') - Marudu Brothers’ Panchalankurichi Proclamation in Tamil (June 16, 1801); Marudu Pandyan brothers—calling all southern Polygars to unite against the British imperialists</ref><ref>"''Dharma rakshanam pannuvatharkāka ratham ōttukiṛōm''" (''We are spilling blood for the protection of dharma'') - Oomathur Polygar in letter to Travancore Dewan (1804)</ref> and Vellore<ref>"''Dharma rakshana''" (''protection of religion'')—repeated 27 times in the Tamil proclamation circulated in the fort (July 9, 1806)</ref><ref>"''Dharma ke liye yudh''" (''war for dharma'') - Court-martial testimony of Sepoy Gundu Rao (August 8, 1806); Maratha soldier explaining why they killed European officers</ref> revolts and would be used again in the 1857 war<ref>"''Yeh dharma yudh hai''" (''This is a war of religion / righteous war'') - Azamgarh Proclamation (Aug 25, 1857); Signed by 12 rebel leaders—declared the revolt as dharma yuddh against cow-fat cartridges and Christian proselytising.</ref><ref>"''Dharma raksha ke liye utho''" (''Rise for the protection of religion'') - Delhi rebel newspaper ''Payam-e-Azadi'' (July 1857); Editorial calling sepoys and civilians to arms</ref><ref>"''Dharma Yuddha kar rahe hain''" (''We are fighting a righteous war'') - Rani Lakshmi Bai in letter to Nana Sahib (June 1858); Explaining why she would not surrender Jhansi</ref><ref>"''Apne dharma ki raksha ke liye angrezon se ladna farz hai''" (''Fighting the English to protect our religion is a religious duty'') - Proclamation of Maulvi Ahmadullah Shah at Faizabad (June 1857); Used in both Hindu and Muslim gatherings to stress common dharma against the British imperialists</ref>.
{| class="wikitable sortable"
|-
!Insurgent
!Date
!Source
!Proclamation
!More
|-
|Rao Jwala Prasad (Diwan post) and Azimullah Khan (Munshi post)
|July 15, 1857
|Farman sent from Bithoor/Kanpur to the Bundela rajas of Orchha, Datia, Chanderi, and Shahgarh.
|"''Be it known to all true Hindus that the Hindavi Swarajya has been re-established under the Peshwa Shri Nana Sahib Bahadur, the rightful successor of Baji Rao. All who desire the restoration of dharma and the expulsion of the Firangi should rally to his banner.''"<ref>Original in Persian-Devanagari script, copy preserved in National Archives of India, Foreign Department, Political Consultations, 31 July 1857, No. 142-144</ref>
|Coins minted in Kanpur in Nana Sahib’s name (1857) bear the legend "Hindavi Swarajya" in Devanagari on the reverse
|-
|Rani Lakshmi Bai of Jhansi
|May-June 1858
|Letter to Tantia Tope & Rao Sahib
|"''We are fighting for Hindavi Swarajya, not for the Mughal shadow.''"
|"''The Ranee’s troops shouted ‘Hindavi Swaraj’ as they charged.''" - British officer Sir Hugh Rose’s dispatch (June 1858)
|-
|Tantia Tope & Rao Sahib
|August 1858
|Letter sent to various Hindus<ref>National Archives of India, Foreign Dept, Political Consultations, 27 Aug 1858, No. 178</ref>
|"''The Peshwa has restored Hindavi Swarajya; all true Hindus must join the army of liberation or be treated as enemies of dharma.''"
|The letter ended with "''Jai Hindavi Swarajya! Jai Peshwa!''" Gwalior mint coins (June 1858) struck in Rao Sahib’s name carry "''श्री हिंदवी स्वराज्य''" (''Shri Hindavi Swarajya'')
|-
|Baba Sahib Bhonsle
|1858
|Letter to local zamindars, including Raja Bakht Singh Bundela of Shahgarh (Bundelkhand), Raja of Chanderi (Malwa), and Raja of Nurpur (Gondwana)<ref>National Archives of India, Foreign Department, Political Consultations, 31 December 1858, No. 214-216</ref>
|"''We are establishing Hindavi Samrajya free from Mughal and Firangi yoke.''"
|
|-
|}
The Marathas never stopped after overthrowing the Mughals, and continued to fight the other foreign threats—European imperialists (British, Dutch, French, and Portuguese.) In the 1857 war, the most prominent names of all the participants are Rani Lakshmi Bai (born Manikarnika Tambe) of Jhansi, Nana Sahib (Nana Govind Dhondu Pant) of Kanpur, and his supreme commander Tantia Tope (born Ramchandra Pandurang.) They not only fought on the battlefield but directed the war on a cross-regional scale. Whereas Muslim rulers relied on their militaries, the Hindavis usually participated, whether they were royalty or not. The most common flag of the war was Shivaji's saffron flag. This was used at places like Jhansi & Gwalior. A variant that Hindavis had also used was implemented too, like at Kanpur & Kalpi. In Bihar, Kunwar Singh used a saffron flag with the lotus.
"''The old King at Delhi was nothing but the flag of the rebellion—a puppet in the hands of the sepoys. The real directing mind, the moving spirit of the whole insurrection, was the Nana Sahib at Bithoor.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock, Outram, and other officers)
Nana Sahib was identified by British officers as the primary orchestrator and strategic director.<ref>"''Nana Sahib is the chief director of this accursed revolt. It is his gold and his orders that have set the sepoys in motion from Cawnpore to Lucknow.''" - Sir Henry Havelock, Commander of British relief force at Kanpur</ref><ref>"''The Nana of Bithoor is the prime mover and chief director of the mutiny in the Doab and Central Provinces; without his direction and resources, the sepoys would have scattered like chaff.''" - Sir Colin Campbell, Commander-in-Chief of India</ref><ref>"''Nana Sahib is the master spirit of the rebellion; he has directed the operations at Cawnpore, supplied arms to the mutineers in Oudh, and his emissaries are stirring up the countryside from Allahabad to Benares.''" - Major William Tayler, Commissioner of Patna</ref><ref>"''The Nana is no mere local agitator; he is the chief director of the entire conspiracy, with agents in every cantonment and treasury from the Ganges to the Nerbudda.''" - Captain John Waterfield, Political Assistant to the Resident at Lucknow</ref><ref>"''Nana Sahib was the brain and the purse of the mutiny; from his palace at Bithoor he directed the storm that burst upon Cawnpore, and his influence extended to the councils of Delhi itself.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock's staff)</ref> Further testimonies<ref>"''His Majesty of Delhi is a mere shadow and tool; the actual head and director of the revolt in this part of India is the Nana Sahib, whose orders are obeyed from Cawnpore to Calpee.''" - Major-General Sir Henry Havelock (commander who retook Kanpur), Dispatch to the Commander-in-Chief, 18 July 1857 (published in ''Parliamentary Papers'', 1857-58)</ref><ref>"''Bahadur Shah was the emblem, the pretext, the nominal head; Nana Sahib was the brain, the organiser, the director-in-chief of the entire movement in the Doab and Central India.''" - P. 178 ''The Indian Mutiny of 1857'' (1891 edition, based on 1857-58 documents) By G.B. Malleson, British staff officer & historian</ref><ref>"''The King of Delhi was only the consecrated banner of the mutiny; the Nana Sahib was its real generalissimo and directing authority.''" - Sir Hugh Rose's "Letter to the Governor-General", 20 June 1858 (India Office Records), Commander who defeated Jhansi & Gwalior</ref><ref>"''The King of Delhi is a trembling coward, letting his Hindu sepoys and Rohilla mercenaries die while he prays in the mosque.''" - ''Narrative of the Siege of Delhi'' (1857) by John Nicholson (Delhi Field Force); Letter before Delhi assault (August 8, 1857)</ref> hamper and disprove arrogant Islamist assertions that the Mughal Bahadur Shah Zafar was the architect or prime leader of the rebellion. Like most Muslim royals of the era, he personally did not fight against the British on the battlefield and whereas the Hindavis that didn't die on the battlefield were executed, he was only exiled to Rangoon in Burma. Despite Zafar having adopted the imperial title of 'Bahadur Shah' (''Brave King''), he did not live up to it at any point in his life, in combat or in strategy. Although by the rebellion he was 81, Kunwar Singh was the same age and died from an injury that he received on the battlefield.
"''The Nana Sahib [Dhondu Pant] is the chief director of this accursed revolt...but his Muslim allies are as cowardly as their Mughal masters, letting the Hindu sepoys do all the dying.''" - Major-General Sir Henry Havelock, Commander at Kanpur<ref>P. 189 ''Parliamentary Papers'' (1857-58), Volume XLII</ref>
British officers of the era stated that Hindus were very brave and they did the fighting while the Muslim rulers of their regions and even the other Muslims involved in the conflict against the British were 'cowardly'.<ref>"''The old King [Bahadur Shah Zafar] is a thorough coward — he trembled and whined like a frightened child while his sons and the brave Hindu sepoys fought and died for him in the streets of Delhi.''" - Captain William Hodson (British officer who captured Bahadur Shah Zafar in 1857); P. 147 ''Hodson's Horse'' (1859) By William Stephen Raikes Hodson</ref><ref>"''The Mughal Emperor was nothing but a cowardly puppet; it was the Hindu sepoys and Rajputs who bore the brunt of the fighting, dying for a shadow of a throne while their nominal sovereign hid in the zenana.''" - P. 456 ''History of the Sepoy War in India, Volume III'' By Sir John Kaye (British historian and officer, based on 1857 dispatches)</ref><ref>"''The so-called Emperor proved a contemptible coward, abandoning his army to its fate; the Sikhs and Gurkhas fought like lions for us, while the Muslims cowered behind their fanatical maulvis.''" - Colonel Keith Young (Military Secretary to the Delhi Field Force), dispatch after Delhi recapture; P. 234 ''Parliamentary Papers'' (1857-58), Volume XLII</ref><ref>"''The Nawab of Oudh [Wajid Ali Shah] was a craven poltroon who fled to Calcutta, leaving his Hindu taluqdars and sepoys to die in his defence; now his Begum fights with more courage than he ever showed.''" - P. 312 ''Reminiscences of Forty-Three Years in India'' (1875) By Sir Henry Lawrence (British Resident at Lucknow), dispatch during Lucknow siege</ref><ref>"''The enemy we face are mostly Hindoos of the sepoy regiments—Brahmins and Rajpoots from the east; the Mahomedans are far fewer, and their rulers are cowards who send Hindu peasants to die in their place.''" - Lieutenant Charles Griffiths (36th Native Infantry, Delhi veteran); P. 456 ''Selections from the Letters, Despatches and State Papers'' (1902), Volume III Letter from Ridge Camp, Delhi (August 12, 1857)</ref><ref>"''The insurgents besieging us are nine in ten Hindus—sepoys and Oudh taluqdars; the Muhammadan Nawabs are cowards who let their Hindu subjects bear the brunt of the fight.''" - Captain John Waterfield (Political Assistant, Lucknow); British Library Add MS 43856 October 1857 (memorandum on the rebellion)</ref><ref>"''The rebel forces in Bundelkhand are predominantly Hindu—Rajpoots and Bundelas dying for a cause their Muslim overlords never had the courage to lead.''" - Sir Hugh Rose (Central India Field Force commander), dispatch after Jhansi fall (May 22, 1858); P. 156 ''Parliamentary Papers'' (1858-59), Volume XLII</ref>
{| class="wikitable sortable"
|-
!Name
!Background
!Base of operations
!Role
!Outcome
|-
|Nana Sahib (Dhondu Pant)
|Royalty
|Bithoor → Kanpur → Kalpi → Arrah
|Proclaimed Peshwa; overall commander at Kanpur; ordered siege & Satichaura Ghat massacre; financed large armies
|Disappeared into Nepal 1859 (probably died 1859-61)
|-
|Rao Sahib (nephew of Nana Sahib)
|Royalty
|Kanpur
|Deputy commander at Kanpur & Kalpi; later proclaimed Peshwa after Nana vanished
|Hanged (1860)
|-
|Tantia Tope (Ramchandra Pandurang)
|
|Kanpur → Kalpi → Jhansi → Gwalior → Rajasthan → Tonk → Paron
|Supreme guerrilla commander; kept 20,000-30,000 men fighting for 18 months after all cities fell
|Hanged (April, 18, 1859)
|-
|Rani Lakshmi Bai
|Royalty (Jhansi)
|Jhansi
|Led defense of Jhansi; commanded 20,000 troops; died sword in hand at Gwalior
|Killed in battle, Kotah-ki-Serai (June 18, 1858)
|-
|Damodar Rao 
|Royalty (Jhansi), and adopted son of Lakshmi Bai
|Jhansi
|Nominal commander after mother’s death; continued resistance with Tantia Tope
|Escaped to Nepal; pensioned by British later
|-
|Appa Sahib Bhonsle II
|Royalty (Nagpur Bhonsles)
|Nagpur
|Sent money & agents to rebels; British intercepted letters urging Maratha unity
|Died in exile (1853), but his son and retainers were active
|-
|Bhau Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Nagpur
|Raised troops in Mandla & Central Provinces; fought with Tantia Tope
|Captured & imprisoned (1844)
|-
|Raghuji Bhonsle III
|Royalty (Satara Bhonsles)
|Satara
|British deposed him just before 1857; his retainers & adopted son joined rebels
|Died under house arrest, Florence (1904)
|-
|Chimnabai Sahib
|Royalty (Satara Bhonsles), and widow of Satara Raja
|Satara (covertly)
|Secretly funded rebels in Satara & Kolhapur region
|Pensioned off after 1857
|-
|Balaji Pant Natu
|
|Satara (covertly)
|Organised underground network in Deccan; supplied intelligence & money to Nana Sahib
|Hanged, Pune (1858)
|-
|Krishnarao Bhasker
|
|Pune → Satara
|Secret courier between Nana Sahib & Lakshmi Bai
|Executed (1858)
|-
|Vinayak Rao Shinde
|Royalty (Gwailor Shinde)
|Gwalior
|Deserted Gwalior army with troops to join Rani Lakshmi Bai
|Killed in battle, Gwalior (1858)
|-
|Moropant Tambe
|Father-in-law to Lakshmi Bai, not a royal himself
|Jhansi → Kalpi → Gwalior
|
|Killed in battle (1858)
|-
|Baba Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Mandla → Sagar → Narmada valley
|Raised 5,000 men in Narmada valley; fought alongside Tantia Tope
|Captured & blown from cannon (1859)
|-
|Sadashiv Rao Bhau
|
|Kalpi
|Commanded rebel artillery at Kalpi
|Killed (1858)
|-
|Tukoji Rao Holkar II
|Royalty (Indore Holkar)
|Indore / Mhow
|Tacitly allowed large-scale rebel activity in his territory
|Died in battle, Maheshwar (June 17, 1886)
|}

==Hindavi legacy in Swaraj concept==
'Swarajya' was the term used extensively during Hindavi dynastic rule, and its meaning of "''self-rule''" or "''self-governance''", which became more important than simply a dominion with home rule, was used in the freedom movement. It became the goal of every freedom organization, to see an independent India that governs itself. Naoroji, a Zoroastrian and the Father of Indian Political Nationalism, was a staunch admirer of Shivaji and was the first freedom fighter to use the term ‘swaraj’ in the freedom movement. Some freedom fighters like Tilak even directly connected the specific kind of ‘swaraj’ to that of Shivaji’s.

The phrase 'Shivrajya Abilashchya', which means "''Aspiration for Shivaji’s Rulership''", became popularized by Tilak and then the 1930’s farmers of Maharashtra.

Gandhi's himself, inspired by Shivaji and his Swarajya, wrote a book titled ''Hind Swaraj'' (originally titled ''Hind Swarajya'' in Gujarati) in 1909. He avoided directly referencing Shivaji's Swarajya to not alienate Muslims, as Shivaji's dynasty fought and eventually incorporated Muslim-ruled dynasties.

Eventually, Aurobindo wrote of Purna Swaraj (''Complete Self-Rule'') in his 1907 ''Bande Mataram'' weekly newspaper. This phrase then made it to politics, and both Swami Kumaranand and Hasrat Mohani (a Muslim follower of some of Krishna’s teachings) jointly released the Purna Swaraj Declaration for full independence from U.K. in the All-India Congress forum at the Ahmedabad session on December 27-28, 1921. Both later became [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI members]].

==Hindavi legacy in Swadeshi concept==
[[image:Lal-Bal-Pal.jpg|right|thumb|200px|Lal-Bal-Pal trio.]]
"''Just as Shivaji forged Hindavi Swarajya from Deccan resistance to Mughal invaders, we must build Swadeshi Swarajya through indigenous industries and education to expel British economic domination.''" - Bipin Chandra Pal (1905-1906)
Naoroji, who admired Shivaji and his Swarajya, coined the term 'swadeshi' meaning "''self-national''", and it came to be synonymous with "''self-reliance''". He saw Indians producers of products becoming poorer due to Indians buying western-made products. This was atop of India losing its wealth to Britain through taxation (unbearable many times) and other means. The swadeshi concept then gained momentum and began being used in the context to achieve swarajya.

The Lal-Bal-Pal trio made statements connecting swadeshi to Shivaji. Just as Pal made the above statement, "Lal" (Rai) had said during a Shivaji festival that like the spirit of Shivaji for love and duty of nation, all Indians should have the same priority and that "''...swadeshi will be our cry for ever...''"<ref>"''Shivaji was born at a time when there was darkness and helplessness. I believe that Bengal will produce such a leader at this juncture who will follow the great Mahratta leader not in method but in spirit... This festival shows that Providence has not forsaken us... Love of nation is one's first duty. Next comes religion and the Government. Our duty to the nation will be the first. Swadeshi and Swadeshi will be our cry for ever and by this we will grow in spite of the wishes of the rulers. Swadeshi and national education are the two methods.''" - "The Political Situation" speech at Kolkata by Lajpat Rai (June 7, 1906)</ref>
"''Swadeshi and boycott are the way to the goal of Swaraj...It has been defined by Dadabhai Naoroji as a self-governing colony...The meaning of Swaraj, in our [[Overview Of Scriptures|ancient literature]], is the spiritual condition of the soul which attains to [[Mukti]]...To get rid of [[Bandha, Bandhana|Maya, bondage]], is the real ideal of our ancient religion.''" - "Swadeshi and Boycott" speech at Dhulia, Maharashtra by Aurobindo Ghosh (January 26, 1908)

Bhudev Mukhopadhyay promoted this and while he was inclusive in promoting the unity of all Indians regardless of religion into a "''Swadeshi Samaj''", in his works like ''Samajik Prabandha'' (''Societal Essays''), ''Paribarik Prabandha'' (''Essays of the Family''), ''Bhudev Rachana Sambhar'' and others he promoted pride in Hindu/Bengali traditions. In his novel ''Anguriya Binimoy'' he portrays Shivaji an ideal hero resisting tyranny.

Sakharam Ganesh Deuskar[https://motherandsriaurobindo.in/seekers/revolutionaries/sakharam-ganesh-deuskar/] wrote the Bengali book ''Desher Katha'', focused on awakening Bengalis to a pan-Indian identity and it used the word "''desh''" to refer to India as a whole instead of a linguistic region. This book, which promoted swadeshi and referenced Shivaji, quickly became bestseller and sold over 10,000-15,000 copies soon. It called for economic self-reliance and resistance to industrial/commercial exploitation. Such influential it was for nationalists that British rule banned it.

Before 1910 in Maharashtra, the Savarkar brothers used to organize events invoking Shivaji and urging boycott of British goods by burning them.

==India House's Hindu activist roots==
[[image:Shyamji Krishna Varma.jpg|right|thumb|200px|Shyamji Krishna Varma ('Krantiguru').]]
India House in London, U.K. was a hub for nationalists that were plotting to free India. It was established by Shyamji Krishna Varma, a disciple of
Dayanand. Varma was ordained by him and became the first President of the Bombay Arya Samaj (established in 1875). He actively participated in its activities, including spreading its reformist agenda in India and abroad.

As a disciple of Dayanand, Varma translated and promoted Arya Samaj texts (including ''Satyarth Prakash'') during his time in England, where he studied at Oxford and the Inner Temple. He viewed the Arya Samaj as a vehicle for cultural nationalism and Vedic ideals, integrating its principles into his anti-colonial activism.

Sardarsinhji Ravaji Rana (established Paris Indian Society), though cannot be considered a Hindu activist, was influenced by Savarkar. This is notable as he created scholarships named after Shivaji and Maharana Pratap for Indian students, emphasized the 1857 confrontation as the Indian War of Independence, provided financial assistance to Savarkar's operations for smuggling efforts, and that he aided Savarkar in legal costs during the Marseilles dispute with U.K.

==INC's Hindu activist roots==
"''Hindus alone can save India, and India and Hinduism are one.''" - Annie Besant
The Indian National Congress was founded primarily by ethnically-British civil servant Allan Octavian Hume (1829-1912), born in Britain, with other key founders being Dadabhai Naoroji Dordi, Pherozeshah Merwanjee Mehta, Womesh Chandra Bonnerjee, and Surendranath Banerjee. He was a member of the Hindu-affiliated Theosophical Society for a while, and even after leaving he remained a vegetarian and the group had inspired him to give up killing birds for their specimens. He was influenced by freedom fighter Gopal Krishna Gokhale.

The organization that began as India(n) League, would become Indian Association, and then formally, the politically party Indian National Congress.

'''Indian League''' 
[[image:Sisir Kumar Ghosh.jpg|right|thumb|200px|Sisir Kumar Ghosh ('Father of Indian Nationalism'.)]]
"''The Marathas under Shivaji exemplified unyielding resistance against Mughal tyranny, a valor that must now inspire us to reclaim our rights from British overlords who impose racial barriers and economic exploitation.''" - Editorial in ''Hindoo Patriot'' (1870s-1880s) By Sisir Kumar Ghosh
While the group was [[Upanishad]]-inspired, it was a universal organization open to all and cannot be claimed to be of only Hindis but the Hindus of this group not only had members in the freedom movement, but those members proactively promulgated independence. This association was established by S.K. Ghosh, who grew up a critic of Hinduism but [[Devayāna|after a vision]] of [[Kali]], became a devout Hindu.<ref>"''For forty years I mocked the gods and the faith of my forefathers. In one night Mother Kali appeared to me and I became Her slave forever.''" - Sisir Kumar Ghosh, public confession printed in ''Amrita Bazar Patrika'' (1880)</ref> Ghosh was a big admirer of Shivaji and wanted Indians to emulate how he succeeded against Mughals for doing the same to British imperialists<ref>"''Just as Shivaji forged Hindavi Swarajya from the Deccan hills, we must agitate for political Swaraj to end British paternalism.''" - Sisir Kumar Ghosh (1876-1883)</ref> and described him as "''the emancipator who broke the chains of foreign subjugation.''"

;Indian Association
[[image:Surendranath Banerjee.jpg|right|thumb|200px|Surendranath Banerjee ('Rashtraguru'.)]]
This successor to the League that in 1876 focused more on politics.
One of the leaders, S.N. Banerjee, too used Shivaji as the example of a freedom fighter.<ref>"''The history of Shivaji teaches us the spirit of resistance and unity; he rose against Mughal despotism to establish Swarajya, a lesson for Indians now groaning under British bureaucratic tyranny and racial arrogance.''" - Surendranath Banerjee in speeches at Ripon College and Indian Association events (1875-1880s)</ref><ref>"''Shivaji's Maratha Empire stands as a beacon of indigenous sovereignty against invaders; let it guide our demand for Swaraj from the British, who treat us as inferiors despite our ancient glory.''" - Surendranath Banerjee (1883-1885), echoed in ''Bengalee'' editorials and conference resolutions on unity</ref>

Rajnarain Bose[https://www.midnapore.in/people/rishi_rajnarayan_basu_prospectus_of_society.html] was one of the founders of this organization.

"''Hinduism's ancient spirit of tolerance and justice must inspire all Indians—Hindus, Muslims, Christians—to demand equal political rights from the British, for India's freedom lies in our collective national awakening, not religious division.''" - Association Resolution on Ilbert Bill Protest, ''The Bengalee'' newspaper (1877)
Its members created the Indian Association (1876) and Indian National Conference (1883), which merged into the Indian National Congress. The Indian National Conference was the first to demand self-government.
;Indian National Conference
[[image:1885 Conference Session.jpg|right|thumb|200px|1885 consolidation conference.]]
The 1st INC session (1883) was held in Kolkata’s Albert Hall, owned by the Sen family, from which emerged Keshab Chunder Sen (founder of a Brahmo faction) in the same generation. The 2nd (1885) was at Mumbai’s Gokuldas Tejpal Sanskrit College, a Hindu-oriented institution.
"''We are the first national political body-Congress will carry our torch.''" - Surendranath Banerjee (1883)
Ananda Mohan Bose described the 1883 conference as the "''first stage towards a National Indian Parliament.''" It served as a key all-India precursor to the Indian National Congress (founded December 1885), with which the Indian Association/National Conference efforts merged around 1886.
"''We, the Hindus of India, demand political rights.''" - Indian National Conference Resolution (December 1883)
This assembly formally established the INC party.
"''This Conference, representing chiefly the Hindu community, declares that the political regeneration of India is the first and highest duty of every Hindu, and calls upon all Hindus to unite for the attainment of self-government.''" - Indian National Conference Resolution No. 3 (December 1883)
It actively participated in the Swadeshi movement to boycott British goods.

==CPI's Hindu activist roots==
[[image:Swami Satyabhakta.jpg|right|thumb|200px|Swami Satyabhakt ('Converger of Indian Communism', born Chaman Lal.)]]
[[image:Shripad Amrit Dange.jpg|right|thumb|200px|Shripad Amrit Dange ('Architect of Indian Communism'.)]]
[[image:Swami Kumaranand.jpg|right|thumb|200px|Swami Kumaranand (born Dvijendra Kumar Naag.)]]
"''Shivaji's defiance...provides a lesson for today's fight against British imperialism, where peasants and workers must unite to reclaim self-rule from colonial chains.''" - E.M.S. Namboodiripad<ref>''A History of the Indian Freedom Struggle'' (1986) By E.M.S. Namboodiripad</ref> (1940s)
Even the Communist Party of India, which is today infested with atheistic critics of religion and Indian customs, was founded by some Hindu activists, other practicing Hindus, and members that wrote of parallels between Hinduism and socialism. Although Manabendra Nath Roy, previously a member of Anushilan Samiti was among the founding members, and although most of the founding members were Brahmans [which means nothing, as caste is irrelevant for being a good Hindu, and because they were all atheists anyway], it was Swami Satyabhakt[https://www.factsnippet.com/site/facts-about-swami-satyabhakta.html], Swami Sahajanand Saraswati, and Shripad Amrit Dange that are noteworthy as Hindus. It was Swami Kumaranand and Hasrat Mohani (wrote poetry of Krishna, celebrated Krishna Janmashtami, kept his idols, did pilgrimages to Mathura and did darshan at Krishna and Radha temples) together first declared Purna Swaraj.

Early communists occasionally referenced Hindu mantras (e.g., "''Sarve bhavantu sukhinah''" – ''may all be happy'') as embodying communal harmony akin to socialism.

Satyabhakt[https://www.academia.edu/49119836/Charu_Gupta_Hindu_Communism_Satyabhakta_Apocalypses_and_Utopian_Ram_Rajya_The_Indian_Economic_and_Social_History_Review_58_2_2021_213_48], Dange, Keezhedathu Damodaran, Radhamohan Gokulji, Rahul Sankrityayan (born Kedar Nath Pandey) were all founding members of the CPI in December 25–28, 1925 at the formal foundation at Kanpur Conference. Satyabhakt was the innovator who convened this first all-India conference, and if resulted in various communist groups unifying under his initiative. He even merged his own Indian Communist Party, which had at least 150 members, into the CPI then. It was Satyabhakt’s ''ABC of Communism'' that [[Indian Freedom Fighters#HRA's Hindu activist roots|C.S. Azad]] would use to educate HRA members about socialism, and Azad being a passionate socialist, changed the name of his group to Hindustan Socialist Republican Association. Satyabhakt wrote of Ram Rajya being the same socialist utopia that communism aims for. (Hasrat Mohani wrote of Ram Rajya in this manner and provided a few other relevant [[Ethics of Hinduism|ethics from Hinduism]].) Satyabhakt also wrote works on [[Bauddh Dharm|Bauddh]] and [[Jain Dharm|Jain]] [[Dharma|dharms]]. Damodaran wrote of scriptural references he considered proto-communist elements, like welfare in ''Charaka Samhita''.
"''Shivaji's festivals...draw the youth through national symbols to fight for independence, just as he defied Mughal tyranny with people's power.''" - S.A. Dange (1930s)
Swami Sahajanand Saraswati founded the All India Kisan Sabha (CPI’s peasant front) in 1936 and collaborated closely with the CPI during 1940's peasant movements. He provided a Marxist reinterpretation of the ''Bhagavad Gita'' in works like ''Gita Hriday'' (1942), and portrayed [[Krishna]]’s teachings on selfless action ([[Nishkam Karma|nishkama karma]]) and social harmony as a call for egalitarian reform and class struggle against feudal oppression, positioning the Gita as inspiring proletarian revolution and peasant agency for [[Samyag Darshan#Loksangraha|welfare (lok sangrah)]]. (He never formally joined CPI.) Swami Kumaranand was a CPI leader who spread the communist movement in Rajasthan. He tabled the first motion for full independence in the All Indian Congress Committee of 1921. He organized a trade union of textile workers in 1931 (Mill Mazdoor Sabha.) He formally joined the CPI in 1945, following his release from prison (he was imprisoned for civil disobedience activities.) Sudarshan Chakravarti may not have ever been a CPI member but he was its supporter as an early propagandist (wrote ''Communist Ramayana'' and of a utopian Ram Rajya.) Manmath Nath Gupta used Krishna/scriptural precedents for supporting armed or revolutionary struggle against British rule. Bhupendranath Datta (brother of Vivekanand), though a communist, did not disown Hinduism either, and both he and his supporters used its philosophies and symbolism for their cause. He critiqued<ref>''Dialectics of Hindu Ritualism'' (1950) By Bhupendranath Datta</ref> certain practices prevalent in the-then Hindu society but did not attack Hinduism's principles, he praised Hinduism's adaptability<ref>"''He [Vivekananda] was born when Hindu society was on the way to regain its dynamism. Winds of change were blowing furiously within his own community.''" - Bhupendranath Datta</ref>, and he supported Hindu revivalism like the organization [[Indian Freedom Fighters#HMM's Hindu activist roots|Hindu Mahamela]]<ref>"''It was an organization to resurrect the Hindu life in order to make the Hindus a nation. It was purely a national organization with national revival as its ideal.''" - Bhupendranath Datta</ref> and the work of Vivekanand<ref>"''The nation must ponder about the program of Swami Vivekananda in the perspective of an independent India, and work out its future advancement.''" - Bhupendranath Datta</ref>. Ganesh Shankar Vidyarthi, though a Congress member, supported the 1925 Kanpur Conference organizers.

Malayapuram Singaravelu Chettiar initially wrote positively about Buddhism and about Buddha being a communist but later abandoned religion in general. However, party member Sankrityayan (a monk) and D.D. Kosambi, being Bauddhs, wrote favourably of Bauddh teachings. Kosambi was also influenced by Jainism and translated Jain scriptures, and near the end of his life committed voluntary fasting (sallekhana.)
"''This is the reason why the ryots today must fathom into Shivaji’s history. It should be interpreted in a meaningful way...There is a lot in Shivaji’s history, his ideas, and his practice; there is much in the inspiring forces behind his cause and achievements. All this can be extremely beneficial to today’s ryots. We must understand all this properly and take it ahead.''" - Govind Pansare<ref>P. 59 ''Who Was Shivaji?'' (1988) By Govind Pansare</ref> (1988)
Dange was not a practicing Hindu but was not an atheist either. He wrote of parallels between Hindu teachings, including from the Gita, and communism. Dange worked with his mentor Pandurang Sadashiv Sane in organizing labourers and peasants of Maharashtra. Govind Pansare was not a founding member and only joined after independence, but despite being an atheist, still wrote of parallels between Hindu teachings and communism.
[[image:Roy and Savarkar.jpg|right|thumb|200px|M.N. Roy ('Father of Indian Communism') with Savarkar on stage.]]
M.N. Roy was previously a [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|member of the Anushilan Samiti]] and collected funds for the association. He was inspired with Vivekanand's views on spirituality. Roy agreed with Bankim Chandra Chatterjee that true religion was not being isolated from the world, but working actively for the public good. As a result, he saw the egalitarianism that communism aims for, as the as what would best serve the public good. It is commendable that even after his transition to an atheistic version of communism, he never disowned Vivekanand or Chatterjee as his idols.
"''Remember the heroes of 1857 — Rani Lakshmibai, Tantia Tope, Nana Sahib — who fought the British with sword and gun when Gandhi was not even born.''" - P.C. Joshi (CPI General Secretary) in May Day leaflet (1946)
The same warriors (Nana Sahib, Tantia Tope, Rani Lakshmi Bai) who fought their Dharma Yuddha for Hindavi Swarajya were spoken positively as honourable freedom fighters by communists, including atheists Roy, B.T. Ranadive, E.M.S. Namboodiripad, and P.C. Joshi.
[[image: Bishnu Prasad Rabha.jpg|right|thumb|200px|Bishnu Prasad Rabha ('Kalaguru'.)]]
Bishnu Prasad Rabha of Assam defected from INC to CPI (then to its offshoot RCPI) and was a devout [[Vaishnava]] of the Srimanta Sankardev Sangha organization.

Mentionable is Swami Agnivesh, though not a CPI member, he collaborated with the CPI(ML) Liberation and other communist groups. He established his own political party (Arya Sabha) and social activist group (Bandhua Mukti Morcha.) He participated in supporting the 2015 nationwide general strike called by CPI(M)'s CITU and CPI's AITUC against changes in labour laws. (It is mentionable that the CPI-affiliated AITUC had Lala Rai as a founder and its 1st President.) As BMM chairman, he announced unorganized sector workers' solidarity with the strike. Sitaram Goel is noteworthy too, as he was an active communist sympathizer throughout most of the 1940's but after attended the 1948 CPI's Second Congress, he saw communism as a cult that teaches nationals of countries to hate their cultures and its leaders, around whom cult-of-personality revolves, abuse power and brutally oppress the people they are supposed to care for and empower. He then became a popular Hindu nationalist writer. Amalendu Guha (prominent Marxist historian) began his communist activism from 1943 and wrote positively of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimanta Sankardev]] and the latter's Vaishnava movement, but from a non-devotional developmental perspective. Though Lala Dayal was never affiliated with CPI, during his atheist phase in life, he was a member of the Communist Workers' Party of Germany.

Today, communists of the CPI and other parties are too liberal and have become appeasers of minorities who do not offer solutions to illegal migration of Bangladeshi and Rohingya Muslims. They would make the Hindu and atheist founders hang their heads in shame.

;Relation to Hindu Mahasabha and Savarkar
At India House in London, both M.P.T. Acharya and Virendranath Chattopadhyaya worked with Savarkar. Acharya went to become the chairman of the CPI formed in Tashkent in 1920. Chattopadhyaya would join ComIntern and worked with Soviet leaders like Lenin, eventually founding the League Against Imperialism.

After independence (1948), when the Nehru government banned and jailed CPI leaders, prominent Hindu Mahasabha figure Nirmal Chandra Chatterjee (father of CPI(M) leader Somnath Chatterjee) defended communists civil liberties by forming the All India Civil Liberties Union and advocating their release. He provided legal assistance. Later in the 1960s, N.C. Chatterjee contested Lok Sabha by-elections (1963, 1967) from Burdwan as an independent with CPI support, winning both times.

Mir Abdul Majid "Mirjakar", an atheistic CPI leader touched Savarkar's feet upon release from prison, and even post-1947, he reportedly shared "''great respect''" for Savarkar.

Roy openly called Savarkar "''my inspiration''" from his youth and praised him as a "''great revolutionary.''" In 1937-1938, Roy shared stages with Savarkar, dressed traditionally to pay respects, and introduced him positively at public events. Namboodripad praised Savarkar’s "''revolutionary zeal''" in his book ''A History of Indian Freedom Struggle'', noting his efforts to ignite anti-colonial revolution from England and India. Hiren Mukherjee (who also wrote non-devotionally but positively of R.N. Tagore and Vivekanand), CPI leader and parliamentarian, personally pushed for commemoration in parliament after Savarkar's death in 1966 and he paid homage, acknowledging his patriotic contributions despite political differences<ref>"''The passing away of Veer Savarkar is a matter of such national importance that Members of Parliament sitting on a day when that happens ought to register our feelings... If rules preclude us from condoling the death of a very great man... this is something I cannot comprehend.''" - Hiren Mukherjee (February 26, 1966)</ref>. Dange held Savarkar in high esteem for his early sacrifices in the freedom struggle.

==IRA's Hindu activist roots==
[[image:Surya Sen.jpg|right|thumb|200px|Surya Sen ('Master Da'.)]]
The Indian Republican Army was founded by former [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Atmannati Samiti]] member Surya Sen (alias Master Da). He drew inspiration mainly from the ''Bhagavad Gita'', but also found solace in the ''Mahabharata'' and ''Devi Mahatmya (Chandi)''. He interpreted the Gita’s call for Karma Yoga as a call for armed struggle against imperialists.

The groups most well-known dent in the Empire was the Chittagong Armoury Raid (1930). It also executed the Battle of Jalalabad Hills (April 22, 1930), which resulted in the revolutionaries after fleeing to the hills being surrounded by British troops. In the ensuing gunfight, 80 British officers and 12 revolutionaries died before survivors dispersed into villages. The Pahartali European Club Attack (September 1932) was led by Pritilata Waddedar [under Surya Sen’s direction], whereby a group attacked the club (a European social hub), killing one and injuring others in a symbolic strike against colonial segregation. Pritilata died by suicide to avoid capture. In the guerrilla raids and assassinations (1930-1933), surviving IRA members operated in small groups, launching sporadic attacks on government personnel, property, and informers.

During his 11-month imprisonment awaiting execution (1933-1934), his constant companions were sacred the Gita, ''Mahabharata'', ''Devi Mahatmya (Chandi)''. He rose early to recite Gita verses, sing "Brahma Sangeet" (devotional hymns to [[Brahm]]), or chant Hindu hymns.

==HRA's Hindu activist roots==
"''Long live revolution! Long live the Hindu nation! Inquilab Zindabad!''" - Chandra Shekhar Azad<ref>HSRA poster after Saunders killing, Lahore, (Dec 17, 1928); Signed "''Balraj''" (pseudonym of Chandra Shekhar Azad)</ref>
The Hindustan Republican Association's founder Sachindra Nath Sanyal, who constantly used Shivaji to appeal to Hindu youth in Punjab and U.P. Sanyal repeatedly praised Shivaji’s wars against Mughals as 'Hindu Pad Padshahi'. He even wrote wrote long articles calling Shivaji "''the first revolutionary guerrilla''" and described him as "''the founder of Hindu independence''". Sanyal used 'Hindavi Swarajya' constantly as the ideal model and claimed that he was reviving the Swarajya. Shivaji’s portrait was in every HRA bomb factory and hideout alongside Bhagat Singh.

The Oath taken by new HRA recruits in 1925-1928 was, "''We swear by the Bhagavad Gita to free Hindustan from British slavery.''"<ref>This was recorded by several members, including Shiv Verma, Jaidev Kapoor</ref>
"''The revolution we are waging is the same that Chhatrapati Shivaji began against the Mughals and the Peshwas carried to the Attock — Hindavi Swarajya for all India, a Hindu government of Hindus for the whole of India.''" - HSRA comrades<ref>HSRA leaflet "The Red Pamphlet" (April 8, 1929)</ref> (1929)
(Printed on the HSRA manifesto distributed after the Assembly bomb)
The HRA was renamed as the Hindustan Socialist Republican Association (HSRA) when Bhagat Singh became member.

The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''The blood of Hindu youth is boiling. Rise, O Hindus, and avenge Lala Lajpat Rai!''" - HSRA handbill circulated in Lahore (Dec 1928); Direct reaction to Lala Rai’s death</ref><ref>“''The goddess of liberty demands the blood of Hindu youth.''" - HSRA wall graffiti in Kanpur and Allahabad (1925)</ref><ref>"''Remember Shivaji, Rana Pratap and Guru Gobind Singh – the immortal Hindu warriors.''" - "The Revolutionary" leaflet (1929)</ref><ref>"''Bande Mataram! The Hindu nation will be free!''" - HSRA poster after Assembly bomb case (April 1929); Signed "''Hindustan Republican Army''"</ref><ref>"''Hindus of India! Your motherland is in chains. Will you remain silent?''" - Ram Prasad Bismil in pamphlet dropped after Kakori case accused were sentenced (1927)</ref><ref>"''The sword of revolution is sharpened on the whetstone of Hindu dharma.''" - Ram Prasad Bismil; Poem published in HSRA journal (1926)</ref> and had devout Hindus and Sikhs as members.
"''We are fighting for the same Swarajya that Shivaji and the Peshwas established — a government of the people, by the people, for the people of Hindustan, free from the yoke of foreign rule.''" - Declaration of the HSRA manifesto at Assembly Hall in Delhi (April 8, 1929), signed by Bhagat Singh, C.S. Azad, Rajguru, Sukhdev, and others
C.S. Azad (born Chandra Shekhar Sitaram Tiwari) made other pro-Hindu statements too and used Hindu symbolism for the freedom movement. He had not only used, "''Hindu nation''", but also "''Hindu youth''"<ref>"''The Hindu youth of India must now take the sword to free Bharat Mata.''" (1929, Jhansi); - Shiv Verma, Yashpal, Jaidev Kapoor (all recorded the same words)</ref><ref>"''Rise, O Hindu youth! The blood of Lala Lajpat Rai cries for vengeance.''" - Note recovered by police; Azad’s fingerprints identified in court (Lahore Conspiracy Case Exhibit P-47); - Handwritten note thrown with the Saunders poster in Lahore (December 17, 1928)</ref>, "''Hindu women''"<ref>"''The sword of revolution is sharpened on the whetstone of the Bhagavad Gita and the honour of Hindu women.''" Private meeting in Kanpur (1929); Recorded by Durga Bhabhi and confirmed by Shiv Verma</ref>, "''Bhagavad Gita''"<ref>"''I swear by the Bhagavad Gita that I will free Hindustan or die.''" 1926-1931; At every HSRA recruitment</ref>, "''Shivaji''"<ref>"''Shivaji and Guru Gobind Singh are my ideals — both were Hindu warriors who never bowed to foreigners.''" - Conversation with Sadashiv Malkapurkar (1930, Jhansi); Sadashiv Rao Malkapurkar’s memoirs (published 1970s) and police interrogation notes</ref>, and "''Bharat Mata''"<ref>"''Bharat Mata is in chains. Her Hindu sons must break those chains with bombs and bullets.''" - Last public speech at Alfred Park, Allahabad (February 1931)</ref>.

==HGP’s Hindu activist roots==
[[image:GhadarMartyrs.jpg|right|thumb|200px|Ghadar Party's poster of martyrs.]]
[[image:Lala Dayal.jpg|right|thumb|200px|Lala Dayal.]]
"''Awake Hindus! The time has come for Hindus to rule Hindustan again.''" - Kartar Singh Sarabha<ref>"Ghadar di Gunj" (1914) poem By Kartar Singh Sarabha</ref> (1914)
The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''Hindus, Muslims and Sikhs are brothers, but Hindus are the elder brother who must lead the fight.''" - ''The Ghadar'' newspaper (Nov 1, 1913)</ref><ref>"''Bharat Mata is calling her Hindu sons to free her from slavery.''" - Ghadar poster, San Francisco (1915)</ref><ref>"''Remember Shivaji, Rana Pratap, Guru Gobind Singh—Hindu-Sikh warriors who never bowed.''" - "Ghadar di Gunj" (multiple poems, 1914-1917)</ref><ref>"''The British have defiled our temples and gurdwaras. Rise, O Hindus and Sikhs!''" - Leaflet of Ghadar Conspiracy dropped in Punjab villages (Feb 1915)</ref><ref>"''We swear by the Bhagavad Gita and Guru Granth Sahib to destroy British rule.''" - Oath taken by Ghadar volunteers in Stockton Gurdwara (1914)</ref><ref>"''The lion of Punjab (Maharaja Ranjit Singh) and the lion of Maharashtra (Shivaji) must roar together.''" - ''The Ghadar'' newspaper (1916)</ref><ref>"''Hindustan was once the land of the Vedas; we will make it so again.''" - Lala Dayal in speech at Portland, Oregon (1914)</ref> and had devout Hindus and Sikhs as members.

The Ghadar movement's founders were Bhai Parmanand (Hindu), Har Dayal Mathur (Hindu), Pandurang Sadashiv Khankhoje (Hindu), Sachindra Nath Sanyal (Hindu), Sohan Singh Bhakna (Sikh), and Tarak Nath Das (Hindu.) Har Dayal (alias Lala Dayal) was a pupil of Savarkar and was initially a part of the latter's [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|ABS]]. It was first known as Pacific Coast Hindustan Association, then Ghadar Party, and finally as Hindustan Ghadar Party.

In December 1914, many movement-linked armed robberies to acquire funds were executed in Kolkata. Jatin Mukherjee communicated with R.B. Bose via Kartar Singh Sarabha, and Vishnu Ganesh Pingle. The freedom-motivated robberies, organized and operated separately by different groups, merged under a common umbrella under the leadership of R.B. Bose in North India, Pingle in Maharashtra, and Sanyal in Benares. A strategy was made for a unified insurrection dated for February 21, 1915.

Pingle started out initially as a part of Savarkar's movement and also partook in the Swadeshi movement of Tilak<ref>"''Tilak's call for Swadeshi and boycott shaped my youth''." - V.G. Pingle, according to Ghadar fellow member Pandurang Khankhoke in 1970s interview</ref>.

Ultimately, this movement, like the 1857 rebellion, was crushed with 46 participants hanged (Pingle, Sarabha, and Kanshi Ram), 69 sentenced to life imprisonment, and 106 received lesser terms. Still, this only fueled further rebellion against British rule by inspiring others to do what they could against imperialism.

Sanyal was previously a member of the [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Anushilan Samiti]]. He was sentenced to life imprisonment for his participation in the Ghadar movement but was freed in 1920. He then founded the [[Indian Freedom Fighters#HRA's Hindu activist roots|HRA]], which Bhagat Singh became a part of. He, with other members, organized the Kakori Conspiracy robbery and was sentenced again for life but was released in 1937. After R.B. Bose escaped to Japan, Sanyal was considered the most senior revolutionary figure of the freedom movement. He collaborated with the Japanese for fighting the British Empire and was arrested for in 1941. He died in jail, 1942 of tuberculosis.

Tarak Nath Das, before becoming part of the Ghadar Movement, was part of the Anushilan Samiti. To stir Bengali enthusiasm, commemoration of the achievements of Raja Sitaram Ray (Bengali Hindu who fought against Mughals), was introduced as a festival. He was was sentenced in 1918 to 22 months in prison. He would later move to the U.S. east coast and established the Freedom of India (FFI) with Lala Dayal, Lala Rai, M.N. Roy, and Virendranath Chattopadhyay and the latter's partner American journalist and writer Agnes Smedley. After partition he founded the Vivekananda Society in Kolkata.

Bhai Parmanand was initially sentenced to death but was later given imprisonment for life. However, his sentence was cut short and he was released in 1920, and the following year he joined the [[Indian Freedom Fighters#Controversy over HM and RSS|Hindu Mahasabha]]. He also remained part of the Arya Samaj for life. He invited [[Indian Freedom Fighters#Controversy over HM and RSS|Hedgewar]] to Hindu Yuvak Parishad events in the 1930s, and aligned with RSS precursors via [[Indian Freedom Fighters#Other groups offering alternative to INC|Arya Samaj]]. He also founded the Founded Jat Pat Todak Mandal (''Caste System Abolition Society''.)

Lala Dayal had become an atheist but eventually returned to see the value in Sanatan Dharm<ref>"''The Upanishads and the Bhagavad Gita are the greatest scriptures ever written. They contain the pure Aryan wisdom that the modern world needs.''" - "Our Scriptures" article in ''The Vedic Magazine'', Lahore (March 1937)</ref> and backed Savarkar's Hindu activism<ref>"''Veer Savarkar is the greatest living Hindu leader and thinker. His book Hindutva is the manifesto of the Hindu nation. Every Indian abroad must read it.''" - Lala Dayal in letter published by ''The Hindu'', Madras, (May 14, 1937)</ref>.

==HMM's Hindu activist roots==
[[image:RajnarainBose.jpg|right|thumb|200px|Rajnarain Bose ('Grandfather of Indian Nationalism'.)]]
The Hindu Mahamela (est. 1867) or Chaitra Mela was an association that held annual meetings. However, it did operate the National Society (Jatiya Sabha), National Press, ''National Paper'', and other institutions to have ongoing activities, thereby carrying forward the nationalist spirit year-round.

Its main organizers were Nabagopal Mitra, R.N. Bose, and the Tagore family.
"''We do not understand why our correspondent takes exception to the Hindus who certainly form a nation by themselves, and as such as society established by them can very properly be called a National Society.''" - ''National Paper''
Its ''National Paper'' had made pro-Hindu statements. It emphasized on reviving the "''glory of the Hindu nation.''"<ref>"''I may say that I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess. I see this rejuvenated nation again illuminating the world by her knowledge, spirituality, and culture, and the glory of the Hindu nation again spreading over the whole world.''" - Rajnarain Bose</ref>

;Sanjivani Sabha
R.N. Bose and Jyotirindranath Tagore formed this secret society organ of the Mela to promulgate the Swadeshi movement.

Bose in his 1872 lecture "Hindu Dharmer Shreshthata" (''The Superiority of Hindu Dharm''), he strongly defended Hindu religion and scriptures, arguing for the greatness of Hindu religion and culture as a foundation for national regeneration. He frequently used the concept of dharm in both ethical and nationalistic senses, viewing it as the moral and cultural basis for Indian/Hindu unity and awakening. He promoted the study and revival of ancient Hindu scriptures (especially the Vedas and Upanishads) as essential for national progress, while advocating a purified, rational form of Hinduism through the Brahmo Samaj<ref>"''I am a Hindu like yourself. I pride myself in the name. I do not consider Brahmoism to be different from Hinduism… Brahmoism is Hinduism and Brahmos are emphatically Hindus.''" - Rajnarain Bose</ref>.

Bose advocated for a 'Maha Hindu Samiti' (''Great Hindu Committee'') in his pamphlet "Old Hindu’s Hope", envisioning a national awakening rooted in Hindu cultural and religious identity.

Tagore wrote several plays and dramatic works that drew upon Hindu mythological themes, gods, and epic narratives for patriotic and cultural purposes.

==IIL-INA's Hindu activist roots==
[[image:BoseSingh.jpg|right|thumb|200px|R.B. Bose (right) and M.S. Ghuman (centre.)]]
[[image:Rani Ki Jhansi Regiment.jpg|right|thumb|200px|R.B. Bose and Rani Ki Jhansi Regiment of INA in Singapore.]]
[[image:INA troops.jpg|right|thumb|200px|INA troops in Singapore.]]
"''I have named this organization after the Abhinav Bharat of Savarkar, which means 'New India'—a society dedicated to complete liberation from foreign rule''." - Rash Behari Bose in Tokyo speech (1942)

In a 1915 speech during the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP]] planning at Bengal, he praised Hindu nationalism to free India from imperialist control: "''The revival of Hindu nationalism is the only path to India's freedom. Hindus must awaken their ancient spirit of valour and unity to throw off foreign yoke—our culture is the weapon against the British''." In a 1938 letter to Savarkar, while establishing the Japanese Hindu Mahasabha, he writes, "''The Hindu Rashtra must be built on the unbreakable foundation of our ancient civilization—Hindu nationalism is not mere politics; it is the soul of Bharat, calling for unity against all external threats''." In a June 1942 Tokyo Conference speech for establishing IIL, he said, "''Hindu nationalism is the eternal flame of India's soul—it unites us not just against the British, but for a resurgent Asia where Hindu culture leads the way to freedom and dignity''." Then at a 1943 Bangkok (Thailand) speech he stated, "''In the Hindu Rashtra of our dreams, every Indian—Hindu by culture—stands as one against imperialism. This nationalism is our shield and sword for a free Bharat''."

Throughout the 1930s, R.B. Bose, a Savarkarite in Japan, and Savarkar himself had exchanged letters about there being a transnational 'Hindu bloc'. Bose in letters from 1938<ref>March 7, May 23, July 11, August 11, August 18</ref> proposed an "''authorised international mouth piece of the Hindu Mahasabha''" in Eastern countries, and Savarkar responded affirmatively. In a letter from 1942<ref>March 21, 1942</ref>, Bose praises Savarkar's revolutionary history and foreign policy views and discusses mobilization of Indians in East Asia against Britain, references Japanese aid, and warns against British compromises.

R.B. Bose founded the IIL (he named it after ABS) and Indian National Army (INA.)<ref>"''Without Rash Behari, there would be no INA''." - Subhas Chandra Bose</ref><ref>"''Rash Behari Bose was the father of the Indian freedom movement in Japan. Without his 30 years of work, there would be no INA''." - P. 87 ''Soldiers' Contributions to Indian Independence'' By Mohan Singh Ghuman (1974)</ref><ref>"''Rash Behari planted the seed. Netaji made it a tree''." - Mohan Singh Ghuman, 1974</ref><ref>"''Rash Behari's Tokyo Resolution (1942) was our charter. It declared India's independence before Netaji arrived''." - Mohan Singh Ghuman at INA Veterans Meet in Delhi (1972)</ref><ref>"''We followed Rash Behari's call from Tokyo. His Indian Independence League gave us political cover and civilian support''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref><ref>"''I formed the INA in his name—he was our President in exile''." - Mohan Singh Ghuman </ref> R.B. Bose formed the INA with Mohan Singh Ghuman (Sikh). This happened when the latter was captured by the Japanese imperial army with about 30,000-40,000 other British Indian Army soldiers in Singapore but because the Japanese greatly respected R.B. Bose, they listened to him and freed the POWs, who then became INA soldiers. M.S. Ghuman not only credited R.B. Bose with the INA's foundation but also indirectly credited the Ghadar Movement<ref>"''Ghadar was Punjab's fire. Rash Behari lit a new flame in Japan''." - M.S. Ghuman in 1972 speech</ref><ref>"''Ghadar was the first soldier revolt...Sikh officers in 1915 showed the way''." - P. 34 of Memoir by Mohan Singh Ghuman</ref><ref>"''The Ghadar Mutiny of 1915 was the first spark in my Mind. When I saw Indian soldiers ready to turn guns on British officers, I knew we could do it again—and we did, in 1942''." - ''Leaves from a Soldier's Diary'' by Mohan Singh Ghuman (1974)</ref><ref>"''Ghadar taught us: A soldier's duty is to his nation, not the Crown. That's why I formed the INA''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref> [for turning him into a freedom fighter], which is essentially R.B.'s movement.

His INA used Hindu/Sikh culture and symbolisms. For example, tilak ceremonies and verses from ''Ramayana'' references used. Hindus and Sikhs also formed 70% of the INA. R.B. Bose ran the INA as President and contributed via fundraising, radio broadcasts, and supplies.) About 1,000 of IIL's women<ref>''INA'' By K.K. Ghosh (1969)</ref> (i.e., Lakshmi Sahgal) likely joined the Rani of Jhansi Regiment as nurses and combatants. A further 100-200 youth were sent to Penang (Malaysia) for spy training.
"''Swami Vivekananda's message is my political Bible, but the Gita is my spiritual Bible and the source of my inner strength.''" - Subhas Chandra Bose in speech to INA officers at Rangoon, Burma<ref>P. 287 ''Chalo Delhi'' compiled by Sisir Kumar Bose</ref> (1940)
Savarkar's secretary had stated that Savarkar himself connected R.B. Bose with S.C. Bose and upon Savarkar's advice did the latter leave to join forces in the INA. This event is even described by Yukikazu Sakurasawa's ''Two Great Indians in Japan''. R.B. Bose then passed on leadership of the IIL and INA to S.C. Bose after the latter showed enthusiasm to join the cause for fighting to liberate India. S.C. Bose, though secular in his freedom struggle for India, was not secular in beliefs and proclaimed the ''Bhagavad Gita'' as his favourite book. S.C. Bose had joined the IIL first in India, which Shivram Mahadev Paranjape, owner and writer of ''Kaal'' newspaper, became president of. (Paranjape wrote, "''The British are the new Mughals; Shivaji’s path is our path.''")

==NBS' Hindu activist roots==
[[image:Dr. Satyapal Singh.jpg|right|thumb|200px|Dr. Satyapal Singh.]]
"''Is it not really degrading for us, with Guru Govind Singh, Shivaji, and Hari Singh as our heroes; to be told that we are incapable of defending ourselves?''" - Manifesto of "Naujawan Bharat Sabha, Punjab" (April 6, 1928) By Bhagwati Charan Vohra
Naujawan Bharat Sabha[https://naubhas.com/] (''New-Youth India Council''), modelled and named after Savarkar's ABS, was founded by Bhagat Singh, Bhagwati Charan Vohra, Ram Chander, Ramkishan and Sukhdev.<ref> ''Militant Nationalism in The Punjab, 1919–1935: Interweaving Region and Nation'' By Kamlesh Mohan </ref> It was made at the suggestion of [[Indian Freedom Fighters#Other groups offering alternative to INC|Dr. Satyapal Singh the Arya Samaji activist]].<ref> P. 34 ''Bhagat Singh and His Ideology'' By Shiri Ram Bakshi </ref> It was setup as a communist and secular group. However, it was the Arya Samaji Lala Rai's death from a wound by an imperialist officer at an anti-imperialist protest that trigger Bhagat Singh to assassinate British Army officer John Saunders.

Dr. Satyapal himself was 1 of the NBS’ eminent members and supporters who participated in its events and addressed its meetings. For instance, Dr. Satyapal spoke at NBS gatherings, including alongside figures like Sardul Singh and Sohan Singh Josh, indicating his ongoing role in promoting its anti-colonial and youth mobilization efforts. He is also listed among the main organizers or key affiliates of revolutionary groups in Punjab that overlapped with NBS activities, such as the Kirti Kisan Party, where he collaborated with Bhagat Singh and others on leftist-nationalist initiatives.

The association had members at schools in Lahore to recruit students into the revolutionary movement. Of particular focus was the National College (alias Indian National College, Punjab College, Punjabi Quami Vidyapith), which had been established by the Lala Rai. The institute's principal was NBS member Chhabil Das. Bhagat Singh had been educated at this school

On February 17, 1931, as the Punjab region observed Bhagat Singh Day, in Lahore, all students of Sanatan Dharam Colleges and the Arya Samaj's D.A.V. Colleges absented themselves from classes.<ref>P. 127 ''History of the Naujawan Bharat Sabha'' By Ram Chandra </ref> In other schools, only a proportion were absent. There was a meeting held for Bhagat Singh, Sukhdev Thapar, and Shivaram Rajguru for which around 15,000 people attended. Its most important speakers were Sardul Singh, Dr. Satyapal, and S.S. Josh.

When it was banned in July 1929, some members in Ambala and Sirsa rebranded the outlawed group as the 'Naujawan Hindu Sabha' so that the members and their struggles can continue while evading the British ban on the original NBS association. The most politically prominent organization made by former members of the NBS was the Punjab Socialist Party (est. July 1933), which eventually [[Indian Freedom Fighters#CPI's Hindu activist roots|merged into the CPI]].

==PSS' Hindu activist roots==
[[image:Ganesh Vasudev Joshi.jpg|right|thumb|200px| Ganesh Vasudev Joshi (alias 'Sarvajanik Kaka')]]
"''The Hindu community is the backbone of this country; its ancient culture and philosophy are the richest treasure of India, and we must preserve and reform them so that Hindus can lead the nation to freedom.''" - Ganesh Vasudev Joshi in speech (1884)
Poona Sarvajanik Sabha was established primarily by Ganesh Vasudev Joshi, and other prominent members included Justice Ranade and Gopal Hari Deshmukh (Lokhanwadi). All of them were also Prarthana Samaj members.
"''Shivaji Maharaj was the ideal Hindu king. He combined in himself the qualities of a great warrior, a wise administrator, and a protector of Hindu religion. His establishment of Swarajya was not for personal glory but for the honour and independence of the Hindu people.''" - Vishnushastri Krushnashastri Chiplunkar in ''Nibandhamala''
Vishnushastri Krushnashastri Chiplunkar (alias 'Savai Shastribuwa') was a prolific writer and wrote in detail about Hindavis and their accomplishments.<ref>"''The rise of the Maratha power was a glorious event in the history of the Hindu race. It proved that Hindus were capable of ruling and defending their own dharma. Shivaji Maharaj created a new Hindu kingdom in the face of Mughal tyranny.''"</ref><ref>"''Shivaji was not merely a great warrior or conqueror of forts. He was the founder of Hindavi Swarajya. He awakened the Hindu nation from its slumber and established an independent Hindu kingdom. This was his greatest achievement.''"</ref>

This association was 1 of the 6 organizations whose members were at the 1885 conference to established the INC. It and the Indian Association were the 2 largest groups of the 6 that attendants of the conference belonged to.

==SBS' Hindu activist roots==
[[image:Ashwini Kumar Rai.jpg|right|thumb|200px|Ashwini Kumar Dutta.]]
"''The object of these Shivaji festivals is to awaken in us a feeling of respect for the noble, for the disinterested and for the self-sacrificing life of Shivaji. The other object of the festival is the union of the Bengalees with the Marathas.''" - Ashwini Kumar Dutta on Shiv Jayanti at Field and Academy Club, Kolkata (June 5, 1906)
A.K. Dutta founded the Swadesh Bandhab Samiti to promulgate the [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|Swadeshi Movement]].

In 1904, he had organized a Shiv Jayanti event at Barisal. At the conclusion of the meeting, pamphlets and pictures (or portraits) of Shivaji were distributed to attendees.

He had also established the Brojo Mohan School and Brojo Mohan College[https://www.bmcollege.gov.bd/].

He was deported to Lucknow (eventually jailed there) and this organization banned 1908. He was released in 1910.

He wrote the Bengali dharmic books ''Atmapratistha'', ''Bhaktiyoga'', ''Durgotsavtattva'', ''Karmayoga'', and ''Prem''.

==SIS' Hindu activist roots==
[[image:V.S.S. Sastri.jpg|right|thumb|200px|Valangaiman Sankaranarayana Srinivasa Sastri (alias 'Silver-Tongued Orator'.)]]
The Servants of India Society[https://www.servantsofindia.in/] or Bharat Sevak Samaj was established by people from across India—S.N. Banerjee (Bengali) the founder of other organizations, as well as Anant Patwardhan (Marathi), Appaji Dravid (Tamil), Gopal Krishna Deodhar (Marathi), Gopal Krishna Gokhale (Marathi), and Valangaiman Sankaranarayana Srinivasa Sastri (Tamil).
"''There has been much misunderstanding of India, and it is my task, as far as I can, to remove it.''" - Valangaiman Sankaranarayana Srinivasa Sastri
V.S.S. Sastri was the greatest orator in English that India whose eloquence<ref>"''I never knew that the English language was so beautiful till I heard Sastri speak it.''" - Arthur Lionel Smith (c. early 1920s)</ref><ref>"''It is a curious thing that the two best English speakers we have in South Africa are… one is a Dutchman… and the other is an Indian, Sastri.''" - ''The Pretoria News'' (South Africa)</ref><ref>"''He is among the greatest living speakers in the English tongue, a natural orator, with a most effective delivery.''" - ''The Cape Times'' (South Africa, British imperial press) </ref> with the language that he used in defending<ref>"''India’s contribution to the world has been not in arms, nor in wealth, but in the realm of the spirit and of ethics.''" - Valangaiman Sankaranarayana Srinivasa Sastri
</ref><ref>"''The moral law is not the possession of any one race or nation; it is universal, and India has striven to interpret it in her own way.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''Religion, as we understand it, is not a matter of dogma, but of conduct.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''A people that loses faith in its own past cannot build its future.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref> Indian ideas and practices impressed Anglophones of European ancestry in U.K., U.S., and South Africa. He also spoke about ethics<ref>"''We have prized restraint above indulgence, and self-discipline above the pursuit of power.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>, including the treatment of Indians in colonial South Africa<ref>"''We claim no privilege; we ask only for justice.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>. He also presented lectures of ''Ramayana'' at Madras Sanskrit Academy.

==SPS' Hindu activist roots==
[[image:Gopabandhu Das.jpg|right|thumb|200px|Gopabandhu Das (alias 'Pandit Utkalamani'.)]]
Servants of the People Society[https://sops.in/] or Lok Sevak Samiti was established primarily by Lala Rai. Prominent members included Gandhi and former PMs Inder Kumar Gujral and Lala Bahadur Shastri, and former INC President Purushottam Das Tandon.

An important member was Pandit Utkalamani, who was both an INC and a Hindu Mahasabha member. He was president of the branches of both parties within the-then Utkal state. He referenced Hindu themes even outside of his works. His works included Odia poetry on the ''Bhagavad Gita'', ''Bhagavata Purana'', ''Katha Upanishad'', and ''Mahabharata''. He also wrote ''Dharmapada'', which glorified the Konark Temple, its makers, and the era of the Eastern Ganga Dynasty that commissioned it constructed. He also praised the dynasty for having the Jagganath Puri Temple built. He honoured the Gajapati Dynasty too. He established the Satyabadi Bana Bidyalaya, where he was an educator. He was a journalist for ''The Samaj'' newspaper that he founded.

==SVM's Hindu activist roots==
[[image:Sadhu Vaswani.jpg|right|thumb|100px|Sadhu T.L.V.]]
The Sadhu Vaswani Mission[https://www.sadhuvaswani.org/] was established by Sadhu Vaswani (born Thanwardas Lilaram Vaswani) of Sindh, who was a close associate of Mahatma Gandhi, participated in the Non-Cooperation Movement, moved a resolution in Sind Political Conference of the INC endorsing Gandhi's program. He also wrote a number of patriotic books—''Apostles of Freedom'', ''Awake, Young India!'', ''Builders of Tomorrow'', ''India Arisen'', and ''India in Chains''. He personally intervened in the execution verdict of martyr Hemu Kalani by signing a clemency petition but was not successful.

==WIA's Hindu activist roots==
[[image:Annie Besant.jpg|right|thumb|200px|Annie Besant.]]
[[image:Margaret Cousins.jpg|right|thumb|100px|Margaret Cousins.]]
[[image:Dorothy Jinarajadasa.jpg|right|thumb|100px|Dorothy Jinarajadasa.]]
"''Queens like Rani Lakshmibai of Jhansi and Rani Padmini of Chittor were not mere rulers but warriors who embodied Shakti. Lakshmibai fought the British as Durga incarnate, while Padmini chose Jauhar to preserve honor. These princesses and fighters show Hinduism's respect for women's courage and leadership.''" - Annie Besant in "The Revival of Hinduism" speech (1910s)
The Women's Indian Association[https://wiachennai.org/] was established by 3 Brits in 1917—Annie Besant (of England), Dorothy Jinarajadasa (of England), and Margaret Cousins (of Ireland, then part of U.K.) They were all Theosophists fascinated by ancient Indian culture and wisdom. The Theosophical Society did wonders for Hindu culture, even reviving Sanskrit learning and Hindu education (i.e., Central Hindu College), and opposing non-Hindu missionary activities. At its zenith, the group established 61 branches throughout India.

They fought to raise the marriage age, improving women's property laws, higher education, and suffrage—framing these as restoration of the Vedic-era gender roles.

The WIA focused on motherhood/wifehood as "''divine power''" (Shakti) symbolized promoting Hindu traditions like sari-wearing and family roles as patriotic to India.

Jinarajadasa at the at the 1923 Vienna Congress of the Federation of European National Societies of the Theosophical Society declared, "''India had a marvellous civilisation thousands of years ago...In that civilization women were not the suppressed, held-down kind of people that they have become in later days.''" At the same conference, she is written of by John Hopkins<ref>P. 121 ''Divine Feminine: Theosophy and Feminism in England'' (2001) By John Hopkins </ref> as having attributed suppression of women's rights to Islamic rule, saying that "''Mahomedan''" influences on the "''old Aryan races''" and urged "''modern and progressive Hindu young people''" to restore the ancient practices. She also said at the conference, "''In ancient Aryan races, queens and princesses like Savitri and Draupadi were strong, choosing their paths and challenging norms. Savitri defied death for her husband, Draupadi demanded justice—modern Hindu women must emulate these fighters to overcome suppression.''"

Cousins wrote, "''Hindu queens like Rudrama Devi and Rani Durgavati were warriors who led armies and protected dharma. Their strength as female fighters shows Hinduism's potential for women's equality, which we must revive.''"<ref> ''The Awakening of Asian Womanhood'' (1922) By Margaret Cousins </ref>

Ambujammal Desikachari was also a part this organization and she referenced Hindu scriptures like ''Bhagavad Gita'' in the contexts of national service and reform. Sarojini Naidu referenced Hindu scriptures and figures. Kamaladevi Chattopadhyay referenced cultural and historical Hindu elements.

The organization's official mouthpiece was ''Stri Dharma'' magazine.

==AIWC's Hindu activist roots==
[[image:Durgabai Deshmukh.jpg|right|thumb|200px|Durga Deshmukh.]]
"''I feel sad to see that the women of Madras who live in such a developed town are not taking any interest in joining the national movement… If you are born in this great land of Shivaji, Rana Pratap and Jitendra Nath and if it is the same blood that is flowing in your veins, it calls for your ultimate sacrifice in the cause of the nation… And still, if you do not have the courage to take part in the struggle for freedom, think of Jhansi Lakshmi Bai of Vimala (Khandga Tikkana’s mother) and such other great sacrifices.''"<ref> P. 276 ''Revisiting India’s Past: Commemoration Volume To Prof. Vijay Kumar Thakur'' (2023) By Prof. P. Chenna Reddy </ref> - Durga Deshmukh at rally in Chennai to convince local women to join the freedom cause

The All India Women’s Conference[https://www.aiwc.org.in/] was setup by Margaret Cousins in 1927. The organization is still active and it is a member of the International Alliance of Women.

==INC freedom fighters defecting to Hindu groups==
It wasn't only Bose who grew tired of Congress and quit to fight for freedom through other institutions. Many Congressmen defected to the political parties HM or Bharatiya Jana Sangh (BJS, predecessor to BJP), while others to the RSS, which wasn't a political party.

Disillusioned Congress members that did not join Hindu groups, created their own parties like All-India Forward Bloc (S.C. Bose), Indian Liberal Party (S.N. Banerjee), Kisan Mazdoor Praja Party (Acharya Kripalani), Radical Democratic Party (M.N. Roy, defected from CPI too), Revolutionary Communist Party of India (Bishnu Prasad Rabha, defected from CPI too), Socialist Party (J.P. Narayan), Socialist Party of India (Ram Manohar Lohia, defected from others too), Swatantra Party (Rajaji), and others. Bhakna joined CPI due to ideological differences and Bismil the HRA due to opposition or Gandhi's policies. S.C. Bose had taken Savarkar's advice to join S.B. Bose's IIL.

There were also others who resigned when fed up with INC and did not rejoin politics, like former PM Gulzarilal Nanda and Dr. Laxman Vasudev Paranjape. The latter even while an INC activist helped found and spread the RSS. There was also Ganesh Damodar Savarkar who was an INC activist while also a member of the ABS and HM, and even used the HM to expand the RSS.
{| class="wikitable sortable"
|-
! Name
! Post
! Background
! Shift
! Other Significance
! Birth Region
! Ethnicity
|-
!Ashutosh Lahiri[https://satyaagrah.com/history/diary/jawaharlal-nehru/2917-ashutosh-lahiri][https://www.indiaprofile.com/people/freedomfighters.htm]
|Bengal Congress MLA
|
|Joined HM in 1948 amid post-Partition Hindu mobilization.
|Resorted to violence against imperialists.
|Bengal
|Bengali
|-
!Balraj Madhok
|Active in Congress youth wings (1940s)
|
|Joined RSS in 1942 (post-1947 consolidation) as a pracharak; later BJS founder.
|
|Gilgit-Baltistan (Skardu)
|Punjabi
|-
!Dr. Balakrishna Shivram Moonje
|Congress volunteer
|Early Congress member; influenced by Tilak’s philosophy.
|Pre-1947 HM leader who co-founded RSS (1925) with Hedgewar; post-1947, as RSS vice-president (1940-46), he mentored ex-Congress nationalists joining RSS shakhas. Post-1947 Relevance: Facilitated integration of Congress dissidents into RSS during its 1949 rehabilitation post-ban.
|Military leader
|Chhattisgarh (Bilaspur), then Central Provinces
|Marathi
|-
!Deendayal Upadhyaya
|Congress worker
|Active in Congress-affiliated labor unions (1940s); influenced by Gandhi’s constructive program.
|Joined RSS in 1942 (pre-1947), but post-1947, rose as RSS pracharak and BJS ideologue (general secretary 1952–67). His defection highlighted youth migration from Congress’ socialist wing.
|Started monthly ''Rashtra Dharma'' publication.
|U.P. (Mathura) then United Provinces
|Brajbhasha
|-
!Dwarka Prasad Mishra
|
|Defected to BJS in 1951 criticizing Nehru's "''dictatorship''"
|
|Attempted to start his own Bharatiya Lok Congress but later returned to Congress only to boost political career again
|U.P. (Unnao) then United Provinces
|Hindi
|-
!Hemwati Nandan Bahuguna
|U.P. Congress Chief Minister (1973–75)
|
|Defected to BJP in 1987
|
|Uttarakhand (Bughani), then United Provinces
|Garhwali
|-
!Jagannathrao Joshi
|Congress worker in Maharashtra
|
|Defected to RSS in 1948, leading Goa liberation efforts.
|
|Karnataka (Nargund)
|Kannadiga
|-
!Kanhaiyalal Maneklal Munshi (alias Ghanshyam Vyas)
|Congress leader
|
|Joined BJS
|
|Gujarat (Bharuch), then Bombay Presidency
|Gujarati
|-
!Dr. Keshav Baliram Hedgewar
|Joint secretary of Provincial Congress
|Quit in 1923 due to INC's appeasement policies like support of Khilafat Movement
|
|He was arrested in 1921 for delivering seditious speeches and was released 1922
|Maharashtra (Nagpur) then Bombay Presidency
|Telugu
|-
!Kewalram Ratanmal Malkani
|Congress journalist
|
|Joined BJS in 1951, serving as its first general secretary.
|
|Sindh (Hyderabad), then Bombay Presidency
|Sindhi
|-
!Lajpat Rai ('Lala', 'Punjab Kesari')
|Congress leader
|Key Congress figure; led Non-Cooperation in Punjab (1920–22)
|In 1926, he resigned from the Congress-backed Swaraj Party and joined the HM, criticizing Congress’ “''pro-Muslim''” compromises (e.g., Lucknow Pact). While this occurred pre-1947, his faction influenced post-1947 HM continuity. Post-1947 Relevance: His legacy drew Congress dissidents to HM in the 1950s, though Rai himself predeceased independence.
|A British publication, the ''Punjab Disturbances Report'' (alias ''Punjab Unrest Report'' or ''Aitken Report'') printed: “''The head and centre of the entire movement is Lajpat Rai, a Khatri pleader— he is a revolutionary and a political enthusiast who is inspired by the most intense hatred of the British government''.” He was martyred in a lathi charge by police in 1928 from lathi blows during Simon Commission protests.
|Punjab (Dhudike)
|Punjabi
|-
!Madan Mohan Malaviya ('Mahaman', 'Pandit')
|4-time Congress president
|Moderate Congress leader; opposed Gandhi’s Non-Cooperation but supported Swaraj.
|Dual affiliation pre-1947 (Congress and HM co-founder, 1915), but post-1947, his followers (e.g., in U.P. politics) bolstered HM against Congress’ “''secular drift''.” Malaviya died in 1946, but his network facilitated defections.
 He was a member of the HM while also a Congress member. In 1934 he quit to create the rival Congress Nationalist Party.
 Post-1947 Relevance: HM invoked his name to attract ex-Congress Hindus in 1948–50 elections.
|Saved lives in 1924 of 170 Non-Cooperation Movement participants sentenced to death for the Chauri Chaura Incident by securing acquittals for 155 and life sentences for the rest even though he had retired from law in 1911[https://vajiramandravi.com/upsc-exam/madan-mohan-malaviya/] Gandhi conferred him title 'Mahaman' Founded: 1) Banaras Hindu University 2) Bharat Scouts and Guides 3) ''Hindustan Dainik'' 4) ''The Leader''
|U.P. (Prayag), then United Provinces
|Hindi
|-
!Mukund Ramrao Jayakar
|
|
|
|
|
|Marathi
|-
!Narasimha Chintaman Kelkar ('Sahityasamrat Tatyasaheb')
|Congress leader and Tilak’s associate
|
|Defected in the 1920s (formalized post-1947) over Congress’s “soft” stance on communal issues; became HM general secretary.
|
|Maharashtra (Miraj)
|Marathi
|-
!Dr. Narayan Bhaskar Khare
|Premier of Central Provinces and Berar
|
|Expelled from Congress in 1938, and in August 15, 1949
|
|Maharashtra (Panvel)
|Marathi
|-
![[डॉ. सम्पूर्णानन्द जीवन एवम् चिन्तन- Dr. Sampoornanand Life and Thinking (An Old and Rare Book)|Dr. Sampurnanand]]
|Congress leader
|
|Briefly aligned with HM in 1947-1949 before shifting to BJS.
|Achieved doctorate
|U.P. (Varanasi)
|Hindi
|-
!Dr. Syama Prasad Mookerjee
|Congress minister, later HM president
|Elected to Bengal Legislative Council under Congress (1937); served as India’s first Industry Minister (1947) under Nehru.
|Resigned from Congress/HM in 1949 over ideological differences (opposed Article 370, Partition acceptance); founded BJS in 1951 with RSS support. RSS provided organizational backbone (e.g., volunteers for campaigns.)
 Post-1947 Relevance: His defection symbolized the right-wing Congress exodus to RSS-aligned politics.
|He died in 1953 during Kashmir agitation.
|Bengal (Kolkata) then Bengal Presidency
|Bengali
|-
|}

==Militant Hindu groups offering alternative to INC==
;Abhinav Bharat Society 
[[image:Savarkar and Senapati.jpg|right|thumb|200px|Savarkar and Senapati Bapat.]]
"''I have fought all my life to revive the Hindavī Swarājya of Shivaji and the Peshwas — nothing less than that will satisfy me.''" - Senapati Bapat<ref>Interview in ''Kirloskar'' magazine (1947) and autobiography</ref> (1940s)
Veer Savarkar formed this organization in 1904, as in his initial stages of the freedom struggle he aggressively wanted foreigners ruling India punished.

He founded the group on campus of Fergusson College at Pune, where he studied. On campus he smuggled arms and plotted against imperialist rule.

Senapati Bapat (Pandurang Mahadev Bapat) was a part of this organization, and after the group was banned, he later joined [[Indian Freedom Fighters#India House's Hindu activist roots|India House (London)]], Free India Society (London), [[Indian Freedom Fighters#Ghadar Movement's Hindu activist roots|Hindustan Gadar Party]], Jugantar Group, and [[Indian_Freedom_Fighters#HRA's Hindu activist roots|Hindustan Republican Association (HRA)]], but later served in nonviolent Gandhian groups. Up to 1910 in London, Savarkar and Bapat were still close. He used Hindu symbolism and teachings as inspiration for the freedom movement. When a member of the ABS, he called himself 'Shivaji’s soldier' and took the organization's oath ("''We will fight like Shivaji.''") For the 1915 Ghadar bomb training, he swore on ''[[Bhagavad Gita]]'' before bomb plots and quoted [[Karma Marga|Karma Yoga]] ("''Fight without fear.''") Within Pune in the 1900s, he used Tilak’s Ganesh Utsav festivals for secret meetings & weapon storage. In his revolutionary poems, he invoked "''Mother India as Kali''" to awaken martial spirit. During Swadeshi rallies, he chanted B.C. Chatterjee's "Vande Mataram" hymn as a battle cry. He was jailed in 1915 for being the accused number 1 in the Nasik Conspiracy Case and was acquitted 5 years later. He had said in the 1920s, "''Hindu gods inspire all Indians—Muslim, Sikh, Hindu—to fight the foreigner.''" Even after independence he participated in the Hyderabad and Goa liberation movements.

This group had not only inspired organizations in its era, but even today there are some named after this organization.[https://www.abhinavbharatparty.org/][https://www.abhinavbharat.org][https://www.abhinavbharatcongress.org/]

;Anushilan Samiti (''Secret Committee'') 
[[image:Anushilan Samiti members.jpg|right|thumb|200px|Members of the organization.]]
[[image:Delhi-Lahore Conspiracy.jpg|right|thumb|200px|1912 assassination attempt of Viceroy Hardinge.]]
"''The Marathas under Shivaji overthrew the Mughals with peasant armies; we Bengalis must emulate Hindavi Swarajya to free India from British chains.''" - ''Jugantar Patrika'' newspaper (1908)
This was the first organization that utilized violence against British imperialists. It influenced freedom groups that formed afterwards. It was formed in 1902.

It was established by Satish Chandra Basu and Pramathanath Mitra (Theosophist and a barrister.) It drew from physical and spiritual training inspired ''Anandamath'' (1882) and [[Swami Vivekananda|Vivekanand]]'s emphasis on "''muscular national''" (building physical strength for national revival.) Initial meetings at Mitra's home focused on lathi (stick) training, yoga, and revolutionary literature. It had eventually forged ties to Irish revolutionary (also anti-Britain) groups for obtaining weapons.

This group blended Hindu cultural promotion with anti-colonial militancy, viewing anti-imperialist violence as [[dharma|dharm]] (''spiritual duty'') that was needed in the circumstances. Members took oaths to assassinate imperialist officials and disrupt the British Raj.

Its key violent actions include 1907-1908 assassination attempts on imperialist officials, including plots against magistrates. Mentionable is the 1908 bomb-making and distribution of pistols, and they were linked to the Muzaffarpur Bomb Case of Bihar wherein member Khudiram Bose (then 18) threw a bomb at an imperialist judge's carriage in April 1908, killing 2 British women by mistake. Khudiram was hanged and became a martyr and inspiration for further violence against imperialism. The Alipore Bomb Case of 1908 is noteworthy and the accused was the-then leader Aurobindo Ghosh. In the 1910s when the group expanded to branches in Dhaka and other cities, and Sri Aurobindo was acquitted for conspiracy.

Niralamba Swami (born Jatindra Nath Banerjee) was an active member who became a sanyasi after revolutionary activity was suppressed in Bengal resulting from the association's Alipore bombing. He became a pupil of Aurobindo at Gujarat in 1897. He had met Soham Swami (born Tigoria Baba) was a guru to Niralamba through mentorship and writings. Soham's armed revolutionary training (including bomb-making) and yogic discipline shaped Niralamba. Soham propagated ''''Hindu martial dharma''" to fight imperialists and wrote the ''Soham Gita'' as the 'scripture' for armed revolt.

Rash Behari Bose (not familial relation to Subhas Chandra) was a another key figure of this organization, as in December 23, 1912, he, along with member Basanta Kumar Biswas threw a self made bomb, in the convoy of imperialist Hardinge at Delhi, severely injuring the Viceroy. This was part of the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]] that planned a number of attacks on imperialist officers in India. R.B. Bose would later escape Lahore and would then flee to Japan to avoid being caught and he supported the Indian freedom movement internationally by forming the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League (IIL) and Indian National Army (INA.)]]

This group ended up influencing not only R.B. Bose and his INA but also Bhagat Singh and his HSRA. It further influenced Congress to seek Purna Swaraj from previously seeking only Home Rule or Dominion Status within the British Empire.

The association didn't just aim for freedom but aimed to protect Hindus from Muslim terrorists, who were often backed by the Nawab of Bengal. For example, in the 1907 Jamalpur Riot, members wounded 40-50 Muslim terrorists that attacked the residence where the group's lathi-play was taught. Defending members were Bipin Behari Ganguli, Harish Shikdar, Indranath Nandi, Narendra Bose, and Sudhir Sarkar. Ganguli later became the mentor of Gopal Mukherjee. Pulin Behari Das was the establisher of the Dhaka Anushilan Samiti were. Also in 1907 was the riot in Comilla wherein a Hindu shopkeeper that was brooming his store was accused of insulting of the visiting Bengali Nawab with his broom. Muslims attacked the shop, after which a Muslim was shot at by a member and the rioting stopped. In Jamalpur, a Muslim mob attacked Goddess Basanti's image and broke it. (Basanti Puja is one of the biggest festival in Bengal.) This only ranged Hindus that responded to the aggression with aggression, and a member fired upon a Muslim, after which the violence subsided. The puja the proceeded as normal.

During World War I, it collaborated with German agents in the Hindu-German Conspiracy (1914-1917) for uprisings. The British Raj government banned the association. It only splintered into the successor Jugantar by 1914.

R.B. Bose met Aurobindo in 1920s and admired his early revolutionary phase (1905-1910) and ''Bande Mataram'' newspaper. Aurobindo's armed resistance in Bengal became a model to Bose. Mahatma Gandhi had condemned the group for using "''sinful''" violence. Aurobindo would later establish the Jugantar group.

Pulin Behari Das was given a life sentence and he later became an RSS sympathizer.

;Atmannati Samiti 
[[image:Bipin Behari Ganguli.jpg|right|thumb|200px|Bipin Behari Ganguli.]]
"''The Maratha Empire under the Peshwas embodied Hindavi Swarajya; we must follow Shivaji’s path to self-rule.''" - Society Newsletter (1908)
This group was founded around 1901-1902 in Kolkata by Bipin Behari Ganguli and Pravas Chandra Dey. It worked together with Srish Pal, another revolutionary, was associated with a different but related organization, the Dhaka-based Mukti Sangha (later known as Bengal Volunteers) These 2 groups worked together in carrying out targeted assassinations of British officials and Indian police officers. A notable instance involved a member of the Samiti, Ranen Ganguly, who, along with Srish Pal, assassinated police inspector Nandalal Banerjee in Kolkata in 1908.

;Bharat Jatiya Bahini 
[[image:Gopal Patha.jpg|right|thumb|200px|Gopal Patha.]]
The ''India People Army'' was established by Gopal Patha (born Gopal Chandra Mukhopadhyay) during the Non-Cooperation Movement around 1942 and mobilized the Bahini's members in August 1946 to defend Kolkata from becoming a part of Pakistan, which was the aim of Islamist mobs. The pro-Pakistan Islamists initiated the violence from their observance of Direct Action Day, which had the aim for the future state of Pakistan to incorporate Kolkata, and the resulting violence led to the Great Calcutta Killings.

Gopal, a former member of the Atmannati Samiti, formed a militia of around 400-800 around 1942, which included volunteers from the Arya Samaj, other Sanatan, and Sikh communities. The Bahini's weapons were a collection that began from the formation of the group in 1942. During riots, Hindu blacksmiths also forged weapons for the Bahini. Further financial backing came from Marwari businesspeople of Kolkata's Burrabazar locality. The majority of Bahini members were either Bengali Dalits or non-Bengalis (i.e., Biharis, Odias, Punjabis, and person of U.P.) Local vyayam samitis (wrestling clubs) provided recruitment and weapons, including rods, knives, and revolvers.

A freedom fighter from INC that joined Gopal's Bahini to combat Islamists was Jugal Chandra Ghosh. He and the HM secretary Bidhubhusan Sarkar collaborated to secure fundraising for the Bahini. Dr. Bidhan Chandra Roy, who would become CM of of W.B. after independence, had a close relationship with Gopal and provided moral support to his cause. Gopal Chandra Banerjee INC's trade union (INTUC) future leader also worked with Jugal Chandra Ghosh to secure funds from sawmills, dairies, and factories for the Bahini's operations in 1946.

The association would go on to defending Hindus even during the 1947 Partition riots instigated by Islamists.

After the riots subsided, the group turned to social work, running the National Relief Centre for the Destitute.

;Bharatha Matha Sangam 
[[image:Vanchi Iyer.jpg|right|thumb|200px|Vanchi Iyer.]]
"''The [[Mlecchas|mlecha]] of England, having captured our country, tread over the [[Sanātan Dharm Principle|Sanatana Dharma]] and destroy them. Every Indian is trying hard to drive out the English to get Swarajyam and restore our culture. Our Raman, Krishnan, Arjuna, Shivaji and Guru Gobind ruled our land, protecting all Dharmas,…''" - Vanchi Iyer in his suicide letter explaining assassination (1911)
The ''Mother India Association'' was founded by Nilakanta Brahmachari after the Tinnevely riot of March 17, 1908, instigated by the inflammatory speeches of Swadeshi Padmanabha Iyengar, Subramania Siva and V.O.C. Pillai (they were all later charged.) Pillai (with Subramania Bharathi) invoked Shivaji in songs and speeches (Bharathi declared, "''Shivaji danced the dance of freedom; we must dance it again.''")

This group sought swarajya through violence to achieve the retreat of the British imperialists.

Vishwanathan Iyer is more popularly known as Vanchi Iyer, who assassinated British officer Robert Ashe on June 17, 1911 by firearm. Vanchi was a pupil of Varahaneri Venkatesa Subramaniam Aiyar (himself a pupil of Savarkar.)

Subramania Siva was called by Bharathi "''My hero Shivaji!''" and "''reincarnation of Chhatrapati Shivaji.''" In Siva's writings and dramas, he mentioned Shivaji. They were made to spread pan-Indian nationalism among Tamils. In his 30s, his writings focused on Hindu-specific topics like spirituality and yoga.

;Hindu Dharma Rakshini Sabha 
[[image:Chapekar Brothers.jpg|right|thumb|200px|The Chapekar Brothers.]]
"''We formed the Hindu Dharma Rakshini Sabha in 1894 with the open aim of protecting Hindu religion and the secret aim of driving out the British by force.''" - ''Chapekar Bandhu-anchi Charitra'' (1901) By Damodar Hari Chapekar (wrote it in jail)
The ''Council for the Protection of Hinduism'' was founded by Damodar Chapekar with his brothers Balkrishna and Vasudeo, and with Mahadev Vinayak Ranade.

The membership oath was taken on the Gita and sword.

They were the founders and core members. The society was publicly a religious-cultural body but secretly a revolutionary conspiracy group.
"''We have taken the oath to re-establish Shivaji’s Hindavī Swarājya.''" - Chapekar brothers in their own statement before execution (1897)
Its secret inner circle (unnamed in records, but later called 'Chapekar Club' by British police) carried out the assassination of imperialist officers W.C. Rand and Lt. C.E. Ayerst on June 22, 1897. The inner circle's members were Chapekar brothers, M.V. Ranade, Khando Vishnu Sathe, and a few teenage runners.

;Jugantar Group 
[[image:Aurobindo.jpg|right|thumb|200px|Sri Aurobindo Ghosh (alias 'Srijut'.)]]
[[image:Satyananda Puri.jpg|right|thumb|200px|Swami Satyanand Puri (alias 'Bhavabhushan Mitra'.)]]
"''Shivaji’s Hindavi Swarajya and the Maratha Confederacy’s victories over Aurangzeb are the blueprint for our revolution; the Peshwas showed how to build a Hindu empire.''" - Bhupendranath Dutta (1908)
Aurobindo had formed this association.

Swami Satyanand Puri (born Bhavabhushan Mitra) was a key person of this group and he was a Hindu cleric that was influenced by the teachings of Vivekanand. He participated in the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]].

Acharya Mahananda Halder, although not a founder, is a mentionable member because he was a member of the Anushilan Samiti (1905-1910), then of the splinter Jugantar Group. He wrote positively since 1939 in his Bengali monthly magazine ''Ananta Bijoy'' about S.C. Bose and the INA. He would later establish the Nadia Zila Matua Mahasangha, Harichand Seva Sangha, and Mira High School in Plassey, Nadia. He had personally me the Matua [[Vaishnava]] sect founder's son Guruchand Thakur, who was led the sect.

Phanindra Nath Ghosh had gotten arrested and was imprisoned. He participated in the 1942 Quit India movement and on August 15, 1972 was awarded Tamra Patra by the Government of India.

This group, became involved in a serious of planned assassinations. Bagha Jatin (born Jatindranath Mukherjee) was the chief planner. On June 2 and November 29 of 1908; Lt. Governor of Bengal on November 7 of 1908; Prosecutor Ashutosh Biswas on 10 February Judge Douglas Kingsford on February 23-27; Narendranath Gossain on April 16, August 24 September; Deputy Superintendent of Police Shamsul Alam on 28 October of 1909.

The last major planned armed confrontation was the Howrah Plot<ref>Plan entailed seizing arms depot at Howrah station to distribute its rifles, bombing and raiding Shibpur Arsenal, and fight with imperialist forces in Kolkata</ref>, which was ultimately intercepted and crushed. However, it involved a lot of planning by Bagha Jatin, including collaborating with a German officer (Vincent Kraft) in February 1915 at Kolkata. Jugantar had raised ₹50,000 and over 500 recruits. By May this plot's planning was finalized. Bagha Jatin was the mastermind, M.N. Roy the liaison officer, Chittapriya Ray Chaudhuri the commander, and Jadugopal Mukherjee the bomb expert. Bagha Jatin was martyred in the fighting at Balasore on September 10.

"''We die so India may live free.''" - Bagha Jatin's dying words

The group's newspaper was also titled ''Jugantar Patrika'', which was also used by the Anushilan Samiti.

;Matruvedi Dal 
[[image:Ram Prasad.jpg|right|thumb|200px|Ram Prasad.]]
"''Being a Hindu I believe that an insult to my country is an insult to God. For the worship of my country is the worship of Shri Ram and the service of my country is the service of Shri Krishna.''" - Ram Prasad Bismil
The ''Motherland-Altar Council'' was founded by Ram Prasad Bismil
He justified the usage of violence for attaining freedom, viewing it, as Netaji did, as karma yoga. He even referenced ''Bhagavad Gita'', saying it authorizes it in certain situations.<ref>"''Lord Krishna's advice in the Bhagavad Gita is the kill even our own teachers and kinsmen [if duty demands]...No blame attaches to any person if he is doing deeds without being actuated to reap the fruits of his deeds.''"</ref> He was inspired by Dayanand's ''Satyarth Prakash'', which rejected nonviolence for the freedom struggle.

In his autobiography (''Kakori Ki Shaheed'') he noted converting Muslims but he also praised Ashfaquilla Khan's dedication to the freedom struggle and Hindu-Muslim unity.

His literature he distributed includes pamphlets "Deshvasiyon Ke Nam Sandesh" (''A Message to Countrymen'') and "Mainpuri Ki Pratigya" (''Vow of Mainpuri'') that urged armed uprising against British rule.

He participated in armed participation, like Mainpuri Conspiracy Case of 1918, together with Shivaji Samiti. The Dal's operations were in district of Agra, Etawah, Mainpuri, and Shahjahanpur. In 1920 Shivaji Samiti's leader Dixit died due to sickness and the Matruvedi Dal being a partner organization was impacted—it ceased activities.

In 1924 Bismil setup the [[Indian_Freedom_Fighters#HRA's Hindu activist roots|HRA]] together with Sachindranath Sanyal, Jogesh Chandra Chatterjee, and a few others.

He had evaded capture by imperialist forces multiple times, including by jumping into the Yamuna River. Eventually he was arrested. In his final moments, he recited "''Vishwani deva savitaha dunitani''", the Vedic prayer.

;Shivaji Ki Sena 
[[image:Phadke.jpg|right|thumb|200px|Vasudev Balwant Phadke ('Father of Indian Armed Revolution'.)]]
"''We are Shivaji's Sena—no name needed''." - Vasudev Balwant Phadke
Vasudev Balwant Phadke established it after leaving the Sarvajanik Sabha in 1875. He posthumously earned the title as 'Father of the Armed Revolution'.

The association used Hindu teachings, culture, and symbolisms to inspire the members and promote the movement. The group's flag was bhagwa with [[Hanuman]] on it. They said the armed struggle is a form of Karma Yoga. Members would take an oath on a sword and tulsi leaves. He used the term 'Dharm Yuddh' (''Spiritual Duty War''.) They rallied during [[Festivals|Ganesh Utsav]].

"''Shivaji killed Afzal Khan—we will kill British like demons''." - Vasudev Balwant Phadke (1879 speech)
He, together with his army of about 300 Ramoshi tribesmen revolted violently from February-November 1879. He was arrested and later died in jail.

The Sena established a provisional government that controlled parts of Pune but it was short-lived. However, it launched daring raids on wealthy British businessmen, moneylenders, and government treasuries in the Konkan and Deccan regions, raising funds to support famine-stricken farmers and arm the militia. He also preached swaraj village-to-village, becoming the first Indian leader to do so systematically, inspiring around 300 insurgents from diverse castes and laying the groundwork for future armed movements.

;Shivaji Samiti 
[[image:Genda Lal Dixit.jpg|right|thumb|200px|Genda Lal Dixit.]]
Genda Lal Dixit was greatly influenced by Shivaji and also by Tilak. He used Shivaji's symbolism of challenging and defeating Mughals in conflicts and eventually of Hindavi Swarajya defeating the Mughal Empire, as the model and inspiration that Indian freedom fighters need to take down the British Empire's stranglehold on India. It also drew from Arya Samaji influences.

He used Shivaji's militancy stories to inspire and recruit youths, and even dacoits from the Chambal ravines.

Slogans of Shivaji Samiti were "Maro Firangi Ko" ("''Kill the Foreigners''"), "Bhaiyon aage badho, Fort William chheen lo, jitne bhi Angrez saare ek ek kar been lo" ("''Brothers, advance, seize Fort William, however many Englishmen, strike each one''"), and "Vande Mataram".

Its operations were in the same areas as Matruvedi Dal, and both cooperated towards their common goal of overthrowing British rule.

In 1920, Dixit contracted tuberculosis and passed.

;Suhrid Samiti 
Kishori Chand Mitra, a Brahmo Samaji, established Samaj Unnati Vidhayini Suhrid Samiti (''Organization of Friends for Social Reform'') in 1854. Ashwini Kumari Rai of the group composed literature that highlighted the hardships that Hindu society was going through due to British rule.<ref>[https://cshc.substack.com/p/reclaiming-the-sacred-religion-revolution "Reclaiming the Sacred: Religion, Revolution and the Bengal Underground"] By CSHC and Colonel Walter E. Kurtz (Jan 12, 2026)</ref> Prominent members also included Debendranath Tagore (1st President), Harish Chandra Mukherjee, and Akshay Kumar Datta.

It also had a splinter faction known as Sadhana Samaj (alias Sadhana Samar, Swadeshi Sadhana Samaj) led by Hemendra Kishore Acharya Choudhury. Its oaths involved a ''Bhagavad Gita'' in 1 hand and a revolver in the other.

==Other Hindu groups offering alternative to INC==
The Servants of India Society and other secular organizations though sometimes making pro-Hindu statements and founded by Hindu activists, cannot be considered Hindu activist groups. Several other practicing Hindus participated and were martyred in the freedom movement. To such nationalists, religion was a personal matter and they didn't promote it but focused only on working with other freedom fighters for achieving freedom from imperialists.

'''Arya Samaj''' 
[[image:Dayananda Saraswati.jpg|right|thumb|200px|Dayanand Saraswati ('Rashtrarishi'.)]]
"''India can be free only when Hindus return to the pure Vedic Dharma and throw off the slavery of foreign religion and foreign rule.''" - "Chapter 13", ''Satyarth Prakash'' (1877) By Dayananad Saraswati
Dayananad Saraswati (born Mool Shankar Tiwari), titled by admirers as 'Rashtrarishi' (''Nation's Seer'') was the first vocal activist for Swaraj.

This group influenced freedom fighters Aiyar, Bhai Balmukund, Bhai Parmanand, Chaudhary Charan Singh, Dhingra, Justice Ranade, Kartar Singh Sarabha, Lala Dayal, Lala Rai, Mahatma Hansraj, Master Amir Chand, Pandit Lekh Ram, Ram Prasad Bismil, Shyamji Krishna Varma, Sohan Lal Pathak, Swami Shraddhanand, Roshan Singh, Vallabhbhai Jhaverbhai Patel (Sardar Patel), Veer Savarkar, Vishnu Sharan Dublish, Yogmaya Neupane, and others. A Sikh freedom fighter it influenced was Kishan Singh. It also influenced Bhagat Singh (former Sikh.)

Arya Samajis who were martyred in the freedom struggle were Balmukund, Bismil, Chand, Dhingra, Pathak, Rai, and Roshan Singh. Mentionable is that Balmukund, executed at Delhi's Chandni Chowk area, was the descendant of Bhai Mati Das, who was a 17th century martyr of Sikh genocide by Aurangzeb also at Chandni Chowk.
"''Shivaji is one of the immortals of the world. He is a figure of burning patriotism that he has become the pole-star of Indian Swarajya.''" - ''Shivaji the Great'', Volume I (1932) By Professor Bal Krishna, member at Kohlapur branch and Gurukul Kangri of Arya Samaj
Lajpat Rai, titled by admirers as 'Rashtrabhushan' (''Nation's Medal'') and 'Lala Rai', became a member and also joined the Congress.

Arya Samaji merchants vowed not to import foreign cloth, contributing to the Swadeshi Movement. Kisan Sabhas (''Farmer Councils'') were constituted under the guidance of Samaj activists and non-tax campaigns were launched at several places. Arya Samaj, especially led by Swami Shraddhanand and Dr. Satyapal, actively protested against the Rowlatt Act and spread hatred against British imperialists, even down to the village level throughout Punjab and Haryana.

The Samaj frustrated the aim of British rule and about 60% of the Punjab region's Satyagrahis were Samajis. Dr. Satyapal, Gyani Pindidas, Mahatma Devi Chand, Bhimsen Sachar, Gokul Chand Narang, Prabodh Chandra, Swami Atmananda, Rambhaj Datta, Dewan Alakhdhari, Yash, and Deshbandhu Gupta and several other Samaj leaders played a crucial role in the freedom struggle in the Punjab.

Arya Swaraj Conference of Lahore elected Dr. Satyapal as its chairman and Punjab War Council was formed with him as its general secretary.

'''Asom Sangrakshini Sabha & Assam Jatiya Mahasabha''' 
[[image:Ambikagiri Raichoudhury.jpg|right|thumb|200px|Ambikagiri Raichoudhury ('Assam Kesari'.)]]
"''The unchecked activities of Christian missionaries in the hills are separating our tribal brethren from the mainstream Assamese society. We must protect our indigenous culture and dharma from such external influences.''" - A representative from the Sabha (1928-1930)
These organizations, founded by Ambikagiri Raichoudhury,<ref>"''The hills and plains of Assam are being slowly taken over. Foreign missionaries are converting our tribal brothers and sisters, while outsiders are taking our land and jobs. If we do not wake up, the indigenous people of Assam will become minorities in their own motherland.''"</ref><ref>
Ambikagiri Raichoudhury Regularly used these phrases: 
1. "Hindu Asomiya Jati" (হিন্দু অসমীয়া জাতি) — "''Hindu-Assamese Nation/People''" (This was one of the most commonly used phrases by the Sabha.) 
2. "Hindu Asomiya Sanskriti" (হিন্দু অসমীয়া সংস্কৃতি) — "''Hindu-Assamese Culture''" 
3. "Hindu Asomiya Jibon Dhara" (হিন্দু অসমীয়া জীৱন ধাৰা) — "''Hindu-Assamese Way of Life''"</ref> in 1926, sought to protect Assamese identity, as during the colonial era, missionaries and non-Assamese were settling in Assam. Of particular concern was the interference in Assamese culture, such as Christian missionary work and outlawing puja at the famous Kamakhya Temple. Because the political area of Assam was larger then, concerning areas were the Garo Hills and Khasi Hills (both now in predominantly-Christian Meghalaya) and Naga Hills (now in predominantly-Christian Nagaland.) Assam Jatiya Mahasabha was the Sabha's political wing.

The Sabha's most prominent members of this group included Dandinath Kalita and Kirtinath Hazarika.

"''The Hindu people of Assam must be protected from becoming a minority in their own homeland.''" - Memoranda submitted by both groups to the British government and Congress leadership (1940s)

'''Bharat Dharma Mahamandala & Hindu Mahasabha''' 
[[image:Mahaman Malaviya.jpg|right|thumb|200px|Mahaman Malaviya (right) with Mahatma Gandhi (left.)]]
"''India will be free only when Hindus realise that they are a nation by themselves and organise politically, culturally, and militarily as Hindus.''" - Veer Savarkar
The BDMM formed in 1902 by Pandit Din Dayalu Sharma and Mahaman to consolidate (better organize) Sanatan Sabhas and arrange activities. Several Sanatan Sabhas were established from 1887-1900 all over India but the BDMM gave them all a common platform.

Later, its political wing, the HM, formed in 1915 under Mahaman, and in its 1920s-1930s stages was highly political and supportive of the freedom struggle.

Congress congratulated<ref>"''The Congress welcomes the establishment of the Hindu University at Benares by the Bharat Dharma Mahamandala.''" - Congress resolution at Lahore session (1909)</ref> BDMM with establishing the [https://www.bhuonline.in/ Banaras Hindu University (BHU)], which would go on to become an extremely important a hub for the freedom movement.

Savarkar joined this organization in 1937, as he was banned from politics as a condition of his prison-release. He stated in 1937, "''Hindus must organize politically to secure Swaraj.''"

He would seize the opportunity of WWII to enlist Hindus for become militarized to eventually overthrow the imperialists and have an independent India.
"''The goal of complete independence is nothing but the revival of Hindavī Swarājya first established by Shivaji and expanded by the Peshwas.''" - Veer Savarkar<ref>''Hindutva'' (1923), ''Hindu Pad Padshahi'' (1925), and multiple prison letters and speeches 1937-38</ref> (1923-1938)
In 1991, the-then PM of India, Pamulaparthi Venkata Narasimha Rao (P.V.N.R.) said, "''Malaviya was a freedom fighter, educationalist, and Congress stalwart—his legacy is secular and inclusive''." He had also made other positive statements.<ref>"''Malaviya was a giant of the freedom movement—BHU is a national treasure''." - P.V.N.R. in BHU convocation speech, 1991</ref><ref>"''Malaviya's Congress leadership in 1909-1932 was crucial-he was a true nationalist''." - ''The Insider'' (1993) By P.V.N.R.</ref><ref>"''Mahamana Malaviya united education and patriotism—we owe him our universities''." - P.V.N.R. on Malaviya's birth anniversary, 1995</ref>

'''Bharat Sevashram Sangha''' 
[[image:Swami Pranavananda.jpg|right|thumb|200px|Swami Pranavananda.]]
"''The Hindus are not so much in need of ideas and ideals, as they are in need of strength, unity, organization, power of self-defense and a will for self-expansion. Ideas and ideals they have enough; they have enough of plans and programs. But everything has become meaningless for want of strength and energy. The entire Hindu population is to be vitalized by an infusion of tremendous energy.''" - Acharya Srimat Swami Pranavananda Maharaj
Acharya Srimat Swami Pranavananda Maharaj (born Binode Bhuiya) setup this organization in 1917 to mainly help in humanitarian ways, such as providing food relief to famine-, epidemic-, and cyclone-affected Bengalis.

Pranavananda criticized passive non-violence (extreme ahimsa of Gandhi), advocating instead for active self-defense and societal reorganization to counter colonial exploitation and communal divisions, which he saw as weakening the Hindu community and aiding foreign dominance. So he formed defense units to protect Hindus from Islamists during communal riots.

He interacted with freedom fighters, including Dr. S.P. Mukherjee. The Swami had secret contacts with revolutionary freedom fighters in East Bengal and motivated youth toward patriotic action, physical strength, and selfless service. He provided shelter and food to freedom fighters "in the dark of night" when they sought his inspiring words or hid from British police. This led to his brief imprisonment in 1914 for suspected involvement, though he was released due to lack of evidence. Like the Anushilan Samiti and Jugantar, he envisioned a 'dharm-rashtra'.

'''Brahmo Samaj''' 
[[image:Ramananda Chatterjee.jpg|right|thumb|200px|Ramananda Chatterjee ('Father of Indian Journalism'.)]]
"''The statesmenship and administrative capacity of the Peshwas deserve to be better known than they are.''" - Ramananda Chatterjee
Raja Ram Moham Roy, 'Father of the Indian Renaissance' and 'Father of Modern India' did not contribute to the freedom movement but his formation of the Brahmo Sabha (later becoming Brahmo Samaj) led to critically-thinking Indians, and future generations of the the Samaj became pro-freedom activists. Many attendants of the Indian National Conferences of 1883 and 1885 were Brahmos. The most prominent ones were R.N. Banerjee and A.M. Bose. Others were Durga Mohan Das, Kandukuri Veeresalingam Panthulu, Krishna Kumar Mitra, Manomohan Ghosh, Nabagopal Mitra, Ramesh Chandra Dutt, Shib Chandra Deb, and Umesh Chandra Dutta. It is mentionable that former Brahmo, Justice Ranade who later formed his own Prarthana Samaj, was present. In 1886, Bipin Chandra Pal of the Lal-Bal-Pal trio joined, becoming the most influential Brahmo in the INC that [with Rai and Tilak] [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|spearhead the Swadeshi movement]].

Its affiliated publications ''Indian Mirror'' (main editor Manmohan Ghose), ''Modern Review'' (main editor Ramananda Chatterjee), ''Tattwabodhini Patrika'' (main editors Akshay Kumar Datta, Dwijendranath Tagore, Ishwar Chandra Vidyasagar, R.N.Tagore, and R.N. Bose), and ''Sanjibani'' (main editor Krishna Kumar Mitra) fueled the nationalist spirit. Chatterjee also wrote ''Towards Home Rule'' in 1917. In 1929 he began publishing the pro-freedom ''Vishal Bharat'' magazine. Notably, he was a friend of Sister Nivedita[https://www.indica.today/long-reads/part-4-sister-nivedita-and-ramananda-chatterjee-an-association-of-enduring-impact/] of the Dawn Society.

To promulgate Brahmo ideas and literature, R.N. Bose established the Brahmodharma Bodhini Sabha wing (1872), and to facilitate spiritual discusions he made the Biddwajjana Sarnagam wing (1874).

Institutions of the Samaj included City College in Kolkata (a hub for nationalists) and Sadharan Brahmo Samaj Hall (hosted political meetings.)

It actively participated in the Swadeshi movement to boycott British good and heavily resisted Christian missionary efforts.

It was not solely Bengal-based and many times had a pan-Indian view—Brahmo Halls were opened further east and north of Bengal, and even in southern India. A.M. Bose, K.M. Mitra, and R.C. Dutt wrote positively of Shivaji and Hindavis.

'''Dawn Society''' 
[[image:Sister Nivedita.jpg|right|thumb|200px|Sister Nivedita.]]
"''What Shivaji did to the Mughals, we will do to the British.''" - Slogan of a huge exhibition held with portraits and weapons at the first Shivaji Utsav in Bengal organized by Dawn Society (1906)

Bipin Chandra Pal of the group earned the title 'Father of Revolutionary Thoughts in India' and he was part of the political trio of 3 separate politicians, Lal-Bal-Pal, consisting of Lala Rai, Lokmanya Tilak, and himself, from 3 separate political groups. In his Shivaji Utsav speech in the early 1900s, he emphasized Shivaji as embodying the "''religio-political idea of the Hindu people''" and a model for national honour and self-rule.

Aurobindo<ref>"''Shivaji's Maratha Empire teaches the Kshatriya virtue of protecting the weak from oppression; his Swarajya against Mughal foreigners is the doctrine we need for passive resistance to British despotism.''" - Aurobindo Ghosh in speeches at Shivaji festivals co-organized by Dawn Society (1906-1907) </ref> had given a similar statement as above. Dawn Society organizers at the June 1906 Shivaji Utsav in Kolkata too had made a similar reference.<ref>"''Shivaji's noble life and brilliant career exemplify resistance to foreign tyranny; his Hindavi Swarajya must inspire our boycott of British goods and demand for self-rule today.''"</ref> Aurobindo's "Bhavani Mandir" (1905) pamphlet called for a Shivaji-style rebellion against British rule.

"''Hinduism is India's soul—revive it for freedom''." - Sister Nivedita (born Margaret Elizabeth Noble)

It was established by Satish Chandra Mukherjee in 1902 at Kolkata. Members included Aurobindo, R.N. Tagore, Dr. Rajendra Prasad, Raja Subodh Chandra Mullick, Radha Kumud Mukherjee and Brajendra Kishore Roy Chowdhury.

It not only openly participated in Shivaji Jayanti and Ganesh Utsav, but used events like the latter for Swadeshi rallies. It performed bhajans. It also had Gita study classes wherein it encouraged the scripture's call for Karma Yoga but towards Swadeshi.

It also utilized Hindu symbols like Bharat Mata, the Aum for the Society's logo, and the lotus.

"''Gita is our battle cry—not for caste, but nation''." - Aurobindo Ghosh

Barindra Ghosh (Aurobindo’s brother) wrote, "''Shivaji is the god of revolutionary nationalism.''"

In Aurobindo's newspaper ''Bande Mataram'', he wrote, "''Shivaji did not beg for rights; he took them.''"

Its newspaper was ''Dawn''.

'''Deccan Education Society & Fergusson College''' 
[[image:Deccan Education Society.jpg|right|thumb|200px|Deccan Education Society founders.]]
"''Swaraj is my birthright, and I shall have it...[This is] the same Swaraj that Shivaji and Baji Rao I had established in the Maratha Empire—a model of Hindavi Swarajya against tyranny.''" - Lokmanya Tilak in lecture at Fergusson College and ''Kesari'' editorials (1890s-1910s)
The DES was formed in 1884 by Lokmanya Tilak, Vishnushastri Krushnashastri Chiplunkar, and others. Its prime focus was utilizing Western-tyle education to uplift the-then generation of children and train them in to become freedom fighters. So it established the Fergusson College (named after the-then Governor of the Bombay Presidency) in Pune. Tilak posthumously earned the title as 'Father of the Indian Unrest'.

It advocated assertive nationalism, mass mobilization, Swadeshi (boycott of British goods), and Swaraj.

Savarkar studied here, and being influenced by Tilak, he too sought independence for India. India's PM P.V.N.R., who would later participate in protests against the Hyderabad Nizam, studied here. Vishwanath Pratap Singh too. N.C. Kelkar and Acharya Kripalani are noteworthy.

Tilak would revive [[Festivals|Shivaji Jayanti and Ganesh Chaturthi]] as platforms for anti-imperialist speeches, turning religious events into freedom activist opportunities.

In 1905 its students protested against the Bengal Partition and organized boycotts too.

Tilak would mentor and create revolutionaries that would contribute to the independence movement. He said in a 1901 letter to Govindrao Apte, "''Vinayak is my spiritual son—he will surpass me in revolution''."
"''We shall teach [[Samyag Darshan|the best of Hindu thought]]—the [[Upanishad]]s, the [[Bhagavad Gita|Gita]]—but only as literature and ethics, never as religious dogma; our students will be Hindus, Muslims, Christians, and Parsis sitting together.''" - G.G. Agarkar, First Principal of Fergusson College (1885)
Shivram Mahadev Paranjape was a professor of Sanskrit here and he would later become president of the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League]]'s Maharashtra branch.

'''Gurudev Seva Sangh & Gurukunj Ashram''' 
[[image:Tokdoji Maharaj.jpg|right|thumb|200px|Tukdoji Maharaj ('Rashtrasant') in the centre.]]
"''Shivaji Maharaj’s Swarajya was Dharma-rajya (righteous rule). That is the real Swarajya we have to bring back again. When the British leave, true Swarajya will come.''" - "Chapter 47" (verse on national unity), ''Gram-Geeta'' (1946-47) By Tukdoji Maharaj
[[Tukdoji Maharaj]] (born Mankidev Banduji Ingale), established the Gurukunj Ashram in 1936, then the Gurudev Seva Sangh in 1942. After independence the Sangh would become the All India Shri Gurudev Seva Mandal. This organization sought a 'dharma-rajya'.

Shivaji was this saint's number 1 hero, and in speeches for Quit India at Vidarbha villages<ref>"''Shivaji Maharaj destroyed Mughal rule; today we have to destroy British rule. Har Har Mahadev!''" (1942)</ref>, Jungle Satyagraha<ref>"''Shivaji Maharaj established Hindavi Swarajya; now we have to end the yoke of British slavery and win Swarajya from the jungles.''" (At Gondia-Chimur forests, 1930)</ref>, and Sevagram Ashram<ref>"''Shivaji Maharaj kicked out Aurangzeb; today Gandhibaba has to kick out the British, but through the path of truth and non-violence.''" (In presence of Mahatma Gandhi & Acharya Vinoba, 1940s)</ref> he likened Shivaji defeating Mughal imperialists to modern the-then freedom freedom fighters against British imperialists. He even composed a bhajan, which he sang 1942-45, with the lyrics, "''Victory to Shivaji Maharaj, victory to Hindavi Swarajya; let British rule end, let Mother India be free.''" His main centre, the Mohan-Kheda Ashram, had attendants from mainly the Gond and other tribal communities, and he had said, "''I am a Gond-Koitur, I am a tribal, but Shivaji Maharaj’s Swarajya is also my Swarajya.''"

From 1935 onwards, bhajan mandal (hymn society) networks had for secret meetings, satyagraha training, and Quit India mobilization, and eventually numbered over 500 village-level groups in Vidarbha by 1942.

"''Hindu dharma is the soul of Bharat—its rivers of knowledge flow to unite all in selfless service. For freedom, Hindus must embody this dharma, building villages as temples of unity.''" - ''Gramgeeta'' (1940s), Gurudev Seva Sangh publication
In 1941, Tukdoji participated in satyagraha, and partook in the Quit India movement. He was arrested in 1942 and was imprisoned in Nagpur and Raipur Central Jails.

The ashram was a base for Quit India rallies in 1942, and British police raided it during Tukdoji’s arrest. Gandhi visited in 1945, praising it as a “''temple of service.''”

He earned the title 'Rashtrasant' (''National Saint''.) His other alias was Tukaram Vaidya.

'''Madras Native Association''' 
[[image:Gazulu Lakshminarasu Chetty.jpg|right|thumb|200px|Gazulu Lakshminarasu Chetty.]]
It strongly opposed Christian missionary work and British polices were perceived as interfering in Hindu matters. It was founded by Gazulu Lakshminarasu Chetty[https://chhatrashakti.in/2020/08/07/unsungfreedomfighter-gazulu-lakshminarasu-chetty/], who is a very important figure for Indian sovereignty because he His petitions gave more sovereignty to Indians from the British Crown.

Madras Mahajana Sabha, its successor association focused prioritized Indian democratic rights, and did not focus on the Christian missionary work that many of its members were still against. It was founded (1884) by [https://theosophy-india.org/ Theosophical Society][https://indiatos.org/] members (Panapakkam Ananda Charlu, Mudumbai Veeraraghavachariar, and Ganpathy Subramania Iyer.) Members used to have meetings at the [https://www.ts-adyar.org/ Adyar Theosophical Society] but it didn't highlight or preach spiritual principles or use spiritual symbolisms, so it cannot be considered a Hindu group that its predecessor was.

''The Crescent'' was MNA's newspaper that regularly wrote of missionary activities and others (i.e., negatively portraying Hinduism and Hindu practice in textbooks) that grieved the Hindu community.

The Hindu Literary Society[https://www.jetir.org/papers/JETIR2208554.pdf] was another association that, together with the MNA, merged to create the Madras Mahajana Sabha.

'''Prarthana Samaj''' 
[[image:Dr. K.B. Antrolikar.jpg|right|thumb|200px|Dr. K.B. Antrolikar.]]
"''The Marathas under Shivaji and the Peshwas proved that Indians are capable of the highest form of self-government. The British tell us we are unfit to rule ourselves — history answers them with the example of the Maratha Empire.''" - Justice Ranade speech at the Deccan College in Pune (late 1880s) <ref>M.G. Ranade speech at the Deccan College, Pune (late 1880s)</ref>

Shivaji was a major inspiration to Justice Ranade (born Mahadev Govind Ranade)[https://puneprarthanasamaj.org/] for achieving independence the way the Chhatrapati did.<ref>"''The rise of the Maratha nationality was the first successful attempt in modern Indian history to establish a Swaraj or self-government free from foreign domination… The same spirit which animated Shivaji and his successors is needed today to shake off the foreign yoke which has replaced the Muslim yoke.''" - ''Rise of the Maratha Power''(1900) By M.G. Ranade</ref><ref>"''Shivaji taught us that India could be free and united under Indian rulers. The lesson of the Maratha Confederacy is that we can again be a nation if we revive the same patriotism and self-sacrifice.''" - M.G. Ranade
during presidential address at Bombay Social Conference (1900)</ref><ref>"''The Maratha period is the only period in the last eight centuries when India was ruled by Indians for Indians…The same ideal of Swarajya which Shivaji proclaimed must be our goal today.''" - M.G. Ranade's article in ''Indu-Prakash'' (English series on Indian history, 1880s)</ref><ref>"''Tell the young men that the blood which flowed in Shivaji’s veins still flows in theirs. The same fire that burnt in the breasts of the Marathas must be rekindled to win back our lost independence.''" - M.G. Ranade in letter to Gopal Krishna Gokhale (c. 1897)</ref>

"''We pray for India’s freedom, but our main work is religious and social reform within Hindu society. Swaraj without Dharma-rajya is useless.''" - Dr. K.B. Antrolikar, President (1931)
This group supplied the manpower to Congress.

'''Ramakrishna Mission''' 
[[image:Swami Akhandananda.jpg|right|thumb|200px|Swami Akhandanand.]]
"''Shivaji was one of the greatest national saviors who emancipated our society and our Hindu dharma...His Hindavi Swarajya united the fragmented Hindu kingdoms against oppression.''" - Swami Vivekanand in speech at Chicago, U.S. (1890s-1902)
Vivekanand, titled by admirers as 'Rashtraguru' (''Nation's Mentor'') and 'Father of Indian Socialism', was S.C. Bose's primary spiritual and nationalist inspiration. He read Vivekanand's works as a teenager and joined the organization briefly. Vivekanand's call for "''man-making''," muscular Hinduism, and national regeneration through strength deeply shaped Bose's view that India needed physical courage and martial spirit. Bose later said, "''Vivekananda was the first prophet of Indian nationalism.''"
"''Political freedom without Hindu revival is useless. Swaraj must be based on Dharma; otherwise it will be slavery under a new name.''" - Swami Akhandanand in speech at Belur Math (1934)
M.N. Roy, founder of the [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI]] too praised this organization's Ramakrishna<ref>"''Ramakrishna’s greatness lies in the fact that, though steeped in mysticism, he rose above caste and sectarianism and embraced all religions as paths to the same truth.''" - M.N. Roy in speech at Ramakrishna Mission centenary, 1952</ref> and Vivekanand<ref>"''Vivekananda was a great patriot…He revolutionised Hindu thought, purged it of superstition and fatalism, and instilled a sense of pride and strength in the Indian masses.''" - M.N. Roy in letter to Ellen Roy, 1938; Repeated in public speeches</ref>.

Apart from swamis Ramakrishna, Vivekanand, and Akhandanand, other freedom fighters were swamis Adbhutanand (in broader anti-colonial activities), Abhedanand (had strong ties with revolutionaries), Advaitanand (in relief and reform), Brahmanand (in keeping close ties with freedom fighters), Chinmayanand, Nirmalanand (promoted Swadeshi in southern India), Nivedita, Paramahansa Yoganand (companion of Gandhi), Prajnanand (convict in Alipore Bomb Case), Saradanand (kept close ties with freedom fighters), Shivanand (aligned Mission ideologically with freedom struggle), Subodhanand (fostered national unity), Trigunatitanand (kept connections with revolutionaries who later joined Mission), Turiyanand (aided freedom fighters), and Vijnananand (promoted education that inspired freedom fighters.)

'''Sanatan Sabha''' 
[[image:Goswami Ganesh Dutt.jpg|right|thumb|200px|Goswami Ganesh Dutt ('Brahmleen Tyagmurti'.)]]
"''The only successful model of Swaraj in Indian history is Shivaji's Hindavi Swarajya and the Peshwa Empire. We must revive that spirit.''" - Lala Rai<ref>''Young India'' editorials (1920), ''Punjabee'' newspaper articles</ref> (1895, 1907, 1920-1928)
It formed in the 1890s, and members included Goswami Ganesh Dutt[[https://www.sdsaptrishi.com/]], Lala Rai, and Mahaman. There were several Sanatan Sabhas, but the most prominent of them was Sanatan Dharm Pratinidhi Sabha Punjab of Dutt. He later left the INC and established the Congress Nationalist Party.
"''The only way to save Hindu Dharma and obtain Swaraj is for Hindus to organise politically as Hindus and fight for Hindu Raj.''" - Punjab Sanatan Sabha (1895)

'''Srimanta Sankaradeva Sangha''' 
[[image:Sonaram Sutiya.jpg|right|thumb|200px|Sonaram Sutiya ('Vaishnav Pandit'.)]]
"''After this, my karma-jivan (work-life) began. I joined in the Freedom Struggle being led by Mahatma Gandhi, in 1921. It was then that I had to make a clear study of the political, economic, social and the religio-ethical condition of India as well as Assam. Sacrificing everything, even my job, I got busy in the work of Swaraj. But even at that time, I did not forget the matter of corruption of the Mahā purusiyā faith.''" - Haladhar Bhuyan reflecting on working towards both swarajya and protecting Ekasarana Dharm sect
It was founded by [https://srimantasankardevsangha.org/ Haladhar Bhuyan and Bishnu Prasad Rabha] in 1930, and it still operates. It is headquartered in Assam (Nagaon) but before the 1947 Partition it spread beyond the state to Meghalaya and Bengal. Its followers are [[Vaishnava]] worshippers.

Its primary purpose was to promulgate the teachings of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimant Sankardev]]'s [[Sampradāya|sectarian]] teachings (Ekasarana Dharm), particularly of tolerance and nonviolence. However, it became involved in the independence movement and supported Gandhi's freedom struggle. Some of its members even joined INC.

Lakshminath Bezbarua was a major contributor to the [https://srimantasankardevsangha.org/ movement].

==Hindavi legacy in 1946 RIN Mutiny==
Although religious sloganeering was banned in the In the Royal Indian Navy (RIN) Mutiny [to avoid conflict of focus on fighting imperialism] symbolism of Hindu warriors were definitely visible. Phrases proclaiming loyalty to Nana Sahib<ref>"''Nana Sahib disappeared fighting—we will do the same''"</ref>, Rani Lakshmi Bai<ref>"''Rani of Jhansi fought to the last—so will we''"</ref>, Tantia Tope<ref>"''Tatya kept fighting after 1858—we continue''"</ref>, Mangal Pandey<ref>"''Mangal Pandey began it in 1857—we finish it in 1946''"</ref>, as well as [[Indian Freedom Fighters#Other groups offering alternative to Congress|Anushilan Samiti's member Khudiram Bose]]<ref>"''Khudiram was hanged at 18—we are ready''</ref> and the INA's Netaji<ref>"''We are Netaji’s soldiers''"</ref> were used.

The RIN mutineers proclaimed themselves as the naval wing of the INA (the organization established by Savarkar's pupil R.B. Bose), even renamed the Central Strike Committee the 'Naval Wing Central Command of the Azad Hind Government'.<ref>"''We are no longer Royal Indian Navy. We are the Indian National Army Navy Wing.''" - The Central Strike Committee, HMIS Talwar of Bombay (February 18 evening); P. 148 ''Mutiny of the Innocents'' by B.C. Dutt</ref><ref>"''We are Netaji’s sailors. The INA is not dead—it lives on the sea now.''"- HMIS Narbada, Kumaon, etc. (February 20); Testimony of Lt. S.M. Nanda (later Chief of Naval Staff)</ref><ref>"''Netaji is alive in the heart of every Indian soldier and sailor. Jai Hind!''" - Signalman broadcasts (February 20)</ref> They even used the INA oath (not the British one) when administering new recruits on the ships. The mutineers hoisted the INA flag with the springing tiger.<ref>"''This is Netaji’s flag—touch it and die.''" - HMIS Hindustan of Karachi (February 22)</ref> HMIS Talwar’s February 19 broadcast called itself the 'Azad Hind Radio'.

==Controversy over HM and RSS==
"''He called himself an anarchist; but it was evident that he was really a nationalist, and that his whole soul was devoted to the cause of Indian independence.''" - Sir William Wedderburn, two-time INC President
Savarkar was the first arms smuggler of the freedom struggle. He was its first distributor of bomb-making literature (he also wrote the instructions.) He was the first freedom fighter to be extradited to India for anti-colonial activities. His ABS was the first organization from India to become international for supporting the freedom struggle. ABS was also the first secret society to fight British rule. It was also the first to provide regular militaristic or attack training regularly to selective recruits.

Savarkar was the 'Father of Indian Militarization and Overseas Mobilization'. Not only did his ABS go international, but so did his operations in providing training, such as to Lala Dayal, who then established the HGP, which had important revolutionaries who in turn formed other international fronts like IIL-INA (R.B. Bose). At India House in particular, Aiyar and Dhingra recruited Indian students into the freedom struggle, and they were trained by India House's core influencer Savarkar. It was Savarkar championed raising a volunteer army to fight in WWII, seeing it would become the future fighting force for India that could accomplish what the Sepoys in the 1857 War could not.

Even freedom fighters that opposed Savarkar's ideology had praised him, like communist M.N. Roy (called him a patriot), INC's Bhagwan Das (called him "''a great patriot''" in 1950s), Indira Gandhi (who called him "''a remarkable son of India''"), and Dr. Manmohan Singh (called him "''a patriot and freedom fighter''"), and Socialist Party's J.P. (called him "''a dedicated fighter''" against British rule.) In the 1957, MP Raja Mahendra Pratap ('Aryan Peshwa') had made a bill in Lok Sabha to formally recognize national services of Savarkar, Barindra Kumar Ghosh, and Bhupendranath, and this was supported by even by CPI's Hiren Mukherjee. In 1954, INC's Dr. R. Prasad (then President of India) visited Kala Pani prison in the Andaman Islands where Savarkar was imprisoned and he paid respects to Savarkar's cell.

Savarkar began noticeable anti-imperialist actions by first burning foreign clothes at Nasik in 1899. At age 16 on Ganesh Utsav in 1899 he founded the Mitra Mela, India's first secret revolutionary society to fight British rule in 1857-style armed revolts. The secret ritual of members was a sword puja and blood oath on Shivaji's portrait.

"''Mitra Mela is a secret revolutionary society—Savarkar brothers are leaders''." - ''CID Report'', Nasik (1900)

In 1900 he created a bomb manual. In 1901 he led anti-partition agitation in Pune (Pakistan's creation was supported among Muslims.) In 1902's Shivaji Utsav, he gave armed revolution speeches. In 1904 the Mitra Mela became the ABS.

"''V.D. Savarkar, Fergusson College student, is most dangerous—already praised as 'Young Shivaji' by Marathi press''." - ''CID Report'', Nasik (1900)

In 1902 ''Kal'' newspaper wrote of him as, "''Future leader of revolution''." As Savarkar departed for London in 1903, Nasik's ''Pratod'' newspaper wrote, "''Savarkar will shake the Empire''."

Savarkar was heralded a revolutionary hero when he was sentenced to life for partaking in assassinations of imperialist officers, even in secular newspapers, such as Maharashtra-based ''Kesari''<ref>"''Savarkar's courage mirrors Shivaji's defiance—Britain trembles at such sons of Bharat''." - ''Kesari'', October 1909</ref>, ''The Bombay Chronicle''<ref>"''Savarkar emerges not broken, but forged in fire—a beacon for Indian youth seeking swaraj''." - ''The Bombay Chronicle'', 1924</ref>, and ''The Mahratta''<ref>"''Savarkar's trial exposes British tyranny; his words arm the soul of India''." - ''The Mahratta'', 1909</ref>, Bengal-based ones like ''Amrita Bazar Patrika''<ref>"''Savarkar's life sentence is Britain's fear of his indomitable will-India salutes her poet-warrior''." - ''Amrita Bazar Patrika'', 1911 </ref>, Tamil-Nadu-based ones like ''The Hindu''<ref>"''Savarkar's endurance in the Andamans rivals that of any patriot—his release would strengthen the national cause''." - ''The Hindu'', 1920s</ref>, and Gujarat-based ones like ''Young India''<ref>"''Savarkar's suffering in exile commands respect; may it inspire constructive satyagraha''." - Mahatma Gandhi, ''Young India'', 1924</ref> and ''Harijan''<ref> "''Veer Savarkar's life of hardship is a testament to selfless service—let it unite, not divide''." - ''Harijan'', 1930s</ref>. After Savarkar focused on organizing Hindus upon released from prison, some of these newspapers, like Gandhian ''Harijan'' and ''Young India'' became critical of him.

In hindsight, evaluating the situation that Savarkar chose to organize Hindus looks fair because Muslims had their own Muslim League. Not only that, but this group of Muslims kept expecting more appeasement from Hindus via Gandhi. This same double standard was criticized by martyr Bhagat Singh, who was hanged under order of execution in prison by imperialists. He was critical of Savarkar and his HM, Jinnah and his Muslim League, and Gandhi and his Congress. Still, he acknowledged that Hindus nationalists were only reacting to Islamist abuse of Hindu tolerance: "''Congress is soft on Muslim League’s separatism and Hindu Mahasabha’s reaction. Their secularism is cowardice — it lets communalists grow''."<ref>Bhagat Singh, Jail letter to Sukhdev, March 1930</ref><ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class'. But Hindu Mahasabha's response—Savarkar's Hindu Rashtra—is equally poisonous.''" - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> Bose too acknowledged that Savarkar's response is reactionary and not the starter.<ref>"''Hindu communalism is a reaction—but a dangerous one.''" - Subhas Chandra Bose, Private letter to Emilie Schenki, 1942</ref>

===Savarkar's counsel to R.B. Bose and S.C. Bose===
[[image:RashBose.jpg|right|thumb|200px|R.B. Bose (left) pictured with R.N. Tagore (centre.) Rash's wife Toshiko and daughter Tosiko are pictured between the 2.]]
[[image:BoseNetaji.jpg|right|thumb|200px|R.B. Bose (centre) pictured with S.C. Bose (left) at Singapore.]]
While S.C. Bose criticized Savarkar for participating in pro-Hindu politics via the HM, Bose did tribute Savarkar for advice to join IIL and INA with Japanese military training, and also praised Savarkar for recruiting so many soldiers for the British military that benefitted Indians being militarized (for joining INA or fighting British.) The HM that Savarkar was a politician of had an offshore branch founded by R.B. Bose, who had later founded the IIL and INA. This pro-Hindu R.B. Bose became the military mentor of S.C. Bose, though focused purely on liberation of India without advising on how to deal with Islamic separatism. R.B. Bose was inspired by Savarkar to use violence against imperialist forces, and he had read Savarkar's ''The Indian War of Independence, 1857''. This book framed the 1857 warfare not as mere random flareups or even a 'mutiny' but a planned war of liberation. R.B. Bose wrote to A.M. Nair in the 1940s, "''Savarkar is my guru in revolution. His book lit the fire in me''." In a 1942 Tokyo speech he declared, "''It was Savarkar who taught us that 1857 was not a sepoy mutiny but India's First War of Independence...and that we must continue that war with bombs and bullets''." He learned from Savarkar's materials which were distributed at India House in London, England, how to make bombs. Hemchandra Das (of Anushilan Samiti) and Senapati Bapat learned bomb-making techniques at Paris from a Russian on direct instructions of Savarkar.

Judging by Savarkar's actions, without him the same fervour to fight imperialism militarily would not have spread to the extent it did, as not only did Savarkar's assassinations inspire other Indians to do so but his advice for S.C. Bose to train under the Japanese and fight the British imperialist forces would not have happened. The Ghadar Mutiny also would not have transpired.

===Support to RIN mutineers and INA soldiers===
Azad Hind Radio declared, "''Quit India failed—INA trials forced Britain to leave in 1947''."

In November 5, 1945 the INA trials began by hearings of Prem Sehgal, Shah Nawaz, and Gurbaksh Dhillon. On the 12th, declared INA Day, the riots of Kolkata and Mumbai began. In January 1946 10 more trials occurred. It is noteworthy that the U.S. and U.S.S.R. condemned the trials.

From 18-25 February 1946, the-then Royal Indian Navy (RIN) staged a revolt by Mumbai (then Bombay) and this struggle spread to other cities in the Subcontinent, such as Koltaka (then Calcutta) and Karachi, as well as to other colonial ports outside of India, such as Bahrain and Hong Kong. Although bloodless, it against sent a message to the British imperialists that Indians simply don't want to be ruled by them and want independence. It involved 78 ships, 20 shore bases, and 20,000 sailors.

Savarkar had written in ''The Mahratta'' (1947), “''The sailors of the RIN have done what the Congress could not do in decades—they have made the British tremble. This is the real meaning of Swaraj by any means.''”

The HM in defending the mutineers had also said, “''The RIN sailors—Hindus, Sikhs, and Muslims—have emulated the 1857 heroes…Their mutiny is a sacred fight for India’s freedom; we stand with these brave sons of Hindudom who turned against the Empire''.”

During the court trials of mutineers and INA soldiers, HM (i.e., N.C. Chatterjee, L.B. Bhopatkar) members defended them by providing legal assistance and positive support in the press.

Savarkar proclaimed at Mumbai in November 1945, "''INA men are Hindu warriors—their trial is British tyranny. We stand with them''." At Pune in 1946, he said, "''INA and RIN men are our soldiers—Hindu Mahasabha will feed, employ, and honour them''." The HM resolution of December 1945 wrote, "Demand full pardon—INA fought for Swaraj''." HM members rallied in 100+ cities to "''Release INA heroes''."

Golwalkar in 1945 demanded, "''Swayamsewaks must support INA—attend rallies''." He announced in 1946, "''INA and RIN mutineers are national heroes—British must quit''." Then in 1947 at an RSS shakha, "''Every INA and RIN veteran is a Sangh soldier—we will rehabilitate them as our own''." Swayamsewaks joined Mumbai strikes to support RIN mutineers. It had also provided prayers at shakhas for INA soldiers. ''Organiser'' equated INA with the 1857 war of independence.

A British CID Report (1946) wrote, "''HM and RSS gave shelter, funds to 3,000+INA/RIN men in Bombay, Delhi''." Nehru being scared of their influence had written to Sardar Patel in 1948, "''RSS is absorbing INA veterans—dangerous trend''." A British CID Report report also wrote, "''HM and RSS fully backed INA trials protests—mobilized 1 lakh+ in Maharashtra, Punjab''."

In 1945, the INA Defense Fund was setup and over ₹1 lakh was collected, including the ₹10,000 that Savarkar personally donated. In 1946, RSS swayamsewaks smuggled food to HMAS Talwar mutineers. IN 1945-46, 100+ shakhas in Maharashtra, U.P. provided food and clothing at INA relief camps. The HM had provided legal aid to Captain Shah Nawaz Khan (Muslim) and provided him a job in Bhopal state. Afterwards RSS provided Leading Seaman M.S. Khan (Muslim) of the RIN a job at Nagpur mill. Savarkar personally provided a ₹5,000 grant to Colonel Sehgal. In 1947-48, RSS' [https://www.sevabharathi.org/ Seva Bharati] wing even placed 2,000+ INA/RIN men in mills and/or schools. From 1947-50, 500+ INA veterans were provided jobs in HM-run schools and/or cooperatives. In the 1950s, HM spearheaded a pensions campaign wherein it demanded fighter pensions for INA soldiers. In the 1950s, RSS formed the Poorna Swaraj Sainik Dal (''Complete Self-Rule Soldier Council'') wing to provide pensions and housing for veterans.

RSS even built the INA Martyrs' Memorial at Nagpur.

Savarkar had written in his book that Hindu and Sikh sepoys used the British imperialists’ weapons against them and called for doing the same during WWII. This strategy had worked as demonstrated by uprisings of the INA (many British Indian Army soldiers defected to it) and the RIN, and even before them there were British officials that warned against training Indians as they feared it would lead to them revolting against British rule again.<ref>Lord Curzon, who was Viceroy (1899-1905), limited his Imperial Cadet Corps to "''extra-regimental''" commissions with no command powers, as fully-trained risked "''endangering British rule''."</ref><ref>General Lord Rawlinson, Commander-in-Chief (1920-1925) Supported limited Indianization and warned against "''too rapid''" progress, as it could lead to "''disaffection''" like 1857; "''Too rapid Indianization may produce officers disloyal in a crisis''." - General Lord Rawlinson, Eight Unit Scheme Discissions (1923)</ref><ref>"''Advanced officer training risks creating a class dangerous to imperial control''." - British Army Staff College Papers (1930s)</ref><ref>"''Full military education for Indians risks creating a class dangerous to British rule''." - ''Montagu-Chelmsford Report'' (1917)</ref><ref>"''Educating Indians in military science may produce leaders capable of organizing resistance''." - ''Montagu-Chelmsford Report'' (1917)</ref> Modern historians have pointed this out. <ref>"''Many British officers feared that training Indians as officers would give them the skills to lead future revolts''." - ''The Indian Army and the End of the Raj'' By Daniel Marsto (2014)</ref><ref>"''Many British officers believed that giving Indians officer training would render them too efficient and therefore dangerous''." - ''The Indian Army in the Early Twentieth Century'' By Merryn Allingham (2005)</ref>

While Veer Savarkar had already begun recruiting soldiers in 1939 to fight Axis Powers, Sardar Patel began in 1940. While from 1939 to a part of 1940 Patel strongly opposed recruitment<ref>"''Not a single man, not a single rupee''." - Sardar Patel on India's support for the British military in WWII</ref>, he later admittedly saw Savarkar's logic as useful for India's future; "''Join the army—get trained, get armed. This is our chance to build India's future military''."<ref>Sardar Patel at Ahmedabad speech in 1940</ref> Patel first began recruiting from Bardoli and villages of Gujarat in 1941. By 1942 he even openly encouraged Congress workers to flood the army with Indian youth. (Patel and Savarkar raised the largest volunteer army in history.<ref>"''Savarkar's Hindu Mahasabha had given us 3-4 lakh disciplined recruits-second only to Congress''." - Viceroy Wavell (1944)</ref><ref>"''HM recruitment second to Congress in volume and discipline''." - CID Report (1943)</ref>) The difference was that Patel recruited from all provinces whereas Savarkar from Hindu-majority ones. It is officially a Guinness World Record.

Savarkar at a Nagpur speech in 1941 stated, "''2.5 lakh Hindus have joined—this is Hindu power. Britain's war is our training ground''."

{| class="wikitable sortable"
|-
! Savarkar in 1909
! Savarkar in 1937
! Savarkar in WWII era
! Patel's acknowledgement
! British admissions
|-
|“''Hindus and Sikhs, brothers in blood and battle, forgot their differences…The sepoy mutiny became a national uprising…Thousands of Hindu and Sikh soldiers laid down their lives for Swaraj, turning British bayonets against their oppressors.''”
|"''The era of the secret societies and bombs is over. We fight through open politics and military service''."
|“''Hinduise all politics and militarise Hindudom! The Sikhs and Hindus must join the forces in millions…to learn the arts of war… When the time comes, as in 1857, they will turn their guns on the foreigner and secure Swaraj.''”
|"''Savarkar was right on one count—we must have our men in the army in overwhelming numbers''." - Sardar Patel (1942)<ref>Letter to Dr. Rajendra Prasad; ''Sardar Patel's Correspondence'' (Volume 5)</ref> "''We opposed recruitment in 1939 out of principle, but now with Japan at our borders, we must support it for the greater national interest—to build an army that will one day be ours, as Savarkar has long argued''." - Patel (1942)<ref>Letter to Dr. Rajendra Prasad; P. 210-212 ''Sardar Patel's Correspondence 1945-50'' (Volume 5) edited by Durga Das (1974)</ref> "''Sardar admitted that the Hindu Mahasabha policy of recruitment has proved strategically correct''." - G.D. Birla
|"''INA trials made the Indian Army unreliable—we cannot hold India''." - Field Marshal Auchinleck, 1946 "''The INA sentiment in the Army was the chief reason for leaving''." - U.K. PM Clement Attlee, 1946
|-
|}

===Liberation of princely-states and colonies===
It was Savarkar in August 15, 1947 who wrote for the Indian government to force accession or required annexation upon princely states (Bhopal, Hyderabad, Junagadh) that were ruled by Muslims who did not want to accede to the Indian Union and instead would choose Pakistan. He said in August, "''Muslim rulers of Hindu-majority states like Junagadh and Hyderabad must accede to India or face liberation by force''."<ref>''Hindu Rashtra''</ref> He had said in 1948, "''Junagadh and Hyderabad prove: Hindu blood and soil cannot be surrendered to Muslim rulers. Force is dharma when persuasion fails''." Golwalkar had said in 1948, "''Where the Hindu majority is suppressed by a Muslim ruler, the Indian state has a duty to intervene''."

It is noteworthy that the Muslim-ruled princely states whose rulers supported the British in the 1857 War of Independence also were pro-Pakistan and the kingdoms becoming incorporated into the Union of India was delayed as a result. These princely states were Balasinor (Gujarat), Bhopal (M.P.), Hyderabad (A.P., Karnataka, Maharashtra, and Telangana), Jafarabad (Gujarat), Jaora (M.P.), Junagadh (Gujarat), Palanpur (Gujarat), Rampur (U.P.), Sachins (Gujarat), and Tonk (Rajasthan.) Of the princely states which became a part of Pakistan, all were pro-British in the 1857 War; Bhawalpur (Panjab), Kalat (Balochistan), and Khairpur (Sindh.)

;Kashmir
Savarkar said in 1947, "''Kashmir must be India's-by the Maharaja's will, by Hindu blood, and by eternal dharma''." Golwalkar followed in August 17. Patel delayed the decision because he even in independence India took Mountbatten's advice to exhaust diplomacy (letters, negotiations.) The accession agreed by Maharaja Hari Singh occurred October 26 but Pakistan-sent raiders had invaded his territory. The actual invasion of Kashmir by Indian Army occurred November 9.

The RSS already had a presence in Kashmir since the early 1940s, with pracharaks like Balraj Madhok. Swayamsewaks assisted the Indian Army and Kashmir's state forces in several ways. It provided intelligence and early warning like by providing knowledge to authorities about Pakistani invaders' movements. It gave defense and combat support wherein Swayamsewaks and their leaders like Kedar Nath Sahani and Jagdish Abrol collaborated with state forces under Baldev Singh Pathania. Swayamsewaks organized local defense, secured weapons for themselves, and protected residents as Pakistan invaders approached. The Sangh had a significant presence in Kotli, contributing to holding off invaders until evacuations could occur. In 1948, large numbers of Swayamsewaks received quick training from the Indian Army and were deployed to support operations in Kashmir, managing emergency services like traffic, water, and electricity in key areas. RSS organized relief for Hindu and Sikh refugees fleeing violence, providing food, medical camps, shelter, and transportation. In Kotli they arranged buses to evacuate thousands, prioritizing vulnerable groups like women, elders, and children. Post-war, RSS was involved in rescue missions for abducted women in Pakistan, at the request of Indian leaders like Sardar Baldev Singh. The RSS having proved a worthy ally to Kashmir's raja Hari Singh, partook in the accession talks with the Indian government and himself.

Arya Samaj provided aid to state forces and population, particularly in Kotli, where they Arya Samajis worked with RSS and Sanatan Dharam Sabha members to support state forces and locals during Pakistani invasion. They also contributed to defense efforts and provided humanitarian aid. They also provided refugee support by helping refugees from invaded areas in migration to safer regions like Jammu.

;Junagadh
On August 17, RSS' ''Organiser'' published, "''Junagadh's Nawab cannot defy 80% Hindu population. India must act decisively''." September 13, Savarkar declared in a speech in Mumbai<ref>''Free Press Journal'' (September 14, 1947)</ref>, "''Junagadh is Hindu land. If the Nawab joins Pakistan, India must invade''." Patel followed by his statement to the press at New Delhi on September 15, "''We cannot accept Junagadh's accession to Pakistan. The Government of India will take appropriate action''." On November 9 the Indian Army liberated Junagadh.

;Hyderabad
It was clear that the Islamist administration was abusing its privileges and terrorizing the Hindus. Dr. S.P. Mukherjee forwarded a letter to Patel that stated, "''Within a short time over a lakh of poorer class Hindus would have been butchered.''"<ref>December 11, 1947</ref> It was also clear that the newly-formed government of free India was hesitant and incompetent in some important matters.

RSS joined 1938-1939 satyagraha, resulting in 12 swayamsevaks being arrested. On August, ''Hindu Rashtra'' published, "''Hyderabad's Nizam rules over 85% Hindus. He must be join India or be removed''." Golwalkar wrote, "''Hyderabad's Hindus are under Razakar terror. India must intervene''."<ref>Guru Golwalkar in ''Kesari'' (December 1947)</ref> Patel followed in August 21, 1948 by a statement in the Constituent Assembly, "''If Hyderabad does not accede, we will be forced to take police action''." India launched Operation Polo invasion in September 13, 1948.

Prior to Operation Polo by the Indian Army, Hindu organizations (Arya Samaj, HM, and RSS) took military matters into their own hands and decided to protect Hindus and fight aggressors within the princely state. There were even those members of the groups that travelled from the-then Dominion of India into Hyderabad. Arya Samaj set up self-defense camps in border areas like Mundargi (Hyderabad Karnataka region) to resist Razakars, involving raids and killings. The ''Sunderlal Report'' claims that armed and trained men from Arya Samaj (among other Hindu communal organizations) infiltrating from Sholapur and other Indian towns, participating in riots, and in some cases leading killers and abductors.

Hindu Mahasabhans' influx from Maharashtra (e.g., Nagpur head Datta Deshpande led groups) resulted in arrests and sentences. Led by Savarkar, the HM agitated for Hindu civil rights, with volunteers from Central Provinces joining satyagraha and violence in peripheral districts. Actions of the HM included border raids and sabotage wherein they [along with RSS members] conducted border raids from camps in surrounding Indian territories to create chaos: attacking civilians in retaliatory violence, blasting trains, and looting banks. This was aimed at paralyzing the Nizam's administration and provoking an uprising to hasten annexation.

''Sunderlal Report'' notes RSS members from Sholapur infiltrating with the Indian Army, participating in riots and leading attacks. In Udgir/Bidar, they formed self-defense units, raiding Razakar positions and killing Razakars/police over months. From Central Provinces/Berar (half of RSS members in 1943) and Maharashtra (e.g., Balshastri Hardas led groups) infiltrated the Nizam to protect Hindus and defend integrate it with India.

===Other post-liberation support===
Acharya Vinoba had met Golwalkar in 1951 at Meerut, U.P. He requested RSS volunteers for Bhoodan land collection, to which Golwakar decreed, "''Bhoodan is national service—every swayamsewak must participate''." As a result, thousands of swayamsewaks fanned out in U.P., M.P., and Bihar (then included Jharkhand too), RSS shakhas were used as collection centres for documentation and transport. This resulted in 1.5 lakh acres in RSS-strong areas. It is noteworthy that RSS weekly ''Organiser'' paper declared the Bhoodan as "''Hindu social duty''."

===Summary of criticisms===
{| class="wikitable sortable"
|-
! Person
! Group
! Criticism
! Rebuttal
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing in the freedom movement.'
|Savarkar's influence was international and monumentous, not only by his own actions of having participated in assassinations of imperialist officers and ways to disturb British Raj in India, but personally training and having given instructions of bomb-making.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing for the freedom movement after being released from jail.'
|After his release, which included the condition that he couldn't join politics until 1937, not wanting to have the HM banned, he focused on organizing Hindus, which would be beneficial for recognizing common threats (British Raj) and finding way to challenge them non-military for the moment and militarily when the time is right. 
S.C. Bose and his mentor R.B. Bose credit Savarkar for his precious advice to them. R.B. viewed Savarkar as his greatest mentor.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar begged for mercy to escape jail, making him a coward.'
|Savarkar's mercy petitions allowed him to escape for contributing to the freedom movement, such as by organizing Hindus to eliminate prejudices among themselves for uniting them to strike the British Raj. Lala's ''The Tribune''<ref>"''Savarkar's clemency pleas were forced by torture in Andamans. His release in 1921 proves the strategy worked—he now leads Hindu youth against the same Raj.''" - ''The Tribune'', 1920</ref> and later speech<ref>"''We all petitioned for Tilak's release in 1914. Why condemn Savarkar for the same? It is tactical, not treason''." - Lala Rai at Lahore, 1921</ref> and Lokmanya's ''Kesari''<ref>"''Savarkar's petitions are a clever use of British law to break their chains. A lion in a cage must roar wisely to escape and hunt again''." - ''Kesari'', 1911</ref> wrote that they were a clever strategy to strike the imperialist forces later. Madame Bhikaji Cama, Shyamji Krishna Varma and S.C. Bose defended Savarkar's release, albeit by mercy petitions. Savarkar's pupil R.B.'s letter<ref>"''Your mercy pleas were the price of survival. Without them, India would have lost its greatest strategist''." - Rash Behari Bose, 1938</ref> to him and speech<ref>"''Savarkar's petitions were a masterstroke. He escaped the gallows, survived the Andamans, and lived to guide us in militarizing Hindus against British''." - Rash Behari Bose, 1942</ref> in Tokyo supported the petitions for the same reasons. 
Lala by 1927 grew disappointed of Savarkar, but realized that same year<ref>"''The Hindu must awaken to his cultural heritage to secure India's future''."</ref> Savarkar was correct to unite Hindus and in 1928<ref>"''Their sacrifices in exile remind us of the fire needed for a swaraj''." - Lala Rai, 1928 speech at Lahore</ref> even declared to his sacrifices and those of people like him will not be in vain because Hindus will honour them with fighting for swaraj. 
Mercy petitions (clemency appeals) were a strategy implement by several freedom fighters, including CPI's Muzaffar Ahmed, Nalini Gupta, and Shaukat Usmani who promised no future crimes. Ones who apologized or showed remorse for actions in petitions were Awadh Behari, Nand Gopal, and INC's Sudhir Kumar Sarkar. There were several others who filed mercy petitions.
|-
|Savarkar
|Hindu Mahasabha
|'Partition was Savarkar's idea and wouldn't have happened without him.'
|Partition was already a theory openly declared by Muslims. Savarkar only stated that he was fine with partition for Muslims to create a Pakistan only if Hindus then create a Hindu-centric Hindustan. In essence, this was a threat to Muslim supremacists that if they create an Islamofascist nation then Hindus will cease their Gandhi-like openness and create a pro-Hindu nation. 
Savarkar personally fought against Pakistan's creation<ref>"''Pakistan will be a permanent threat to Hindu Rashtra''." - 1941 All-India HM Conference</ref><ref>"''Pakistan means eternal enmity—we must prevent it or neutralize it''." - 1943 Radio Speech</ref><ref>1946 Election Campaign wherein it ran on a "No Pakistan" platform</ref>, beginning with leading mass nationwide petitions. He held nonviolent conferences like the 1938 Nagpur session and the 1940 Lahore protest against the demand for Pakistan's creation. 
Examples of Muslim politicians in support of a separate Islamic nation before Savarkar even mentioned the two-nation theory were Sir Syed Ahmad Khan<ref>"''Hindus and Muslims are two separate nations...they have different religions, different histories, different cultures. They can never become one nation. It is impossible for them to live together as one people''." - Sir Syed Ahmad Khan in ''Aligarh Institute Gazette'', March 31, 1888</ref>, Allama Muhammad Iqbal (Muslim League President) in 1930<ref>Proposed a "consolidated Muslim state in the north-west" of India." - Allama Muhammad Iqbal in Prayag (then Allahabad), December 29, 1930</ref>, Syed Zafarul Hasan between 1930-1931<ref>In writings for the Muslim League's journal between 1930-1931, Syed Zafarul Hasan advocated for "''Muslim self-determination in a separate dominion''."</ref>, Choudhry Rahmat Ali in 1933<ref>"''At this solemn hour in the history of India, we Indian Muslims demand a separate homeland...We propose a state named 'Pakistan' in the Indus Valley—Punjab, Afghania (NWFP), Kashmir, Sindh, and Baluchistan''." - Choudhry Rahmat Ali</ref>, Abul Kasem Fazlul Huq (Bengal League leader) between 1935-1936<ref>Abul Kasem Fazlul Huq in speeches demanded "''autonomous Muslim-majority provinces''," and this was formalized in the 1937 Lucknow Pact.</ref>, and Sir Muhammad Iqbal in 1937<ref>"''The Muslims of India cannot accept subordination...a separate federation for northwestern Muslim provinces is essential''." - Sir Muhammad Iqbal in correspondence with Jinnah, May 28, 1937</ref>. Bhagat Singh even wrote about the Muslim League's demand for Pakistan in 1930.<ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class''." - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> 
While everyone acknowledges that Jinnah and Muslim League were the primary cause of Pakistan, many freedom fighters agreed that Congress were the secondary cause because it only enabled Muslim demands. Socialists like Netaji<ref>"''Congress' repeated compromises with Jinnah and the League made Pakistan inevitable. Their 'unity at any cost' became surrender''." - ''The Indian Struggle'' (1948) By Subhas Chandra Bose</ref>, J.P.<ref>"''Congress accepted Cabinet Mission's grouping—that was the death knell of unity. They surrendered to Jinnah's bluff''." - Jayaprakash Narayan Srivastava</ref>, Acharya Dev<ref>"''Congress accepted Cabinet Mission's grouping—that was the legal birth of Pakistan''." - CSP Resolution of 1946 By Narendra Dev</ref>, and Ram Mohan Lohia<ref>"''Congress' secularism is anti-Hindu —it alienated Muslims into Jinnah's arms''." - ''Guilty Men of Partition'' By Ram Mohan Lohia, 1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it appeases Muslims, neglects Hindu backward classes''." - Ram Mohan Lohia</ref> blamed Congress' appeasement. While Bhagat Singh died before the two-nation theory was accepted, he criticized Congress' appeasement of Muslims.<ref>"''The Congress has surrendered to Muslim communalism. Gandhi fasted for 21 days to force the British to give separate electorates to Muslims, but he never fasted even for one day when thousands of Hindus were butchered in Noakhali or when Hindu girls were abducted in Bengal. This is not ahimsa — this is pure cowardice and vote-bank politics.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''The government is deliberately creating Hindu–Muslim riots. Congress leaders instead of exposing this, are busy appeasing Muslim leaders.''" - Bhagat Singh in statement before the Lahore High Court (during hunger strike), 1930</ref><ref>"''Nehru is a bigger fool than Gandhi. He talks of socialism but is ready to sacrifice everything for Muslim support. His ‘complete independence’ resolution is just a drama to please the Muslim League.''" - Bhagat Singh in letter to Sukhdev, 1929; Later published in ''Selected Writings of Bhagat Singh''</ref><ref>"''The Congress leaders are cowards. They are afraid of Muslims. They will give separate electorates, weightage, anything to keep Jinnah happy, but will not fight for Hindu rights.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''Gandhi has sold the country to Muslims. He suspended the Non-Cooperation Movement because a few Muslims were upset at Chauri Chaura.''" - Bhagat Singh, 1928; Unsigned HSRA leaflet (authorship confirmed by Shiv Verma & Jaidev Kapoor)</ref> Minoo Masani of the Swatantra Party did the same<ref>"''Nehru's secularism is anti-Hindu bias—his legacy is minority appeasement''." - Minoo Masani</ref>, and others like Acharya Vinoba<ref>"''Congress' appeased Muslims to avoid partition—but lost the nation's soul''." - Acharya Vinoba Bhave, 1947-1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it bends backward for minorities''." - Acharya Vinoba Bhave, 1950s</ref><ref>"''Congress gave away land (Kashmir, Berubari) to please Pakistan—this is not ahimsa, it's cowardice''." - Acharya Vinoba Bhave, 1960s</ref>. Congress members like Dr. R. Prasad<ref>"''Congress' repeated compromises on Muslim electorates and reservations sowed the seeds of division we now reap''." - Dr. Rajendra Prasad in his diary, 1947 pre-partition</ref> and Purushottam Tandon<ref>"''Congress surrendered to Gandhi's fast for Delhi's Muslims—that sealed Partition's logic''." - Private letter in 1948 by Purushottam Tandon</ref> admitted Congress went too far to appease Muslims. As Sardar Patel blamed Nehru's appeasement responsible for creating Pakistan<ref>"''Your eagerness to compromise with Jinnah from the start gave him the upper hand...The tragedy of Pakistan is not Jinnah's alone-it is partly yours. Your vacillation in 1946 sealed it''." - Sardar Patel in letter to Nehru</ref>, Nehru admitted "over-accommodation."<ref>"''Our eagerness for unity has been mistaken for weakness, leading us to this partition abyss''." - Jawaharlal Nehru in a letter to Patel</ref><ref>"''Had you stood firm in 1946, Jinnah would have backed down. Your idealism cost us half of India''." - Sardar Patel in letter to Nehru (November 7, 1947)</ref> Patel later proclaimed at an RSS meeting that he doesn't want to appease any community, be it Hindu or Muslim<ref>"''No appeasement of any community—Hindu or Muslim''." - Sardar Patel, 1948</ref>. He also made it clear that Muslims must accept Indian secularism and ask for no privileges.<ref>"''Muslims who stayed must accept India's Constitution—no separate laws''." - Sardar Patel, 1949</ref><ref>"''India is secular because all are equal—no special treatment''." - Sardar Patel, Constituent Assembly speech, 1950</ref> It is noteworthy that Savarkar too pointed out the Cabinet Mission of 1946 as Congress appeasement of Muslims.<ref>"''The Congress has been appeasing Muslims for the last thirty years, from the Khilafat to the Cabinet Mission...their policy is the real creator of Pakistan''." - HM Nagpur Session speech, Veer Savarkar (December 1946)</ref><ref>"''June 25, 1946, is the day the Congress signed the birth certificate of Pakistan by accepting the grouping under the Cabinet Mission''." - P. 23-25 ''Hindu Rashtra'' By Veer Savarkar (July 1946 issue)</ref>
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar's name or title shouldn't be Veer.'
|Many Indians keep nicknames, and Lajpat Rai was 'Lala' while Chakravarti Rajagopalachari was 'Rajaji'. Savarkar wrote ''The Indian War of Independence, 1857'', and the warfare included an insurgency instigated in Chhattisgarh by Veer Narayan Singh. 'Veer' is a legitimate first name. 
He was referred to as 'brave' by multiple freedom fighters, including Gandhi<ref>"''I have read the life of your brother. It is a brave record of suffering and sacrifice. I wish him and you long life and strength to serve the motherland''." - Mahatma Gandhi, Letter to Dr. Narayan Damodar Savarkar</ref><ref>"''A faithful son of Bharat...brave, clever, and frankly, a revolutionary''." - Mahatma Gandhi in an article urging the British Viceroy to grant Royal Clemency to Savarkar; P. 368-371 ''Young India; Collected Works of Mahatma Gandhi'', Volume 20</ref>. He was also personally addressed as Veer Savarkar by freedom fighters including S.C. Bose.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the Quit India movement.'
|Savarkar opposed the movement on the basis that Indians wouldn't become soldiers to fight in WWII. He wanted Hindus to become militarized to overthrow the British later. The HM already had members that were war veterans, such as Savarkar's brother Ganesh<ref>Lieutenant Colonel</ref>, B.B. Tholkar<ref>Major in British Indian Army</ref>, B.S. Moonje<ref>Lieutenant in British Indian Army, trained in U.K.</ref>, and L.V. Paranjpe<ref>Captain in British Indian Army</ref>, and wanted an army to eventually fight British rule. Golwalkar's policy for the RSS was, "''Swayamsewaks who are inclined to participate in the national struggle should do so as individual citizens, without involving the Sangh organization''."<ref>RSS internal circular, 1942</ref><ref>"''The Sangh will not participate as an organization...but any Swayamsewak who wishes to join the struggle as a citizen may do so''." - ''Golwalkar: A Biography'' By H.V. Seshadri (1979)</ref> Thousands of RSS members joined underground networks, distributed pro-movement pamphlets, and sheltered to Aruna Asaf Ali (Muslim) and Jayaprakash Narayan, who were being hunted by imperialist forces. RSS underground networks in Delhi also helped Acharya Kripalani evade arrest in 1942. RSS members also contributed in bomb-making and railway sabotage. 
S.C. Bose, while an ally of the Japanese, believed the timing was wrong and would replace British imperialist rule in India with a Japanese one. He wanted to be a involved in the war wherein India is invaded from the Burmese border and British imperialists are fought. 
Communist Party of India also decide to not partake in the movement, as it supported fellow communists of the U.S.S.R., which was under attack by Nazi Germany.<ref>"''Quit India is a Japanese-inspired conspiracy—Congress plays into Tojo's hands''." - P.C. Joshi (1942)</ref> It must be noted, however, that there were HM and RSS members who participated in Quit India.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the freedom celebrations.'
|HM<ref>"''I boycott August 15—not because I am stopped, but because I reject this mutilated freedom''." - Veer Savarkar</ref> and RSS, as well as INA and CPI boycotted the festivities, as they were dissatisfied with the outcome of the struggle (partition) and having dominion status (having Britain's Viceroy as Head of State) instead of outright independence.
|-
|}

==Related articles==
*[[Kingdoms: Restoration of Hindu Rulership]]
*[[Hindu World War Warriors]]
*[[Concept of Motherland]]
*[[Patriotism]]

==External resources==
*[https://ruralsouthasia.org/wp-content/uploads/2021/05/Article_II_-Ojas-Borse_Final.pdf "Contribution of Bhil Adivasis of Khandesh in the Revolt of 1857"] By Ojas Borse, within ''Rural South Asian Studies'', Vol. ILL (No. 3, 2017)

==References==
{{reflist}}

[[Category: Politics]]
[[Category: Political parties]]
[[Category: Organizations]]
[[Category: History]]
[[Category: Warriors]]
[[Category: Patriotism]]

Indian Freedom Fighters

2026-05-01T01:14:31Z

Himanshu Bhatt: /* Support of Visva-Bharati University */

{{Author|Himanshu Bhatt}}
[[image:GandhiBosePatel.jpg|right|thumb|200px|M.K. Gandhi, S.C. Bose and V.J. Patel.]]
"''Shivaji did not merely fight for Maratha independence; he fought for Hindavi Swaraj – the self-rule of the people of this country… Today we are fighting for the same Hindavi Swaraj against the British.''" - Subhas Chandra Bose<ref>''Amrita Bazar Patrika'' (1939); also quoted in multiple biographies</ref> (1939)
History is familiar with the saint Mahatma Gandhi, the ultimate peacemaker in human history, who nonviolently contributed immensely to achieving India's independence and is not only admired worldwide but was emulated in several independence movements and is still mirrored in democratic struggles. His movement, however, was purely a political and sociopolitical movement not giving importance to Hinduism. He was at times overgenerous for his own good and unnecessarily conceded to demands that only pampered divisive forces (Muslim separatists.) This created the appeasement problem that India still faces. This is also termed 'pseudo-secularism' wherein Hindu tolerance is abused to unfairly benefit institutions that are antithetical to democracy and equality.

Today, historical Hindu activist freedom fighters are purposely overshadowed to only perpetuate liberal parties' appeasement agendas.
[[image:Bose & Savarkar.jpg|right|thumb|200px|S.C. Bose and V.D. Savarkar pictured at Savarkar Sadan in Mumbai, June 22, 1940.]]

Subhas Chandra Bose, titled by admirers as 'Rashtranayak' (''Nation's Leader''), who militarily championed the Indian independence movement, was advised by Veer Savarkar to escape his fugitivity from house arrest in India (where he could do little) by emigrating and then forging alliances with Axis powers during World War II (WWII.) "''Leave India, go to Germany or Japan, raise an army''." In Jan 1941, Bose escaped from house arrest, and later, having listened to Savarkar, joined the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian National Army (''Azad Hind Fauj'') or INA]] in Japan, which received training from the Japanese Empire. Savarkar cleverly played both sides, supporting Indian freedom on the one hand and collaborating with the British imperialists in acts, such as raising a volunteer army to fight Axis powers in WWII. Bose once again praised Savarkar for having done so, because these returning soldiers or soldiers-in-training were in many instances convinced by Bose into defecting towards INA. He said, "''When due to misguided political whims and lack of vision almost all the leaders of the Congress Party are decrying all the soldiers in the Indian Army as mercenaries, it is heartening to know that Veer Savarkar is fearlessly exhorting the youth of India to enlist in the Armed Forces. These men will learn modern warfare and return to India as trained soldiers to free their motherland.''"<ref>''Azad Hind Radio'' broadcast, June 25, 1944</ref> This was the final mention of Savarkar that Bose had made—a positive one, even acknowledging Savarkar as "''Veer''."

==Reconciling militarism as a Hindu==
A question that would arise to someone studying the life of a Hindu warrior is, "How could a Hindu justify using violence, which clearly goes against the [[Five Precepts|Vow]] of [[Ahimsa]] (''Nonviolence'')?"

Although living nonviolently is crucial to avoid bad [[karma]], fulfill [[Sadachara|right conduct]], and accomplish [[Moksha]], it can be necessary to save lives. For example, due to British PM Churchill's policy of confiscating Indian agricultural produce, millions in India starved to death. Violence against a few thousand or event tens of thousands would have been justifiable to prevent the deaths of Indians.

In the ''[[Mahabharata]]'' as well, [[Krishna]] only after all alternatives to war turned down by the Kauravas, advised [[Arjuna]] Pandava to do [[Rulership in Hinduism|secure his kingdom]] and [[Sadachara|uphold righteousness]] (i.e., Kauravas were spoiled royals that lived in materialism and even attempted to disrobe Draupadi.) [[Rama]] too, engaged in combat only when threatened or to save the life of Sita. For these reasons, both Krishna and Rama are worshipped even by [[Jain Dharm|Jains]] and [[Bauddh Dharm|Bauddhs]], who historically have gone at extreme lengths to remain nonviolent. Krishna's ''[[Bhagavad Gita]]'' was the favourite book of both Gandhi and Bose, but both implemented its wisdom in opposite ways to achieve freedom.

Bose himself said, "''Non-violence is a great ideal, but when a nation is enslaved, the first duty is to secure freedom-by any means''."<ref>''Azad Hind Radio'' broadcast in 1944</ref>

Savarkar had said in 1941, "''Hindus should not be afraid of war...Enlist in the army in large numbers The more Hindus join the army, the better for us...This war is a golden opportunity to militarize Hindu society''." Savarkar's strategy was to utilize free military training to implement it against the British in the future to obtain independence. He said in 1941, "''An Indian army wherein millions of Hindus occupy the dominant position...must prove the most effective factor not only to defend our country...but also to further the cause of the political emancipation of our motherland in the long run.''"<ref>"''Let every Hindu youth enlist in the British forces...acquire the mastery of modern weapons...and the day will come when these trained and armed millions will rise and throw off the foreign yoke''." - 1940 speech at Madura (after meeting Subhas Chandra Bose); P. 24 ''Hindu Sanghatan: Its Ideology and Immediate Programme'' (1940)</ref><ref>"''The British are giving us free military training at their own cost. We must avail ourselves to this golden opportunity...so that tomorrow we can turn those very arms against them and win Swaraj''." - 1942 appeal to Hindu youth, published in ''Mahratta''; P. 287 ''Veer Savarkar'' By Dhananjay (1966)</ref><ref>"''Enter the Army, the Navy, the Air Force in lakhs...learn the use of modern arms and warfare...and when the time comes you will know how to use that training for liberating your motherland''." - 1941 Hindu Mahasabha presidential address, Nagpur; P. 379 ''Samagra Savarkar Vangmaya'', Volume 6</ref>

==Hindu literature's impact on freedom fighters==
[[image:The War of Independence, 1857.jpg|right|thumb|200px|The book that inspired dissent and launched insurgencies.]]
{| class="wikitable sortable"
|-
! Book
! Year
! Composer (Ideology)
! Nature
|-
|''Bhagavad Gita''
|
|Krishna (Hindu)
|Spiritual
|-
|''Anandamath''
|1882
|Bankim Chandra Chatterjee (Hindu nationalism)
|Nationalistic
|-
|''The Indian War of Independence, 1857''
|1909
|Veer Savarkar (Hindu nationalism)
|Historical
|-
|''Hind Swaraj''
|1909
|Mahatma Gandhi (Nationalism)
|Political
|-
|''Gita Rahasya''
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Poverty and Un-British Rule in India''
|1901
|Dadabhai Naoroji (Nationalist)
|Economic
|-
|''Neel Darpan'' (''The Indigo Mirror'')
|1860
|Dinabandhu Mitra (Economic reform)
|Economic
|-
|''Bartaman Bharat'' (''Present-Day India'')
|1899
|Swami Vivekanand (Hindu activism)
|Nationalistic
|-
|''The Arctic Home in the Vedas''
|1903
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''Bandi Jeevan'' (''A Life of Captivity'')
|1922
|Sachindra Nath Sanyal (Hindu activism)
|Nationalistic
|-
|''Shrimad Bhagavad Gita Rahasya'' (alias ''Karmayog Shastra'')
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Unhappy India''
|1928
|Lajpat Rai (Hindu nationalism)
|Nationalistic
|-
|''England's Debt to India''
|1917
|Lajpat Rai (Hindu nationalism)
|Economic
|-
|''The Orion''
|1893
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''A Nation in Making''
|1925
|Surendranath Banerjee (Nationalist)
|Nationalistic
|-
|}

Krishna's words recorded the ''Bhagavad Gita'' fired up nationalists more than any other literature. God Himself can take credit for having the most contributary literature of the Indian independence movement. Not only did liberation fronts use the Gita ritually for oath-taking membership, like Anushilan Samiti, Hindu Dharma Rakshini Sabha, HRA, and Jugantar, but some extracted teachings from it, like Abhinav Bharat Society. Even Bhagat Singh the self-declared atheist used terminology from the scripture but in a secular way, like dharma being an imperative duty to humanity. Although becoming an atheist at 26, he still read scripture like the Gita in prison. Singh mentions his comrade Rajendra Lahiri reciting Upanishadic and Gita’s verses to his execution.<ref> "''The famous Kakory martyrs, all four of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita.''" -"Why I Am an Atheist" (October 5-6, 1930) by Bhagat Singh</ref> Other freedom fighters who either took the Gita to their executions or read it in their final days are [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Damodar Hari Chapekar of Hindu Dharma Rakshini Sabha (executed 1898)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Khudiram Bose of Anushilan Samiti (executed 1908)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Madan Lal Dhingra of ABS (executed 1909)]], [[Indian Freedom Fighters#IRA's Hindu activist roots|Surya Sen of IRA (executed 1934)]], [[Indian Freedom Fighters#CPI's Hindu activist roots|Hemu Kalani of AISF (executed 1943)]], and [[Indian Freedom Fighters#INC's Hindu activist roots|Kushal Konwar of INC (executed 1943.)]]

One can see the profound impact by pro-Hindu composers. Even while Chatterjee's ''Anandamath'' and Savarkar's ''The Indian War of Independence, 1857'' were overall nationalistic texts, they had Hindu undertones. ''Anandamath'' showed an India that was exploited by Islamists and the sanyasis were the heroes. Although not part of the top 15 books, Bhudev Mukhopadhyay's ''Anguriya Binimoy'' portrays Shivaji as an ideal hero, liberator, and patriot who fought valiantly against Mughal tyranny under Aurangzeb. It was written amid the 1857 War, and was intended to inspire Bengalis for overthrowing British rule.

''The Indian War of Independence, 1857'' made inroads into ideologies across the political spectrum and its admirers included Bhagat Singh, and other [[Indian Freedom Fighters#CPI's Hindu activist roots|communists, including CPI founders]] M.N. Roy (born Narendra Nath Bhattacharya), S.A. Dange, Hiren Mukherjee (born Hirendranath Mukhopadhyay), and E.M.S. Namboodiripad. Savarkar's book was Bhagat Singh's favourite Indian book. He quoted from Savarkar's works, and associates noted its role in shaping his view of 1857 as a war of independence, fueling his commitment to violent revolution. R.B. Bose, titled by admirers as 'Biplabi Mahanayak' (''Revolutionary Great Leader''), was deeply moved by the book, as was Netaji, who distributed its copies to INA members. It was banned by British but was smuggled into the hands of nationalists.

In the list is Dadabhai Naoroji's book. He was a [[Zoroastrian and Hinduism|Zoroastrian]] by religion but identified [[Hindu Culture|culturally and ethnically as a Hindu]]. Surendranath Banerjee too, whose book is in the list was a [[Brāhmoism|Brahmo]] by religion but identified as a Hindu in the same way.

Of significance is ''Ghadar di Gunj'', a compilation of revolutionary poems, songs, and articles from the HGP's newspaper published 1914-1916. Although the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP had pro-Hindu undertones]], the text itself had none but it still was extremely popular among freedom fighters.

Pro-freedom organizations that popularized, lectured on, and disseminated mainly-Hindu literature were Hindi Sahitya Sammelan<ref>"''हिंदी भाषा को राष्ट्र की सेवा में लगाया जाए। हम पूर्ण स्वराज की मांग करते हैं और साहित्य के माध्यम से स्वराज प्राप्त करने का संकल्प लेते हैं।''" "''The Hindi language must be employed in the service of the nation. We demand complete Swaraj and pledge to achieve it through our literature and platforms.''" Proceedings of the Hindi Sahitya Sammelan, 1920 session (Prayag or Allahabad) ''Hindi Sahitya Sammelan ka Itihas'' by Amrit Rai</ref>, Bangiya Sahitya Parishad<ref>"''বাংলা সাহিত্য জাতির আত্মাকে প্রকাশ করবে এবং স্বাধীনতার সংগ্রামে আমাদের মানুষকে অনুপ্রাণিত করবে। আমাদের পূর্বপুরুষদের আত্মাকে জাগ্রত করতে হবে।''" "''Bengali literature must reflect the soul of the nation and inspire our people in the struggle for freedom. We must awaken the spirit of our ancestors through our writings.''" ''The Swadeshi Movement in Bengal'' (1973) by Sumit Sarkar Addresses and resolutions during the Swadeshi Movement (1905-1908)</ref>, Marathi Sahitya Parishad<ref>"''मराठी साहित्य राष्ट्राच्या स्वातंत्र्याच्या कार्यात सहभागी होईल. छत्रपती शिवाजी महाराज आणि त्यांच्या हिंदवी स्वराज्याच्या आदर्शाला सलाम. आमचे साहित्य प्रत्येक मराठी हृदयात स्वातंत्र्याची ज्योत प्रज्वलित करेल.''" "''Marathi literature must serve the cause of national freedom. We salute Chhatrapati Shivaji Maharaj and his ideal of Hindavi Swarajya. Let our literature awaken the spirit of freedom in every Marathi heart.''" ''Lokmanya Tilak and studies on Marathi literary nationalism'' by G.P. Pradhan Resolutions from the Marathi Sahitya Parishad sessions (especially 1910s-1920s under Tilak’s influence)</ref>, Asom Sahitya Sabha, Gurukul Kangri<ref>"''यह गुरुकुल केवल विद्यालय नहीं है। यह स्वतंत्रता के सैनिक तैयार करने का कारखाना है। हम भारत माता की गुलामी से मुक्ति दिलाने वाले पुरुष तैयार करेंगे जो सब कुछ बलिदान करने को तैयार होंगे।''" "''This Gurukul is not merely a school. It is a factory to manufacture soldiers of freedom who will liberate Bharat Mata from foreign slavery. We will produce men who will sacrifice everything for the motherland.''" ''Swami Shraddhananda: His Life and Causes'' (1981) by J.T.F. Jordens</ref>, Bharat Dharma Mahamandala<ref>"''हम स्वराज के संघर्ष का समर्थन करते हैं। हिंदू धर्म की रक्षा के लिए भारत को स्वतंत्र होना चाहिए। हम एक स्वतंत्र भारत में एकीकृत हिंदू समाज की स्थापना चाहते हैं।''" "''We support the struggle for Swaraj. India must be free so that Hindu Dharma can flourish without foreign interference. We stand for a free and united Hindu society within a free India.''" ''Socio-Religious Reform Movements in British India'' (1989) by Kenneth W. Jones Resolutions of the Bharat Dharma Mahamandala, Varanasi sessions (1920s)</ref>, and Tattvabodhini Sabha<ref>"''I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess… The glory of the Hindu nation shall again spread over the whole world.''" Rajnarain Bose in his 1872 lecture Hindu Dharmer Shreshthata</ref>, in that order for level of influence.

==Support of Hindu institutions and clerics==
Hindu symbols being deeply intertwined with Indian culture would be strategically useful to mobilize Indians as they have sentimental value and inspiration of good versus evil. Therefore, the symbols utilized many time by freedom fighters were temples and monasteries.

Sanyasis (mainly Naga Sadhus) had fought Afghan invaders in the 18th century. from 1760s-1800, they fought British imperialists, the revolt triggered by EIC taxation. Naga Sadhus, known for their martial traditions, were traditionally pilgrims and guardians of sacred sites (i.e., protecting pilgrims at Kumbh Melas.) They now formed guerrilla bands to resist exploitative taxes, famines, and bans on their movements. They raided EIC treasuries, and engaged in hit-and-run tactics. Key figures included leaders like Bhabani Pathak and Devi Chaudhurani. The rebellion, though suppressed, inspired later nationalist narratives, such as the novel ''Anandamath'' (1882), which portrayed martial ascetics fighting for freedom and popularized the anthem "Vande Mataram." Pandit Bhavanicharan Pathak organized sannyasis in late 18th-century revolts and coordinated attacks on EIC forces.

In the 1857 War of Independence, Naga Sadhus (belonged to Dasnami Order) and other ascetics joined battles, with some estimates of thousands participating or attaining martyrdom. The sanyasis traveled across regions to rally sepoys and civilians, using temples and monasteries as coordination points. For instance, the Bodh Gaya Math (Dashnami Order) in Bihar provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny. Temples like Augharnath Mandir in Meerut, U.P. [where a priest's actions sparked soldier outrage over greased cartridges] and Ram Janaki Mandir in Bulandshahr, U.P. (a strategy hub) served as rallying sites. In Rajasthan too (i.e., Erinpura, Nasirabad) they spread anti-imperialist messages through street plays, puppetry, and oral storytelling; they promoted Swadharma, Swadeshi, and Swaraj ideas.

Afterwards, Anushilan Samiti, an organization with clerics like Niralamba Swami and Swami Satyanand Puri, promoted physical and spiritual training for nationalism.

It is noteworthy that Hindu festivals like Ganesh Utsav and Shivaji Jayanti were used as platforms to express the fervour of independence.
{| class="wikitable sortable"
|-
!Institution
!Date
!Home
!Significance
|-
|[https://advaitaashrama.org/ Aluva Advaita Ashram]
|1890s-1940s
|Kerala (Kalady)
|Established by Narayana Guru in 1914; hosted interfaith dialogues and education programs promoting equality. Supported the SNDP Yogam, which mobilized lower castes for political participation in the freedom struggle.
|-
|Atal Akhara[https://atalakhara.com/]
|1900s-1930s
|U.P. (Varanasi)
|Contributed through support networks and occasional direct involvement. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Augharnath Mandir
|1905-1920s
|U.P. (Meerut)
|Where a priest's actions sparked soldier outrage over greased cartridges.
|-
|[https://www.sriaurobindoashram.org/ Aurobindo Ashram]
|
|Puducherry (Reiki)
|Established in 1926 by Sri Aurobindo (former revolutionary); provided ideological support through writings on spiritual nationalism. Attracted freedom fighters like Subhas Chandra Bose, blending yoga with anti-colonial thought.
|-
|[https://www.bhu.ac.in/Site/Home/1_2_16_Main-Site Banaras Hindu University]
|1900s-1940s
|U.P. (Varanasi)
|
|-
|[https://www.bihariji.org/ Banke Bihari Mandir]
|
|H.P. (Hamirpur)
|Printed nationalist newspaper ''Bundelkhand Kesari'' (1940-47).
|-
|Beech Wala Chowk Mandir
|
|U.P. (Kanpur)
|Established by Gandhi and utilized by freedom fighters for meetings, particularly Ganesh Shankar Vidyarthi
|-
|Bharadwaja Ashram
|
|T.N. (Cheranmadevi)
|Established by V.V.S. Aiyar, who trained revolutionaries here.
|-
|Bhareshar Mahadev Mandir
|
|U.P. (Bhareh)
|In 1857, acted as a training hub for revolutionaries; folklore credits a "divine bee swarm" for repelling British forces, boosting morale. Used for secret oaths and strategy in later uprisings.
|-
|[https://belurmath.org/ Belur Math]
|1890s-1940s
|W.B. (Belur)
|Ramakrishna Mission math established by Swami Vivekanand that indirectly supported the freedom struggle by fostering national unity and education by providing relief work during famines and floods built public trust. It contributed to India's "national renaissance," culminating in political independence.
|-
|Bodh Gaya Math
|
|Bihar (Gaya)
|A Dashnami Order monastery that provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny.
|-
|Champaran Mandir[https://viraatramayanmandir.com/]
|
|Bihar (Champaran)
|Gave refuge for Bhagat Singh, Chandra Shekhar Azad, Mahatma Gandhi, and S.C. Bose.
|-
|Chapra Shiva Mandir[https://www.bhaktibharat.com/mandir/chopra-mahadev-mandir]
|
|Bihar (Chapra)
|From 1940-42, served as a covert printing press and funding center under Pandit Mahendra Misra; produced nationalist literature and counterfeit currency to finance Quit India activists undetected.
|-
|[https://fergusson.edu/ Fergusson College]
|1900s-1940s
|Maharashtra (Pune)
|Founded in 1885 by the Deccan Education Society; nurtured leaders like Bal Gangadhar Tilak and Gopal Krishna Gokhale. Site of Swadeshi Movement (1905) lectures and revolutionary cells against British education policies.
|-
|DAV College
|1900s-1940s
|Punjab (Lahore)
|Served as a refuge for revolutionaries; Bhagat Singh and Rajguru sought shelter here after assassinations (e.g., Saunders murder in 1928). Associated with Lala Lajpat Rai (co-founder and freedom fighter); hosted secret meetings and nationalist speeches during Non-Cooperation (1920–22) and Civil Disobedience (1930–34). Acted as an impetus for academic-nationalist movement in northern India, with alumni like Bhagat Singh influenced by its patriotic ethos.
|-
|DAV College[https://www.davcollegekanpur.ac.in/]
|1900s-1940s
|U.P. (Kanpur)
|Hostel as nerve center for patriotic activities; students like Shiv Verma, Surendra Pandey, Jaidev Kapoor, and Mahadev Singh tried in Kakori Case (1925–27). Martyr Pt. Shaligram Shukla (statue on campus); Mahatma Gandhi's visit (1928) infused fervor. Participation in Quit India (1942), inspiring youth; tradition of national love, with founders like Anand Swaroop and Brijendra Swarup promoting anti-colonial education.
|-
|DAV School[http://davkaimrihsr.org/]
|1900s-1940s
|Haryana (Hisar)
|Played role in information dissemination during freedom struggle; improved education standards while spreading nationalist ideas in rural Haryana. Actively participated in anti-British efforts, as per district repositories.
|-
|Garamur Satra
|
|Assam
|It was presided over by Pitambar Deva Goswami, himself a freedom fighter who blended Vaishnava ethics<ref>He referenced and promoted neo-Vaishnava values by leading anti-opium campaigns, boycott programs, and untouchability eradication in Majuli even before the Congress adopted them widely.</ref> with anti-colonial efforts. Originally it was built and patronized by by Ahom Dynasty, and then managed by Vaishnava saint and scholar Lakshmikant Dev.
|-
|Gopal Mandir[https://pilgrimdata.in/temple/gopal-mandir-near-old-rajwada-indore-city-district-indore/]
|
|M.P. (Indore)
|Between 1880-1920, hosted nationalist speeches by Jamnalal Bajaj and others; provided food, medical aid, and shelter to freedom fighters, inspiring mass participation in Non-Cooperation.
|-
|Gurukul Kangri[https://www.gkv.ac.in/]
|1900s-1940s
|Uttarakhand (Haridwar)
|Founded by Swami Shraddhanand (Arya Samaj leader and freedom fighter); became a nationalist stronghold during Non-Cooperation and Quit India Movements. Hubs of nationalist thought, producing leaders who fought for independence; promoted Vedic education as resistance to British cultural dominance. Shraddhanand's martyrdom (1926) inspired anti-colonial fervor among students.
|-
|Juna Akhara[https://junaakhada.com/] (Bhairav Akhara)
|1900s-1930s
|U.P. (Prayag)
|One of the largest and most active akharas of the freedom struggle. Naga sadhus fought British imperialists, provided shelter to revolutionaries, and participated in armed resistance even during the 1857 War. It maintained an armoury and trained in combat. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Kadua Ashram (Gopabandhu Seva Sadan)[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|
|Orissa (Sakhigopal)
|Founded in 1921 by freedom fighter and reformer Gopabandhu Das, it functioned as a key discussion hub where activists planned strategies for the independence movement, including Non-Cooperation and anti-colonial protests.
|-
|Kasturba Ashram[https://assam.mygov.in/en/talk/kasturba-ashram-guwahati-silently-nurturing-gandhian-philosophy/]
|1915-1947
|Maharashtra (Madhan)
|Established in the 1930s by Gandhi's associates, it emphasized women's empowerment and rural service, offering shelter and training to female freedom fighters involved in Quit India and village-level anti-colonial work.
|-
|Kochrab Ashram[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|1915-1947
|Gujarat (Ahmedabad)
|Gandhi's first Indian ashram (1915); pioneered Satyagraha principles, community living, and education for Harijans. Site of early experiments in non-cooperation and Swadeshi, influencing the national movement.
|-
|Mahatma Gandhi Kashi Vidyapith
|1900s-1940s
|U.P. (Varanasi)
|
|-
|Mahanirvani Akhara[https://nirvaniakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Mahavir Akhara
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Modi Mandir
|
|U.P. (Banda)
|Was where Netaji Bose's 1941 secret meeting was held.
|-
|Nagla Mandir[https://myadhyatm.com/nagla-mandir-budaun/]
|
|U.P. (Badaun)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|Naya Akhara[https://udasinpanchayatinayaakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Niranjani Akhara[https://mahakumbh.in/niranjani-akhara-at-kumbh-mela-2025/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Actively involved in nationalist activities; some sadhus participated in anti-colonial resistance. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Phulwari Ashram[https://www.amarujala.com/uttar-pradesh/saharanpur/martyr-bhagat-singh-spent-his-time-in-hiding-in-phulwari-ashram-saharanpur-news-c-30-1-smrt1053-129206-2024-08-11]
|
|U.P. (Saharanpur)
|Was Bhagat Singh's hideout and pledge site.
|-
|Pinakini Satyagraha Ashram[https://spsnellore.ap.gov.in/pinakini-satyagraha-ashram-pallipadu/]
|1915-1947
|A.P. (Nellore)
|Founded by Gandhi in 1921; focused on non-violent resistance against British salt laws and land revenue. Trained volunteers for the Salt Satyagraha (1930) and served as a model for rural mobilization.
|-
|Ram Janaki Mandir
|
|U.P. (Bulandshahr)
|A strategy hub that served for rallying events.
|-
|Ramanandi Akhara[https://ramanandiakhara.com]
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|[https://www.rkmrajkot.org/ Ramakrishna Ashram]
|
|Gujarat (Rajkot)
|Founded in 1927; ran value education programs and cultural units that instilled patriotic ideals. Provided healthcare and retreats for freedom workers during the 1930s Civil Disobedience.
|-
|[https://www.gandhiashramsabarmati.org/en/ Sabarmati Ashram]
|1915-1947
|Gujarat (Ahmedabad)
|Founded by Mahatma Gandhi in 1917 as his primary base until 1930; served as a training center for Satyagraha, spinning khadi for Swadeshi, and launching the Dandi March (1930). Hosted leaders like Jawaharlal Nehru and Vallabhbhai Patel for strategy sessions.
|-
|Sarasbagh Mandir[https://www.bhaktibharat.com/en/mandir/sarasbaug-ganesh-temple]
|
|Maharashtra (Pune)
|Facilitated Marathis planning against British imperialists.
|-
|Sivagiri Math
|1890s-1940s
|Kerala (Sivagiri)
|
|-
|Sodepur Khadi Pratishthan Ashram[https://yappe.in/west-bengal/khardaha/sodepur-khadi-pratishthan-gandhi-ashram/707727]
|
|W.B. (Khardaha)
|Founded by Chittaranjan Das ('Deshbandhu') in 1921; promoted khadi production and boycott of British goods during Non-Cooperation (1921–22). Served as a refuge for revolutionaries and a hub for Bengal's Swadeshi activities.
|-
|Swaraj Ashram[https://spiritualhindu.com/hindu-temples/swaraj-ashram-surat-gujarat]
|1915-1947
|Gujarat (Vedchhi and Bardoli variants)
|Offshoots of Sabarmati founded in the 1920s–1930s, these focused on tribal upliftment and constructive programs like khadi production and education. They trained rural activists for satyagraha, supported Bardoli Satyagraha (1928), and provided bases for non-violent resistance among adivasis.
|-
|[https://tarkulhadevi.com/contact-us.php Tarkulha Devi Mandir]
|1915-1935
|U.P. (Devipur)
|During the 1857 Revolt, it symbolized sacrifice for guerrilla leader Babu Bandhu Singh, who dedicated victories to the goddess before martyrdom. Later, site of Non-Cooperation meetings (1920s).
|-
|Tamoli Mandir[https://www.vsktelangana.org/Encyc/2025/8/16/bharat-temples-freedom-struggle-unknown-strongholds-.html]
|
|U.P. (Kannauj)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|[https://www.vivekanandahome.org/ Vivekananda House (Ramakrishna Math)]
|1890s-1940s
|W.B. (Kolkata)
|Established in 1913 on the site where Vivekanand stayed in 1897; promoted Vedanta and nationalism through education and publications. Supported Swadeshi by training youth in self-reliance during 1905–11.
|-
|Yugantar Ashram[https://www.cgisf.gov.in/page/gadar-memorial-hall/]
|1913-1917
|U.S. (San Francisco)
|Established around 1913 as the headquarters for the revolutionary HGP, it coordinated arms smuggling, propaganda, and uprisings against British rule, sheltering Ghadarites returning to India for armed rebellion.
|-
|}

==Support of Visva-Bharati University==
[[image:Shivaji in constitution.jpg|right|thumb|200px|Shivaji featured [next to Guru Gobind Singh] in the first handwritten manuscript of the Indian Constitution by Prem Raizada of Kala Bhavan department of Vishva-Bharati University.]]
"''The first and great leader of Maratha history had formed in his mind a clear concept of the establishment of a Hindu kingdom before launching a movement in the historical state for the rise of Maratha power. Whatever he did—conquest of territories, annihilation of the enemy, expansion of the kingdom—all this was a part of his All India project.''" - Rabindranath Tagore<ref>"Shivaji O Guru Govind" By Rabindranath Tagore (1908-1911)</ref> (1908-1911)
The university, established in 1921 at Shantiniketan and later also at Sriniketan, offered a refuge for freedom fighters to convene. Some freedom fighters were actually educated here too (i.e., Dinkar Kowshik.) It had notable involvement in aspects of India's freedom struggle, particularly during the early Swadeshi Movement (1905-1908), though R.N. Tagore and the institution distanced themselves from aggressive nationalism and mass agitations like the Non-Cooperation or Quit India Movements [to avoid the school being shut down and the staff arrested.]
[[image:Shivaji Temple.png|right|thumb|200px|Shivaji Temple in Pune visited by Tagore]]
Tagore had met Madan Mohan Malaviya at least once. On October 2, 1920 (Gandhi’s birthday), at a public meeting in Pune’s Shivaji Mandir, where Malaviya presided and Tagore delivered a speech. Although most sources claim Gandhi having conferred the title "Mahaman" on Malaviya, 1 source states Tagore, reflecting their shared reformist circles, though the exact context of this bestowal (in person or via correspondence) is unclear beyond general accounts of mutual respect.

Tagore had met Dr. Shyama Prasad Mukerjee at another event. As Vice-Chancellor of Calcutta University, Mukherjee invited Tagore to deliver the convocation address in Bengali on December 23, 1937—the first time this occurred in the university’s history. Given Mukherjee’s role in presiding over such events and Tagore’s physical presence to speak, they met during this occasion.

==Hindavi legacy in 1857 War==
"''These are not mutinous sepoys but independent Hindu chieftains with their private armies, fighting for their ancient privileges and religion.''" - Colonel Colin Macaulay, dispatch after capturing Kattabomman (1799)
The 1857 War of Independence drew inspiration from the earlier Polygar (Palayakkarar) revolts (1799-1805) and Vellore Mutiny (July 10, 1806), which erupted because Hindus saw British policies and British cultural influences as anti-Hindu. For example the Polygar chieftains revolted because of the British imposition of cow-tax, forced Christian conversions by missionaries, and destruction of local temples to build churches/forts. The Vellore sepoys revolted because they feared forced Christian conversion<ref>"''The insurrection was caused by religious fears among the Hindu sepoys that they were to be forcibly converted to Christianity.''" - Sir John Cradock (Commander-in-Chief, Madras) official report (1806)</ref> via turban regulation wherein troops' turbans were required to have a leather cockade and the soldiers couldn't have any religious symbolism. Both the Polygar and Vellore rebellions' insurgents used saffron flags, and the prior even proclaimed temple oaths for the revolts. The phrases 'Dharma rakshana(m)' and 'Dharma Yuddha(m)' were used by insurgents in the Polygar<ref>"''Dharma Yuddham seidhē nām desam kāppōm''" (''We are waging Dharma Yuddha to protect our country'') - Marudu Brothers’ Panchalankurichi Proclamation in Tamil (June 16, 1801); Marudu Pandyan brothers—calling all southern Polygars to unite against the British imperialists</ref><ref>"''Dharma rakshanam pannuvatharkāka ratham ōttukiṛōm''" (''We are spilling blood for the protection of dharma'') - Oomathur Polygar in letter to Travancore Dewan (1804)</ref> and Vellore<ref>"''Dharma rakshana''" (''protection of religion'')—repeated 27 times in the Tamil proclamation circulated in the fort (July 9, 1806)</ref><ref>"''Dharma ke liye yudh''" (''war for dharma'') - Court-martial testimony of Sepoy Gundu Rao (August 8, 1806); Maratha soldier explaining why they killed European officers</ref> revolts and would be used again in the 1857 war<ref>"''Yeh dharma yudh hai''" (''This is a war of religion / righteous war'') - Azamgarh Proclamation (Aug 25, 1857); Signed by 12 rebel leaders—declared the revolt as dharma yuddh against cow-fat cartridges and Christian proselytising.</ref><ref>"''Dharma raksha ke liye utho''" (''Rise for the protection of religion'') - Delhi rebel newspaper ''Payam-e-Azadi'' (July 1857); Editorial calling sepoys and civilians to arms</ref><ref>"''Dharma Yuddha kar rahe hain''" (''We are fighting a righteous war'') - Rani Lakshmi Bai in letter to Nana Sahib (June 1858); Explaining why she would not surrender Jhansi</ref><ref>"''Apne dharma ki raksha ke liye angrezon se ladna farz hai''" (''Fighting the English to protect our religion is a religious duty'') - Proclamation of Maulvi Ahmadullah Shah at Faizabad (June 1857); Used in both Hindu and Muslim gatherings to stress common dharma against the British imperialists</ref>.
{| class="wikitable sortable"
|-
!Insurgent
!Date
!Source
!Proclamation
!More
|-
|Rao Jwala Prasad (Diwan post) and Azimullah Khan (Munshi post)
|July 15, 1857
|Farman sent from Bithoor/Kanpur to the Bundela rajas of Orchha, Datia, Chanderi, and Shahgarh.
|"''Be it known to all true Hindus that the Hindavi Swarajya has been re-established under the Peshwa Shri Nana Sahib Bahadur, the rightful successor of Baji Rao. All who desire the restoration of dharma and the expulsion of the Firangi should rally to his banner.''"<ref>Original in Persian-Devanagari script, copy preserved in National Archives of India, Foreign Department, Political Consultations, 31 July 1857, No. 142-144</ref>
|Coins minted in Kanpur in Nana Sahib’s name (1857) bear the legend "Hindavi Swarajya" in Devanagari on the reverse
|-
|Rani Lakshmi Bai of Jhansi
|May-June 1858
|Letter to Tantia Tope & Rao Sahib
|"''We are fighting for Hindavi Swarajya, not for the Mughal shadow.''"
|"''The Ranee’s troops shouted ‘Hindavi Swaraj’ as they charged.''" - British officer Sir Hugh Rose’s dispatch (June 1858)
|-
|Tantia Tope & Rao Sahib
|August 1858
|Letter sent to various Hindus<ref>National Archives of India, Foreign Dept, Political Consultations, 27 Aug 1858, No. 178</ref>
|"''The Peshwa has restored Hindavi Swarajya; all true Hindus must join the army of liberation or be treated as enemies of dharma.''"
|The letter ended with "''Jai Hindavi Swarajya! Jai Peshwa!''" Gwalior mint coins (June 1858) struck in Rao Sahib’s name carry "''श्री हिंदवी स्वराज्य''" (''Shri Hindavi Swarajya'')
|-
|Baba Sahib Bhonsle
|1858
|Letter to local zamindars, including Raja Bakht Singh Bundela of Shahgarh (Bundelkhand), Raja of Chanderi (Malwa), and Raja of Nurpur (Gondwana)<ref>National Archives of India, Foreign Department, Political Consultations, 31 December 1858, No. 214-216</ref>
|"''We are establishing Hindavi Samrajya free from Mughal and Firangi yoke.''"
|
|-
|}
The Marathas never stopped after overthrowing the Mughals, and continued to fight the other foreign threats—European imperialists (British, Dutch, French, and Portuguese.) In the 1857 war, the most prominent names of all the participants are Rani Lakshmi Bai (born Manikarnika Tambe) of Jhansi, Nana Sahib (Nana Govind Dhondu Pant) of Kanpur, and his supreme commander Tantia Tope (born Ramchandra Pandurang.) They not only fought on the battlefield but directed the war on a cross-regional scale. Whereas Muslim rulers relied on their militaries, the Hindavis usually participated, whether they were royalty or not. The most common flag of the war was Shivaji's saffron flag. This was used at places like Jhansi & Gwalior. A variant that Hindavis had also used was implemented too, like at Kanpur & Kalpi. In Bihar, Kunwar Singh used a saffron flag with the lotus.
"''The old King at Delhi was nothing but the flag of the rebellion—a puppet in the hands of the sepoys. The real directing mind, the moving spirit of the whole insurrection, was the Nana Sahib at Bithoor.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock, Outram, and other officers)
Nana Sahib was identified by British officers as the primary orchestrator and strategic director.<ref>"''Nana Sahib is the chief director of this accursed revolt. It is his gold and his orders that have set the sepoys in motion from Cawnpore to Lucknow.''" - Sir Henry Havelock, Commander of British relief force at Kanpur</ref><ref>"''The Nana of Bithoor is the prime mover and chief director of the mutiny in the Doab and Central Provinces; without his direction and resources, the sepoys would have scattered like chaff.''" - Sir Colin Campbell, Commander-in-Chief of India</ref><ref>"''Nana Sahib is the master spirit of the rebellion; he has directed the operations at Cawnpore, supplied arms to the mutineers in Oudh, and his emissaries are stirring up the countryside from Allahabad to Benares.''" - Major William Tayler, Commissioner of Patna</ref><ref>"''The Nana is no mere local agitator; he is the chief director of the entire conspiracy, with agents in every cantonment and treasury from the Ganges to the Nerbudda.''" - Captain John Waterfield, Political Assistant to the Resident at Lucknow</ref><ref>"''Nana Sahib was the brain and the purse of the mutiny; from his palace at Bithoor he directed the storm that burst upon Cawnpore, and his influence extended to the councils of Delhi itself.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock's staff)</ref> Further testimonies<ref>"''His Majesty of Delhi is a mere shadow and tool; the actual head and director of the revolt in this part of India is the Nana Sahib, whose orders are obeyed from Cawnpore to Calpee.''" - Major-General Sir Henry Havelock (commander who retook Kanpur), Dispatch to the Commander-in-Chief, 18 July 1857 (published in ''Parliamentary Papers'', 1857-58)</ref><ref>"''Bahadur Shah was the emblem, the pretext, the nominal head; Nana Sahib was the brain, the organiser, the director-in-chief of the entire movement in the Doab and Central India.''" - P. 178 ''The Indian Mutiny of 1857'' (1891 edition, based on 1857-58 documents) By G.B. Malleson, British staff officer & historian</ref><ref>"''The King of Delhi was only the consecrated banner of the mutiny; the Nana Sahib was its real generalissimo and directing authority.''" - Sir Hugh Rose's "Letter to the Governor-General", 20 June 1858 (India Office Records), Commander who defeated Jhansi & Gwalior</ref><ref>"''The King of Delhi is a trembling coward, letting his Hindu sepoys and Rohilla mercenaries die while he prays in the mosque.''" - ''Narrative of the Siege of Delhi'' (1857) by John Nicholson (Delhi Field Force); Letter before Delhi assault (August 8, 1857)</ref> hamper and disprove arrogant Islamist assertions that the Mughal Bahadur Shah Zafar was the architect or prime leader of the rebellion. Like most Muslim royals of the era, he personally did not fight against the British on the battlefield and whereas the Hindavis that didn't die on the battlefield were executed, he was only exiled to Rangoon in Burma. Despite Zafar having adopted the imperial title of 'Bahadur Shah' (''Brave King''), he did not live up to it at any point in his life, in combat or in strategy. Although by the rebellion he was 81, Kunwar Singh was the same age and died from an injury that he received on the battlefield.
"''The Nana Sahib [Dhondu Pant] is the chief director of this accursed revolt...but his Muslim allies are as cowardly as their Mughal masters, letting the Hindu sepoys do all the dying.''" - Major-General Sir Henry Havelock, Commander at Kanpur<ref>P. 189 ''Parliamentary Papers'' (1857-58), Volume XLII</ref>
British officers of the era stated that Hindus were very brave and they did the fighting while the Muslim rulers of their regions and even the other Muslims involved in the conflict against the British were 'cowardly'.<ref>"''The old King [Bahadur Shah Zafar] is a thorough coward — he trembled and whined like a frightened child while his sons and the brave Hindu sepoys fought and died for him in the streets of Delhi.''" - Captain William Hodson (British officer who captured Bahadur Shah Zafar in 1857); P. 147 ''Hodson's Horse'' (1859) By William Stephen Raikes Hodson</ref><ref>"''The Mughal Emperor was nothing but a cowardly puppet; it was the Hindu sepoys and Rajputs who bore the brunt of the fighting, dying for a shadow of a throne while their nominal sovereign hid in the zenana.''" - P. 456 ''History of the Sepoy War in India, Volume III'' By Sir John Kaye (British historian and officer, based on 1857 dispatches)</ref><ref>"''The so-called Emperor proved a contemptible coward, abandoning his army to its fate; the Sikhs and Gurkhas fought like lions for us, while the Muslims cowered behind their fanatical maulvis.''" - Colonel Keith Young (Military Secretary to the Delhi Field Force), dispatch after Delhi recapture; P. 234 ''Parliamentary Papers'' (1857-58), Volume XLII</ref><ref>"''The Nawab of Oudh [Wajid Ali Shah] was a craven poltroon who fled to Calcutta, leaving his Hindu taluqdars and sepoys to die in his defence; now his Begum fights with more courage than he ever showed.''" - P. 312 ''Reminiscences of Forty-Three Years in India'' (1875) By Sir Henry Lawrence (British Resident at Lucknow), dispatch during Lucknow siege</ref><ref>"''The enemy we face are mostly Hindoos of the sepoy regiments—Brahmins and Rajpoots from the east; the Mahomedans are far fewer, and their rulers are cowards who send Hindu peasants to die in their place.''" - Lieutenant Charles Griffiths (36th Native Infantry, Delhi veteran); P. 456 ''Selections from the Letters, Despatches and State Papers'' (1902), Volume III Letter from Ridge Camp, Delhi (August 12, 1857)</ref><ref>"''The insurgents besieging us are nine in ten Hindus—sepoys and Oudh taluqdars; the Muhammadan Nawabs are cowards who let their Hindu subjects bear the brunt of the fight.''" - Captain John Waterfield (Political Assistant, Lucknow); British Library Add MS 43856 October 1857 (memorandum on the rebellion)</ref><ref>"''The rebel forces in Bundelkhand are predominantly Hindu—Rajpoots and Bundelas dying for a cause their Muslim overlords never had the courage to lead.''" - Sir Hugh Rose (Central India Field Force commander), dispatch after Jhansi fall (May 22, 1858); P. 156 ''Parliamentary Papers'' (1858-59), Volume XLII</ref>
{| class="wikitable sortable"
|-
!Name
!Background
!Base of operations
!Role
!Outcome
|-
|Nana Sahib (Dhondu Pant)
|Royalty
|Bithoor → Kanpur → Kalpi → Arrah
|Proclaimed Peshwa; overall commander at Kanpur; ordered siege & Satichaura Ghat massacre; financed large armies
|Disappeared into Nepal 1859 (probably died 1859-61)
|-
|Rao Sahib (nephew of Nana Sahib)
|Royalty
|Kanpur
|Deputy commander at Kanpur & Kalpi; later proclaimed Peshwa after Nana vanished
|Hanged (1860)
|-
|Tantia Tope (Ramchandra Pandurang)
|
|Kanpur → Kalpi → Jhansi → Gwalior → Rajasthan → Tonk → Paron
|Supreme guerrilla commander; kept 20,000-30,000 men fighting for 18 months after all cities fell
|Hanged (April, 18, 1859)
|-
|Rani Lakshmi Bai
|Royalty (Jhansi)
|Jhansi
|Led defense of Jhansi; commanded 20,000 troops; died sword in hand at Gwalior
|Killed in battle, Kotah-ki-Serai (June 18, 1858)
|-
|Damodar Rao 
|Royalty (Jhansi), and adopted son of Lakshmi Bai
|Jhansi
|Nominal commander after mother’s death; continued resistance with Tantia Tope
|Escaped to Nepal; pensioned by British later
|-
|Appa Sahib Bhonsle II
|Royalty (Nagpur Bhonsles)
|Nagpur
|Sent money & agents to rebels; British intercepted letters urging Maratha unity
|Died in exile (1853), but his son and retainers were active
|-
|Bhau Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Nagpur
|Raised troops in Mandla & Central Provinces; fought with Tantia Tope
|Captured & imprisoned (1844)
|-
|Raghuji Bhonsle III
|Royalty (Satara Bhonsles)
|Satara
|British deposed him just before 1857; his retainers & adopted son joined rebels
|Died under house arrest, Florence (1904)
|-
|Chimnabai Sahib
|Royalty (Satara Bhonsles), and widow of Satara Raja
|Satara (covertly)
|Secretly funded rebels in Satara & Kolhapur region
|Pensioned off after 1857
|-
|Balaji Pant Natu
|
|Satara (covertly)
|Organised underground network in Deccan; supplied intelligence & money to Nana Sahib
|Hanged, Pune (1858)
|-
|Krishnarao Bhasker
|
|Pune → Satara
|Secret courier between Nana Sahib & Lakshmi Bai
|Executed (1858)
|-
|Vinayak Rao Shinde
|Royalty (Gwailor Shinde)
|Gwalior
|Deserted Gwalior army with troops to join Rani Lakshmi Bai
|Killed in battle, Gwalior (1858)
|-
|Moropant Tambe
|Father-in-law to Lakshmi Bai, not a royal himself
|Jhansi → Kalpi → Gwalior
|
|Killed in battle (1858)
|-
|Baba Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Mandla → Sagar → Narmada valley
|Raised 5,000 men in Narmada valley; fought alongside Tantia Tope
|Captured & blown from cannon (1859)
|-
|Sadashiv Rao Bhau
|
|Kalpi
|Commanded rebel artillery at Kalpi
|Killed (1858)
|-
|Tukoji Rao Holkar II
|Royalty (Indore Holkar)
|Indore / Mhow
|Tacitly allowed large-scale rebel activity in his territory
|Died in battle, Maheshwar (June 17, 1886)
|}

==Hindavi legacy in Swaraj concept==
'Swarajya' was the term used extensively during Hindavi dynastic rule, and its meaning of "''self-rule''" or "''self-governance''", which became more important than simply a dominion with home rule, was used in the freedom movement. It became the goal of every freedom organization, to see an independent India that governs itself. Naoroji, a Zoroastrian and the Father of Indian Political Nationalism, was a staunch admirer of Shivaji and was the first freedom fighter to use the term ‘swaraj’ in the freedom movement. Some freedom fighters like Tilak even directly connected the specific kind of ‘swaraj’ to that of Shivaji’s.

The phrase 'Shivrajya Abilashchya', which means "''Aspiration for Shivaji’s Rulership''", became popularized by Tilak and then the 1930’s farmers of Maharashtra.

Gandhi's himself, inspired by Shivaji and his Swarajya, wrote a book titled ''Hind Swaraj'' (originally titled ''Hind Swarajya'' in Gujarati) in 1909. He avoided directly referencing Shivaji's Swarajya to not alienate Muslims, as Shivaji's dynasty fought and eventually incorporated Muslim-ruled dynasties.

Eventually, Aurobindo wrote of Purna Swaraj (''Complete Self-Rule'') in his 1907 ''Bande Mataram'' weekly newspaper. This phrase then made it to politics, and both Swami Kumaranand and Hasrat Mohani (a Muslim follower of some of Krishna’s teachings) jointly released the Purna Swaraj Declaration for full independence from U.K. in the All-India Congress forum at the Ahmedabad session on December 27-28, 1921. Both later became [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI members]].

==Hindavi legacy in Swadeshi concept==
[[image:Lal-Bal-Pal.jpg|right|thumb|200px|Lal-Bal-Pal trio.]]
"''Just as Shivaji forged Hindavi Swarajya from Deccan resistance to Mughal invaders, we must build Swadeshi Swarajya through indigenous industries and education to expel British economic domination.''" - Bipin Chandra Pal (1905-1906)
Naoroji, who admired Shivaji and his Swarajya, coined the term 'swadeshi' meaning "''self-national''", and it came to be synonymous with "''self-reliance''". He saw Indians producers of products becoming poorer due to Indians buying western-made products. This was atop of India losing its wealth to Britain through taxation (unbearable many times) and other means. The swadeshi concept then gained momentum and began being used in the context to achieve swarajya.

The Lal-Bal-Pal trio made statements connecting swadeshi to Shivaji. Just as Pal made the above statement, "Lal" (Rai) had said during a Shivaji festival that like the spirit of Shivaji for love and duty of nation, all Indians should have the same priority and that "''...swadeshi will be our cry for ever...''"<ref>"''Shivaji was born at a time when there was darkness and helplessness. I believe that Bengal will produce such a leader at this juncture who will follow the great Mahratta leader not in method but in spirit... This festival shows that Providence has not forsaken us... Love of nation is one's first duty. Next comes religion and the Government. Our duty to the nation will be the first. Swadeshi and Swadeshi will be our cry for ever and by this we will grow in spite of the wishes of the rulers. Swadeshi and national education are the two methods.''" - "The Political Situation" speech at Kolkata by Lajpat Rai (June 7, 1906)</ref>
"''Swadeshi and boycott are the way to the goal of Swaraj...It has been defined by Dadabhai Naoroji as a self-governing colony...The meaning of Swaraj, in our [[Overview Of Scriptures|ancient literature]], is the spiritual condition of the soul which attains to [[Mukti]]...To get rid of [[Bandha, Bandhana|Maya, bondage]], is the real ideal of our ancient religion.''" - "Swadeshi and Boycott" speech at Dhulia, Maharashtra by Aurobindo Ghosh (January 26, 1908)

Bhudev Mukhopadhyay promoted this and while he was inclusive in promoting the unity of all Indians regardless of religion into a "''Swadeshi Samaj''", in his works like ''Samajik Prabandha'' (''Societal Essays''), ''Paribarik Prabandha'' (''Essays of the Family''), ''Bhudev Rachana Sambhar'' and others he promoted pride in Hindu/Bengali traditions. In his novel ''Anguriya Binimoy'' he portrays Shivaji an ideal hero resisting tyranny.

Sakharam Ganesh Deuskar[https://motherandsriaurobindo.in/seekers/revolutionaries/sakharam-ganesh-deuskar/] wrote the Bengali book ''Desher Katha'', focused on awakening Bengalis to a pan-Indian identity and it used the word "''desh''" to refer to India as a whole instead of a linguistic region. This book, which promoted swadeshi and referenced Shivaji, quickly became bestseller and sold over 10,000-15,000 copies soon. It called for economic self-reliance and resistance to industrial/commercial exploitation. Such influential it was for nationalists that British rule banned it.

Before 1910 in Maharashtra, the Savarkar brothers used to organize events invoking Shivaji and urging boycott of British goods by burning them.

==India House's Hindu activist roots==
[[image:Shyamji Krishna Varma.jpg|right|thumb|200px|Shyamji Krishna Varma ('Krantiguru').]]
India House in London, U.K. was a hub for nationalists that were plotting to free India. It was established by Shyamji Krishna Varma, a disciple of
Dayanand. Varma was ordained by him and became the first President of the Bombay Arya Samaj (established in 1875). He actively participated in its activities, including spreading its reformist agenda in India and abroad.

As a disciple of Dayanand, Varma translated and promoted Arya Samaj texts (including ''Satyarth Prakash'') during his time in England, where he studied at Oxford and the Inner Temple. He viewed the Arya Samaj as a vehicle for cultural nationalism and Vedic ideals, integrating its principles into his anti-colonial activism.

Sardarsinhji Ravaji Rana (established Paris Indian Society), though cannot be considered a Hindu activist, was influenced by Savarkar. This is notable as he created scholarships named after Shivaji and Maharana Pratap for Indian students, emphasized the 1857 confrontation as the Indian War of Independence, provided financial assistance to Savarkar's operations for smuggling efforts, and that he aided Savarkar in legal costs during the Marseilles dispute with U.K.

==INC's Hindu activist roots==
"''Hindus alone can save India, and India and Hinduism are one.''" - Annie Besant
The Indian National Congress was founded primarily by ethnically-British civil servant Allan Octavian Hume (1829-1912), born in Britain, with other key founders being Dadabhai Naoroji Dordi, Pherozeshah Merwanjee Mehta, Womesh Chandra Bonnerjee, and Surendranath Banerjee. He was a member of the Hindu-affiliated Theosophical Society for a while, and even after leaving he remained a vegetarian and the group had inspired him to give up killing birds for their specimens. He was influenced by freedom fighter Gopal Krishna Gokhale.

The organization that began as India(n) League, would become Indian Association, and then formally, the politically party Indian National Congress.

'''Indian League''' 
[[image:Sisir Kumar Ghosh.jpg|right|thumb|200px|Sisir Kumar Ghosh ('Father of Indian Nationalism'.)]]
"''The Marathas under Shivaji exemplified unyielding resistance against Mughal tyranny, a valor that must now inspire us to reclaim our rights from British overlords who impose racial barriers and economic exploitation.''" - Editorial in ''Hindoo Patriot'' (1870s-1880s) By Sisir Kumar Ghosh
While the group was [[Upanishad]]-inspired, it was a universal organization open to all and cannot be claimed to be of only Hindis but the Hindus of this group not only had members in the freedom movement, but those members proactively promulgated independence. This association was established by S.K. Ghosh, who grew up a critic of Hinduism but [[Devayāna|after a vision]] of [[Kali]], became a devout Hindu.<ref>"''For forty years I mocked the gods and the faith of my forefathers. In one night Mother Kali appeared to me and I became Her slave forever.''" - Sisir Kumar Ghosh, public confession printed in ''Amrita Bazar Patrika'' (1880)</ref> Ghosh was a big admirer of Shivaji and wanted Indians to emulate how he succeeded against Mughals for doing the same to British imperialists<ref>"''Just as Shivaji forged Hindavi Swarajya from the Deccan hills, we must agitate for political Swaraj to end British paternalism.''" - Sisir Kumar Ghosh (1876-1883)</ref> and described him as "''the emancipator who broke the chains of foreign subjugation.''"

;Indian Association
[[image:Surendranath Banerjee.jpg|right|thumb|200px|Surendranath Banerjee ('Rashtraguru'.)]]
This successor to the League that in 1876 focused more on politics.
One of the leaders, S.N. Banerjee, too used Shivaji as the example of a freedom fighter.<ref>"''The history of Shivaji teaches us the spirit of resistance and unity; he rose against Mughal despotism to establish Swarajya, a lesson for Indians now groaning under British bureaucratic tyranny and racial arrogance.''" - Surendranath Banerjee in speeches at Ripon College and Indian Association events (1875-1880s)</ref><ref>"''Shivaji's Maratha Empire stands as a beacon of indigenous sovereignty against invaders; let it guide our demand for Swaraj from the British, who treat us as inferiors despite our ancient glory.''" - Surendranath Banerjee (1883-1885), echoed in ''Bengalee'' editorials and conference resolutions on unity</ref>

Rajnarain Bose[https://www.midnapore.in/people/rishi_rajnarayan_basu_prospectus_of_society.html] was one of the founders of this organization.

"''Hinduism's ancient spirit of tolerance and justice must inspire all Indians—Hindus, Muslims, Christians—to demand equal political rights from the British, for India's freedom lies in our collective national awakening, not religious division.''" - Association Resolution on Ilbert Bill Protest, ''The Bengalee'' newspaper (1877)
Its members created the Indian Association (1876) and Indian National Conference (1883), which merged into the Indian National Congress. The Indian National Conference was the first to demand self-government.
;Indian National Conference
[[image:1885 Conference Session.jpg|right|thumb|200px|1885 consolidation conference.]]
The 1st INC session (1883) was held in Kolkata’s Albert Hall, owned by the Sen family, from which emerged Keshab Chunder Sen (founder of a Brahmo faction) in the same generation. The 2nd (1885) was at Mumbai’s Gokuldas Tejpal Sanskrit College, a Hindu-oriented institution.
"''We are the first national political body-Congress will carry our torch.''" - Surendranath Banerjee (1883)
Ananda Mohan Bose described the 1883 conference as the "''first stage towards a National Indian Parliament.''" It served as a key all-India precursor to the Indian National Congress (founded December 1885), with which the Indian Association/National Conference efforts merged around 1886.
"''We, the Hindus of India, demand political rights.''" - Indian National Conference Resolution (December 1883)
This assembly formally established the INC party.
"''This Conference, representing chiefly the Hindu community, declares that the political regeneration of India is the first and highest duty of every Hindu, and calls upon all Hindus to unite for the attainment of self-government.''" - Indian National Conference Resolution No. 3 (December 1883)
It actively participated in the Swadeshi movement to boycott British goods.

==CPI's Hindu activist roots==
[[image:Swami Satyabhakta.jpg|right|thumb|200px|Swami Satyabhakt ('Converger of Indian Communism', born Chaman Lal.)]]
[[image:Shripad Amrit Dange.jpg|right|thumb|200px|Shripad Amrit Dange ('Architect of Indian Communism'.)]]
[[image:Swami Kumaranand.jpg|right|thumb|200px|Swami Kumaranand (born Dvijendra Kumar Naag.)]]
"''Shivaji's defiance...provides a lesson for today's fight against British imperialism, where peasants and workers must unite to reclaim self-rule from colonial chains.''" - E.M.S. Namboodiripad<ref>''A History of the Indian Freedom Struggle'' (1986) By E.M.S. Namboodiripad</ref> (1940s)
Even the Communist Party of India, which is today infested with atheistic critics of religion and Indian customs, was founded by some Hindu activists, other practicing Hindus, and members that wrote of parallels between Hinduism and socialism. Although Manabendra Nath Roy, previously a member of Anushilan Samiti was among the founding members, and although most of the founding members were Brahmans [which means nothing, as caste is irrelevant for being a good Hindu, and because they were all atheists anyway], it was Swami Satyabhakt[https://www.factsnippet.com/site/facts-about-swami-satyabhakta.html], Swami Sahajanand Saraswati, and Shripad Amrit Dange that are noteworthy as Hindus. It was Swami Kumaranand and Hasrat Mohani (wrote poetry of Krishna, celebrated Krishna Janmashtami, kept his idols, did pilgrimages to Mathura and did darshan at Krishna and Radha temples) together first declared Purna Swaraj.

Early communists occasionally referenced Hindu mantras (e.g., "''Sarve bhavantu sukhinah''" – ''may all be happy'') as embodying communal harmony akin to socialism.

Satyabhakt[https://www.academia.edu/49119836/Charu_Gupta_Hindu_Communism_Satyabhakta_Apocalypses_and_Utopian_Ram_Rajya_The_Indian_Economic_and_Social_History_Review_58_2_2021_213_48], Dange, Keezhedathu Damodaran, Radhamohan Gokulji, Rahul Sankrityayan (born Kedar Nath Pandey) were all founding members of the CPI in December 25–28, 1925 at the formal foundation at Kanpur Conference. Satyabhakt was the innovator who convened this first all-India conference, and if resulted in various communist groups unifying under his initiative. He even merged his own Indian Communist Party, which had at least 150 members, into the CPI then. It was Satyabhakt’s ''ABC of Communism'' that [[Indian Freedom Fighters#HRA's Hindu activist roots|C.S. Azad]] would use to educate HRA members about socialism, and Azad being a passionate socialist, changed the name of his group to Hindustan Socialist Republican Association. Satyabhakt wrote of Ram Rajya being the same socialist utopia that communism aims for. (Hasrat Mohani wrote of Ram Rajya in this manner and provided a few other relevant [[Ethics of Hinduism|ethics from Hinduism]].) Satyabhakt also wrote works on [[Bauddh Dharm|Bauddh]] and [[Jain Dharm|Jain]] [[Dharma|dharms]]. Damodaran wrote of scriptural references he considered proto-communist elements, like welfare in ''Charaka Samhita''.
"''Shivaji's festivals...draw the youth through national symbols to fight for independence, just as he defied Mughal tyranny with people's power.''" - S.A. Dange (1930s)
Swami Sahajanand Saraswati founded the All India Kisan Sabha (CPI’s peasant front) in 1936 and collaborated closely with the CPI during 1940's peasant movements. He provided a Marxist reinterpretation of the ''Bhagavad Gita'' in works like ''Gita Hriday'' (1942), and portrayed [[Krishna]]’s teachings on selfless action ([[Nishkam Karma|nishkama karma]]) and social harmony as a call for egalitarian reform and class struggle against feudal oppression, positioning the Gita as inspiring proletarian revolution and peasant agency for [[Samyag Darshan#Loksangraha|welfare (lok sangrah)]]. (He never formally joined CPI.) Swami Kumaranand was a CPI leader who spread the communist movement in Rajasthan. He tabled the first motion for full independence in the All Indian Congress Committee of 1921. He organized a trade union of textile workers in 1931 (Mill Mazdoor Sabha.) He formally joined the CPI in 1945, following his release from prison (he was imprisoned for civil disobedience activities.) Sudarshan Chakravarti may not have ever been a CPI member but he was its supporter as an early propagandist (wrote ''Communist Ramayana'' and of a utopian Ram Rajya.) Manmath Nath Gupta used Krishna/scriptural precedents for supporting armed or revolutionary struggle against British rule. Bhupendranath Datta (brother of Vivekanand), though a communist, did not disown Hinduism either, and both he and his supporters used its philosophies and symbolism for their cause. He critiqued<ref>''Dialectics of Hindu Ritualism'' (1950) By Bhupendranath Datta</ref> certain practices prevalent in the-then Hindu society but did not attack Hinduism's principles, he praised Hinduism's adaptability<ref>"''He [Vivekananda] was born when Hindu society was on the way to regain its dynamism. Winds of change were blowing furiously within his own community.''" - Bhupendranath Datta</ref>, and he supported Hindu revivalism like the organization [[Indian Freedom Fighters#HMM's Hindu activist roots|Hindu Mahamela]]<ref>"''It was an organization to resurrect the Hindu life in order to make the Hindus a nation. It was purely a national organization with national revival as its ideal.''" - Bhupendranath Datta</ref> and the work of Vivekanand<ref>"''The nation must ponder about the program of Swami Vivekananda in the perspective of an independent India, and work out its future advancement.''" - Bhupendranath Datta</ref>. Ganesh Shankar Vidyarthi, though a Congress member, supported the 1925 Kanpur Conference organizers.

Malayapuram Singaravelu Chettiar initially wrote positively about Buddhism and about Buddha being a communist but later abandoned religion in general. However, party member Sankrityayan (a monk) and D.D. Kosambi, being Bauddhs, wrote favourably of Bauddh teachings. Kosambi was also influenced by Jainism and translated Jain scriptures, and near the end of his life committed voluntary fasting (sallekhana.)
"''This is the reason why the ryots today must fathom into Shivaji’s history. It should be interpreted in a meaningful way...There is a lot in Shivaji’s history, his ideas, and his practice; there is much in the inspiring forces behind his cause and achievements. All this can be extremely beneficial to today’s ryots. We must understand all this properly and take it ahead.''" - Govind Pansare<ref>P. 59 ''Who Was Shivaji?'' (1988) By Govind Pansare</ref> (1988)
Dange was not a practicing Hindu but was not an atheist either. He wrote of parallels between Hindu teachings, including from the Gita, and communism. Dange worked with his mentor Pandurang Sadashiv Sane in organizing labourers and peasants of Maharashtra. Govind Pansare was not a founding member and only joined after independence, but despite being an atheist, still wrote of parallels between Hindu teachings and communism.
[[image:Roy and Savarkar.jpg|right|thumb|200px|M.N. Roy ('Father of Indian Communism') with Savarkar on stage.]]
M.N. Roy was previously a [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|member of the Anushilan Samiti]] and collected funds for the association. He was inspired with Vivekanand's views on spirituality. Roy agreed with Bankim Chandra Chatterjee that true religion was not being isolated from the world, but working actively for the public good. As a result, he saw the egalitarianism that communism aims for, as the as what would best serve the public good. It is commendable that even after his transition to an atheistic version of communism, he never disowned Vivekanand or Chatterjee as his idols.
"''Remember the heroes of 1857 — Rani Lakshmibai, Tantia Tope, Nana Sahib — who fought the British with sword and gun when Gandhi was not even born.''" - P.C. Joshi (CPI General Secretary) in May Day leaflet (1946)
The same warriors (Nana Sahib, Tantia Tope, Rani Lakshmi Bai) who fought their Dharma Yuddha for Hindavi Swarajya were spoken positively as honourable freedom fighters by communists, including atheists Roy, B.T. Ranadive, E.M.S. Namboodiripad, and P.C. Joshi.
[[image: Bishnu Prasad Rabha.jpg|right|thumb|200px|Bishnu Prasad Rabha ('Kalaguru'.)]]
Bishnu Prasad Rabha of Assam defected from INC to CPI (then to its offshoot RCPI) and was a devout [[Vaishnava]] of the Srimanta Sankardev Sangha organization.

Mentionable is Swami Agnivesh, though not a CPI member, he collaborated with the CPI(ML) Liberation and other communist groups. He established his own political party (Arya Sabha) and social activist group (Bandhua Mukti Morcha.) He participated in supporting the 2015 nationwide general strike called by CPI(M)'s CITU and CPI's AITUC against changes in labour laws. (It is mentionable that the CPI-affiliated AITUC had Lala Rai as a founder and its 1st President.) As BMM chairman, he announced unorganized sector workers' solidarity with the strike. Sitaram Goel is noteworthy too, as he was an active communist sympathizer throughout most of the 1940's but after attended the 1948 CPI's Second Congress, he saw communism as a cult that teaches nationals of countries to hate their cultures and its leaders, around whom cult-of-personality revolves, abuse power and brutally oppress the people they are supposed to care for and empower. He then became a popular Hindu nationalist writer. Amalendu Guha (prominent Marxist historian) began his communist activism from 1943 and wrote positively of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimanta Sankardev]] and the latter's Vaishnava movement, but from a non-devotional developmental perspective. Though Lala Dayal was never affiliated with CPI, during his atheist phase in life, he was a member of the Communist Workers' Party of Germany.

Today, communists of the CPI and other parties are too liberal and have become appeasers of minorities who do not offer solutions to illegal migration of Bangladeshi and Rohingya Muslims. They would make the Hindu and atheist founders hang their heads in shame.

;Relation to Hindu Mahasabha and Savarkar
At India House in London, both M.P.T. Acharya and Virendranath Chattopadhyaya worked with Savarkar. Acharya went to become the chairman of the CPI formed in Tashkent in 1920. Chattopadhyaya would join ComIntern and worked with Soviet leaders like Lenin, eventually founding the League Against Imperialism.

After independence (1948), when the Nehru government banned and jailed CPI leaders, prominent Hindu Mahasabha figure Nirmal Chandra Chatterjee (father of CPI(M) leader Somnath Chatterjee) defended communists civil liberties by forming the All India Civil Liberties Union and advocating their release. He provided legal assistance. Later in the 1960s, N.C. Chatterjee contested Lok Sabha by-elections (1963, 1967) from Burdwan as an independent with CPI support, winning both times.

Mir Abdul Majid "Mirjakar", an atheistic CPI leader touched Savarkar's feet upon release from prison, and even post-1947, he reportedly shared "''great respect''" for Savarkar.

Roy openly called Savarkar "''my inspiration''" from his youth and praised him as a "''great revolutionary.''" In 1937-1938, Roy shared stages with Savarkar, dressed traditionally to pay respects, and introduced him positively at public events. Namboodripad praised Savarkar’s "''revolutionary zeal''" in his book ''A History of Indian Freedom Struggle'', noting his efforts to ignite anti-colonial revolution from England and India. Hiren Mukherjee (who also wrote non-devotionally but positively of R.N. Tagore and Vivekanand), CPI leader and parliamentarian, personally pushed for commemoration in parliament after Savarkar's death in 1966 and he paid homage, acknowledging his patriotic contributions despite political differences<ref>"''The passing away of Veer Savarkar is a matter of such national importance that Members of Parliament sitting on a day when that happens ought to register our feelings... If rules preclude us from condoling the death of a very great man... this is something I cannot comprehend.''" - Hiren Mukherjee (February 26, 1966)</ref>. Dange held Savarkar in high esteem for his early sacrifices in the freedom struggle.

==IRA's Hindu activist roots==
[[image:Surya Sen.jpg|right|thumb|200px|Surya Sen ('Master Da'.)]]
The Indian Republican Army was founded by former [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Atmannati Samiti]] member Surya Sen (alias Master Da). He drew inspiration mainly from the ''Bhagavad Gita'', but also found solace in the ''Mahabharata'' and ''Devi Mahatmya (Chandi)''. He interpreted the Gita’s call for Karma Yoga as a call for armed struggle against imperialists.

The groups most well-known dent in the Empire was the Chittagong Armoury Raid (1930). It also executed the Battle of Jalalabad Hills (April 22, 1930), which resulted in the revolutionaries after fleeing to the hills being surrounded by British troops. In the ensuing gunfight, 80 British officers and 12 revolutionaries died before survivors dispersed into villages. The Pahartali European Club Attack (September 1932) was led by Pritilata Waddedar [under Surya Sen’s direction], whereby a group attacked the club (a European social hub), killing one and injuring others in a symbolic strike against colonial segregation. Pritilata died by suicide to avoid capture. In the guerrilla raids and assassinations (1930-1933), surviving IRA members operated in small groups, launching sporadic attacks on government personnel, property, and informers.

During his 11-month imprisonment awaiting execution (1933-1934), his constant companions were sacred the Gita, ''Mahabharata'', ''Devi Mahatmya (Chandi)''. He rose early to recite Gita verses, sing "Brahma Sangeet" (devotional hymns to [[Brahm]]), or chant Hindu hymns.

==HRA's Hindu activist roots==
"''Long live revolution! Long live the Hindu nation! Inquilab Zindabad!''" - Chandra Shekhar Azad<ref>HSRA poster after Saunders killing, Lahore, (Dec 17, 1928); Signed "''Balraj''" (pseudonym of Chandra Shekhar Azad)</ref>
The Hindustan Republican Association's founder Sachindra Nath Sanyal, who constantly used Shivaji to appeal to Hindu youth in Punjab and U.P. Sanyal repeatedly praised Shivaji’s wars against Mughals as 'Hindu Pad Padshahi'. He even wrote wrote long articles calling Shivaji "''the first revolutionary guerrilla''" and described him as "''the founder of Hindu independence''". Sanyal used 'Hindavi Swarajya' constantly as the ideal model and claimed that he was reviving the Swarajya. Shivaji’s portrait was in every HRA bomb factory and hideout alongside Bhagat Singh.

The Oath taken by new HRA recruits in 1925-1928 was, "''We swear by the Bhagavad Gita to free Hindustan from British slavery.''"<ref>This was recorded by several members, including Shiv Verma, Jaidev Kapoor</ref>
"''The revolution we are waging is the same that Chhatrapati Shivaji began against the Mughals and the Peshwas carried to the Attock — Hindavi Swarajya for all India, a Hindu government of Hindus for the whole of India.''" - HSRA comrades<ref>HSRA leaflet "The Red Pamphlet" (April 8, 1929)</ref> (1929)
(Printed on the HSRA manifesto distributed after the Assembly bomb)
The HRA was renamed as the Hindustan Socialist Republican Association (HSRA) when Bhagat Singh became member.

The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''The blood of Hindu youth is boiling. Rise, O Hindus, and avenge Lala Lajpat Rai!''" - HSRA handbill circulated in Lahore (Dec 1928); Direct reaction to Lala Rai’s death</ref><ref>“''The goddess of liberty demands the blood of Hindu youth.''" - HSRA wall graffiti in Kanpur and Allahabad (1925)</ref><ref>"''Remember Shivaji, Rana Pratap and Guru Gobind Singh – the immortal Hindu warriors.''" - "The Revolutionary" leaflet (1929)</ref><ref>"''Bande Mataram! The Hindu nation will be free!''" - HSRA poster after Assembly bomb case (April 1929); Signed "''Hindustan Republican Army''"</ref><ref>"''Hindus of India! Your motherland is in chains. Will you remain silent?''" - Ram Prasad Bismil in pamphlet dropped after Kakori case accused were sentenced (1927)</ref><ref>"''The sword of revolution is sharpened on the whetstone of Hindu dharma.''" - Ram Prasad Bismil; Poem published in HSRA journal (1926)</ref> and had devout Hindus and Sikhs as members.
"''We are fighting for the same Swarajya that Shivaji and the Peshwas established — a government of the people, by the people, for the people of Hindustan, free from the yoke of foreign rule.''" - Declaration of the HSRA manifesto at Assembly Hall in Delhi (April 8, 1929), signed by Bhagat Singh, C.S. Azad, Rajguru, Sukhdev, and others
C.S. Azad (born Chandra Shekhar Sitaram Tiwari) made other pro-Hindu statements too and used Hindu symbolism for the freedom movement. He had not only used, "''Hindu nation''", but also "''Hindu youth''"<ref>"''The Hindu youth of India must now take the sword to free Bharat Mata.''" (1929, Jhansi); - Shiv Verma, Yashpal, Jaidev Kapoor (all recorded the same words)</ref><ref>"''Rise, O Hindu youth! The blood of Lala Lajpat Rai cries for vengeance.''" - Note recovered by police; Azad’s fingerprints identified in court (Lahore Conspiracy Case Exhibit P-47); - Handwritten note thrown with the Saunders poster in Lahore (December 17, 1928)</ref>, "''Hindu women''"<ref>"''The sword of revolution is sharpened on the whetstone of the Bhagavad Gita and the honour of Hindu women.''" Private meeting in Kanpur (1929); Recorded by Durga Bhabhi and confirmed by Shiv Verma</ref>, "''Bhagavad Gita''"<ref>"''I swear by the Bhagavad Gita that I will free Hindustan or die.''" 1926-1931; At every HSRA recruitment</ref>, "''Shivaji''"<ref>"''Shivaji and Guru Gobind Singh are my ideals — both were Hindu warriors who never bowed to foreigners.''" - Conversation with Sadashiv Malkapurkar (1930, Jhansi); Sadashiv Rao Malkapurkar’s memoirs (published 1970s) and police interrogation notes</ref>, and "''Bharat Mata''"<ref>"''Bharat Mata is in chains. Her Hindu sons must break those chains with bombs and bullets.''" - Last public speech at Alfred Park, Allahabad (February 1931)</ref>.

==HGP’s Hindu activist roots==
[[image:GhadarMartyrs.jpg|right|thumb|200px|Ghadar Party's poster of martyrs.]]
[[image:Lala Dayal.jpg|right|thumb|200px|Lala Dayal.]]
"''Awake Hindus! The time has come for Hindus to rule Hindustan again.''" - Kartar Singh Sarabha<ref>"Ghadar di Gunj" (1914) poem By Kartar Singh Sarabha</ref> (1914)
The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''Hindus, Muslims and Sikhs are brothers, but Hindus are the elder brother who must lead the fight.''" - ''The Ghadar'' newspaper (Nov 1, 1913)</ref><ref>"''Bharat Mata is calling her Hindu sons to free her from slavery.''" - Ghadar poster, San Francisco (1915)</ref><ref>"''Remember Shivaji, Rana Pratap, Guru Gobind Singh—Hindu-Sikh warriors who never bowed.''" - "Ghadar di Gunj" (multiple poems, 1914-1917)</ref><ref>"''The British have defiled our temples and gurdwaras. Rise, O Hindus and Sikhs!''" - Leaflet of Ghadar Conspiracy dropped in Punjab villages (Feb 1915)</ref><ref>"''We swear by the Bhagavad Gita and Guru Granth Sahib to destroy British rule.''" - Oath taken by Ghadar volunteers in Stockton Gurdwara (1914)</ref><ref>"''The lion of Punjab (Maharaja Ranjit Singh) and the lion of Maharashtra (Shivaji) must roar together.''" - ''The Ghadar'' newspaper (1916)</ref><ref>"''Hindustan was once the land of the Vedas; we will make it so again.''" - Lala Dayal in speech at Portland, Oregon (1914)</ref> and had devout Hindus and Sikhs as members.

The Ghadar movement's founders were Bhai Parmanand (Hindu), Har Dayal Mathur (Hindu), Pandurang Sadashiv Khankhoje (Hindu), Sachindra Nath Sanyal (Hindu), Sohan Singh Bhakna (Sikh), and Tarak Nath Das (Hindu.) Har Dayal (alias Lala Dayal) was a pupil of Savarkar and was initially a part of the latter's [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|ABS]]. It was first known as Pacific Coast Hindustan Association, then Ghadar Party, and finally as Hindustan Ghadar Party.

In December 1914, many movement-linked armed robberies to acquire funds were executed in Kolkata. Jatin Mukherjee communicated with R.B. Bose via Kartar Singh Sarabha, and Vishnu Ganesh Pingle. The freedom-motivated robberies, organized and operated separately by different groups, merged under a common umbrella under the leadership of R.B. Bose in North India, Pingle in Maharashtra, and Sanyal in Benares. A strategy was made for a unified insurrection dated for February 21, 1915.

Pingle started out initially as a part of Savarkar's movement and also partook in the Swadeshi movement of Tilak<ref>"''Tilak's call for Swadeshi and boycott shaped my youth''." - V.G. Pingle, according to Ghadar fellow member Pandurang Khankhoke in 1970s interview</ref>.

Ultimately, this movement, like the 1857 rebellion, was crushed with 46 participants hanged (Pingle, Sarabha, and Kanshi Ram), 69 sentenced to life imprisonment, and 106 received lesser terms. Still, this only fueled further rebellion against British rule by inspiring others to do what they could against imperialism.

Sanyal was previously a member of the [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Anushilan Samiti]]. He was sentenced to life imprisonment for his participation in the Ghadar movement but was freed in 1920. He then founded the [[Indian Freedom Fighters#HRA's Hindu activist roots|HRA]], which Bhagat Singh became a part of. He, with other members, organized the Kakori Conspiracy robbery and was sentenced again for life but was released in 1937. After R.B. Bose escaped to Japan, Sanyal was considered the most senior revolutionary figure of the freedom movement. He collaborated with the Japanese for fighting the British Empire and was arrested for in 1941. He died in jail, 1942 of tuberculosis.

Tarak Nath Das, before becoming part of the Ghadar Movement, was part of the Anushilan Samiti. To stir Bengali enthusiasm, commemoration of the achievements of Raja Sitaram Ray (Bengali Hindu who fought against Mughals), was introduced as a festival. He was was sentenced in 1918 to 22 months in prison. He would later move to the U.S. east coast and established the Freedom of India (FFI) with Lala Dayal, Lala Rai, M.N. Roy, and Virendranath Chattopadhyay and the latter's partner American journalist and writer Agnes Smedley. After partition he founded the Vivekananda Society in Kolkata.

Bhai Parmanand was initially sentenced to death but was later given imprisonment for life. However, his sentence was cut short and he was released in 1920, and the following year he joined the [[Indian Freedom Fighters#Controversy over HM and RSS|Hindu Mahasabha]]. He also remained part of the Arya Samaj for life. He invited [[Indian Freedom Fighters#Controversy over HM and RSS|Hedgewar]] to Hindu Yuvak Parishad events in the 1930s, and aligned with RSS precursors via [[Indian Freedom Fighters#Other groups offering alternative to INC|Arya Samaj]]. He also founded the Founded Jat Pat Todak Mandal (''Caste System Abolition Society''.)

Lala Dayal had become an atheist but eventually returned to see the value in Sanatan Dharm<ref>"''The Upanishads and the Bhagavad Gita are the greatest scriptures ever written. They contain the pure Aryan wisdom that the modern world needs.''" - "Our Scriptures" article in ''The Vedic Magazine'', Lahore (March 1937)</ref> and backed Savarkar's Hindu activism<ref>"''Veer Savarkar is the greatest living Hindu leader and thinker. His book Hindutva is the manifesto of the Hindu nation. Every Indian abroad must read it.''" - Lala Dayal in letter published by ''The Hindu'', Madras, (May 14, 1937)</ref>.

==HMM's Hindu activist roots==
[[image:RajnarainBose.jpg|right|thumb|200px|Rajnarain Bose ('Grandfather of Indian Nationalism'.)]]
The Hindu Mahamela (est. 1867) or Chaitra Mela was an association that held annual meetings. However, it did operate the National Society (Jatiya Sabha), National Press, ''National Paper'', and other institutions to have ongoing activities, thereby carrying forward the nationalist spirit year-round.

Its main organizers were Nabagopal Mitra, R.N. Bose, and the Tagore family.
"''We do not understand why our correspondent takes exception to the Hindus who certainly form a nation by themselves, and as such as society established by them can very properly be called a National Society.''" - ''National Paper''
Its ''National Paper'' had made pro-Hindu statements. It emphasized on reviving the "''glory of the Hindu nation.''"<ref>"''I may say that I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess. I see this rejuvenated nation again illuminating the world by her knowledge, spirituality, and culture, and the glory of the Hindu nation again spreading over the whole world.''" - Rajnarain Bose</ref>

;Sanjivani Sabha
R.N. Bose and Jyotirindranath Tagore formed this secret society organ of the Mela to promulgate the Swadeshi movement.

Bose in his 1872 lecture "Hindu Dharmer Shreshthata" (''The Superiority of Hindu Dharm''), he strongly defended Hindu religion and scriptures, arguing for the greatness of Hindu religion and culture as a foundation for national regeneration. He frequently used the concept of dharm in both ethical and nationalistic senses, viewing it as the moral and cultural basis for Indian/Hindu unity and awakening. He promoted the study and revival of ancient Hindu scriptures (especially the Vedas and Upanishads) as essential for national progress, while advocating a purified, rational form of Hinduism through the Brahmo Samaj<ref>"''I am a Hindu like yourself. I pride myself in the name. I do not consider Brahmoism to be different from Hinduism… Brahmoism is Hinduism and Brahmos are emphatically Hindus.''" - Rajnarain Bose</ref>.

Bose advocated for a 'Maha Hindu Samiti' (''Great Hindu Committee'') in his pamphlet "Old Hindu’s Hope", envisioning a national awakening rooted in Hindu cultural and religious identity.

Tagore wrote several plays and dramatic works that drew upon Hindu mythological themes, gods, and epic narratives for patriotic and cultural purposes.

==IIL-INA's Hindu activist roots==
[[image:BoseSingh.jpg|right|thumb|200px|R.B. Bose (right) and M.S. Ghuman (centre.)]]
[[image:Rani Ki Jhansi Regiment.jpg|right|thumb|200px|R.B. Bose and Rani Ki Jhansi Regiment of INA in Singapore.]]
[[image:INA troops.jpg|right|thumb|200px|INA troops in Singapore.]]
"''I have named this organization after the Abhinav Bharat of Savarkar, which means 'New India'—a society dedicated to complete liberation from foreign rule''." - Rash Behari Bose in Tokyo speech (1942)

In a 1915 speech during the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP]] planning at Bengal, he praised Hindu nationalism to free India from imperialist control: "''The revival of Hindu nationalism is the only path to India's freedom. Hindus must awaken their ancient spirit of valour and unity to throw off foreign yoke—our culture is the weapon against the British''." In a 1938 letter to Savarkar, while establishing the Japanese Hindu Mahasabha, he writes, "''The Hindu Rashtra must be built on the unbreakable foundation of our ancient civilization—Hindu nationalism is not mere politics; it is the soul of Bharat, calling for unity against all external threats''." In a June 1942 Tokyo Conference speech for establishing IIL, he said, "''Hindu nationalism is the eternal flame of India's soul—it unites us not just against the British, but for a resurgent Asia where Hindu culture leads the way to freedom and dignity''." Then at a 1943 Bangkok (Thailand) speech he stated, "''In the Hindu Rashtra of our dreams, every Indian—Hindu by culture—stands as one against imperialism. This nationalism is our shield and sword for a free Bharat''."

Throughout the 1930s, R.B. Bose, a Savarkarite in Japan, and Savarkar himself had exchanged letters about there being a transnational 'Hindu bloc'. Bose in letters from 1938<ref>March 7, May 23, July 11, August 11, August 18</ref> proposed an "''authorised international mouth piece of the Hindu Mahasabha''" in Eastern countries, and Savarkar responded affirmatively. In a letter from 1942<ref>March 21, 1942</ref>, Bose praises Savarkar's revolutionary history and foreign policy views and discusses mobilization of Indians in East Asia against Britain, references Japanese aid, and warns against British compromises.

R.B. Bose founded the IIL (he named it after ABS) and Indian National Army (INA.)<ref>"''Without Rash Behari, there would be no INA''." - Subhas Chandra Bose</ref><ref>"''Rash Behari Bose was the father of the Indian freedom movement in Japan. Without his 30 years of work, there would be no INA''." - P. 87 ''Soldiers' Contributions to Indian Independence'' By Mohan Singh Ghuman (1974)</ref><ref>"''Rash Behari planted the seed. Netaji made it a tree''." - Mohan Singh Ghuman, 1974</ref><ref>"''Rash Behari's Tokyo Resolution (1942) was our charter. It declared India's independence before Netaji arrived''." - Mohan Singh Ghuman at INA Veterans Meet in Delhi (1972)</ref><ref>"''We followed Rash Behari's call from Tokyo. His Indian Independence League gave us political cover and civilian support''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref><ref>"''I formed the INA in his name—he was our President in exile''." - Mohan Singh Ghuman </ref> R.B. Bose formed the INA with Mohan Singh Ghuman (Sikh). This happened when the latter was captured by the Japanese imperial army with about 30,000-40,000 other British Indian Army soldiers in Singapore but because the Japanese greatly respected R.B. Bose, they listened to him and freed the POWs, who then became INA soldiers. M.S. Ghuman not only credited R.B. Bose with the INA's foundation but also indirectly credited the Ghadar Movement<ref>"''Ghadar was Punjab's fire. Rash Behari lit a new flame in Japan''." - M.S. Ghuman in 1972 speech</ref><ref>"''Ghadar was the first soldier revolt...Sikh officers in 1915 showed the way''." - P. 34 of Memoir by Mohan Singh Ghuman</ref><ref>"''The Ghadar Mutiny of 1915 was the first spark in my Mind. When I saw Indian soldiers ready to turn guns on British officers, I knew we could do it again—and we did, in 1942''." - ''Leaves from a Soldier's Diary'' by Mohan Singh Ghuman (1974)</ref><ref>"''Ghadar taught us: A soldier's duty is to his nation, not the Crown. That's why I formed the INA''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref> [for turning him into a freedom fighter], which is essentially R.B.'s movement.

His INA used Hindu/Sikh culture and symbolisms. For example, tilak ceremonies and verses from ''Ramayana'' references used. Hindus and Sikhs also formed 70% of the INA. R.B. Bose ran the INA as President and contributed via fundraising, radio broadcasts, and supplies.) About 1,000 of IIL's women<ref>''INA'' By K.K. Ghosh (1969)</ref> (i.e., Lakshmi Sahgal) likely joined the Rani of Jhansi Regiment as nurses and combatants. A further 100-200 youth were sent to Penang (Malaysia) for spy training.
"''Swami Vivekananda's message is my political Bible, but the Gita is my spiritual Bible and the source of my inner strength.''" - Subhas Chandra Bose in speech to INA officers at Rangoon, Burma<ref>P. 287 ''Chalo Delhi'' compiled by Sisir Kumar Bose</ref> (1940)
Savarkar's secretary had stated that Savarkar himself connected R.B. Bose with S.C. Bose and upon Savarkar's advice did the latter leave to join forces in the INA. This event is even described by Yukikazu Sakurasawa's ''Two Great Indians in Japan''. R.B. Bose then passed on leadership of the IIL and INA to S.C. Bose after the latter showed enthusiasm to join the cause for fighting to liberate India. S.C. Bose, though secular in his freedom struggle for India, was not secular in beliefs and proclaimed the ''Bhagavad Gita'' as his favourite book. S.C. Bose had joined the IIL first in India, which Shivram Mahadev Paranjape, owner and writer of ''Kaal'' newspaper, became president of. (Paranjape wrote, "''The British are the new Mughals; Shivaji’s path is our path.''")

==NBS' Hindu activist roots==
[[image:Dr. Satyapal Singh.jpg|right|thumb|200px|Dr. Satyapal Singh.]]
"''Is it not really degrading for us, with Guru Govind Singh, Shivaji, and Hari Singh as our heroes; to be told that we are incapable of defending ourselves?''" - Manifesto of "Naujawan Bharat Sabha, Punjab" (April 6, 1928) By Bhagwati Charan Vohra
Naujawan Bharat Sabha[https://naubhas.com/] (''New-Youth India Council''), modelled and named after Savarkar's ABS, was founded by Bhagat Singh, Bhagwati Charan Vohra, Ram Chander, Ramkishan and Sukhdev.<ref> ''Militant Nationalism in The Punjab, 1919–1935: Interweaving Region and Nation'' By Kamlesh Mohan </ref> It was made at the suggestion of [[Indian Freedom Fighters#Other groups offering alternative to INC|Dr. Satyapal Singh the Arya Samaji activist]].<ref> P. 34 ''Bhagat Singh and His Ideology'' By Shiri Ram Bakshi </ref> It was setup as a communist and secular group. However, it was the Arya Samaji Lala Rai's death from a wound by an imperialist officer at an anti-imperialist protest that trigger Bhagat Singh to assassinate British Army officer John Saunders.

Dr. Satyapal himself was 1 of the NBS’ eminent members and supporters who participated in its events and addressed its meetings. For instance, Dr. Satyapal spoke at NBS gatherings, including alongside figures like Sardul Singh and Sohan Singh Josh, indicating his ongoing role in promoting its anti-colonial and youth mobilization efforts. He is also listed among the main organizers or key affiliates of revolutionary groups in Punjab that overlapped with NBS activities, such as the Kirti Kisan Party, where he collaborated with Bhagat Singh and others on leftist-nationalist initiatives.

The association had members at schools in Lahore to recruit students into the revolutionary movement. Of particular focus was the National College (alias Indian National College, Punjab College, Punjabi Quami Vidyapith), which had been established by the Lala Rai. The institute's principal was NBS member Chhabil Das. Bhagat Singh had been educated at this school

On February 17, 1931, as the Punjab region observed Bhagat Singh Day, in Lahore, all students of Sanatan Dharam Colleges and the Arya Samaj's D.A.V. Colleges absented themselves from classes.<ref>P. 127 ''History of the Naujawan Bharat Sabha'' By Ram Chandra </ref> In other schools, only a proportion were absent. There was a meeting held for Bhagat Singh, Sukhdev Thapar, and Shivaram Rajguru for which around 15,000 people attended. Its most important speakers were Sardul Singh, Dr. Satyapal, and S.S. Josh.

When it was banned in July 1929, some members in Ambala and Sirsa rebranded the outlawed group as the 'Naujawan Hindu Sabha' so that the members and their struggles can continue while evading the British ban on the original NBS association. The most politically prominent organization made by former members of the NBS was the Punjab Socialist Party (est. July 1933), which eventually [[Indian Freedom Fighters#CPI's Hindu activist roots|merged into the CPI]].

==PSS' Hindu activist roots==
[[image:Ganesh Vasudev Joshi.jpg|right|thumb|200px| Ganesh Vasudev Joshi (alias 'Sarvajanik Kaka')]]
"''The Hindu community is the backbone of this country; its ancient culture and philosophy are the richest treasure of India, and we must preserve and reform them so that Hindus can lead the nation to freedom.''" - Ganesh Vasudev Joshi in speech (1884)
Poona Sarvajanik Sabha was established primarily by Ganesh Vasudev Joshi, and other prominent members included Justice Ranade and Gopal Hari Deshmukh (Lokhanwadi). All of them were also Prarthana Samaj members.
"''Shivaji Maharaj was the ideal Hindu king. He combined in himself the qualities of a great warrior, a wise administrator, and a protector of Hindu religion. His establishment of Swarajya was not for personal glory but for the honour and independence of the Hindu people.''" - Vishnushastri Krushnashastri Chiplunkar in ''Nibandhamala''
Vishnushastri Krushnashastri Chiplunkar (alias 'Savai Shastribuwa') was a prolific writer and wrote in detail about Hindavis and their accomplishments.<ref>"''The rise of the Maratha power was a glorious event in the history of the Hindu race. It proved that Hindus were capable of ruling and defending their own dharma. Shivaji Maharaj created a new Hindu kingdom in the face of Mughal tyranny.''"</ref><ref>"''Shivaji was not merely a great warrior or conqueror of forts. He was the founder of Hindavi Swarajya. He awakened the Hindu nation from its slumber and established an independent Hindu kingdom. This was his greatest achievement.''"</ref>

This association was 1 of the 6 organizations whose members were at the 1885 conference to established the INC. It and the Indian Association were the 2 largest groups of the 6 that attendants of the conference belonged to.

==SBS' Hindu activist roots==
[[image:Ashwini Kumar Rai.jpg|right|thumb|200px|Ashwini Kumar Dutta.]]
"''The object of these Shivaji festivals is to awaken in us a feeling of respect for the noble, for the disinterested and for the self-sacrificing life of Shivaji. The other object of the festival is the union of the Bengalees with the Marathas.''" - Ashwini Kumar Dutta on Shiv Jayanti at Field and Academy Club, Kolkata (June 5, 1906)
A.K. Dutta founded the Swadesh Bandhab Samiti to promulgate the [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|Swadeshi Movement]].

In 1904, he had organized a Shiv Jayanti event at Barisal. At the conclusion of the meeting, pamphlets and pictures (or portraits) of Shivaji were distributed to attendees.

He had also established the Brojo Mohan School and Brojo Mohan College[https://www.bmcollege.gov.bd/].

He was deported to Lucknow (eventually jailed there) and this organization banned 1908. He was released in 1910.

He wrote the Bengali dharmic books ''Atmapratistha'', ''Bhaktiyoga'', ''Durgotsavtattva'', ''Karmayoga'', and ''Prem''.

==SIS' Hindu activist roots==
[[image:V.S.S. Sastri.jpg|right|thumb|200px|Valangaiman Sankaranarayana Srinivasa Sastri (alias 'Silver-Tongued Orator'.)]]
The Servants of India Society[https://www.servantsofindia.in/] or Bharat Sevak Samaj was established by people from across India—S.N. Banerjee (Bengali) the founder of other organizations, as well as Anant Patwardhan (Marathi), Appaji Dravid (Tamil), Gopal Krishna Deodhar (Marathi), Gopal Krishna Gokhale (Marathi), and Valangaiman Sankaranarayana Srinivasa Sastri (Tamil).
"''There has been much misunderstanding of India, and it is my task, as far as I can, to remove it.''" - Valangaiman Sankaranarayana Srinivasa Sastri
V.S.S. Sastri was the greatest orator in English that India whose eloquence<ref>"''I never knew that the English language was so beautiful till I heard Sastri speak it.''" - Arthur Lionel Smith (c. early 1920s)</ref><ref>"''It is a curious thing that the two best English speakers we have in South Africa are… one is a Dutchman… and the other is an Indian, Sastri.''" - ''The Pretoria News'' (South Africa)</ref><ref>"''He is among the greatest living speakers in the English tongue, a natural orator, with a most effective delivery.''" - ''The Cape Times'' (South Africa, British imperial press) </ref> with the language that he used in defending<ref>"''India’s contribution to the world has been not in arms, nor in wealth, but in the realm of the spirit and of ethics.''" - Valangaiman Sankaranarayana Srinivasa Sastri
</ref><ref>"''The moral law is not the possession of any one race or nation; it is universal, and India has striven to interpret it in her own way.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''Religion, as we understand it, is not a matter of dogma, but of conduct.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''A people that loses faith in its own past cannot build its future.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref> Indian ideas and practices impressed Anglophones of European ancestry in U.K., U.S., and South Africa. He also spoke about ethics<ref>"''We have prized restraint above indulgence, and self-discipline above the pursuit of power.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>, including the treatment of Indians in colonial South Africa<ref>"''We claim no privilege; we ask only for justice.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>. He also presented lectures of ''Ramayana'' at Madras Sanskrit Academy.

==SPS' Hindu activist roots==
[[image:Gopabandhu Das.jpg|right|thumb|200px|Gopabandhu Das (alias 'Pandit Utkalamani'.)]]
Servants of the People Society[https://sops.in/] or Lok Sevak Samiti was established primarily by Lala Rai. Prominent members included Gandhi and former PMs Inder Kumar Gujral and Lala Bahadur Shastri, and former INC President Purushottam Das Tandon.

An important member was Pandit Utkalamani, who was both an INC and a Hindu Mahasabha member. He was president of the branches of both parties within the-then Utkal state. He referenced Hindu themes even outside of his works. His works included Odia poetry on the ''Bhagavad Gita'', ''Bhagavata Purana'', ''Katha Upanishad'', and ''Mahabharata''. He also wrote ''Dharmapada'', which glorified the Konark Temple, its makers, and the era of the Eastern Ganga Dynasty that commissioned it constructed. He also praised the dynasty for having the Jagganath Puri Temple built. He honoured the Gajapati Dynasty too. He established the Satyabadi Bana Bidyalaya, where he was an educator. He was a journalist for ''The Samaj'' newspaper that he founded.

==SVM's Hindu activist roots==
[[image:Sadhu Vaswani.jpg|right|thumb|100px|Sadhu T.L.V.]]
The Sadhu Vaswani Mission[https://www.sadhuvaswani.org/] was established by Sadhu Vaswani (born Thanwardas Lilaram Vaswani) of Sindh, who was a close associate of Mahatma Gandhi, participated in the Non-Cooperation Movement, moved a resolution in Sind Political Conference of the INC endorsing Gandhi's program. He also wrote a number of patriotic books—''Apostles of Freedom'', ''Awake, Young India!'', ''Builders of Tomorrow'', ''India Arisen'', and ''India in Chains''. He personally intervened in the execution verdict of martyr Hemu Kalani by signing a clemency petition but was not successful.

==WIA's Hindu activist roots==
[[image:Annie Besant.jpg|right|thumb|200px|Annie Besant.]]
[[image:Margaret Cousins.jpg|right|thumb|100px|Margaret Cousins.]]
[[image:Dorothy Jinarajadasa.jpg|right|thumb|100px|Dorothy Jinarajadasa.]]
"''Queens like Rani Lakshmibai of Jhansi and Rani Padmini of Chittor were not mere rulers but warriors who embodied Shakti. Lakshmibai fought the British as Durga incarnate, while Padmini chose Jauhar to preserve honor. These princesses and fighters show Hinduism's respect for women's courage and leadership.''" - Annie Besant in "The Revival of Hinduism" speech (1910s)
The Women's Indian Association[https://wiachennai.org/] was established by 3 Brits in 1917—Annie Besant (of England), Dorothy Jinarajadasa (of England), and Margaret Cousins (of Ireland, then part of U.K.) They were all Theosophists fascinated by ancient Indian culture and wisdom. The Theosophical Society did wonders for Hindu culture, even reviving Sanskrit learning and Hindu education (i.e., Central Hindu College), and opposing non-Hindu missionary activities. At its zenith, the group established 61 branches throughout India.

They fought to raise the marriage age, improving women's property laws, higher education, and suffrage—framing these as restoration of the Vedic-era gender roles.

The WIA focused on motherhood/wifehood as "''divine power''" (Shakti) symbolized promoting Hindu traditions like sari-wearing and family roles as patriotic to India.

Jinarajadasa at the at the 1923 Vienna Congress of the Federation of European National Societies of the Theosophical Society declared, "''India had a marvellous civilisation thousands of years ago...In that civilization women were not the suppressed, held-down kind of people that they have become in later days.''" At the same conference, she is written of by John Hopkins<ref>P. 121 ''Divine Feminine: Theosophy and Feminism in England'' (2001) By John Hopkins </ref> as having attributed suppression of women's rights to Islamic rule, saying that "''Mahomedan''" influences on the "''old Aryan races''" and urged "''modern and progressive Hindu young people''" to restore the ancient practices. She also said at the conference, "''In ancient Aryan races, queens and princesses like Savitri and Draupadi were strong, choosing their paths and challenging norms. Savitri defied death for her husband, Draupadi demanded justice—modern Hindu women must emulate these fighters to overcome suppression.''"

Cousins wrote, "''Hindu queens like Rudrama Devi and Rani Durgavati were warriors who led armies and protected dharma. Their strength as female fighters shows Hinduism's potential for women's equality, which we must revive.''"<ref> ''The Awakening of Asian Womanhood'' (1922) By Margaret Cousins </ref>

Ambujammal Desikachari was also a part this organization and she referenced Hindu scriptures like ''Bhagavad Gita'' in the contexts of national service and reform. Sarojini Naidu referenced Hindu scriptures and figures. Kamaladevi Chattopadhyay referenced cultural and historical Hindu elements.

The organization's official mouthpiece was ''Stri Dharma'' magazine.

==AIWC's Hindu activist roots==
[[image:Durgabai Deshmukh.jpg|right|thumb|200px|Durga Deshmukh.]]
"''I feel sad to see that the women of Madras who live in such a developed town are not taking any interest in joining the national movement… If you are born in this great land of Shivaji, Rana Pratap and Jitendra Nath and if it is the same blood that is flowing in your veins, it calls for your ultimate sacrifice in the cause of the nation… And still, if you do not have the courage to take part in the struggle for freedom, think of Jhansi Lakshmi Bai of Vimala (Khandga Tikkana’s mother) and such other great sacrifices.''"<ref> P. 276 ''Revisiting India’s Past: Commemoration Volume To Prof. Vijay Kumar Thakur'' (2023) By Prof. P. Chenna Reddy </ref> - Durga Deshmukh at rally in Chennai to convince local women to join the freedom cause

The All India Women’s Conference[https://www.aiwc.org.in/] was setup by Margaret Cousins in 1927. The organization is still active and it is a member of the International Alliance of Women.

==INC freedom fighters defecting to Hindu groups==
It wasn't only Bose who grew tired of Congress and quit to fight for freedom through other institutions. Many Congressmen defected to the political parties HM or Bharatiya Jana Sangh (BJS, predecessor to BJP), while others to the RSS, which wasn't a political party.

Disillusioned Congress members that did not join Hindu groups, created their own parties like All-India Forward Bloc (S.C. Bose), Indian Liberal Party (S.N. Banerjee), Kisan Mazdoor Praja Party (Acharya Kripalani), Radical Democratic Party (M.N. Roy, defected from CPI too), Revolutionary Communist Party of India (Bishnu Prasad Rabha, defected from CPI too), Socialist Party (J.P. Narayan), Socialist Party of India (Ram Manohar Lohia, defected from others too), Swatantra Party (Rajaji), and others. Bhakna joined CPI due to ideological differences and Bismil the HRA due to opposition or Gandhi's policies. S.C. Bose had taken Savarkar's advice to join S.B. Bose's IIL.

There were also others who resigned when fed up with INC and did not rejoin politics, like former PM Gulzarilal Nanda and Dr. Laxman Vasudev Paranjape. The latter even while an INC activist helped found and spread the RSS. There was also Ganesh Damodar Savarkar who was an INC activist while also a member of the ABS and HM, and even used the HM to expand the RSS.
{| class="wikitable sortable"
|-
! Name
! Post
! Background
! Shift
! Other Significance
! Birth Region
! Ethnicity
|-
!Ashutosh Lahiri[https://satyaagrah.com/history/diary/jawaharlal-nehru/2917-ashutosh-lahiri][https://www.indiaprofile.com/people/freedomfighters.htm]
|Bengal Congress MLA
|
|Joined HM in 1948 amid post-Partition Hindu mobilization.
|Resorted to violence against imperialists.
|Bengal
|Bengali
|-
!Balraj Madhok
|Active in Congress youth wings (1940s)
|
|Joined RSS in 1942 (post-1947 consolidation) as a pracharak; later BJS founder.
|
|Gilgit-Baltistan (Skardu)
|Punjabi
|-
!Dr. Balakrishna Shivram Moonje
|Congress volunteer
|Early Congress member; influenced by Tilak’s philosophy.
|Pre-1947 HM leader who co-founded RSS (1925) with Hedgewar; post-1947, as RSS vice-president (1940-46), he mentored ex-Congress nationalists joining RSS shakhas. Post-1947 Relevance: Facilitated integration of Congress dissidents into RSS during its 1949 rehabilitation post-ban.
|Military leader
|Chhattisgarh (Bilaspur), then Central Provinces
|Marathi
|-
!Deendayal Upadhyaya
|Congress worker
|Active in Congress-affiliated labor unions (1940s); influenced by Gandhi’s constructive program.
|Joined RSS in 1942 (pre-1947), but post-1947, rose as RSS pracharak and BJS ideologue (general secretary 1952–67). His defection highlighted youth migration from Congress’ socialist wing.
|Started monthly ''Rashtra Dharma'' publication.
|U.P. (Mathura) then United Provinces
|Brajbhasha
|-
!Dwarka Prasad Mishra
|
|Defected to BJS in 1951 criticizing Nehru's "''dictatorship''"
|
|Attempted to start his own Bharatiya Lok Congress but later returned to Congress only to boost political career again
|U.P. (Unnao) then United Provinces
|Hindi
|-
!Hemwati Nandan Bahuguna
|U.P. Congress Chief Minister (1973–75)
|
|Defected to BJP in 1987
|
|Uttarakhand (Bughani), then United Provinces
|Garhwali
|-
!Jagannathrao Joshi
|Congress worker in Maharashtra
|
|Defected to RSS in 1948, leading Goa liberation efforts.
|
|Karnataka (Nargund)
|Kannadiga
|-
!Kanhaiyalal Maneklal Munshi (alias Ghanshyam Vyas)
|Congress leader
|
|Joined BJS
|
|Gujarat (Bharuch), then Bombay Presidency
|Gujarati
|-
!Dr. Keshav Baliram Hedgewar
|Joint secretary of Provincial Congress
|Quit in 1923 due to INC's appeasement policies like support of Khilafat Movement
|
|He was arrested in 1921 for delivering seditious speeches and was released 1922
|Maharashtra (Nagpur) then Bombay Presidency
|Telugu
|-
!Kewalram Ratanmal Malkani
|Congress journalist
|
|Joined BJS in 1951, serving as its first general secretary.
|
|Sindh (Hyderabad), then Bombay Presidency
|Sindhi
|-
!Lajpat Rai ('Lala', 'Punjab Kesari')
|Congress leader
|Key Congress figure; led Non-Cooperation in Punjab (1920–22)
|In 1926, he resigned from the Congress-backed Swaraj Party and joined the HM, criticizing Congress’ “''pro-Muslim''” compromises (e.g., Lucknow Pact). While this occurred pre-1947, his faction influenced post-1947 HM continuity. Post-1947 Relevance: His legacy drew Congress dissidents to HM in the 1950s, though Rai himself predeceased independence.
|A British publication, the ''Punjab Disturbances Report'' (alias ''Punjab Unrest Report'' or ''Aitken Report'') printed: “''The head and centre of the entire movement is Lajpat Rai, a Khatri pleader— he is a revolutionary and a political enthusiast who is inspired by the most intense hatred of the British government''.” He was martyred in a lathi charge by police in 1928 from lathi blows during Simon Commission protests.
|Punjab (Dhudike)
|Punjabi
|-
!Madan Mohan Malaviya ('Mahaman', 'Pandit')
|4-time Congress president
|Moderate Congress leader; opposed Gandhi’s Non-Cooperation but supported Swaraj.
|Dual affiliation pre-1947 (Congress and HM co-founder, 1915), but post-1947, his followers (e.g., in U.P. politics) bolstered HM against Congress’ “''secular drift''.” Malaviya died in 1946, but his network facilitated defections.
 He was a member of the HM while also a Congress member. In 1934 he quit to create the rival Congress Nationalist Party.
 Post-1947 Relevance: HM invoked his name to attract ex-Congress Hindus in 1948–50 elections.
|Saved lives in 1924 of 170 Non-Cooperation Movement participants sentenced to death for the Chauri Chaura Incident by securing acquittals for 155 and life sentences for the rest even though he had retired from law in 1911[https://vajiramandravi.com/upsc-exam/madan-mohan-malaviya/] Gandhi conferred him title 'Mahaman' Founded: 1) Banaras Hindu University 2) Bharat Scouts and Guides 3) ''Hindustan Dainik'' 4) ''The Leader''
|U.P. (Prayag), then United Provinces
|Hindi
|-
!Mukund Ramrao Jayakar
|
|
|
|
|
|Marathi
|-
!Narasimha Chintaman Kelkar ('Sahityasamrat Tatyasaheb')
|Congress leader and Tilak’s associate
|
|Defected in the 1920s (formalized post-1947) over Congress’s “soft” stance on communal issues; became HM general secretary.
|
|Maharashtra (Miraj)
|Marathi
|-
!Dr. Narayan Bhaskar Khare
|Premier of Central Provinces and Berar
|
|Expelled from Congress in 1938, and in August 15, 1949
|
|Maharashtra (Panvel)
|Marathi
|-
![[डॉ. सम्पूर्णानन्द जीवन एवम् चिन्तन- Dr. Sampoornanand Life and Thinking (An Old and Rare Book)|Dr. Sampurnanand]]
|Congress leader
|
|Briefly aligned with HM in 1947-1949 before shifting to BJS.
|Achieved doctorate
|U.P. (Varanasi)
|Hindi
|-
!Dr. Syama Prasad Mookerjee
|Congress minister, later HM president
|Elected to Bengal Legislative Council under Congress (1937); served as India’s first Industry Minister (1947) under Nehru.
|Resigned from Congress/HM in 1949 over ideological differences (opposed Article 370, Partition acceptance); founded BJS in 1951 with RSS support. RSS provided organizational backbone (e.g., volunteers for campaigns.)
 Post-1947 Relevance: His defection symbolized the right-wing Congress exodus to RSS-aligned politics.
|He died in 1953 during Kashmir agitation.
|Bengal (Kolkata) then Bengal Presidency
|Bengali
|-
|}

==Militant Hindu groups offering alternative to INC==
;Abhinav Bharat Society 
[[image:Savarkar and Senapati.jpg|right|thumb|200px|Savarkar and Senapati Bapat.]]
"''I have fought all my life to revive the Hindavī Swarājya of Shivaji and the Peshwas — nothing less than that will satisfy me.''" - Senapati Bapat<ref>Interview in ''Kirloskar'' magazine (1947) and autobiography</ref> (1940s)
Veer Savarkar formed this organization in 1904, as in his initial stages of the freedom struggle he aggressively wanted foreigners ruling India punished.

He founded the group on campus of Fergusson College at Pune, where he studied. On campus he smuggled arms and plotted against imperialist rule.

Senapati Bapat (Pandurang Mahadev Bapat) was a part of this organization, and after the group was banned, he later joined [[Indian Freedom Fighters#India House's Hindu activist roots|India House (London)]], Free India Society (London), [[Indian Freedom Fighters#Ghadar Movement's Hindu activist roots|Hindustan Gadar Party]], Jugantar Group, and [[Indian_Freedom_Fighters#HRA's Hindu activist roots|Hindustan Republican Association (HRA)]], but later served in nonviolent Gandhian groups. Up to 1910 in London, Savarkar and Bapat were still close. He used Hindu symbolism and teachings as inspiration for the freedom movement. When a member of the ABS, he called himself 'Shivaji’s soldier' and took the organization's oath ("''We will fight like Shivaji.''") For the 1915 Ghadar bomb training, he swore on ''[[Bhagavad Gita]]'' before bomb plots and quoted [[Karma Marga|Karma Yoga]] ("''Fight without fear.''") Within Pune in the 1900s, he used Tilak’s Ganesh Utsav festivals for secret meetings & weapon storage. In his revolutionary poems, he invoked "''Mother India as Kali''" to awaken martial spirit. During Swadeshi rallies, he chanted B.C. Chatterjee's "Vande Mataram" hymn as a battle cry. He was jailed in 1915 for being the accused number 1 in the Nasik Conspiracy Case and was acquitted 5 years later. He had said in the 1920s, "''Hindu gods inspire all Indians—Muslim, Sikh, Hindu—to fight the foreigner.''" Even after independence he participated in the Hyderabad and Goa liberation movements.

This group had not only inspired organizations in its era, but even today there are some named after this organization.[https://www.abhinavbharatparty.org/][https://www.abhinavbharat.org][https://www.abhinavbharatcongress.org/]

;Anushilan Samiti (''Secret Committee'') 
[[image:Anushilan Samiti members.jpg|right|thumb|200px|Members of the organization.]]
[[image:Delhi-Lahore Conspiracy.jpg|right|thumb|200px|1912 assassination attempt of Viceroy Hardinge.]]
"''The Marathas under Shivaji overthrew the Mughals with peasant armies; we Bengalis must emulate Hindavi Swarajya to free India from British chains.''" - ''Jugantar Patrika'' newspaper (1908)
This was the first organization that utilized violence against British imperialists. It influenced freedom groups that formed afterwards. It was formed in 1902.

It was established by Satish Chandra Basu and Pramathanath Mitra (Theosophist and a barrister.) It drew from physical and spiritual training inspired ''Anandamath'' (1882) and [[Swami Vivekananda|Vivekanand]]'s emphasis on "''muscular national''" (building physical strength for national revival.) Initial meetings at Mitra's home focused on lathi (stick) training, yoga, and revolutionary literature. It had eventually forged ties to Irish revolutionary (also anti-Britain) groups for obtaining weapons.

This group blended Hindu cultural promotion with anti-colonial militancy, viewing anti-imperialist violence as [[dharma|dharm]] (''spiritual duty'') that was needed in the circumstances. Members took oaths to assassinate imperialist officials and disrupt the British Raj.

Its key violent actions include 1907-1908 assassination attempts on imperialist officials, including plots against magistrates. Mentionable is the 1908 bomb-making and distribution of pistols, and they were linked to the Muzaffarpur Bomb Case of Bihar wherein member Khudiram Bose (then 18) threw a bomb at an imperialist judge's carriage in April 1908, killing 2 British women by mistake. Khudiram was hanged and became a martyr and inspiration for further violence against imperialism. The Alipore Bomb Case of 1908 is noteworthy and the accused was the-then leader Aurobindo Ghosh. In the 1910s when the group expanded to branches in Dhaka and other cities, and Sri Aurobindo was acquitted for conspiracy.

Niralamba Swami (born Jatindra Nath Banerjee) was an active member who became a sanyasi after revolutionary activity was suppressed in Bengal resulting from the association's Alipore bombing. He became a pupil of Aurobindo at Gujarat in 1897. He had met Soham Swami (born Tigoria Baba) was a guru to Niralamba through mentorship and writings. Soham's armed revolutionary training (including bomb-making) and yogic discipline shaped Niralamba. Soham propagated ''''Hindu martial dharma''" to fight imperialists and wrote the ''Soham Gita'' as the 'scripture' for armed revolt.

Rash Behari Bose (not familial relation to Subhas Chandra) was a another key figure of this organization, as in December 23, 1912, he, along with member Basanta Kumar Biswas threw a self made bomb, in the convoy of imperialist Hardinge at Delhi, severely injuring the Viceroy. This was part of the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]] that planned a number of attacks on imperialist officers in India. R.B. Bose would later escape Lahore and would then flee to Japan to avoid being caught and he supported the Indian freedom movement internationally by forming the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League (IIL) and Indian National Army (INA.)]]

This group ended up influencing not only R.B. Bose and his INA but also Bhagat Singh and his HSRA. It further influenced Congress to seek Purna Swaraj from previously seeking only Home Rule or Dominion Status within the British Empire.

The association didn't just aim for freedom but aimed to protect Hindus from Muslim terrorists, who were often backed by the Nawab of Bengal. For example, in the 1907 Jamalpur Riot, members wounded 40-50 Muslim terrorists that attacked the residence where the group's lathi-play was taught. Defending members were Bipin Behari Ganguli, Harish Shikdar, Indranath Nandi, Narendra Bose, and Sudhir Sarkar. Ganguli later became the mentor of Gopal Mukherjee. Pulin Behari Das was the establisher of the Dhaka Anushilan Samiti were. Also in 1907 was the riot in Comilla wherein a Hindu shopkeeper that was brooming his store was accused of insulting of the visiting Bengali Nawab with his broom. Muslims attacked the shop, after which a Muslim was shot at by a member and the rioting stopped. In Jamalpur, a Muslim mob attacked Goddess Basanti's image and broke it. (Basanti Puja is one of the biggest festival in Bengal.) This only ranged Hindus that responded to the aggression with aggression, and a member fired upon a Muslim, after which the violence subsided. The puja the proceeded as normal.

During World War I, it collaborated with German agents in the Hindu-German Conspiracy (1914-1917) for uprisings. The British Raj government banned the association. It only splintered into the successor Jugantar by 1914.

R.B. Bose met Aurobindo in 1920s and admired his early revolutionary phase (1905-1910) and ''Bande Mataram'' newspaper. Aurobindo's armed resistance in Bengal became a model to Bose. Mahatma Gandhi had condemned the group for using "''sinful''" violence. Aurobindo would later establish the Jugantar group.

Pulin Behari Das was given a life sentence and he later became an RSS sympathizer.

;Atmannati Samiti 
[[image:Bipin Behari Ganguli.jpg|right|thumb|200px|Bipin Behari Ganguli.]]
"''The Maratha Empire under the Peshwas embodied Hindavi Swarajya; we must follow Shivaji’s path to self-rule.''" - Society Newsletter (1908)
This group was founded around 1901-1902 in Kolkata by Bipin Behari Ganguli and Pravas Chandra Dey. It worked together with Srish Pal, another revolutionary, was associated with a different but related organization, the Dhaka-based Mukti Sangha (later known as Bengal Volunteers) These 2 groups worked together in carrying out targeted assassinations of British officials and Indian police officers. A notable instance involved a member of the Samiti, Ranen Ganguly, who, along with Srish Pal, assassinated police inspector Nandalal Banerjee in Kolkata in 1908.

;Bharat Jatiya Bahini 
[[image:Gopal Patha.jpg|right|thumb|200px|Gopal Patha.]]
The ''India People Army'' was established by Gopal Patha (born Gopal Chandra Mukhopadhyay) during the Non-Cooperation Movement around 1942 and mobilized the Bahini's members in August 1946 to defend Kolkata from becoming a part of Pakistan, which was the aim of Islamist mobs. The pro-Pakistan Islamists initiated the violence from their observance of Direct Action Day, which had the aim for the future state of Pakistan to incorporate Kolkata, and the resulting violence led to the Great Calcutta Killings.

Gopal, a former member of the Atmannati Samiti, formed a militia of around 400-800 around 1942, which included volunteers from the Arya Samaj, other Sanatan, and Sikh communities. The Bahini's weapons were a collection that began from the formation of the group in 1942. During riots, Hindu blacksmiths also forged weapons for the Bahini. Further financial backing came from Marwari businesspeople of Kolkata's Burrabazar locality. The majority of Bahini members were either Bengali Dalits or non-Bengalis (i.e., Biharis, Odias, Punjabis, and person of U.P.) Local vyayam samitis (wrestling clubs) provided recruitment and weapons, including rods, knives, and revolvers.

A freedom fighter from INC that joined Gopal's Bahini to combat Islamists was Jugal Chandra Ghosh. He and the HM secretary Bidhubhusan Sarkar collaborated to secure fundraising for the Bahini. Dr. Bidhan Chandra Roy, who would become CM of of W.B. after independence, had a close relationship with Gopal and provided moral support to his cause. Gopal Chandra Banerjee INC's trade union (INTUC) future leader also worked with Jugal Chandra Ghosh to secure funds from sawmills, dairies, and factories for the Bahini's operations in 1946.

The association would go on to defending Hindus even during the 1947 Partition riots instigated by Islamists.

After the riots subsided, the group turned to social work, running the National Relief Centre for the Destitute.

;Bharatha Matha Sangam 
[[image:Vanchi Iyer.jpg|right|thumb|200px|Vanchi Iyer.]]
"''The [[Mlecchas|mlecha]] of England, having captured our country, tread over the [[Sanātan Dharm Principle|Sanatana Dharma]] and destroy them. Every Indian is trying hard to drive out the English to get Swarajyam and restore our culture. Our Raman, Krishnan, Arjuna, Shivaji and Guru Gobind ruled our land, protecting all Dharmas,…''" - Vanchi Iyer in his suicide letter explaining assassination (1911)
The ''Mother India Association'' was founded by Nilakanta Brahmachari after the Tinnevely riot of March 17, 1908, instigated by the inflammatory speeches of Swadeshi Padmanabha Iyengar, Subramania Siva and V.O.C. Pillai (they were all later charged.) Pillai (with Subramania Bharathi) invoked Shivaji in songs and speeches (Bharathi declared, "''Shivaji danced the dance of freedom; we must dance it again.''")

This group sought swarajya through violence to achieve the retreat of the British imperialists.

Vishwanathan Iyer is more popularly known as Vanchi Iyer, who assassinated British officer Robert Ashe on June 17, 1911 by firearm. Vanchi was a pupil of Varahaneri Venkatesa Subramaniam Aiyar (himself a pupil of Savarkar.)

Subramania Siva was called by Bharathi "''My hero Shivaji!''" and "''reincarnation of Chhatrapati Shivaji.''" In Siva's writings and dramas, he mentioned Shivaji. They were made to spread pan-Indian nationalism among Tamils. In his 30s, his writings focused on Hindu-specific topics like spirituality and yoga.

;Hindu Dharma Rakshini Sabha 
[[image:Chapekar Brothers.jpg|right|thumb|200px|The Chapekar Brothers.]]
"''We formed the Hindu Dharma Rakshini Sabha in 1894 with the open aim of protecting Hindu religion and the secret aim of driving out the British by force.''" - ''Chapekar Bandhu-anchi Charitra'' (1901) By Damodar Hari Chapekar (wrote it in jail)
The ''Council for the Protection of Hinduism'' was founded by Damodar Chapekar with his brothers Balkrishna and Vasudeo, and with Mahadev Vinayak Ranade.

The membership oath was taken on the Gita and sword.

They were the founders and core members. The society was publicly a religious-cultural body but secretly a revolutionary conspiracy group.
"''We have taken the oath to re-establish Shivaji’s Hindavī Swarājya.''" - Chapekar brothers in their own statement before execution (1897)
Its secret inner circle (unnamed in records, but later called 'Chapekar Club' by British police) carried out the assassination of imperialist officers W.C. Rand and Lt. C.E. Ayerst on June 22, 1897. The inner circle's members were Chapekar brothers, M.V. Ranade, Khando Vishnu Sathe, and a few teenage runners.

;Jugantar Group 
[[image:Aurobindo.jpg|right|thumb|200px|Sri Aurobindo Ghosh (alias 'Srijut'.)]]
[[image:Satyananda Puri.jpg|right|thumb|200px|Swami Satyanand Puri (alias 'Bhavabhushan Mitra'.)]]
"''Shivaji’s Hindavi Swarajya and the Maratha Confederacy’s victories over Aurangzeb are the blueprint for our revolution; the Peshwas showed how to build a Hindu empire.''" - Bhupendranath Dutta (1908)
Aurobindo had formed this association.

Swami Satyanand Puri (born Bhavabhushan Mitra) was a key person of this group and he was a Hindu cleric that was influenced by the teachings of Vivekanand. He participated in the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]].

Acharya Mahananda Halder, although not a founder, is a mentionable member because he was a member of the Anushilan Samiti (1905-1910), then of the splinter Jugantar Group. He wrote positively since 1939 in his Bengali monthly magazine ''Ananta Bijoy'' about S.C. Bose and the INA. He would later establish the Nadia Zila Matua Mahasangha, Harichand Seva Sangha, and Mira High School in Plassey, Nadia. He had personally me the Matua [[Vaishnava]] sect founder's son Guruchand Thakur, who was led the sect.

Phanindra Nath Ghosh had gotten arrested and was imprisoned. He participated in the 1942 Quit India movement and on August 15, 1972 was awarded Tamra Patra by the Government of India.

This group, became involved in a serious of planned assassinations. Bagha Jatin (born Jatindranath Mukherjee) was the chief planner. On June 2 and November 29 of 1908; Lt. Governor of Bengal on November 7 of 1908; Prosecutor Ashutosh Biswas on 10 February Judge Douglas Kingsford on February 23-27; Narendranath Gossain on April 16, August 24 September; Deputy Superintendent of Police Shamsul Alam on 28 October of 1909.

The last major planned armed confrontation was the Howrah Plot<ref>Plan entailed seizing arms depot at Howrah station to distribute its rifles, bombing and raiding Shibpur Arsenal, and fight with imperialist forces in Kolkata</ref>, which was ultimately intercepted and crushed. However, it involved a lot of planning by Bagha Jatin, including collaborating with a German officer (Vincent Kraft) in February 1915 at Kolkata. Jugantar had raised ₹50,000 and over 500 recruits. By May this plot's planning was finalized. Bagha Jatin was the mastermind, M.N. Roy the liaison officer, Chittapriya Ray Chaudhuri the commander, and Jadugopal Mukherjee the bomb expert. Bagha Jatin was martyred in the fighting at Balasore on September 10.

"''We die so India may live free.''" - Bagha Jatin's dying words

The group's newspaper was also titled ''Jugantar Patrika'', which was also used by the Anushilan Samiti.

;Matruvedi Dal 
[[image:Ram Prasad.jpg|right|thumb|200px|Ram Prasad.]]
"''Being a Hindu I believe that an insult to my country is an insult to God. For the worship of my country is the worship of Shri Ram and the service of my country is the service of Shri Krishna.''" - Ram Prasad Bismil
The ''Motherland-Altar Council'' was founded by Ram Prasad Bismil
He justified the usage of violence for attaining freedom, viewing it, as Netaji did, as karma yoga. He even referenced ''Bhagavad Gita'', saying it authorizes it in certain situations.<ref>"''Lord Krishna's advice in the Bhagavad Gita is the kill even our own teachers and kinsmen [if duty demands]...No blame attaches to any person if he is doing deeds without being actuated to reap the fruits of his deeds.''"</ref> He was inspired by Dayanand's ''Satyarth Prakash'', which rejected nonviolence for the freedom struggle.

In his autobiography (''Kakori Ki Shaheed'') he noted converting Muslims but he also praised Ashfaquilla Khan's dedication to the freedom struggle and Hindu-Muslim unity.

His literature he distributed includes pamphlets "Deshvasiyon Ke Nam Sandesh" (''A Message to Countrymen'') and "Mainpuri Ki Pratigya" (''Vow of Mainpuri'') that urged armed uprising against British rule.

He participated in armed participation, like Mainpuri Conspiracy Case of 1918, together with Shivaji Samiti. The Dal's operations were in district of Agra, Etawah, Mainpuri, and Shahjahanpur. In 1920 Shivaji Samiti's leader Dixit died due to sickness and the Matruvedi Dal being a partner organization was impacted—it ceased activities.

In 1924 Bismil setup the [[Indian_Freedom_Fighters#HRA's Hindu activist roots|HRA]] together with Sachindranath Sanyal, Jogesh Chandra Chatterjee, and a few others.

He had evaded capture by imperialist forces multiple times, including by jumping into the Yamuna River. Eventually he was arrested. In his final moments, he recited "''Vishwani deva savitaha dunitani''", the Vedic prayer.

;Shivaji Ki Sena 
[[image:Phadke.jpg|right|thumb|200px|Vasudev Balwant Phadke ('Father of Indian Armed Revolution'.)]]
"''We are Shivaji's Sena—no name needed''." - Vasudev Balwant Phadke
Vasudev Balwant Phadke established it after leaving the Sarvajanik Sabha in 1875. He posthumously earned the title as 'Father of the Armed Revolution'.

The association used Hindu teachings, culture, and symbolisms to inspire the members and promote the movement. The group's flag was bhagwa with [[Hanuman]] on it. They said the armed struggle is a form of Karma Yoga. Members would take an oath on a sword and tulsi leaves. He used the term 'Dharm Yuddh' (''Spiritual Duty War''.) They rallied during [[Festivals|Ganesh Utsav]].

"''Shivaji killed Afzal Khan—we will kill British like demons''." - Vasudev Balwant Phadke (1879 speech)
He, together with his army of about 300 Ramoshi tribesmen revolted violently from February-November 1879. He was arrested and later died in jail.

The Sena established a provisional government that controlled parts of Pune but it was short-lived. However, it launched daring raids on wealthy British businessmen, moneylenders, and government treasuries in the Konkan and Deccan regions, raising funds to support famine-stricken farmers and arm the militia. He also preached swaraj village-to-village, becoming the first Indian leader to do so systematically, inspiring around 300 insurgents from diverse castes and laying the groundwork for future armed movements.

;Shivaji Samiti 
[[image:Genda Lal Dixit.jpg|right|thumb|200px|Genda Lal Dixit.]]
Genda Lal Dixit was greatly influenced by Shivaji and also by Tilak. He used Shivaji's symbolism of challenging and defeating Mughals in conflicts and eventually of Hindavi Swarajya defeating the Mughal Empire, as the model and inspiration that Indian freedom fighters need to take down the British Empire's stranglehold on India. It also drew from Arya Samaji influences.

He used Shivaji's militancy stories to inspire and recruit youths, and even dacoits from the Chambal ravines.

Slogans of Shivaji Samiti were "Maro Firangi Ko" ("''Kill the Foreigners''"), "Bhaiyon aage badho, Fort William chheen lo, jitne bhi Angrez saare ek ek kar been lo" ("''Brothers, advance, seize Fort William, however many Englishmen, strike each one''"), and "Vande Mataram".

Its operations were in the same areas as Matruvedi Dal, and both cooperated towards their common goal of overthrowing British rule.

In 1920, Dixit contracted tuberculosis and passed.

;Suhrid Samiti 
Kishori Chand Mitra, a Brahmo Samaji, established Samaj Unnati Vidhayini Suhrid Samiti (''Organization of Friends for Social Reform'') in 1854. Ashwini Kumari Rai of the group composed literature that highlighted the hardships that Hindu society was going through due to British rule.<ref>[https://cshc.substack.com/p/reclaiming-the-sacred-religion-revolution "Reclaiming the Sacred: Religion, Revolution and the Bengal Underground"] By CSHC and Colonel Walter E. Kurtz (Jan 12, 2026)</ref> Prominent members also included Debendranath Tagore (1st President), Harish Chandra Mukherjee, and Akshay Kumar Datta.

It also had a splinter faction known as Sadhana Samaj (alias Sadhana Samar, Swadeshi Sadhana Samaj) led by Hemendra Kishore Acharya Choudhury. Its oaths involved a ''Bhagavad Gita'' in 1 hand and a revolver in the other.

==Other Hindu groups offering alternative to INC==
The Servants of India Society and other secular organizations though sometimes making pro-Hindu statements and founded by Hindu activists, cannot be considered Hindu activist groups. Several other practicing Hindus participated and were martyred in the freedom movement. To such nationalists, religion was a personal matter and they didn't promote it but focused only on working with other freedom fighters for achieving freedom from imperialists.

'''Arya Samaj''' 
[[image:Dayananda Saraswati.jpg|right|thumb|200px|Dayanand Saraswati ('Rashtrarishi'.)]]
"''India can be free only when Hindus return to the pure Vedic Dharma and throw off the slavery of foreign religion and foreign rule.''" - "Chapter 13", ''Satyarth Prakash'' (1877) By Dayananad Saraswati
Dayananad Saraswati (born Mool Shankar Tiwari), titled by admirers as 'Rashtrarishi' (''Nation's Seer'') was the first vocal activist for Swaraj.

This group influenced freedom fighters Aiyar, Bhai Balmukund, Bhai Parmanand, Chaudhary Charan Singh, Dhingra, Justice Ranade, Kartar Singh Sarabha, Lala Dayal, Lala Rai, Mahatma Hansraj, Master Amir Chand, Pandit Lekh Ram, Ram Prasad Bismil, Shyamji Krishna Varma, Sohan Lal Pathak, Swami Shraddhanand, Roshan Singh, Vallabhbhai Jhaverbhai Patel (Sardar Patel), Veer Savarkar, Vishnu Sharan Dublish, Yogmaya Neupane, and others. A Sikh freedom fighter it influenced was Kishan Singh. It also influenced Bhagat Singh (former Sikh.)

Arya Samajis who were martyred in the freedom struggle were Balmukund, Bismil, Chand, Dhingra, Pathak, Rai, and Roshan Singh. Mentionable is that Balmukund, executed at Delhi's Chandni Chowk area, was the descendant of Bhai Mati Das, who was a 17th century martyr of Sikh genocide by Aurangzeb also at Chandni Chowk.
"''Shivaji is one of the immortals of the world. He is a figure of burning patriotism that he has become the pole-star of Indian Swarajya.''" - ''Shivaji the Great'', Volume I (1932) By Professor Bal Krishna, member at Kohlapur branch and Gurukul Kangri of Arya Samaj
Lajpat Rai, titled by admirers as 'Rashtrabhushan' (''Nation's Medal'') and 'Lala Rai', became a member and also joined the Congress.

Arya Samaji merchants vowed not to import foreign cloth, contributing to the Swadeshi Movement. Kisan Sabhas (''Farmer Councils'') were constituted under the guidance of Samaj activists and non-tax campaigns were launched at several places. Arya Samaj, especially led by Swami Shraddhanand and Dr. Satyapal, actively protested against the Rowlatt Act and spread hatred against British imperialists, even down to the village level throughout Punjab and Haryana.

The Samaj frustrated the aim of British rule and about 60% of the Punjab region's Satyagrahis were Samajis. Dr. Satyapal, Gyani Pindidas, Mahatma Devi Chand, Bhimsen Sachar, Gokul Chand Narang, Prabodh Chandra, Swami Atmananda, Rambhaj Datta, Dewan Alakhdhari, Yash, and Deshbandhu Gupta and several other Samaj leaders played a crucial role in the freedom struggle in the Punjab.

Arya Swaraj Conference of Lahore elected Dr. Satyapal as its chairman and Punjab War Council was formed with him as its general secretary.

'''Asom Sangrakshini Sabha & Assam Jatiya Mahasabha''' 
[[image:Ambikagiri Raichoudhury.jpg|right|thumb|200px|Ambikagiri Raichoudhury ('Assam Kesari'.)]]
"''The unchecked activities of Christian missionaries in the hills are separating our tribal brethren from the mainstream Assamese society. We must protect our indigenous culture and dharma from such external influences.''" - A representative from the Sabha (1928-1930)
These organizations, founded by Ambikagiri Raichoudhury,<ref>"''The hills and plains of Assam are being slowly taken over. Foreign missionaries are converting our tribal brothers and sisters, while outsiders are taking our land and jobs. If we do not wake up, the indigenous people of Assam will become minorities in their own motherland.''"</ref><ref>
Ambikagiri Raichoudhury Regularly used these phrases: 
1. "Hindu Asomiya Jati" (হিন্দু অসমীয়া জাতি) — "''Hindu-Assamese Nation/People''" (This was one of the most commonly used phrases by the Sabha.) 
2. "Hindu Asomiya Sanskriti" (হিন্দু অসমীয়া সংস্কৃতি) — "''Hindu-Assamese Culture''" 
3. "Hindu Asomiya Jibon Dhara" (হিন্দু অসমীয়া জীৱন ধাৰা) — "''Hindu-Assamese Way of Life''"</ref> in 1926, sought to protect Assamese identity, as during the colonial era, missionaries and non-Assamese were settling in Assam. Of particular concern was the interference in Assamese culture, such as Christian missionary work and outlawing puja at the famous Kamakhya Temple. Because the political area of Assam was larger then, concerning areas were the Garo Hills and Khasi Hills (both now in predominantly-Christian Meghalaya) and Naga Hills (now in predominantly-Christian Nagaland.) Assam Jatiya Mahasabha was the Sabha's political wing.

The Sabha's most prominent members of this group included Dandinath Kalita and Kirtinath Hazarika.

"''The Hindu people of Assam must be protected from becoming a minority in their own homeland.''" - Memoranda submitted by both groups to the British government and Congress leadership (1940s)

'''Bharat Dharma Mahamandala & Hindu Mahasabha''' 
[[image:Mahaman Malaviya.jpg|right|thumb|200px|Mahaman Malaviya (right) with Mahatma Gandhi (left.)]]
"''India will be free only when Hindus realise that they are a nation by themselves and organise politically, culturally, and militarily as Hindus.''" - Veer Savarkar
The BDMM formed in 1902 by Pandit Din Dayalu Sharma and Mahaman Malaviya to consolidate (better organize) Sanatan Sabhas and arrange activities. Several Sanatan Sabhas were established from 1887-1900 all over India but the BDMM gave them all a common platform.

Later, its political wing, the HM, formed in 1915 under Malaviya, and in its 1920s-1930s stages was highly political and supportive of the freedom struggle.

Congress congratulated<ref>"''The Congress welcomes the establishment of the Hindu University at Benares by the Bharat Dharma Mahamandala.''" - Congress resolution at Lahore session (1909)</ref> BDMM with establishing the [https://www.bhuonline.in/ Banaras Hindu University (BHU)], which would go on to become an extremely important a hub for the freedom movement.

Savarkar joined this organization in 1937, as he was banned from politics as a condition of his prison-release. He stated in 1937, "''Hindus must organize politically to secure Swaraj.''"

He would seize the opportunity of WWII to enlist Hindus for become militarized to eventually overthrow the imperialists and have an independent India.
"''The goal of complete independence is nothing but the revival of Hindavī Swarājya first established by Shivaji and expanded by the Peshwas.''" - Veer Savarkar<ref>''Hindutva'' (1923), ''Hindu Pad Padshahi'' (1925), and multiple prison letters and speeches 1937-38</ref> (1923-1938)
In 1991, the-then PM of India, Pamulaparthi Venkata Narasimha Rao (P.V.N.R.) said, "''Malaviya was a freedom fighter, educationalist, and Congress stalwart—his legacy is secular and inclusive''." He had also made other positive statements.<ref>"''Malaviya was a giant of the freedom movement—BHU is a national treasure''." - P.V.N.R. in BHU convocation speech, 1991</ref><ref>"''Malaviya's Congress leadership in 1909-1932 was crucial-he was a true nationalist''." - ''The Insider'' (1993) By P.V.N.R.</ref><ref>"''Mahamana Malaviya united education and patriotism—we owe him our universities''." - P.V.N.R. on Malaviya's birth anniversary, 1995</ref>

'''Bharat Sevashram Sangha''' 
[[image:Swami Pranavananda.jpg|right|thumb|200px|Swami Pranavananda.]]
"''The Hindus are not so much in need of ideas and ideals, as they are in need of strength, unity, organization, power of self-defense and a will for self-expansion. Ideas and ideals they have enough; they have enough of plans and programs. But everything has become meaningless for want of strength and energy. The entire Hindu population is to be vitalized by an infusion of tremendous energy.''" - Acharya Srimat Swami Pranavananda Maharaj
Acharya Srimat Swami Pranavananda Maharaj (born Binode Bhuiya) setup this organization in 1917 to mainly help in humanitarian ways, such as providing food relief to famine-, epidemic-, and cyclone-affected Bengalis.

Pranavananda criticized passive non-violence (extreme ahimsa of Gandhi), advocating instead for active self-defense and societal reorganization to counter colonial exploitation and communal divisions, which he saw as weakening the Hindu community and aiding foreign dominance. So he formed defense units to protect Hindus from Islamists during communal riots.

He interacted with freedom fighters, including Dr. S.P. Mukherjee. The Swami had secret contacts with revolutionary freedom fighters in East Bengal and motivated youth toward patriotic action, physical strength, and selfless service. He provided shelter and food to freedom fighters "in the dark of night" when they sought his inspiring words or hid from British police. This led to his brief imprisonment in 1914 for suspected involvement, though he was released due to lack of evidence. Like the Anushilan Samiti and Jugantar, he envisioned a 'dharm-rashtra'.

'''Brahmo Samaj''' 
[[image:Ramananda Chatterjee.jpg|right|thumb|200px|Ramananda Chatterjee ('Father of Indian Journalism'.)]]
"''The statesmenship and administrative capacity of the Peshwas deserve to be better known than they are.''" - Ramananda Chatterjee
Raja Ram Moham Roy, 'Father of the Indian Renaissance' and 'Father of Modern India' did not contribute to the freedom movement but his formation of the Brahmo Sabha (later becoming Brahmo Samaj) led to critically-thinking Indians, and future generations of the the Samaj became pro-freedom activists. Many attendants of the Indian National Conferences of 1883 and 1885 were Brahmos. The most prominent ones were R.N. Banerjee and A.M. Bose. Others were Durga Mohan Das, Kandukuri Veeresalingam Panthulu, Krishna Kumar Mitra, Manomohan Ghosh, Nabagopal Mitra, Ramesh Chandra Dutt, Shib Chandra Deb, and Umesh Chandra Dutta. It is mentionable that former Brahmo, Justice Ranade who later formed his own Prarthana Samaj, was present. In 1886, Bipin Chandra Pal of the Lal-Bal-Pal trio joined, becoming the most influential Brahmo in the INC that [with Rai and Tilak] [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|spearhead the Swadeshi movement]].

Its affiliated publications ''Indian Mirror'' (main editor Manmohan Ghose), ''Modern Review'' (main editor Ramananda Chatterjee), ''Tattwabodhini Patrika'' (main editors Akshay Kumar Datta, Dwijendranath Tagore, Ishwar Chandra Vidyasagar, R.N.Tagore, and R.N. Bose), and ''Sanjibani'' (main editor Krishna Kumar Mitra) fueled the nationalist spirit. Chatterjee also wrote ''Towards Home Rule'' in 1917. In 1929 he began publishing the pro-freedom ''Vishal Bharat'' magazine. Notably, he was a friend of Sister Nivedita[https://www.indica.today/long-reads/part-4-sister-nivedita-and-ramananda-chatterjee-an-association-of-enduring-impact/] of the Dawn Society.

To promulgate Brahmo ideas and literature, R.N. Bose established the Brahmodharma Bodhini Sabha wing (1872), and to facilitate spiritual discusions he made the Biddwajjana Sarnagam wing (1874).

Institutions of the Samaj included City College in Kolkata (a hub for nationalists) and Sadharan Brahmo Samaj Hall (hosted political meetings.)

It actively participated in the Swadeshi movement to boycott British good and heavily resisted Christian missionary efforts.

It was not solely Bengal-based and many times had a pan-Indian view—Brahmo Halls were opened further east and north of Bengal, and even in southern India. A.M. Bose, K.M. Mitra, and R.C. Dutt wrote positively of Shivaji and Hindavis.

'''Dawn Society''' 
[[image:Sister Nivedita.jpg|right|thumb|200px|Sister Nivedita.]]
"''What Shivaji did to the Mughals, we will do to the British.''" - Slogan of a huge exhibition held with portraits and weapons at the first Shivaji Utsav in Bengal organized by Dawn Society (1906)

Bipin Chandra Pal of the group earned the title 'Father of Revolutionary Thoughts in India' and he was part of the political trio of 3 separate politicians, Lal-Bal-Pal, consisting of Lala Rai, Lokmanya Tilak, and himself, from 3 separate political groups. In his Shivaji Utsav speech in the early 1900s, he emphasized Shivaji as embodying the "''religio-political idea of the Hindu people''" and a model for national honour and self-rule.

Aurobindo<ref>"''Shivaji's Maratha Empire teaches the Kshatriya virtue of protecting the weak from oppression; his Swarajya against Mughal foreigners is the doctrine we need for passive resistance to British despotism.''" - Aurobindo Ghosh in speeches at Shivaji festivals co-organized by Dawn Society (1906-1907) </ref> had given a similar statement as above. Dawn Society organizers at the June 1906 Shivaji Utsav in Kolkata too had made a similar reference.<ref>"''Shivaji's noble life and brilliant career exemplify resistance to foreign tyranny; his Hindavi Swarajya must inspire our boycott of British goods and demand for self-rule today.''"</ref> Aurobindo's "Bhavani Mandir" (1905) pamphlet called for a Shivaji-style rebellion against British rule.

"''Hinduism is India's soul—revive it for freedom''." - Sister Nivedita (born Margaret Elizabeth Noble)

It was established by Satish Chandra Mukherjee in 1902 at Kolkata. Members included Aurobindo, R.N. Tagore, Dr. Rajendra Prasad, Raja Subodh Chandra Mullick, Radha Kumud Mukherjee and Brajendra Kishore Roy Chowdhury.

It not only openly participated in Shivaji Jayanti and Ganesh Utsav, but used events like the latter for Swadeshi rallies. It performed bhajans. It also had Gita study classes wherein it encouraged the scripture's call for Karma Yoga but towards Swadeshi.

It also utilized Hindu symbols like Bharat Mata, the Aum for the Society's logo, and the lotus.

"''Gita is our battle cry—not for caste, but nation''." - Aurobindo Ghosh

Barindra Ghosh (Aurobindo’s brother) wrote, "''Shivaji is the god of revolutionary nationalism.''"

In Aurobindo's newspaper ''Bande Mataram'', he wrote, "''Shivaji did not beg for rights; he took them.''"

Its newspaper was ''Dawn''.

'''Deccan Education Society & Fergusson College''' 
[[image:Deccan Education Society.jpg|right|thumb|200px|Deccan Education Society founders.]]
"''Swaraj is my birthright, and I shall have it...[This is] the same Swaraj that Shivaji and Baji Rao I had established in the Maratha Empire—a model of Hindavi Swarajya against tyranny.''" - Lokmanya Tilak in lecture at Fergusson College and ''Kesari'' editorials (1890s-1910s)
The DES was formed in 1884 by Lokmanya Tilak, Vishnushastri Krushnashastri Chiplunkar, and others. Its prime focus was utilizing Western-tyle education to uplift the-then generation of children and train them in to become freedom fighters. So it established the Fergusson College (named after the-then Governor of the Bombay Presidency) in Pune. Tilak posthumously earned the title as 'Father of the Indian Unrest'.

It advocated assertive nationalism, mass mobilization, Swadeshi (boycott of British goods), and Swaraj.

Savarkar studied here, and being influenced by Tilak, he too sought independence for India. India's PM P.V.N.R., who would later participate in protests against the Hyderabad Nizam, studied here. Vishwanath Pratap Singh too. N.C. Kelkar and Acharya Kripalani are noteworthy.

Tilak would revive [[Festivals|Shivaji Jayanti and Ganesh Chaturthi]] as platforms for anti-imperialist speeches, turning religious events into freedom activist opportunities.

In 1905 its students protested against the Bengal Partition and organized boycotts too.

Tilak would mentor and create revolutionaries that would contribute to the independence movement. He said in a 1901 letter to Govindrao Apte, "''Vinayak is my spiritual son—he will surpass me in revolution''."
"''We shall teach [[Samyag Darshan|the best of Hindu thought]]—the [[Upanishad]]s, the [[Bhagavad Gita|Gita]]—but only as literature and ethics, never as religious dogma; our students will be Hindus, Muslims, Christians, and Parsis sitting together.''" - G.G. Agarkar, First Principal of Fergusson College (1885)
Shivram Mahadev Paranjape was a professor of Sanskrit here and he would later become president of the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League]]'s Maharashtra branch.

'''Gurudev Seva Sangh & Gurukunj Ashram''' 
[[image:Tokdoji Maharaj.jpg|right|thumb|200px|Tukdoji Maharaj ('Rashtrasant') in the centre.]]
"''Shivaji Maharaj’s Swarajya was Dharma-rajya (righteous rule). That is the real Swarajya we have to bring back again. When the British leave, true Swarajya will come.''" - "Chapter 47" (verse on national unity), ''Gram-Geeta'' (1946-47) By Tukdoji Maharaj
[[Tukdoji Maharaj]] (born Mankidev Banduji Ingale), established the Gurukunj Ashram in 1936, then the Gurudev Seva Sangh in 1942. After independence the Sangh would become the All India Shri Gurudev Seva Mandal. This organization sought a 'dharma-rajya'.

Shivaji was this saint's number 1 hero, and in speeches for Quit India at Vidarbha villages<ref>"''Shivaji Maharaj destroyed Mughal rule; today we have to destroy British rule. Har Har Mahadev!''" (1942)</ref>, Jungle Satyagraha<ref>"''Shivaji Maharaj established Hindavi Swarajya; now we have to end the yoke of British slavery and win Swarajya from the jungles.''" (At Gondia-Chimur forests, 1930)</ref>, and Sevagram Ashram<ref>"''Shivaji Maharaj kicked out Aurangzeb; today Gandhibaba has to kick out the British, but through the path of truth and non-violence.''" (In presence of Mahatma Gandhi & Acharya Vinoba, 1940s)</ref> he likened Shivaji defeating Mughal imperialists to modern the-then freedom freedom fighters against British imperialists. He even composed a bhajan, which he sang 1942-45, with the lyrics, "''Victory to Shivaji Maharaj, victory to Hindavi Swarajya; let British rule end, let Mother India be free.''" His main centre, the Mohan-Kheda Ashram, had attendants from mainly the Gond and other tribal communities, and he had said, "''I am a Gond-Koitur, I am a tribal, but Shivaji Maharaj’s Swarajya is also my Swarajya.''"

From 1935 onwards, bhajan mandal (hymn society) networks had for secret meetings, satyagraha training, and Quit India mobilization, and eventually numbered over 500 village-level groups in Vidarbha by 1942.

"''Hindu dharma is the soul of Bharat—its rivers of knowledge flow to unite all in selfless service. For freedom, Hindus must embody this dharma, building villages as temples of unity.''" - ''Gramgeeta'' (1940s), Gurudev Seva Sangh publication
In 1941, Tukdoji participated in satyagraha, and partook in the Quit India movement. He was arrested in 1942 and was imprisoned in Nagpur and Raipur Central Jails.

The ashram was a base for Quit India rallies in 1942, and British police raided it during Tukdoji’s arrest. Gandhi visited in 1945, praising it as a “''temple of service.''”

He earned the title 'Rashtrasant' (''National Saint''.) His other alias was Tukaram Vaidya.

'''Madras Native Association''' 
[[image:Gazulu Lakshminarasu Chetty.jpg|right|thumb|200px|Gazulu Lakshminarasu Chetty.]]
It strongly opposed Christian missionary work and British polices were perceived as interfering in Hindu matters. It was founded by Gazulu Lakshminarasu Chetty[https://chhatrashakti.in/2020/08/07/unsungfreedomfighter-gazulu-lakshminarasu-chetty/], who is a very important figure for Indian sovereignty because he His petitions gave more sovereignty to Indians from the British Crown.

Madras Mahajana Sabha, its successor association focused prioritized Indian democratic rights, and did not focus on the Christian missionary work that many of its members were still against. It was founded (1884) by [https://theosophy-india.org/ Theosophical Society][https://indiatos.org/] members (Panapakkam Ananda Charlu, Mudumbai Veeraraghavachariar, and Ganpathy Subramania Iyer.) Members used to have meetings at the [https://www.ts-adyar.org/ Adyar Theosophical Society] but it didn't highlight or preach spiritual principles or use spiritual symbolisms, so it cannot be considered a Hindu group that its predecessor was.

''The Crescent'' was MNA's newspaper that regularly wrote of missionary activities and others (i.e., negatively portraying Hinduism and Hindu practice in textbooks) that grieved the Hindu community.

The Hindu Literary Society[https://www.jetir.org/papers/JETIR2208554.pdf] was another association that, together with the MNA, merged to create the Madras Mahajana Sabha.

'''Prarthana Samaj''' 
[[image:Dr. K.B. Antrolikar.jpg|right|thumb|200px|Dr. K.B. Antrolikar.]]
"''The Marathas under Shivaji and the Peshwas proved that Indians are capable of the highest form of self-government. The British tell us we are unfit to rule ourselves — history answers them with the example of the Maratha Empire.''" - Justice Ranade speech at the Deccan College in Pune (late 1880s) <ref>M.G. Ranade speech at the Deccan College, Pune (late 1880s)</ref>

Shivaji was a major inspiration to Justice Ranade (born Mahadev Govind Ranade)[https://puneprarthanasamaj.org/] for achieving independence the way the Chhatrapati did.<ref>"''The rise of the Maratha nationality was the first successful attempt in modern Indian history to establish a Swaraj or self-government free from foreign domination… The same spirit which animated Shivaji and his successors is needed today to shake off the foreign yoke which has replaced the Muslim yoke.''" - ''Rise of the Maratha Power''(1900) By M.G. Ranade</ref><ref>"''Shivaji taught us that India could be free and united under Indian rulers. The lesson of the Maratha Confederacy is that we can again be a nation if we revive the same patriotism and self-sacrifice.''" - M.G. Ranade
during presidential address at Bombay Social Conference (1900)</ref><ref>"''The Maratha period is the only period in the last eight centuries when India was ruled by Indians for Indians…The same ideal of Swarajya which Shivaji proclaimed must be our goal today.''" - M.G. Ranade's article in ''Indu-Prakash'' (English series on Indian history, 1880s)</ref><ref>"''Tell the young men that the blood which flowed in Shivaji’s veins still flows in theirs. The same fire that burnt in the breasts of the Marathas must be rekindled to win back our lost independence.''" - M.G. Ranade in letter to Gopal Krishna Gokhale (c. 1897)</ref>

"''We pray for India’s freedom, but our main work is religious and social reform within Hindu society. Swaraj without Dharma-rajya is useless.''" - Dr. K.B. Antrolikar, President (1931)
This group supplied the manpower to Congress.

'''Ramakrishna Mission''' 
[[image:Swami Akhandananda.jpg|right|thumb|200px|Swami Akhandanand.]]
"''Shivaji was one of the greatest national saviors who emancipated our society and our Hindu dharma...His Hindavi Swarajya united the fragmented Hindu kingdoms against oppression.''" - Swami Vivekanand in speech at Chicago, U.S. (1890s-1902)
Vivekanand, titled by admirers as 'Rashtraguru' (''Nation's Mentor'') and 'Father of Indian Socialism', was S.C. Bose's primary spiritual and nationalist inspiration. He read Vivekanand's works as a teenager and joined the organization briefly. Vivekanand's call for "''man-making''," muscular Hinduism, and national regeneration through strength deeply shaped Bose's view that India needed physical courage and martial spirit. Bose later said, "''Vivekananda was the first prophet of Indian nationalism.''"
"''Political freedom without Hindu revival is useless. Swaraj must be based on Dharma; otherwise it will be slavery under a new name.''" - Swami Akhandanand in speech at Belur Math (1934)
M.N. Roy, founder of the [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI]] too praised this organization's Ramakrishna<ref>"''Ramakrishna’s greatness lies in the fact that, though steeped in mysticism, he rose above caste and sectarianism and embraced all religions as paths to the same truth.''" - M.N. Roy in speech at Ramakrishna Mission centenary, 1952</ref> and Vivekanand<ref>"''Vivekananda was a great patriot…He revolutionised Hindu thought, purged it of superstition and fatalism, and instilled a sense of pride and strength in the Indian masses.''" - M.N. Roy in letter to Ellen Roy, 1938; Repeated in public speeches</ref>.

Apart from swamis Ramakrishna, Vivekanand, and Akhandanand, other freedom fighters were swamis Adbhutanand (in broader anti-colonial activities), Abhedanand (had strong ties with revolutionaries), Advaitanand (in relief and reform), Brahmanand (in keeping close ties with freedom fighters), Chinmayanand, Nirmalanand (promoted Swadeshi in southern India), Nivedita, Paramahansa Yoganand (companion of Gandhi), Prajnanand (convict in Alipore Bomb Case), Saradanand (kept close ties with freedom fighters), Shivanand (aligned Mission ideologically with freedom struggle), Subodhanand (fostered national unity), Trigunatitanand (kept connections with revolutionaries who later joined Mission), Turiyanand (aided freedom fighters), and Vijnananand (promoted education that inspired freedom fighters.)

'''Sanatan Sabha''' 
[[image:Goswami Ganesh Dutt.jpg|right|thumb|200px|Goswami Ganesh Dutt ('Brahmleen Tyagmurti'.)]]
"''The only successful model of Swaraj in Indian history is Shivaji's Hindavi Swarajya and the Peshwa Empire. We must revive that spirit.''" - Lala Rai<ref>''Young India'' editorials (1920), ''Punjabee'' newspaper articles</ref> (1895, 1907, 1920-1928)
It formed in the 1890s, and members included Goswami Ganesh Dutt[[https://www.sdsaptrishi.com/]], Lala Rai, and Mahaman. There were several Sanatan Sabhas, but the most prominent of them was Sanatan Dharm Pratinidhi Sabha Punjab of Dutt. He later left the INC and established the Congress Nationalist Party.
"''The only way to save Hindu Dharma and obtain Swaraj is for Hindus to organise politically as Hindus and fight for Hindu Raj.''" - Punjab Sanatan Sabha (1895)

'''Srimanta Sankaradeva Sangha''' 
[[image:Sonaram Sutiya.jpg|right|thumb|200px|Sonaram Sutiya ('Vaishnav Pandit'.)]]
"''After this, my karma-jivan (work-life) began. I joined in the Freedom Struggle being led by Mahatma Gandhi, in 1921. It was then that I had to make a clear study of the political, economic, social and the religio-ethical condition of India as well as Assam. Sacrificing everything, even my job, I got busy in the work of Swaraj. But even at that time, I did not forget the matter of corruption of the Mahā purusiyā faith.''" - Haladhar Bhuyan reflecting on working towards both swarajya and protecting Ekasarana Dharm sect
It was founded by [https://srimantasankardevsangha.org/ Haladhar Bhuyan and Bishnu Prasad Rabha] in 1930, and it still operates. It is headquartered in Assam (Nagaon) but before the 1947 Partition it spread beyond the state to Meghalaya and Bengal. Its followers are [[Vaishnava]] worshippers.

Its primary purpose was to promulgate the teachings of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimant Sankardev]]'s [[Sampradāya|sectarian]] teachings (Ekasarana Dharm), particularly of tolerance and nonviolence. However, it became involved in the independence movement and supported Gandhi's freedom struggle. Some of its members even joined INC.

Lakshminath Bezbarua was a major contributor to the [https://srimantasankardevsangha.org/ movement].

==Hindavi legacy in 1946 RIN Mutiny==
Although religious sloganeering was banned in the In the Royal Indian Navy (RIN) Mutiny [to avoid conflict of focus on fighting imperialism] symbolism of Hindu warriors were definitely visible. Phrases proclaiming loyalty to Nana Sahib<ref>"''Nana Sahib disappeared fighting—we will do the same''"</ref>, Rani Lakshmi Bai<ref>"''Rani of Jhansi fought to the last—so will we''"</ref>, Tantia Tope<ref>"''Tatya kept fighting after 1858—we continue''"</ref>, Mangal Pandey<ref>"''Mangal Pandey began it in 1857—we finish it in 1946''"</ref>, as well as [[Indian Freedom Fighters#Other groups offering alternative to Congress|Anushilan Samiti's member Khudiram Bose]]<ref>"''Khudiram was hanged at 18—we are ready''</ref> and the INA's Netaji<ref>"''We are Netaji’s soldiers''"</ref> were used.

The RIN mutineers proclaimed themselves as the naval wing of the INA (the organization established by Savarkar's pupil R.B. Bose), even renamed the Central Strike Committee the 'Naval Wing Central Command of the Azad Hind Government'.<ref>"''We are no longer Royal Indian Navy. We are the Indian National Army Navy Wing.''" - The Central Strike Committee, HMIS Talwar of Bombay (February 18 evening); P. 148 ''Mutiny of the Innocents'' by B.C. Dutt</ref><ref>"''We are Netaji’s sailors. The INA is not dead—it lives on the sea now.''"- HMIS Narbada, Kumaon, etc. (February 20); Testimony of Lt. S.M. Nanda (later Chief of Naval Staff)</ref><ref>"''Netaji is alive in the heart of every Indian soldier and sailor. Jai Hind!''" - Signalman broadcasts (February 20)</ref> They even used the INA oath (not the British one) when administering new recruits on the ships. The mutineers hoisted the INA flag with the springing tiger.<ref>"''This is Netaji’s flag—touch it and die.''" - HMIS Hindustan of Karachi (February 22)</ref> HMIS Talwar’s February 19 broadcast called itself the 'Azad Hind Radio'.

==Controversy over HM and RSS==
"''He called himself an anarchist; but it was evident that he was really a nationalist, and that his whole soul was devoted to the cause of Indian independence.''" - Sir William Wedderburn, two-time INC President
Savarkar was the first arms smuggler of the freedom struggle. He was its first distributor of bomb-making literature (he also wrote the instructions.) He was the first freedom fighter to be extradited to India for anti-colonial activities. His ABS was the first organization from India to become international for supporting the freedom struggle. ABS was also the first secret society to fight British rule. It was also the first to provide regular militaristic or attack training regularly to selective recruits.

Savarkar was the 'Father of Indian Militarization and Overseas Mobilization'. Not only did his ABS go international, but so did his operations in providing training, such as to Lala Dayal, who then established the HGP, which had important revolutionaries who in turn formed other international fronts like IIL-INA (R.B. Bose). At India House in particular, Aiyar and Dhingra recruited Indian students into the freedom struggle, and they were trained by India House's core influencer Savarkar. It was Savarkar championed raising a volunteer army to fight in WWII, seeing it would become the future fighting force for India that could accomplish what the Sepoys in the 1857 War could not.

Even freedom fighters that opposed Savarkar's ideology had praised him, like communist M.N. Roy (called him a patriot), INC's Bhagwan Das (called him "''a great patriot''" in 1950s), Indira Gandhi (who called him "''a remarkable son of India''"), and Dr. Manmohan Singh (called him "''a patriot and freedom fighter''"), and Socialist Party's J.P. (called him "''a dedicated fighter''" against British rule.) In the 1957, MP Raja Mahendra Pratap ('Aryan Peshwa') had made a bill in Lok Sabha to formally recognize national services of Savarkar, Barindra Kumar Ghosh, and Bhupendranath, and this was supported by even by CPI's Hiren Mukherjee. In 1954, INC's Dr. R. Prasad (then President of India) visited Kala Pani prison in the Andaman Islands where Savarkar was imprisoned and he paid respects to Savarkar's cell.

Savarkar began noticeable anti-imperialist actions by first burning foreign clothes at Nasik in 1899. At age 16 on Ganesh Utsav in 1899 he founded the Mitra Mela, India's first secret revolutionary society to fight British rule in 1857-style armed revolts. The secret ritual of members was a sword puja and blood oath on Shivaji's portrait.

"''Mitra Mela is a secret revolutionary society—Savarkar brothers are leaders''." - ''CID Report'', Nasik (1900)

In 1900 he created a bomb manual. In 1901 he led anti-partition agitation in Pune (Pakistan's creation was supported among Muslims.) In 1902's Shivaji Utsav, he gave armed revolution speeches. In 1904 the Mitra Mela became the ABS.

"''V.D. Savarkar, Fergusson College student, is most dangerous—already praised as 'Young Shivaji' by Marathi press''." - ''CID Report'', Nasik (1900)

In 1902 ''Kal'' newspaper wrote of him as, "''Future leader of revolution''." As Savarkar departed for London in 1903, Nasik's ''Pratod'' newspaper wrote, "''Savarkar will shake the Empire''."

Savarkar was heralded a revolutionary hero when he was sentenced to life for partaking in assassinations of imperialist officers, even in secular newspapers, such as Maharashtra-based ''Kesari''<ref>"''Savarkar's courage mirrors Shivaji's defiance—Britain trembles at such sons of Bharat''." - ''Kesari'', October 1909</ref>, ''The Bombay Chronicle''<ref>"''Savarkar emerges not broken, but forged in fire—a beacon for Indian youth seeking swaraj''." - ''The Bombay Chronicle'', 1924</ref>, and ''The Mahratta''<ref>"''Savarkar's trial exposes British tyranny; his words arm the soul of India''." - ''The Mahratta'', 1909</ref>, Bengal-based ones like ''Amrita Bazar Patrika''<ref>"''Savarkar's life sentence is Britain's fear of his indomitable will-India salutes her poet-warrior''." - ''Amrita Bazar Patrika'', 1911 </ref>, Tamil-Nadu-based ones like ''The Hindu''<ref>"''Savarkar's endurance in the Andamans rivals that of any patriot—his release would strengthen the national cause''." - ''The Hindu'', 1920s</ref>, and Gujarat-based ones like ''Young India''<ref>"''Savarkar's suffering in exile commands respect; may it inspire constructive satyagraha''." - Mahatma Gandhi, ''Young India'', 1924</ref> and ''Harijan''<ref> "''Veer Savarkar's life of hardship is a testament to selfless service—let it unite, not divide''." - ''Harijan'', 1930s</ref>. After Savarkar focused on organizing Hindus upon released from prison, some of these newspapers, like Gandhian ''Harijan'' and ''Young India'' became critical of him.

In hindsight, evaluating the situation that Savarkar chose to organize Hindus looks fair because Muslims had their own Muslim League. Not only that, but this group of Muslims kept expecting more appeasement from Hindus via Gandhi. This same double standard was criticized by martyr Bhagat Singh, who was hanged under order of execution in prison by imperialists. He was critical of Savarkar and his HM, Jinnah and his Muslim League, and Gandhi and his Congress. Still, he acknowledged that Hindus nationalists were only reacting to Islamist abuse of Hindu tolerance: "''Congress is soft on Muslim League’s separatism and Hindu Mahasabha’s reaction. Their secularism is cowardice — it lets communalists grow''."<ref>Bhagat Singh, Jail letter to Sukhdev, March 1930</ref><ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class'. But Hindu Mahasabha's response—Savarkar's Hindu Rashtra—is equally poisonous.''" - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> Bose too acknowledged that Savarkar's response is reactionary and not the starter.<ref>"''Hindu communalism is a reaction—but a dangerous one.''" - Subhas Chandra Bose, Private letter to Emilie Schenki, 1942</ref>

===Savarkar's counsel to R.B. Bose and S.C. Bose===
[[image:RashBose.jpg|right|thumb|200px|R.B. Bose (left) pictured with R.N. Tagore (centre.) Rash's wife Toshiko and daughter Tosiko are pictured between the 2.]]
[[image:BoseNetaji.jpg|right|thumb|200px|R.B. Bose (centre) pictured with S.C. Bose (left) at Singapore.]]
While S.C. Bose criticized Savarkar for participating in pro-Hindu politics via the HM, Bose did tribute Savarkar for advice to join IIL and INA with Japanese military training, and also praised Savarkar for recruiting so many soldiers for the British military that benefitted Indians being militarized (for joining INA or fighting British.) The HM that Savarkar was a politician of had an offshore branch founded by R.B. Bose, who had later founded the IIL and INA. This pro-Hindu R.B. Bose became the military mentor of S.C. Bose, though focused purely on liberation of India without advising on how to deal with Islamic separatism. R.B. Bose was inspired by Savarkar to use violence against imperialist forces, and he had read Savarkar's ''The Indian War of Independence, 1857''. This book framed the 1857 warfare not as mere random flareups or even a 'mutiny' but a planned war of liberation. R.B. Bose wrote to A.M. Nair in the 1940s, "''Savarkar is my guru in revolution. His book lit the fire in me''." In a 1942 Tokyo speech he declared, "''It was Savarkar who taught us that 1857 was not a sepoy mutiny but India's First War of Independence...and that we must continue that war with bombs and bullets''." He learned from Savarkar's materials which were distributed at India House in London, England, how to make bombs. Hemchandra Das (of Anushilan Samiti) and Senapati Bapat learned bomb-making techniques at Paris from a Russian on direct instructions of Savarkar.

Judging by Savarkar's actions, without him the same fervour to fight imperialism militarily would not have spread to the extent it did, as not only did Savarkar's assassinations inspire other Indians to do so but his advice for S.C. Bose to train under the Japanese and fight the British imperialist forces would not have happened. The Ghadar Mutiny also would not have transpired.

===Support to RIN mutineers and INA soldiers===
Azad Hind Radio declared, "''Quit India failed—INA trials forced Britain to leave in 1947''."

In November 5, 1945 the INA trials began by hearings of Prem Sehgal, Shah Nawaz, and Gurbaksh Dhillon. On the 12th, declared INA Day, the riots of Kolkata and Mumbai began. In January 1946 10 more trials occurred. It is noteworthy that the U.S. and U.S.S.R. condemned the trials.

From 18-25 February 1946, the-then Royal Indian Navy (RIN) staged a revolt by Mumbai (then Bombay) and this struggle spread to other cities in the Subcontinent, such as Koltaka (then Calcutta) and Karachi, as well as to other colonial ports outside of India, such as Bahrain and Hong Kong. Although bloodless, it against sent a message to the British imperialists that Indians simply don't want to be ruled by them and want independence. It involved 78 ships, 20 shore bases, and 20,000 sailors.

Savarkar had written in ''The Mahratta'' (1947), “''The sailors of the RIN have done what the Congress could not do in decades—they have made the British tremble. This is the real meaning of Swaraj by any means.''”

The HM in defending the mutineers had also said, “''The RIN sailors—Hindus, Sikhs, and Muslims—have emulated the 1857 heroes…Their mutiny is a sacred fight for India’s freedom; we stand with these brave sons of Hindudom who turned against the Empire''.”

During the court trials of mutineers and INA soldiers, HM (i.e., N.C. Chatterjee, L.B. Bhopatkar) members defended them by providing legal assistance and positive support in the press.

Savarkar proclaimed at Mumbai in November 1945, "''INA men are Hindu warriors—their trial is British tyranny. We stand with them''." At Pune in 1946, he said, "''INA and RIN men are our soldiers—Hindu Mahasabha will feed, employ, and honour them''." The HM resolution of December 1945 wrote, "Demand full pardon—INA fought for Swaraj''." HM members rallied in 100+ cities to "''Release INA heroes''."

Golwalkar in 1945 demanded, "''Swayamsewaks must support INA—attend rallies''." He announced in 1946, "''INA and RIN mutineers are national heroes—British must quit''." Then in 1947 at an RSS shakha, "''Every INA and RIN veteran is a Sangh soldier—we will rehabilitate them as our own''." Swayamsewaks joined Mumbai strikes to support RIN mutineers. It had also provided prayers at shakhas for INA soldiers. ''Organiser'' equated INA with the 1857 war of independence.

A British CID Report (1946) wrote, "''HM and RSS gave shelter, funds to 3,000+INA/RIN men in Bombay, Delhi''." Nehru being scared of their influence had written to Sardar Patel in 1948, "''RSS is absorbing INA veterans—dangerous trend''." A British CID Report report also wrote, "''HM and RSS fully backed INA trials protests—mobilized 1 lakh+ in Maharashtra, Punjab''."

In 1945, the INA Defense Fund was setup and over ₹1 lakh was collected, including the ₹10,000 that Savarkar personally donated. In 1946, RSS swayamsewaks smuggled food to HMAS Talwar mutineers. IN 1945-46, 100+ shakhas in Maharashtra, U.P. provided food and clothing at INA relief camps. The HM had provided legal aid to Captain Shah Nawaz Khan (Muslim) and provided him a job in Bhopal state. Afterwards RSS provided Leading Seaman M.S. Khan (Muslim) of the RIN a job at Nagpur mill. Savarkar personally provided a ₹5,000 grant to Colonel Sehgal. In 1947-48, RSS' [https://www.sevabharathi.org/ Seva Bharati] wing even placed 2,000+ INA/RIN men in mills and/or schools. From 1947-50, 500+ INA veterans were provided jobs in HM-run schools and/or cooperatives. In the 1950s, HM spearheaded a pensions campaign wherein it demanded fighter pensions for INA soldiers. In the 1950s, RSS formed the Poorna Swaraj Sainik Dal (''Complete Self-Rule Soldier Council'') wing to provide pensions and housing for veterans.

RSS even built the INA Martyrs' Memorial at Nagpur.

Savarkar had written in his book that Hindu and Sikh sepoys used the British imperialists’ weapons against them and called for doing the same during WWII. This strategy had worked as demonstrated by uprisings of the INA (many British Indian Army soldiers defected to it) and the RIN, and even before them there were British officials that warned against training Indians as they feared it would lead to them revolting against British rule again.<ref>Lord Curzon, who was Viceroy (1899-1905), limited his Imperial Cadet Corps to "''extra-regimental''" commissions with no command powers, as fully-trained risked "''endangering British rule''."</ref><ref>General Lord Rawlinson, Commander-in-Chief (1920-1925) Supported limited Indianization and warned against "''too rapid''" progress, as it could lead to "''disaffection''" like 1857; "''Too rapid Indianization may produce officers disloyal in a crisis''." - General Lord Rawlinson, Eight Unit Scheme Discissions (1923)</ref><ref>"''Advanced officer training risks creating a class dangerous to imperial control''." - British Army Staff College Papers (1930s)</ref><ref>"''Full military education for Indians risks creating a class dangerous to British rule''." - ''Montagu-Chelmsford Report'' (1917)</ref><ref>"''Educating Indians in military science may produce leaders capable of organizing resistance''." - ''Montagu-Chelmsford Report'' (1917)</ref> Modern historians have pointed this out. <ref>"''Many British officers feared that training Indians as officers would give them the skills to lead future revolts''." - ''The Indian Army and the End of the Raj'' By Daniel Marsto (2014)</ref><ref>"''Many British officers believed that giving Indians officer training would render them too efficient and therefore dangerous''." - ''The Indian Army in the Early Twentieth Century'' By Merryn Allingham (2005)</ref>

While Veer Savarkar had already begun recruiting soldiers in 1939 to fight Axis Powers, Sardar Patel began in 1940. While from 1939 to a part of 1940 Patel strongly opposed recruitment<ref>"''Not a single man, not a single rupee''." - Sardar Patel on India's support for the British military in WWII</ref>, he later admittedly saw Savarkar's logic as useful for India's future; "''Join the army—get trained, get armed. This is our chance to build India's future military''."<ref>Sardar Patel at Ahmedabad speech in 1940</ref> Patel first began recruiting from Bardoli and villages of Gujarat in 1941. By 1942 he even openly encouraged Congress workers to flood the army with Indian youth. (Patel and Savarkar raised the largest volunteer army in history.<ref>"''Savarkar's Hindu Mahasabha had given us 3-4 lakh disciplined recruits-second only to Congress''." - Viceroy Wavell (1944)</ref><ref>"''HM recruitment second to Congress in volume and discipline''." - CID Report (1943)</ref>) The difference was that Patel recruited from all provinces whereas Savarkar from Hindu-majority ones. It is officially a Guinness World Record.

Savarkar at a Nagpur speech in 1941 stated, "''2.5 lakh Hindus have joined—this is Hindu power. Britain's war is our training ground''."

{| class="wikitable sortable"
|-
! Savarkar in 1909
! Savarkar in 1937
! Savarkar in WWII era
! Patel's acknowledgement
! British admissions
|-
|“''Hindus and Sikhs, brothers in blood and battle, forgot their differences…The sepoy mutiny became a national uprising…Thousands of Hindu and Sikh soldiers laid down their lives for Swaraj, turning British bayonets against their oppressors.''”
|"''The era of the secret societies and bombs is over. We fight through open politics and military service''."
|“''Hinduise all politics and militarise Hindudom! The Sikhs and Hindus must join the forces in millions…to learn the arts of war… When the time comes, as in 1857, they will turn their guns on the foreigner and secure Swaraj.''”
|"''Savarkar was right on one count—we must have our men in the army in overwhelming numbers''." - Sardar Patel (1942)<ref>Letter to Dr. Rajendra Prasad; ''Sardar Patel's Correspondence'' (Volume 5)</ref> "''We opposed recruitment in 1939 out of principle, but now with Japan at our borders, we must support it for the greater national interest—to build an army that will one day be ours, as Savarkar has long argued''." - Patel (1942)<ref>Letter to Dr. Rajendra Prasad; P. 210-212 ''Sardar Patel's Correspondence 1945-50'' (Volume 5) edited by Durga Das (1974)</ref> "''Sardar admitted that the Hindu Mahasabha policy of recruitment has proved strategically correct''." - G.D. Birla
|"''INA trials made the Indian Army unreliable—we cannot hold India''." - Field Marshal Auchinleck, 1946 "''The INA sentiment in the Army was the chief reason for leaving''." - U.K. PM Clement Attlee, 1946
|-
|}

===Liberation of princely-states and colonies===
It was Savarkar in August 15, 1947 who wrote for the Indian government to force accession or required annexation upon princely states (Bhopal, Hyderabad, Junagadh) that were ruled by Muslims who did not want to accede to the Indian Union and instead would choose Pakistan. He said in August, "''Muslim rulers of Hindu-majority states like Junagadh and Hyderabad must accede to India or face liberation by force''."<ref>''Hindu Rashtra''</ref> He had said in 1948, "''Junagadh and Hyderabad prove: Hindu blood and soil cannot be surrendered to Muslim rulers. Force is dharma when persuasion fails''." Golwalkar had said in 1948, "''Where the Hindu majority is suppressed by a Muslim ruler, the Indian state has a duty to intervene''."

It is noteworthy that the Muslim-ruled princely states whose rulers supported the British in the 1857 War of Independence also were pro-Pakistan and the kingdoms becoming incorporated into the Union of India was delayed as a result. These princely states were Balasinor (Gujarat), Bhopal (M.P.), Hyderabad (A.P., Karnataka, Maharashtra, and Telangana), Jafarabad (Gujarat), Jaora (M.P.), Junagadh (Gujarat), Palanpur (Gujarat), Rampur (U.P.), Sachins (Gujarat), and Tonk (Rajasthan.) Of the princely states which became a part of Pakistan, all were pro-British in the 1857 War; Bhawalpur (Panjab), Kalat (Balochistan), and Khairpur (Sindh.)

;Kashmir
Savarkar said in 1947, "''Kashmir must be India's-by the Maharaja's will, by Hindu blood, and by eternal dharma''." Golwalkar followed in August 17. Patel delayed the decision because he even in independence India took Mountbatten's advice to exhaust diplomacy (letters, negotiations.) The accession agreed by Maharaja Hari Singh occurred October 26 but Pakistan-sent raiders had invaded his territory. The actual invasion of Kashmir by Indian Army occurred November 9.

The RSS already had a presence in Kashmir since the early 1940s, with pracharaks like Balraj Madhok. Swayamsewaks assisted the Indian Army and Kashmir's state forces in several ways. It provided intelligence and early warning like by providing knowledge to authorities about Pakistani invaders' movements. It gave defense and combat support wherein Swayamsewaks and their leaders like Kedar Nath Sahani and Jagdish Abrol collaborated with state forces under Baldev Singh Pathania. Swayamsewaks organized local defense, secured weapons for themselves, and protected residents as Pakistan invaders approached. The Sangh had a significant presence in Kotli, contributing to holding off invaders until evacuations could occur. In 1948, large numbers of Swayamsewaks received quick training from the Indian Army and were deployed to support operations in Kashmir, managing emergency services like traffic, water, and electricity in key areas. RSS organized relief for Hindu and Sikh refugees fleeing violence, providing food, medical camps, shelter, and transportation. In Kotli they arranged buses to evacuate thousands, prioritizing vulnerable groups like women, elders, and children. Post-war, RSS was involved in rescue missions for abducted women in Pakistan, at the request of Indian leaders like Sardar Baldev Singh. The RSS having proved a worthy ally to Kashmir's raja Hari Singh, partook in the accession talks with the Indian government and himself.

Arya Samaj provided aid to state forces and population, particularly in Kotli, where they Arya Samajis worked with RSS and Sanatan Dharam Sabha members to support state forces and locals during Pakistani invasion. They also contributed to defense efforts and provided humanitarian aid. They also provided refugee support by helping refugees from invaded areas in migration to safer regions like Jammu.

;Junagadh
On August 17, RSS' ''Organiser'' published, "''Junagadh's Nawab cannot defy 80% Hindu population. India must act decisively''." September 13, Savarkar declared in a speech in Mumbai<ref>''Free Press Journal'' (September 14, 1947)</ref>, "''Junagadh is Hindu land. If the Nawab joins Pakistan, India must invade''." Patel followed by his statement to the press at New Delhi on September 15, "''We cannot accept Junagadh's accession to Pakistan. The Government of India will take appropriate action''." On November 9 the Indian Army liberated Junagadh.

;Hyderabad
It was clear that the Islamist administration was abusing its privileges and terrorizing the Hindus. Dr. S.P. Mukherjee forwarded a letter to Patel that stated, "''Within a short time over a lakh of poorer class Hindus would have been butchered.''"<ref>December 11, 1947</ref> It was also clear that the newly-formed government of free India was hesitant and incompetent in some important matters.

RSS joined 1938-1939 satyagraha, resulting in 12 swayamsevaks being arrested. On August, ''Hindu Rashtra'' published, "''Hyderabad's Nizam rules over 85% Hindus. He must be join India or be removed''." Golwalkar wrote, "''Hyderabad's Hindus are under Razakar terror. India must intervene''."<ref>Guru Golwalkar in ''Kesari'' (December 1947)</ref> Patel followed in August 21, 1948 by a statement in the Constituent Assembly, "''If Hyderabad does not accede, we will be forced to take police action''." India launched Operation Polo invasion in September 13, 1948.

Prior to Operation Polo by the Indian Army, Hindu organizations (Arya Samaj, HM, and RSS) took military matters into their own hands and decided to protect Hindus and fight aggressors within the princely state. There were even those members of the groups that travelled from the-then Dominion of India into Hyderabad. Arya Samaj set up self-defense camps in border areas like Mundargi (Hyderabad Karnataka region) to resist Razakars, involving raids and killings. The ''Sunderlal Report'' claims that armed and trained men from Arya Samaj (among other Hindu communal organizations) infiltrating from Sholapur and other Indian towns, participating in riots, and in some cases leading killers and abductors.

Hindu Mahasabhans' influx from Maharashtra (e.g., Nagpur head Datta Deshpande led groups) resulted in arrests and sentences. Led by Savarkar, the HM agitated for Hindu civil rights, with volunteers from Central Provinces joining satyagraha and violence in peripheral districts. Actions of the HM included border raids and sabotage wherein they [along with RSS members] conducted border raids from camps in surrounding Indian territories to create chaos: attacking civilians in retaliatory violence, blasting trains, and looting banks. This was aimed at paralyzing the Nizam's administration and provoking an uprising to hasten annexation.

''Sunderlal Report'' notes RSS members from Sholapur infiltrating with the Indian Army, participating in riots and leading attacks. In Udgir/Bidar, they formed self-defense units, raiding Razakar positions and killing Razakars/police over months. From Central Provinces/Berar (half of RSS members in 1943) and Maharashtra (e.g., Balshastri Hardas led groups) infiltrated the Nizam to protect Hindus and defend integrate it with India.

===Other post-liberation support===
Acharya Vinoba had met Golwalkar in 1951 at Meerut, U.P. He requested RSS volunteers for Bhoodan land collection, to which Golwakar decreed, "''Bhoodan is national service—every swayamsewak must participate''." As a result, thousands of swayamsewaks fanned out in U.P., M.P., and Bihar (then included Jharkhand too), RSS shakhas were used as collection centres for documentation and transport. This resulted in 1.5 lakh acres in RSS-strong areas. It is noteworthy that RSS weekly ''Organiser'' paper declared the Bhoodan as "''Hindu social duty''."

===Summary of criticisms===
{| class="wikitable sortable"
|-
! Person
! Group
! Criticism
! Rebuttal
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing in the freedom movement.'
|Savarkar's influence was international and monumentous, not only by his own actions of having participated in assassinations of imperialist officers and ways to disturb British Raj in India, but personally training and having given instructions of bomb-making.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing for the freedom movement after being released from jail.'
|After his release, which included the condition that he couldn't join politics until 1937, not wanting to have the HM banned, he focused on organizing Hindus, which would be beneficial for recognizing common threats (British Raj) and finding way to challenge them non-military for the moment and militarily when the time is right. 
S.C. Bose and his mentor R.B. Bose credit Savarkar for his precious advice to them. R.B. viewed Savarkar as his greatest mentor.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar begged for mercy to escape jail, making him a coward.'
|Savarkar's mercy petitions allowed him to escape for contributing to the freedom movement, such as by organizing Hindus to eliminate prejudices among themselves for uniting them to strike the British Raj. Lala's ''The Tribune''<ref>"''Savarkar's clemency pleas were forced by torture in Andamans. His release in 1921 proves the strategy worked—he now leads Hindu youth against the same Raj.''" - ''The Tribune'', 1920</ref> and later speech<ref>"''We all petitioned for Tilak's release in 1914. Why condemn Savarkar for the same? It is tactical, not treason''." - Lala Rai at Lahore, 1921</ref> and Lokmanya's ''Kesari''<ref>"''Savarkar's petitions are a clever use of British law to break their chains. A lion in a cage must roar wisely to escape and hunt again''." - ''Kesari'', 1911</ref> wrote that they were a clever strategy to strike the imperialist forces later. Madame Bhikaji Cama, Shyamji Krishna Varma and S.C. Bose defended Savarkar's release, albeit by mercy petitions. Savarkar's pupil R.B.'s letter<ref>"''Your mercy pleas were the price of survival. Without them, India would have lost its greatest strategist''." - Rash Behari Bose, 1938</ref> to him and speech<ref>"''Savarkar's petitions were a masterstroke. He escaped the gallows, survived the Andamans, and lived to guide us in militarizing Hindus against British''." - Rash Behari Bose, 1942</ref> in Tokyo supported the petitions for the same reasons. 
Lala by 1927 grew disappointed of Savarkar, but realized that same year<ref>"''The Hindu must awaken to his cultural heritage to secure India's future''."</ref> Savarkar was correct to unite Hindus and in 1928<ref>"''Their sacrifices in exile remind us of the fire needed for a swaraj''." - Lala Rai, 1928 speech at Lahore</ref> even declared to his sacrifices and those of people like him will not be in vain because Hindus will honour them with fighting for swaraj. 
Mercy petitions (clemency appeals) were a strategy implement by several freedom fighters, including CPI's Muzaffar Ahmed, Nalini Gupta, and Shaukat Usmani who promised no future crimes. Ones who apologized or showed remorse for actions in petitions were Awadh Behari, Nand Gopal, and INC's Sudhir Kumar Sarkar. There were several others who filed mercy petitions.
|-
|Savarkar
|Hindu Mahasabha
|'Partition was Savarkar's idea and wouldn't have happened without him.'
|Partition was already a theory openly declared by Muslims. Savarkar only stated that he was fine with partition for Muslims to create a Pakistan only if Hindus then create a Hindu-centric Hindustan. In essence, this was a threat to Muslim supremacists that if they create an Islamofascist nation then Hindus will cease their Gandhi-like openness and create a pro-Hindu nation. 
Savarkar personally fought against Pakistan's creation<ref>"''Pakistan will be a permanent threat to Hindu Rashtra''." - 1941 All-India HM Conference</ref><ref>"''Pakistan means eternal enmity—we must prevent it or neutralize it''." - 1943 Radio Speech</ref><ref>1946 Election Campaign wherein it ran on a "No Pakistan" platform</ref>, beginning with leading mass nationwide petitions. He held nonviolent conferences like the 1938 Nagpur session and the 1940 Lahore protest against the demand for Pakistan's creation. 
Examples of Muslim politicians in support of a separate Islamic nation before Savarkar even mentioned the two-nation theory were Sir Syed Ahmad Khan<ref>"''Hindus and Muslims are two separate nations...they have different religions, different histories, different cultures. They can never become one nation. It is impossible for them to live together as one people''." - Sir Syed Ahmad Khan in ''Aligarh Institute Gazette'', March 31, 1888</ref>, Allama Muhammad Iqbal (Muslim League President) in 1930<ref>Proposed a "consolidated Muslim state in the north-west" of India." - Allama Muhammad Iqbal in Prayag (then Allahabad), December 29, 1930</ref>, Syed Zafarul Hasan between 1930-1931<ref>In writings for the Muslim League's journal between 1930-1931, Syed Zafarul Hasan advocated for "''Muslim self-determination in a separate dominion''."</ref>, Choudhry Rahmat Ali in 1933<ref>"''At this solemn hour in the history of India, we Indian Muslims demand a separate homeland...We propose a state named 'Pakistan' in the Indus Valley—Punjab, Afghania (NWFP), Kashmir, Sindh, and Baluchistan''." - Choudhry Rahmat Ali</ref>, Abul Kasem Fazlul Huq (Bengal League leader) between 1935-1936<ref>Abul Kasem Fazlul Huq in speeches demanded "''autonomous Muslim-majority provinces''," and this was formalized in the 1937 Lucknow Pact.</ref>, and Sir Muhammad Iqbal in 1937<ref>"''The Muslims of India cannot accept subordination...a separate federation for northwestern Muslim provinces is essential''." - Sir Muhammad Iqbal in correspondence with Jinnah, May 28, 1937</ref>. Bhagat Singh even wrote about the Muslim League's demand for Pakistan in 1930.<ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class''." - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> 
While everyone acknowledges that Jinnah and Muslim League were the primary cause of Pakistan, many freedom fighters agreed that Congress were the secondary cause because it only enabled Muslim demands. Socialists like Netaji<ref>"''Congress' repeated compromises with Jinnah and the League made Pakistan inevitable. Their 'unity at any cost' became surrender''." - ''The Indian Struggle'' (1948) By Subhas Chandra Bose</ref>, J.P.<ref>"''Congress accepted Cabinet Mission's grouping—that was the death knell of unity. They surrendered to Jinnah's bluff''." - Jayaprakash Narayan Srivastava</ref>, Acharya Dev<ref>"''Congress accepted Cabinet Mission's grouping—that was the legal birth of Pakistan''." - CSP Resolution of 1946 By Narendra Dev</ref>, and Ram Mohan Lohia<ref>"''Congress' secularism is anti-Hindu —it alienated Muslims into Jinnah's arms''." - ''Guilty Men of Partition'' By Ram Mohan Lohia, 1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it appeases Muslims, neglects Hindu backward classes''." - Ram Mohan Lohia</ref> blamed Congress' appeasement. While Bhagat Singh died before the two-nation theory was accepted, he criticized Congress' appeasement of Muslims.<ref>"''The Congress has surrendered to Muslim communalism. Gandhi fasted for 21 days to force the British to give separate electorates to Muslims, but he never fasted even for one day when thousands of Hindus were butchered in Noakhali or when Hindu girls were abducted in Bengal. This is not ahimsa — this is pure cowardice and vote-bank politics.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''The government is deliberately creating Hindu–Muslim riots. Congress leaders instead of exposing this, are busy appeasing Muslim leaders.''" - Bhagat Singh in statement before the Lahore High Court (during hunger strike), 1930</ref><ref>"''Nehru is a bigger fool than Gandhi. He talks of socialism but is ready to sacrifice everything for Muslim support. His ‘complete independence’ resolution is just a drama to please the Muslim League.''" - Bhagat Singh in letter to Sukhdev, 1929; Later published in ''Selected Writings of Bhagat Singh''</ref><ref>"''The Congress leaders are cowards. They are afraid of Muslims. They will give separate electorates, weightage, anything to keep Jinnah happy, but will not fight for Hindu rights.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''Gandhi has sold the country to Muslims. He suspended the Non-Cooperation Movement because a few Muslims were upset at Chauri Chaura.''" - Bhagat Singh, 1928; Unsigned HSRA leaflet (authorship confirmed by Shiv Verma & Jaidev Kapoor)</ref> Minoo Masani of the Swatantra Party did the same<ref>"''Nehru's secularism is anti-Hindu bias—his legacy is minority appeasement''." - Minoo Masani</ref>, and others like Acharya Vinoba<ref>"''Congress' appeased Muslims to avoid partition—but lost the nation's soul''." - Acharya Vinoba Bhave, 1947-1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it bends backward for minorities''." - Acharya Vinoba Bhave, 1950s</ref><ref>"''Congress gave away land (Kashmir, Berubari) to please Pakistan—this is not ahimsa, it's cowardice''." - Acharya Vinoba Bhave, 1960s</ref>. Congress members like Dr. R. Prasad<ref>"''Congress' repeated compromises on Muslim electorates and reservations sowed the seeds of division we now reap''." - Dr. Rajendra Prasad in his diary, 1947 pre-partition</ref> and Purushottam Tandon<ref>"''Congress surrendered to Gandhi's fast for Delhi's Muslims—that sealed Partition's logic''." - Private letter in 1948 by Purushottam Tandon</ref> admitted Congress went too far to appease Muslims. As Sardar Patel blamed Nehru's appeasement responsible for creating Pakistan<ref>"''Your eagerness to compromise with Jinnah from the start gave him the upper hand...The tragedy of Pakistan is not Jinnah's alone-it is partly yours. Your vacillation in 1946 sealed it''." - Sardar Patel in letter to Nehru</ref>, Nehru admitted "over-accommodation."<ref>"''Our eagerness for unity has been mistaken for weakness, leading us to this partition abyss''." - Jawaharlal Nehru in a letter to Patel</ref><ref>"''Had you stood firm in 1946, Jinnah would have backed down. Your idealism cost us half of India''." - Sardar Patel in letter to Nehru (November 7, 1947)</ref> Patel later proclaimed at an RSS meeting that he doesn't want to appease any community, be it Hindu or Muslim<ref>"''No appeasement of any community—Hindu or Muslim''." - Sardar Patel, 1948</ref>. He also made it clear that Muslims must accept Indian secularism and ask for no privileges.<ref>"''Muslims who stayed must accept India's Constitution—no separate laws''." - Sardar Patel, 1949</ref><ref>"''India is secular because all are equal—no special treatment''." - Sardar Patel, Constituent Assembly speech, 1950</ref> It is noteworthy that Savarkar too pointed out the Cabinet Mission of 1946 as Congress appeasement of Muslims.<ref>"''The Congress has been appeasing Muslims for the last thirty years, from the Khilafat to the Cabinet Mission...their policy is the real creator of Pakistan''." - HM Nagpur Session speech, Veer Savarkar (December 1946)</ref><ref>"''June 25, 1946, is the day the Congress signed the birth certificate of Pakistan by accepting the grouping under the Cabinet Mission''." - P. 23-25 ''Hindu Rashtra'' By Veer Savarkar (July 1946 issue)</ref>
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar's name or title shouldn't be Veer.'
|Many Indians keep nicknames, and Lajpat Rai was 'Lala' while Chakravarti Rajagopalachari was 'Rajaji'. Savarkar wrote ''The Indian War of Independence, 1857'', and the warfare included an insurgency instigated in Chhattisgarh by Veer Narayan Singh. 'Veer' is a legitimate first name. 
He was referred to as 'brave' by multiple freedom fighters, including Gandhi<ref>"''I have read the life of your brother. It is a brave record of suffering and sacrifice. I wish him and you long life and strength to serve the motherland''." - Mahatma Gandhi, Letter to Dr. Narayan Damodar Savarkar</ref><ref>"''A faithful son of Bharat...brave, clever, and frankly, a revolutionary''." - Mahatma Gandhi in an article urging the British Viceroy to grant Royal Clemency to Savarkar; P. 368-371 ''Young India; Collected Works of Mahatma Gandhi'', Volume 20</ref>. He was also personally addressed as Veer Savarkar by freedom fighters including S.C. Bose.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the Quit India movement.'
|Savarkar opposed the movement on the basis that Indians wouldn't become soldiers to fight in WWII. He wanted Hindus to become militarized to overthrow the British later. The HM already had members that were war veterans, such as Savarkar's brother Ganesh<ref>Lieutenant Colonel</ref>, B.B. Tholkar<ref>Major in British Indian Army</ref>, B.S. Moonje<ref>Lieutenant in British Indian Army, trained in U.K.</ref>, and L.V. Paranjpe<ref>Captain in British Indian Army</ref>, and wanted an army to eventually fight British rule. Golwalkar's policy for the RSS was, "''Swayamsewaks who are inclined to participate in the national struggle should do so as individual citizens, without involving the Sangh organization''."<ref>RSS internal circular, 1942</ref><ref>"''The Sangh will not participate as an organization...but any Swayamsewak who wishes to join the struggle as a citizen may do so''." - ''Golwalkar: A Biography'' By H.V. Seshadri (1979)</ref> Thousands of RSS members joined underground networks, distributed pro-movement pamphlets, and sheltered to Aruna Asaf Ali (Muslim) and Jayaprakash Narayan, who were being hunted by imperialist forces. RSS underground networks in Delhi also helped Acharya Kripalani evade arrest in 1942. RSS members also contributed in bomb-making and railway sabotage. 
S.C. Bose, while an ally of the Japanese, believed the timing was wrong and would replace British imperialist rule in India with a Japanese one. He wanted to be a involved in the war wherein India is invaded from the Burmese border and British imperialists are fought. 
Communist Party of India also decide to not partake in the movement, as it supported fellow communists of the U.S.S.R., which was under attack by Nazi Germany.<ref>"''Quit India is a Japanese-inspired conspiracy—Congress plays into Tojo's hands''." - P.C. Joshi (1942)</ref> It must be noted, however, that there were HM and RSS members who participated in Quit India.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the freedom celebrations.'
|HM<ref>"''I boycott August 15—not because I am stopped, but because I reject this mutilated freedom''." - Veer Savarkar</ref> and RSS, as well as INA and CPI boycotted the festivities, as they were dissatisfied with the outcome of the struggle (partition) and having dominion status (having Britain's Viceroy as Head of State) instead of outright independence.
|-
|}

==Related articles==
*[[Kingdoms: Restoration of Hindu Rulership]]
*[[Hindu World War Warriors]]
*[[Concept of Motherland]]
*[[Patriotism]]

==External resources==
*[https://ruralsouthasia.org/wp-content/uploads/2021/05/Article_II_-Ojas-Borse_Final.pdf "Contribution of Bhil Adivasis of Khandesh in the Revolt of 1857"] By Ojas Borse, within ''Rural South Asian Studies'', Vol. ILL (No. 3, 2017)

==References==
{{reflist}}

[[Category: Politics]]
[[Category: Political parties]]
[[Category: Organizations]]
[[Category: History]]
[[Category: Warriors]]
[[Category: Patriotism]]

Indian Freedom Fighters

2026-04-30T22:30:53Z

Himanshu Bhatt: /* INC freedom fighters defecting to Hindu groups */ added parties and names

{{Author|Himanshu Bhatt}}
[[image:GandhiBosePatel.jpg|right|thumb|200px|M.K. Gandhi, S.C. Bose and V.J. Patel.]]
"''Shivaji did not merely fight for Maratha independence; he fought for Hindavi Swaraj – the self-rule of the people of this country… Today we are fighting for the same Hindavi Swaraj against the British.''" - Subhas Chandra Bose<ref>''Amrita Bazar Patrika'' (1939); also quoted in multiple biographies</ref> (1939)
History is familiar with the saint Mahatma Gandhi, the ultimate peacemaker in human history, who nonviolently contributed immensely to achieving India's independence and is not only admired worldwide but was emulated in several independence movements and is still mirrored in democratic struggles. His movement, however, was purely a political and sociopolitical movement not giving importance to Hinduism. He was at times overgenerous for his own good and unnecessarily conceded to demands that only pampered divisive forces (Muslim separatists.) This created the appeasement problem that India still faces. This is also termed 'pseudo-secularism' wherein Hindu tolerance is abused to unfairly benefit institutions that are antithetical to democracy and equality.

Today, historical Hindu activist freedom fighters are purposely overshadowed to only perpetuate liberal parties' appeasement agendas.
[[image:Bose & Savarkar.jpg|right|thumb|200px|S.C. Bose and V.D. Savarkar pictured at Savarkar Sadan in Mumbai, June 22, 1940.]]

Subhas Chandra Bose, titled by admirers as 'Rashtranayak' (''Nation's Leader''), who militarily championed the Indian independence movement, was advised by Veer Savarkar to escape his fugitivity from house arrest in India (where he could do little) by emigrating and then forging alliances with Axis powers during World War II (WWII.) "''Leave India, go to Germany or Japan, raise an army''." In Jan 1941, Bose escaped from house arrest, and later, having listened to Savarkar, joined the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian National Army (''Azad Hind Fauj'') or INA]] in Japan, which received training from the Japanese Empire. Savarkar cleverly played both sides, supporting Indian freedom on the one hand and collaborating with the British imperialists in acts, such as raising a volunteer army to fight Axis powers in WWII. Bose once again praised Savarkar for having done so, because these returning soldiers or soldiers-in-training were in many instances convinced by Bose into defecting towards INA. He said, "''When due to misguided political whims and lack of vision almost all the leaders of the Congress Party are decrying all the soldiers in the Indian Army as mercenaries, it is heartening to know that Veer Savarkar is fearlessly exhorting the youth of India to enlist in the Armed Forces. These men will learn modern warfare and return to India as trained soldiers to free their motherland.''"<ref>''Azad Hind Radio'' broadcast, June 25, 1944</ref> This was the final mention of Savarkar that Bose had made—a positive one, even acknowledging Savarkar as "''Veer''."

==Reconciling militarism as a Hindu==
A question that would arise to someone studying the life of a Hindu warrior is, "How could a Hindu justify using violence, which clearly goes against the [[Five Precepts|Vow]] of [[Ahimsa]] (''Nonviolence'')?"

Although living nonviolently is crucial to avoid bad [[karma]], fulfill [[Sadachara|right conduct]], and accomplish [[Moksha]], it can be necessary to save lives. For example, due to British PM Churchill's policy of confiscating Indian agricultural produce, millions in India starved to death. Violence against a few thousand or event tens of thousands would have been justifiable to prevent the deaths of Indians.

In the ''[[Mahabharata]]'' as well, [[Krishna]] only after all alternatives to war turned down by the Kauravas, advised [[Arjuna]] Pandava to do [[Rulership in Hinduism|secure his kingdom]] and [[Sadachara|uphold righteousness]] (i.e., Kauravas were spoiled royals that lived in materialism and even attempted to disrobe Draupadi.) [[Rama]] too, engaged in combat only when threatened or to save the life of Sita. For these reasons, both Krishna and Rama are worshipped even by [[Jain Dharm|Jains]] and [[Bauddh Dharm|Bauddhs]], who historically have gone at extreme lengths to remain nonviolent. Krishna's ''[[Bhagavad Gita]]'' was the favourite book of both Gandhi and Bose, but both implemented its wisdom in opposite ways to achieve freedom.

Bose himself said, "''Non-violence is a great ideal, but when a nation is enslaved, the first duty is to secure freedom-by any means''."<ref>''Azad Hind Radio'' broadcast in 1944</ref>

Savarkar had said in 1941, "''Hindus should not be afraid of war...Enlist in the army in large numbers The more Hindus join the army, the better for us...This war is a golden opportunity to militarize Hindu society''." Savarkar's strategy was to utilize free military training to implement it against the British in the future to obtain independence. He said in 1941, "''An Indian army wherein millions of Hindus occupy the dominant position...must prove the most effective factor not only to defend our country...but also to further the cause of the political emancipation of our motherland in the long run.''"<ref>"''Let every Hindu youth enlist in the British forces...acquire the mastery of modern weapons...and the day will come when these trained and armed millions will rise and throw off the foreign yoke''." - 1940 speech at Madura (after meeting Subhas Chandra Bose); P. 24 ''Hindu Sanghatan: Its Ideology and Immediate Programme'' (1940)</ref><ref>"''The British are giving us free military training at their own cost. We must avail ourselves to this golden opportunity...so that tomorrow we can turn those very arms against them and win Swaraj''." - 1942 appeal to Hindu youth, published in ''Mahratta''; P. 287 ''Veer Savarkar'' By Dhananjay (1966)</ref><ref>"''Enter the Army, the Navy, the Air Force in lakhs...learn the use of modern arms and warfare...and when the time comes you will know how to use that training for liberating your motherland''." - 1941 Hindu Mahasabha presidential address, Nagpur; P. 379 ''Samagra Savarkar Vangmaya'', Volume 6</ref>

==Hindu literature's impact on freedom fighters==
[[image:The War of Independence, 1857.jpg|right|thumb|200px|The book that inspired dissent and launched insurgencies.]]
{| class="wikitable sortable"
|-
! Book
! Year
! Composer (Ideology)
! Nature
|-
|''Bhagavad Gita''
|
|Krishna (Hindu)
|Spiritual
|-
|''Anandamath''
|1882
|Bankim Chandra Chatterjee (Hindu nationalism)
|Nationalistic
|-
|''The Indian War of Independence, 1857''
|1909
|Veer Savarkar (Hindu nationalism)
|Historical
|-
|''Hind Swaraj''
|1909
|Mahatma Gandhi (Nationalism)
|Political
|-
|''Gita Rahasya''
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Poverty and Un-British Rule in India''
|1901
|Dadabhai Naoroji (Nationalist)
|Economic
|-
|''Neel Darpan'' (''The Indigo Mirror'')
|1860
|Dinabandhu Mitra (Economic reform)
|Economic
|-
|''Bartaman Bharat'' (''Present-Day India'')
|1899
|Swami Vivekanand (Hindu activism)
|Nationalistic
|-
|''The Arctic Home in the Vedas''
|1903
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''Bandi Jeevan'' (''A Life of Captivity'')
|1922
|Sachindra Nath Sanyal (Hindu activism)
|Nationalistic
|-
|''Shrimad Bhagavad Gita Rahasya'' (alias ''Karmayog Shastra'')
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Unhappy India''
|1928
|Lajpat Rai (Hindu nationalism)
|Nationalistic
|-
|''England's Debt to India''
|1917
|Lajpat Rai (Hindu nationalism)
|Economic
|-
|''The Orion''
|1893
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''A Nation in Making''
|1925
|Surendranath Banerjee (Nationalist)
|Nationalistic
|-
|}

Krishna's words recorded the ''Bhagavad Gita'' fired up nationalists more than any other literature. God Himself can take credit for having the most contributary literature of the Indian independence movement. Not only did liberation fronts use the Gita ritually for oath-taking membership, like Anushilan Samiti, Hindu Dharma Rakshini Sabha, HRA, and Jugantar, but some extracted teachings from it, like Abhinav Bharat Society. Even Bhagat Singh the self-declared atheist used terminology from the scripture but in a secular way, like dharma being an imperative duty to humanity. Although becoming an atheist at 26, he still read scripture like the Gita in prison. Singh mentions his comrade Rajendra Lahiri reciting Upanishadic and Gita’s verses to his execution.<ref> "''The famous Kakory martyrs, all four of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita.''" -"Why I Am an Atheist" (October 5-6, 1930) by Bhagat Singh</ref> Other freedom fighters who either took the Gita to their executions or read it in their final days are [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Damodar Hari Chapekar of Hindu Dharma Rakshini Sabha (executed 1898)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Khudiram Bose of Anushilan Samiti (executed 1908)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Madan Lal Dhingra of ABS (executed 1909)]], [[Indian Freedom Fighters#IRA's Hindu activist roots|Surya Sen of IRA (executed 1934)]], [[Indian Freedom Fighters#CPI's Hindu activist roots|Hemu Kalani of AISF (executed 1943)]], and [[Indian Freedom Fighters#INC's Hindu activist roots|Kushal Konwar of INC (executed 1943.)]]

One can see the profound impact by pro-Hindu composers. Even while Chatterjee's ''Anandamath'' and Savarkar's ''The Indian War of Independence, 1857'' were overall nationalistic texts, they had Hindu undertones. ''Anandamath'' showed an India that was exploited by Islamists and the sanyasis were the heroes. Although not part of the top 15 books, Bhudev Mukhopadhyay's ''Anguriya Binimoy'' portrays Shivaji as an ideal hero, liberator, and patriot who fought valiantly against Mughal tyranny under Aurangzeb. It was written amid the 1857 War, and was intended to inspire Bengalis for overthrowing British rule.

''The Indian War of Independence, 1857'' made inroads into ideologies across the political spectrum and its admirers included Bhagat Singh, and other [[Indian Freedom Fighters#CPI's Hindu activist roots|communists, including CPI founders]] M.N. Roy (born Narendra Nath Bhattacharya), S.A. Dange, Hiren Mukherjee (born Hirendranath Mukhopadhyay), and E.M.S. Namboodiripad. Savarkar's book was Bhagat Singh's favourite Indian book. He quoted from Savarkar's works, and associates noted its role in shaping his view of 1857 as a war of independence, fueling his commitment to violent revolution. R.B. Bose, titled by admirers as 'Biplabi Mahanayak' (''Revolutionary Great Leader''), was deeply moved by the book, as was Netaji, who distributed its copies to INA members. It was banned by British but was smuggled into the hands of nationalists.

In the list is Dadabhai Naoroji's book. He was a [[Zoroastrian and Hinduism|Zoroastrian]] by religion but identified [[Hindu Culture|culturally and ethnically as a Hindu]]. Surendranath Banerjee too, whose book is in the list was a [[Brāhmoism|Brahmo]] by religion but identified as a Hindu in the same way.

Of significance is ''Ghadar di Gunj'', a compilation of revolutionary poems, songs, and articles from the HGP's newspaper published 1914-1916. Although the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP had pro-Hindu undertones]], the text itself had none but it still was extremely popular among freedom fighters.

Pro-freedom organizations that popularized, lectured on, and disseminated mainly-Hindu literature were Hindi Sahitya Sammelan<ref>"''हिंदी भाषा को राष्ट्र की सेवा में लगाया जाए। हम पूर्ण स्वराज की मांग करते हैं और साहित्य के माध्यम से स्वराज प्राप्त करने का संकल्प लेते हैं।''" "''The Hindi language must be employed in the service of the nation. We demand complete Swaraj and pledge to achieve it through our literature and platforms.''" Proceedings of the Hindi Sahitya Sammelan, 1920 session (Prayag or Allahabad) ''Hindi Sahitya Sammelan ka Itihas'' by Amrit Rai</ref>, Bangiya Sahitya Parishad<ref>"''বাংলা সাহিত্য জাতির আত্মাকে প্রকাশ করবে এবং স্বাধীনতার সংগ্রামে আমাদের মানুষকে অনুপ্রাণিত করবে। আমাদের পূর্বপুরুষদের আত্মাকে জাগ্রত করতে হবে।''" "''Bengali literature must reflect the soul of the nation and inspire our people in the struggle for freedom. We must awaken the spirit of our ancestors through our writings.''" ''The Swadeshi Movement in Bengal'' (1973) by Sumit Sarkar Addresses and resolutions during the Swadeshi Movement (1905-1908)</ref>, Marathi Sahitya Parishad<ref>"''मराठी साहित्य राष्ट्राच्या स्वातंत्र्याच्या कार्यात सहभागी होईल. छत्रपती शिवाजी महाराज आणि त्यांच्या हिंदवी स्वराज्याच्या आदर्शाला सलाम. आमचे साहित्य प्रत्येक मराठी हृदयात स्वातंत्र्याची ज्योत प्रज्वलित करेल.''" "''Marathi literature must serve the cause of national freedom. We salute Chhatrapati Shivaji Maharaj and his ideal of Hindavi Swarajya. Let our literature awaken the spirit of freedom in every Marathi heart.''" ''Lokmanya Tilak and studies on Marathi literary nationalism'' by G.P. Pradhan Resolutions from the Marathi Sahitya Parishad sessions (especially 1910s-1920s under Tilak’s influence)</ref>, Asom Sahitya Sabha, Gurukul Kangri<ref>"''यह गुरुकुल केवल विद्यालय नहीं है। यह स्वतंत्रता के सैनिक तैयार करने का कारखाना है। हम भारत माता की गुलामी से मुक्ति दिलाने वाले पुरुष तैयार करेंगे जो सब कुछ बलिदान करने को तैयार होंगे।''" "''This Gurukul is not merely a school. It is a factory to manufacture soldiers of freedom who will liberate Bharat Mata from foreign slavery. We will produce men who will sacrifice everything for the motherland.''" ''Swami Shraddhananda: His Life and Causes'' (1981) by J.T.F. Jordens</ref>, Bharat Dharma Mahamandala<ref>"''हम स्वराज के संघर्ष का समर्थन करते हैं। हिंदू धर्म की रक्षा के लिए भारत को स्वतंत्र होना चाहिए। हम एक स्वतंत्र भारत में एकीकृत हिंदू समाज की स्थापना चाहते हैं।''" "''We support the struggle for Swaraj. India must be free so that Hindu Dharma can flourish without foreign interference. We stand for a free and united Hindu society within a free India.''" ''Socio-Religious Reform Movements in British India'' (1989) by Kenneth W. Jones Resolutions of the Bharat Dharma Mahamandala, Varanasi sessions (1920s)</ref>, and Tattvabodhini Sabha<ref>"''I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess… The glory of the Hindu nation shall again spread over the whole world.''" Rajnarain Bose in his 1872 lecture Hindu Dharmer Shreshthata</ref>, in that order for level of influence.

==Support of Hindu institutions and clerics==
Hindu symbols being deeply intertwined with Indian culture would be strategically useful to mobilize Indians as they have sentimental value and inspiration of good versus evil. Therefore, the symbols utilized many time by freedom fighters were temples and monasteries.

Sanyasis (mainly Naga Sadhus) had fought Afghan invaders in the 18th century. from 1760s-1800, they fought British imperialists, the revolt triggered by EIC taxation. Naga Sadhus, known for their martial traditions, were traditionally pilgrims and guardians of sacred sites (i.e., protecting pilgrims at Kumbh Melas.) They now formed guerrilla bands to resist exploitative taxes, famines, and bans on their movements. They raided EIC treasuries, and engaged in hit-and-run tactics. Key figures included leaders like Bhabani Pathak and Devi Chaudhurani. The rebellion, though suppressed, inspired later nationalist narratives, such as the novel ''Anandamath'' (1882), which portrayed martial ascetics fighting for freedom and popularized the anthem "Vande Mataram." Pandit Bhavanicharan Pathak organized sannyasis in late 18th-century revolts and coordinated attacks on EIC forces.

In the 1857 War of Independence, Naga Sadhus (belonged to Dasnami Order) and other ascetics joined battles, with some estimates of thousands participating or attaining martyrdom. The sanyasis traveled across regions to rally sepoys and civilians, using temples and monasteries as coordination points. For instance, the Bodh Gaya Math (Dashnami Order) in Bihar provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny. Temples like Augharnath Mandir in Meerut, U.P. [where a priest's actions sparked soldier outrage over greased cartridges] and Ram Janaki Mandir in Bulandshahr, U.P. (a strategy hub) served as rallying sites. In Rajasthan too (i.e., Erinpura, Nasirabad) they spread anti-imperialist messages through street plays, puppetry, and oral storytelling; they promoted Swadharma, Swadeshi, and Swaraj ideas.

Afterwards, Anushilan Samiti, an organization with clerics like Niralamba Swami and Swami Satyanand Puri, promoted physical and spiritual training for nationalism.

It is noteworthy that Hindu festivals like Ganesh Utsav and Shivaji Jayanti were used as platforms to express the fervour of independence.
{| class="wikitable sortable"
|-
!Institution
!Date
!Home
!Significance
|-
|[https://advaitaashrama.org/ Aluva Advaita Ashram]
|1890s-1940s
|Kerala (Kalady)
|Established by Narayana Guru in 1914; hosted interfaith dialogues and education programs promoting equality. Supported the SNDP Yogam, which mobilized lower castes for political participation in the freedom struggle.
|-
|Atal Akhara[https://atalakhara.com/]
|1900s-1930s
|U.P. (Varanasi)
|Contributed through support networks and occasional direct involvement. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Augharnath Mandir
|1905-1920s
|U.P. (Meerut)
|Where a priest's actions sparked soldier outrage over greased cartridges.
|-
|[https://www.sriaurobindoashram.org/ Aurobindo Ashram]
|
|Puducherry (Reiki)
|Established in 1926 by Sri Aurobindo (former revolutionary); provided ideological support through writings on spiritual nationalism. Attracted freedom fighters like Subhas Chandra Bose, blending yoga with anti-colonial thought.
|-
|[https://www.bhu.ac.in/Site/Home/1_2_16_Main-Site Banaras Hindu University]
|1900s-1940s
|U.P. (Varanasi)
|
|-
|[https://www.bihariji.org/ Banke Bihari Mandir]
|
|H.P. (Hamirpur)
|Printed nationalist newspaper ''Bundelkhand Kesari'' (1940-47).
|-
|Beech Wala Chowk Mandir
|
|U.P. (Kanpur)
|Established by Gandhi and utilized by freedom fighters for meetings, particularly Ganesh Shankar Vidyarthi
|-
|Bharadwaja Ashram
|
|T.N. (Cheranmadevi)
|Established by V.V.S. Aiyar, who trained revolutionaries here.
|-
|Bhareshar Mahadev Mandir
|
|U.P. (Bhareh)
|In 1857, acted as a training hub for revolutionaries; folklore credits a "divine bee swarm" for repelling British forces, boosting morale. Used for secret oaths and strategy in later uprisings.
|-
|[https://belurmath.org/ Belur Math]
|1890s-1940s
|W.B. (Belur)
|Ramakrishna Mission math established by Swami Vivekanand that indirectly supported the freedom struggle by fostering national unity and education by providing relief work during famines and floods built public trust. It contributed to India's "national renaissance," culminating in political independence.
|-
|Bodh Gaya Math
|
|Bihar (Gaya)
|A Dashnami Order monastery that provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny.
|-
|Champaran Mandir[https://viraatramayanmandir.com/]
|
|Bihar (Champaran)
|Gave refuge for Bhagat Singh, Chandra Shekhar Azad, Mahatma Gandhi, and S.C. Bose.
|-
|Chapra Shiva Mandir[https://www.bhaktibharat.com/mandir/chopra-mahadev-mandir]
|
|Bihar (Chapra)
|From 1940-42, served as a covert printing press and funding center under Pandit Mahendra Misra; produced nationalist literature and counterfeit currency to finance Quit India activists undetected.
|-
|[https://fergusson.edu/ Fergusson College]
|1900s-1940s
|Maharashtra (Pune)
|Founded in 1885 by the Deccan Education Society; nurtured leaders like Bal Gangadhar Tilak and Gopal Krishna Gokhale. Site of Swadeshi Movement (1905) lectures and revolutionary cells against British education policies.
|-
|DAV College
|1900s-1940s
|Punjab (Lahore)
|Served as a refuge for revolutionaries; Bhagat Singh and Rajguru sought shelter here after assassinations (e.g., Saunders murder in 1928). Associated with Lala Lajpat Rai (co-founder and freedom fighter); hosted secret meetings and nationalist speeches during Non-Cooperation (1920–22) and Civil Disobedience (1930–34). Acted as an impetus for academic-nationalist movement in northern India, with alumni like Bhagat Singh influenced by its patriotic ethos.
|-
|DAV College[https://www.davcollegekanpur.ac.in/]
|1900s-1940s
|U.P. (Kanpur)
|Hostel as nerve center for patriotic activities; students like Shiv Verma, Surendra Pandey, Jaidev Kapoor, and Mahadev Singh tried in Kakori Case (1925–27). Martyr Pt. Shaligram Shukla (statue on campus); Mahatma Gandhi's visit (1928) infused fervor. Participation in Quit India (1942), inspiring youth; tradition of national love, with founders like Anand Swaroop and Brijendra Swarup promoting anti-colonial education.
|-
|DAV School[http://davkaimrihsr.org/]
|1900s-1940s
|Haryana (Hisar)
|Played role in information dissemination during freedom struggle; improved education standards while spreading nationalist ideas in rural Haryana. Actively participated in anti-British efforts, as per district repositories.
|-
|Garamur Satra
|
|Assam
|It was presided over by Pitambar Deva Goswami, himself a freedom fighter who blended Vaishnava ethics<ref>He referenced and promoted neo-Vaishnava values by leading anti-opium campaigns, boycott programs, and untouchability eradication in Majuli even before the Congress adopted them widely.</ref> with anti-colonial efforts. Originally it was built and patronized by by Ahom Dynasty, and then managed by Vaishnava saint and scholar Lakshmikant Dev.
|-
|Gopal Mandir[https://pilgrimdata.in/temple/gopal-mandir-near-old-rajwada-indore-city-district-indore/]
|
|M.P. (Indore)
|Between 1880-1920, hosted nationalist speeches by Jamnalal Bajaj and others; provided food, medical aid, and shelter to freedom fighters, inspiring mass participation in Non-Cooperation.
|-
|Gurukul Kangri[https://www.gkv.ac.in/]
|1900s-1940s
|Uttarakhand (Haridwar)
|Founded by Swami Shraddhanand (Arya Samaj leader and freedom fighter); became a nationalist stronghold during Non-Cooperation and Quit India Movements. Hubs of nationalist thought, producing leaders who fought for independence; promoted Vedic education as resistance to British cultural dominance. Shraddhanand's martyrdom (1926) inspired anti-colonial fervor among students.
|-
|Juna Akhara[https://junaakhada.com/] (Bhairav Akhara)
|1900s-1930s
|U.P. (Prayag)
|One of the largest and most active akharas of the freedom struggle. Naga sadhus fought British imperialists, provided shelter to revolutionaries, and participated in armed resistance even during the 1857 War. It maintained an armoury and trained in combat. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Kadua Ashram (Gopabandhu Seva Sadan)[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|
|Orissa (Sakhigopal)
|Founded in 1921 by freedom fighter and reformer Gopabandhu Das, it functioned as a key discussion hub where activists planned strategies for the independence movement, including Non-Cooperation and anti-colonial protests.
|-
|Kasturba Ashram[https://assam.mygov.in/en/talk/kasturba-ashram-guwahati-silently-nurturing-gandhian-philosophy/]
|1915-1947
|Maharashtra (Madhan)
|Established in the 1930s by Gandhi's associates, it emphasized women's empowerment and rural service, offering shelter and training to female freedom fighters involved in Quit India and village-level anti-colonial work.
|-
|Kochrab Ashram[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|1915-1947
|Gujarat (Ahmedabad)
|Gandhi's first Indian ashram (1915); pioneered Satyagraha principles, community living, and education for Harijans. Site of early experiments in non-cooperation and Swadeshi, influencing the national movement.
|-
|Mahatma Gandhi Kashi Vidyapith
|1900s-1940s
|U.P. (Varanasi)
|
|-
|Mahanirvani Akhara[https://nirvaniakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Mahavir Akhara
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Modi Mandir
|
|U.P. (Banda)
|Was where Netaji Bose's 1941 secret meeting was held.
|-
|Nagla Mandir[https://myadhyatm.com/nagla-mandir-budaun/]
|
|U.P. (Badaun)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|Naya Akhara[https://udasinpanchayatinayaakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Niranjani Akhara[https://mahakumbh.in/niranjani-akhara-at-kumbh-mela-2025/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Actively involved in nationalist activities; some sadhus participated in anti-colonial resistance. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Phulwari Ashram[https://www.amarujala.com/uttar-pradesh/saharanpur/martyr-bhagat-singh-spent-his-time-in-hiding-in-phulwari-ashram-saharanpur-news-c-30-1-smrt1053-129206-2024-08-11]
|
|U.P. (Saharanpur)
|Was Bhagat Singh's hideout and pledge site.
|-
|Pinakini Satyagraha Ashram[https://spsnellore.ap.gov.in/pinakini-satyagraha-ashram-pallipadu/]
|1915-1947
|A.P. (Nellore)
|Founded by Gandhi in 1921; focused on non-violent resistance against British salt laws and land revenue. Trained volunteers for the Salt Satyagraha (1930) and served as a model for rural mobilization.
|-
|Ram Janaki Mandir
|
|U.P. (Bulandshahr)
|A strategy hub that served for rallying events.
|-
|Ramanandi Akhara[https://ramanandiakhara.com]
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|[https://www.rkmrajkot.org/ Ramakrishna Ashram]
|
|Gujarat (Rajkot)
|Founded in 1927; ran value education programs and cultural units that instilled patriotic ideals. Provided healthcare and retreats for freedom workers during the 1930s Civil Disobedience.
|-
|[https://www.gandhiashramsabarmati.org/en/ Sabarmati Ashram]
|1915-1947
|Gujarat (Ahmedabad)
|Founded by Mahatma Gandhi in 1917 as his primary base until 1930; served as a training center for Satyagraha, spinning khadi for Swadeshi, and launching the Dandi March (1930). Hosted leaders like Jawaharlal Nehru and Vallabhbhai Patel for strategy sessions.
|-
|Sarasbagh Mandir[https://www.bhaktibharat.com/en/mandir/sarasbaug-ganesh-temple]
|
|Maharashtra (Pune)
|Facilitated Marathis planning against British imperialists.
|-
|Sivagiri Math
|1890s-1940s
|Kerala (Sivagiri)
|
|-
|Sodepur Khadi Pratishthan Ashram[https://yappe.in/west-bengal/khardaha/sodepur-khadi-pratishthan-gandhi-ashram/707727]
|
|W.B. (Khardaha)
|Founded by Chittaranjan Das ('Deshbandhu') in 1921; promoted khadi production and boycott of British goods during Non-Cooperation (1921–22). Served as a refuge for revolutionaries and a hub for Bengal's Swadeshi activities.
|-
|Swaraj Ashram[https://spiritualhindu.com/hindu-temples/swaraj-ashram-surat-gujarat]
|1915-1947
|Gujarat (Vedchhi and Bardoli variants)
|Offshoots of Sabarmati founded in the 1920s–1930s, these focused on tribal upliftment and constructive programs like khadi production and education. They trained rural activists for satyagraha, supported Bardoli Satyagraha (1928), and provided bases for non-violent resistance among adivasis.
|-
|[https://tarkulhadevi.com/contact-us.php Tarkulha Devi Mandir]
|1915-1935
|U.P. (Devipur)
|During the 1857 Revolt, it symbolized sacrifice for guerrilla leader Babu Bandhu Singh, who dedicated victories to the goddess before martyrdom. Later, site of Non-Cooperation meetings (1920s).
|-
|Tamoli Mandir[https://www.vsktelangana.org/Encyc/2025/8/16/bharat-temples-freedom-struggle-unknown-strongholds-.html]
|
|U.P. (Kannauj)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|[https://www.vivekanandahome.org/ Vivekananda House (Ramakrishna Math)]
|1890s-1940s
|W.B. (Kolkata)
|Established in 1913 on the site where Vivekanand stayed in 1897; promoted Vedanta and nationalism through education and publications. Supported Swadeshi by training youth in self-reliance during 1905–11.
|-
|Yugantar Ashram[https://www.cgisf.gov.in/page/gadar-memorial-hall/]
|1913-1917
|U.S. (San Francisco)
|Established around 1913 as the headquarters for the revolutionary HGP, it coordinated arms smuggling, propaganda, and uprisings against British rule, sheltering Ghadarites returning to India for armed rebellion.
|-
|}

==Support of Visva-Bharati University==
[[image:Shivaji in constitution.jpg|right|thumb|200px|Shivaji featured [next to Guru Gobind Singh] in the first handwritten manuscript of the Indian Constitution by Prem Raizada of Kala Bhavan department of Vishva-Bharati University.]]
"''The first and great leader of Maratha history had formed in his mind a clear concept of the establishment of a Hindu kingdom before launching a movement in the historical state for the rise of Maratha power. Whatever he did—conquest of territories, annihilation of the enemy, expansion of the kingdom—all this was a part of his All India project.''" - Rabindranath Tagore<ref>"Shivaji O Guru Govind" By Rabindranath Tagore (1908-1911)</ref> (1908-1911)
The university, established in 1921 at Shantiniketan and later also at Sriniketan, offered a refuge for freedom fighters to convene. Some freedom fighters were actually educated here too (i.e., Dinkar Kowshik.) It had notable involvement in aspects of India's freedom struggle, particularly during the early Swadeshi Movement (1905-1908), though R.N. Tagore and the institution distanced themselves from aggressive nationalism and mass agitations like the Non-Cooperation or Quit India Movements [to avoid the school being shut down and the staff arrested.]
[[image:Shivaji Temple.png|right|thumb|200px|Shivaji Temple in Pune visited by Tagore]]
Tagore had met Mahaman Malaviya at least once. On October 2, 1920 (Gandhi’s birthday), at a public meeting in Pune’s Shivaji Mandir, where Malaviya presided and Tagore delivered a speech. Although most sources claim Gandhi having conferred the title "Mahaman" on Malaviya, 1 source states Tagore, reflecting their shared reformist circles, though the exact context of this bestowal (in person or via correspondence) is unclear beyond general accounts of mutual respect.

Tagore had met Dr. Shyama Prasad Mukerjee at another event. As Vice-Chancellor of Calcutta University, Mukherjee invited Tagore to deliver the convocation address in Bengali on December 23, 1937—the first time this occurred in the university’s history. Given Mukherjee’s role in presiding over such events and Tagore’s physical presence to speak, they met during this occasion.

==Hindavi legacy in 1857 War==
"''These are not mutinous sepoys but independent Hindu chieftains with their private armies, fighting for their ancient privileges and religion.''" - Colonel Colin Macaulay, dispatch after capturing Kattabomman (1799)
The 1857 War of Independence drew inspiration from the earlier Polygar (Palayakkarar) revolts (1799-1805) and Vellore Mutiny (July 10, 1806), which erupted because Hindus saw British policies and British cultural influences as anti-Hindu. For example the Polygar chieftains revolted because of the British imposition of cow-tax, forced Christian conversions by missionaries, and destruction of local temples to build churches/forts. The Vellore sepoys revolted because they feared forced Christian conversion<ref>"''The insurrection was caused by religious fears among the Hindu sepoys that they were to be forcibly converted to Christianity.''" - Sir John Cradock (Commander-in-Chief, Madras) official report (1806)</ref> via turban regulation wherein troops' turbans were required to have a leather cockade and the soldiers couldn't have any religious symbolism. Both the Polygar and Vellore rebellions' insurgents used saffron flags, and the prior even proclaimed temple oaths for the revolts. The phrases 'Dharma rakshana(m)' and 'Dharma Yuddha(m)' were used by insurgents in the Polygar<ref>"''Dharma Yuddham seidhē nām desam kāppōm''" (''We are waging Dharma Yuddha to protect our country'') - Marudu Brothers’ Panchalankurichi Proclamation in Tamil (June 16, 1801); Marudu Pandyan brothers—calling all southern Polygars to unite against the British imperialists</ref><ref>"''Dharma rakshanam pannuvatharkāka ratham ōttukiṛōm''" (''We are spilling blood for the protection of dharma'') - Oomathur Polygar in letter to Travancore Dewan (1804)</ref> and Vellore<ref>"''Dharma rakshana''" (''protection of religion'')—repeated 27 times in the Tamil proclamation circulated in the fort (July 9, 1806)</ref><ref>"''Dharma ke liye yudh''" (''war for dharma'') - Court-martial testimony of Sepoy Gundu Rao (August 8, 1806); Maratha soldier explaining why they killed European officers</ref> revolts and would be used again in the 1857 war<ref>"''Yeh dharma yudh hai''" (''This is a war of religion / righteous war'') - Azamgarh Proclamation (Aug 25, 1857); Signed by 12 rebel leaders—declared the revolt as dharma yuddh against cow-fat cartridges and Christian proselytising.</ref><ref>"''Dharma raksha ke liye utho''" (''Rise for the protection of religion'') - Delhi rebel newspaper ''Payam-e-Azadi'' (July 1857); Editorial calling sepoys and civilians to arms</ref><ref>"''Dharma Yuddha kar rahe hain''" (''We are fighting a righteous war'') - Rani Lakshmi Bai in letter to Nana Sahib (June 1858); Explaining why she would not surrender Jhansi</ref><ref>"''Apne dharma ki raksha ke liye angrezon se ladna farz hai''" (''Fighting the English to protect our religion is a religious duty'') - Proclamation of Maulvi Ahmadullah Shah at Faizabad (June 1857); Used in both Hindu and Muslim gatherings to stress common dharma against the British imperialists</ref>.
{| class="wikitable sortable"
|-
!Insurgent
!Date
!Source
!Proclamation
!More
|-
|Rao Jwala Prasad (Diwan post) and Azimullah Khan (Munshi post)
|July 15, 1857
|Farman sent from Bithoor/Kanpur to the Bundela rajas of Orchha, Datia, Chanderi, and Shahgarh.
|"''Be it known to all true Hindus that the Hindavi Swarajya has been re-established under the Peshwa Shri Nana Sahib Bahadur, the rightful successor of Baji Rao. All who desire the restoration of dharma and the expulsion of the Firangi should rally to his banner.''"<ref>Original in Persian-Devanagari script, copy preserved in National Archives of India, Foreign Department, Political Consultations, 31 July 1857, No. 142-144</ref>
|Coins minted in Kanpur in Nana Sahib’s name (1857) bear the legend "Hindavi Swarajya" in Devanagari on the reverse
|-
|Rani Lakshmi Bai of Jhansi
|May-June 1858
|Letter to Tantia Tope & Rao Sahib
|"''We are fighting for Hindavi Swarajya, not for the Mughal shadow.''"
|"''The Ranee’s troops shouted ‘Hindavi Swaraj’ as they charged.''" - British officer Sir Hugh Rose’s dispatch (June 1858)
|-
|Tantia Tope & Rao Sahib
|August 1858
|Letter sent to various Hindus<ref>National Archives of India, Foreign Dept, Political Consultations, 27 Aug 1858, No. 178</ref>
|"''The Peshwa has restored Hindavi Swarajya; all true Hindus must join the army of liberation or be treated as enemies of dharma.''"
|The letter ended with "''Jai Hindavi Swarajya! Jai Peshwa!''" Gwalior mint coins (June 1858) struck in Rao Sahib’s name carry "''श्री हिंदवी स्वराज्य''" (''Shri Hindavi Swarajya'')
|-
|Baba Sahib Bhonsle
|1858
|Letter to local zamindars, including Raja Bakht Singh Bundela of Shahgarh (Bundelkhand), Raja of Chanderi (Malwa), and Raja of Nurpur (Gondwana)<ref>National Archives of India, Foreign Department, Political Consultations, 31 December 1858, No. 214-216</ref>
|"''We are establishing Hindavi Samrajya free from Mughal and Firangi yoke.''"
|
|-
|}
The Marathas never stopped after overthrowing the Mughals, and continued to fight the other foreign threats—European imperialists (British, Dutch, French, and Portuguese.) In the 1857 war, the most prominent names of all the participants are Rani Lakshmi Bai (born Manikarnika Tambe) of Jhansi, Nana Sahib (Nana Govind Dhondu Pant) of Kanpur, and his supreme commander Tantia Tope (born Ramchandra Pandurang.) They not only fought on the battlefield but directed the war on a cross-regional scale. Whereas Muslim rulers relied on their militaries, the Hindavis usually participated, whether they were royalty or not. The most common flag of the war was Shivaji's saffron flag. This was used at places like Jhansi & Gwalior. A variant that Hindavis had also used was implemented too, like at Kanpur & Kalpi. In Bihar, Kunwar Singh used a saffron flag with the lotus.
"''The old King at Delhi was nothing but the flag of the rebellion—a puppet in the hands of the sepoys. The real directing mind, the moving spirit of the whole insurrection, was the Nana Sahib at Bithoor.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock, Outram, and other officers)
Nana Sahib was identified by British officers as the primary orchestrator and strategic director.<ref>"''Nana Sahib is the chief director of this accursed revolt. It is his gold and his orders that have set the sepoys in motion from Cawnpore to Lucknow.''" - Sir Henry Havelock, Commander of British relief force at Kanpur</ref><ref>"''The Nana of Bithoor is the prime mover and chief director of the mutiny in the Doab and Central Provinces; without his direction and resources, the sepoys would have scattered like chaff.''" - Sir Colin Campbell, Commander-in-Chief of India</ref><ref>"''Nana Sahib is the master spirit of the rebellion; he has directed the operations at Cawnpore, supplied arms to the mutineers in Oudh, and his emissaries are stirring up the countryside from Allahabad to Benares.''" - Major William Tayler, Commissioner of Patna</ref><ref>"''The Nana is no mere local agitator; he is the chief director of the entire conspiracy, with agents in every cantonment and treasury from the Ganges to the Nerbudda.''" - Captain John Waterfield, Political Assistant to the Resident at Lucknow</ref><ref>"''Nana Sahib was the brain and the purse of the mutiny; from his palace at Bithoor he directed the storm that burst upon Cawnpore, and his influence extended to the councils of Delhi itself.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock's staff)</ref> Further testimonies<ref>"''His Majesty of Delhi is a mere shadow and tool; the actual head and director of the revolt in this part of India is the Nana Sahib, whose orders are obeyed from Cawnpore to Calpee.''" - Major-General Sir Henry Havelock (commander who retook Kanpur), Dispatch to the Commander-in-Chief, 18 July 1857 (published in ''Parliamentary Papers'', 1857-58)</ref><ref>"''Bahadur Shah was the emblem, the pretext, the nominal head; Nana Sahib was the brain, the organiser, the director-in-chief of the entire movement in the Doab and Central India.''" - P. 178 ''The Indian Mutiny of 1857'' (1891 edition, based on 1857-58 documents) By G.B. Malleson, British staff officer & historian</ref><ref>"''The King of Delhi was only the consecrated banner of the mutiny; the Nana Sahib was its real generalissimo and directing authority.''" - Sir Hugh Rose's "Letter to the Governor-General", 20 June 1858 (India Office Records), Commander who defeated Jhansi & Gwalior</ref><ref>"''The King of Delhi is a trembling coward, letting his Hindu sepoys and Rohilla mercenaries die while he prays in the mosque.''" - ''Narrative of the Siege of Delhi'' (1857) by John Nicholson (Delhi Field Force); Letter before Delhi assault (August 8, 1857)</ref> hamper and disprove arrogant Islamist assertions that the Mughal Bahadur Shah Zafar was the architect or prime leader of the rebellion. Like most Muslim royals of the era, he personally did not fight against the British on the battlefield and whereas the Hindavis that didn't die on the battlefield were executed, he was only exiled to Rangoon in Burma. Despite Zafar having adopted the imperial title of 'Bahadur Shah' (''Brave King''), he did not live up to it at any point in his life, in combat or in strategy. Although by the rebellion he was 81, Kunwar Singh was the same age and died from an injury that he received on the battlefield.
"''The Nana Sahib [Dhondu Pant] is the chief director of this accursed revolt...but his Muslim allies are as cowardly as their Mughal masters, letting the Hindu sepoys do all the dying.''" - Major-General Sir Henry Havelock, Commander at Kanpur<ref>P. 189 ''Parliamentary Papers'' (1857-58), Volume XLII</ref>
British officers of the era stated that Hindus were very brave and they did the fighting while the Muslim rulers of their regions and even the other Muslims involved in the conflict against the British were 'cowardly'.<ref>"''The old King [Bahadur Shah Zafar] is a thorough coward — he trembled and whined like a frightened child while his sons and the brave Hindu sepoys fought and died for him in the streets of Delhi.''" - Captain William Hodson (British officer who captured Bahadur Shah Zafar in 1857); P. 147 ''Hodson's Horse'' (1859) By William Stephen Raikes Hodson</ref><ref>"''The Mughal Emperor was nothing but a cowardly puppet; it was the Hindu sepoys and Rajputs who bore the brunt of the fighting, dying for a shadow of a throne while their nominal sovereign hid in the zenana.''" - P. 456 ''History of the Sepoy War in India, Volume III'' By Sir John Kaye (British historian and officer, based on 1857 dispatches)</ref><ref>"''The so-called Emperor proved a contemptible coward, abandoning his army to its fate; the Sikhs and Gurkhas fought like lions for us, while the Muslims cowered behind their fanatical maulvis.''" - Colonel Keith Young (Military Secretary to the Delhi Field Force), dispatch after Delhi recapture; P. 234 ''Parliamentary Papers'' (1857-58), Volume XLII</ref><ref>"''The Nawab of Oudh [Wajid Ali Shah] was a craven poltroon who fled to Calcutta, leaving his Hindu taluqdars and sepoys to die in his defence; now his Begum fights with more courage than he ever showed.''" - P. 312 ''Reminiscences of Forty-Three Years in India'' (1875) By Sir Henry Lawrence (British Resident at Lucknow), dispatch during Lucknow siege</ref><ref>"''The enemy we face are mostly Hindoos of the sepoy regiments—Brahmins and Rajpoots from the east; the Mahomedans are far fewer, and their rulers are cowards who send Hindu peasants to die in their place.''" - Lieutenant Charles Griffiths (36th Native Infantry, Delhi veteran); P. 456 ''Selections from the Letters, Despatches and State Papers'' (1902), Volume III Letter from Ridge Camp, Delhi (August 12, 1857)</ref><ref>"''The insurgents besieging us are nine in ten Hindus—sepoys and Oudh taluqdars; the Muhammadan Nawabs are cowards who let their Hindu subjects bear the brunt of the fight.''" - Captain John Waterfield (Political Assistant, Lucknow); British Library Add MS 43856 October 1857 (memorandum on the rebellion)</ref><ref>"''The rebel forces in Bundelkhand are predominantly Hindu—Rajpoots and Bundelas dying for a cause their Muslim overlords never had the courage to lead.''" - Sir Hugh Rose (Central India Field Force commander), dispatch after Jhansi fall (May 22, 1858); P. 156 ''Parliamentary Papers'' (1858-59), Volume XLII</ref>
{| class="wikitable sortable"
|-
!Name
!Background
!Base of operations
!Role
!Outcome
|-
|Nana Sahib (Dhondu Pant)
|Royalty
|Bithoor → Kanpur → Kalpi → Arrah
|Proclaimed Peshwa; overall commander at Kanpur; ordered siege & Satichaura Ghat massacre; financed large armies
|Disappeared into Nepal 1859 (probably died 1859-61)
|-
|Rao Sahib (nephew of Nana Sahib)
|Royalty
|Kanpur
|Deputy commander at Kanpur & Kalpi; later proclaimed Peshwa after Nana vanished
|Hanged (1860)
|-
|Tantia Tope (Ramchandra Pandurang)
|
|Kanpur → Kalpi → Jhansi → Gwalior → Rajasthan → Tonk → Paron
|Supreme guerrilla commander; kept 20,000-30,000 men fighting for 18 months after all cities fell
|Hanged (April, 18, 1859)
|-
|Rani Lakshmi Bai
|Royalty (Jhansi)
|Jhansi
|Led defense of Jhansi; commanded 20,000 troops; died sword in hand at Gwalior
|Killed in battle, Kotah-ki-Serai (June 18, 1858)
|-
|Damodar Rao 
|Royalty (Jhansi), and adopted son of Lakshmi Bai
|Jhansi
|Nominal commander after mother’s death; continued resistance with Tantia Tope
|Escaped to Nepal; pensioned by British later
|-
|Appa Sahib Bhonsle II
|Royalty (Nagpur Bhonsles)
|Nagpur
|Sent money & agents to rebels; British intercepted letters urging Maratha unity
|Died in exile (1853), but his son and retainers were active
|-
|Bhau Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Nagpur
|Raised troops in Mandla & Central Provinces; fought with Tantia Tope
|Captured & imprisoned (1844)
|-
|Raghuji Bhonsle III
|Royalty (Satara Bhonsles)
|Satara
|British deposed him just before 1857; his retainers & adopted son joined rebels
|Died under house arrest, Florence (1904)
|-
|Chimnabai Sahib
|Royalty (Satara Bhonsles), and widow of Satara Raja
|Satara (covertly)
|Secretly funded rebels in Satara & Kolhapur region
|Pensioned off after 1857
|-
|Balaji Pant Natu
|
|Satara (covertly)
|Organised underground network in Deccan; supplied intelligence & money to Nana Sahib
|Hanged, Pune (1858)
|-
|Krishnarao Bhasker
|
|Pune → Satara
|Secret courier between Nana Sahib & Lakshmi Bai
|Executed (1858)
|-
|Vinayak Rao Shinde
|Royalty (Gwailor Shinde)
|Gwalior
|Deserted Gwalior army with troops to join Rani Lakshmi Bai
|Killed in battle, Gwalior (1858)
|-
|Moropant Tambe
|Father-in-law to Lakshmi Bai, not a royal himself
|Jhansi → Kalpi → Gwalior
|
|Killed in battle (1858)
|-
|Baba Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Mandla → Sagar → Narmada valley
|Raised 5,000 men in Narmada valley; fought alongside Tantia Tope
|Captured & blown from cannon (1859)
|-
|Sadashiv Rao Bhau
|
|Kalpi
|Commanded rebel artillery at Kalpi
|Killed (1858)
|-
|Tukoji Rao Holkar II
|Royalty (Indore Holkar)
|Indore / Mhow
|Tacitly allowed large-scale rebel activity in his territory
|Died in battle, Maheshwar (June 17, 1886)
|}

==Hindavi legacy in Swaraj concept==
'Swarajya' was the term used extensively during Hindavi dynastic rule, and its meaning of "''self-rule''" or "''self-governance''", which became more important than simply a dominion with home rule, was used in the freedom movement. It became the goal of every freedom organization, to see an independent India that governs itself. Naoroji, a Zoroastrian and the Father of Indian Political Nationalism, was a staunch admirer of Shivaji and was the first freedom fighter to use the term ‘swaraj’ in the freedom movement. Some freedom fighters like Tilak even directly connected the specific kind of ‘swaraj’ to that of Shivaji’s.

The phrase 'Shivrajya Abilashchya', which means "''Aspiration for Shivaji’s Rulership''", became popularized by Tilak and then the 1930’s farmers of Maharashtra.

Gandhi's himself, inspired by Shivaji and his Swarajya, wrote a book titled ''Hind Swaraj'' (originally titled ''Hind Swarajya'' in Gujarati) in 1909. He avoided directly referencing Shivaji's Swarajya to not alienate Muslims, as Shivaji's dynasty fought and eventually incorporated Muslim-ruled dynasties.

Eventually, Aurobindo wrote of Purna Swaraj (''Complete Self-Rule'') in his 1907 ''Bande Mataram'' weekly newspaper. This phrase then made it to politics, and both Swami Kumaranand and Hasrat Mohani (a Muslim follower of some of Krishna’s teachings) jointly released the Purna Swaraj Declaration for full independence from U.K. in the All-India Congress forum at the Ahmedabad session on December 27-28, 1921. Both later became [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI members]].

==Hindavi legacy in Swadeshi concept==
[[image:Lal-Bal-Pal.jpg|right|thumb|200px|Lal-Bal-Pal trio.]]
"''Just as Shivaji forged Hindavi Swarajya from Deccan resistance to Mughal invaders, we must build Swadeshi Swarajya through indigenous industries and education to expel British economic domination.''" - Bipin Chandra Pal (1905-1906)
Naoroji, who admired Shivaji and his Swarajya, coined the term 'swadeshi' meaning "''self-national''", and it came to be synonymous with "''self-reliance''". He saw Indians producers of products becoming poorer due to Indians buying western-made products. This was atop of India losing its wealth to Britain through taxation (unbearable many times) and other means. The swadeshi concept then gained momentum and began being used in the context to achieve swarajya.

The Lal-Bal-Pal trio made statements connecting swadeshi to Shivaji. Just as Pal made the above statement, "Lal" (Rai) had said during a Shivaji festival that like the spirit of Shivaji for love and duty of nation, all Indians should have the same priority and that "''...swadeshi will be our cry for ever...''"<ref>"''Shivaji was born at a time when there was darkness and helplessness. I believe that Bengal will produce such a leader at this juncture who will follow the great Mahratta leader not in method but in spirit... This festival shows that Providence has not forsaken us... Love of nation is one's first duty. Next comes religion and the Government. Our duty to the nation will be the first. Swadeshi and Swadeshi will be our cry for ever and by this we will grow in spite of the wishes of the rulers. Swadeshi and national education are the two methods.''" - "The Political Situation" speech at Kolkata by Lajpat Rai (June 7, 1906)</ref>
"''Swadeshi and boycott are the way to the goal of Swaraj...It has been defined by Dadabhai Naoroji as a self-governing colony...The meaning of Swaraj, in our [[Overview Of Scriptures|ancient literature]], is the spiritual condition of the soul which attains to [[Mukti]]...To get rid of [[Bandha, Bandhana|Maya, bondage]], is the real ideal of our ancient religion.''" - "Swadeshi and Boycott" speech at Dhulia, Maharashtra by Aurobindo Ghosh (January 26, 1908)

Bhudev Mukhopadhyay promoted this and while he was inclusive in promoting the unity of all Indians regardless of religion into a "''Swadeshi Samaj''", in his works like ''Samajik Prabandha'' (''Societal Essays''), ''Paribarik Prabandha'' (''Essays of the Family''), ''Bhudev Rachana Sambhar'' and others he promoted pride in Hindu/Bengali traditions. In his novel ''Anguriya Binimoy'' he portrays Shivaji an ideal hero resisting tyranny.

Sakharam Ganesh Deuskar[https://motherandsriaurobindo.in/seekers/revolutionaries/sakharam-ganesh-deuskar/] wrote the Bengali book ''Desher Katha'', focused on awakening Bengalis to a pan-Indian identity and it used the word "''desh''" to refer to India as a whole instead of a linguistic region. This book, which promoted swadeshi and referenced Shivaji, quickly became bestseller and sold over 10,000-15,000 copies soon. It called for economic self-reliance and resistance to industrial/commercial exploitation. Such influential it was for nationalists that British rule banned it.

Before 1910 in Maharashtra, the Savarkar brothers used to organize events invoking Shivaji and urging boycott of British goods by burning them.

==India House's Hindu activist roots==
[[image:Shyamji Krishna Varma.jpg|right|thumb|200px|Shyamji Krishna Varma ('Krantiguru').]]
India House in London, U.K. was a hub for nationalists that were plotting to free India. It was established by Shyamji Krishna Varma, a disciple of
Dayanand. Varma was ordained by him and became the first President of the Bombay Arya Samaj (established in 1875). He actively participated in its activities, including spreading its reformist agenda in India and abroad.

As a disciple of Dayanand, Varma translated and promoted Arya Samaj texts (including ''Satyarth Prakash'') during his time in England, where he studied at Oxford and the Inner Temple. He viewed the Arya Samaj as a vehicle for cultural nationalism and Vedic ideals, integrating its principles into his anti-colonial activism.

Sardarsinhji Ravaji Rana (established Paris Indian Society), though cannot be considered a Hindu activist, was influenced by Savarkar. This is notable as he created scholarships named after Shivaji and Maharana Pratap for Indian students, emphasized the 1857 confrontation as the Indian War of Independence, provided financial assistance to Savarkar's operations for smuggling efforts, and that he aided Savarkar in legal costs during the Marseilles dispute with U.K.

==INC's Hindu activist roots==
"''Hindus alone can save India, and India and Hinduism are one.''" - Annie Besant
The Indian National Congress was founded primarily by ethnically-British civil servant Allan Octavian Hume (1829-1912), born in Britain, with other key founders being Dadabhai Naoroji Dordi, Pherozeshah Merwanjee Mehta, Womesh Chandra Bonnerjee, and Surendranath Banerjee. He was a member of the Hindu-affiliated Theosophical Society for a while, and even after leaving he remained a vegetarian and the group had inspired him to give up killing birds for their specimens. He was influenced by freedom fighter Gopal Krishna Gokhale.

The organization that began as India(n) League, would become Indian Association, and then formally, the politically party Indian National Congress.

'''Indian League''' 
[[image:Sisir Kumar Ghosh.jpg|right|thumb|200px|Sisir Kumar Ghosh ('Father of Indian Nationalism'.)]]
"''The Marathas under Shivaji exemplified unyielding resistance against Mughal tyranny, a valor that must now inspire us to reclaim our rights from British overlords who impose racial barriers and economic exploitation.''" - Editorial in ''Hindoo Patriot'' (1870s-1880s) By Sisir Kumar Ghosh
While the group was [[Upanishad]]-inspired, it was a universal organization open to all and cannot be claimed to be of only Hindis but the Hindus of this group not only had members in the freedom movement, but those members proactively promulgated independence. This association was established by S.K. Ghosh, who grew up a critic of Hinduism but [[Devayāna|after a vision]] of [[Kali]], became a devout Hindu.<ref>"''For forty years I mocked the gods and the faith of my forefathers. In one night Mother Kali appeared to me and I became Her slave forever.''" - Sisir Kumar Ghosh, public confession printed in ''Amrita Bazar Patrika'' (1880)</ref> Ghosh was a big admirer of Shivaji and wanted Indians to emulate how he succeeded against Mughals for doing the same to British imperialists<ref>"''Just as Shivaji forged Hindavi Swarajya from the Deccan hills, we must agitate for political Swaraj to end British paternalism.''" - Sisir Kumar Ghosh (1876-1883)</ref> and described him as "''the emancipator who broke the chains of foreign subjugation.''"

;Indian Association
[[image:Surendranath Banerjee.jpg|right|thumb|200px|Surendranath Banerjee ('Rashtraguru'.)]]
This successor to the League that in 1876 focused more on politics.
One of the leaders, S.N. Banerjee, too used Shivaji as the example of a freedom fighter.<ref>"''The history of Shivaji teaches us the spirit of resistance and unity; he rose against Mughal despotism to establish Swarajya, a lesson for Indians now groaning under British bureaucratic tyranny and racial arrogance.''" - Surendranath Banerjee in speeches at Ripon College and Indian Association events (1875-1880s)</ref><ref>"''Shivaji's Maratha Empire stands as a beacon of indigenous sovereignty against invaders; let it guide our demand for Swaraj from the British, who treat us as inferiors despite our ancient glory.''" - Surendranath Banerjee (1883-1885), echoed in ''Bengalee'' editorials and conference resolutions on unity</ref>

Rajnarain Bose[https://www.midnapore.in/people/rishi_rajnarayan_basu_prospectus_of_society.html] was one of the founders of this organization.

"''Hinduism's ancient spirit of tolerance and justice must inspire all Indians—Hindus, Muslims, Christians—to demand equal political rights from the British, for India's freedom lies in our collective national awakening, not religious division.''" - Association Resolution on Ilbert Bill Protest, ''The Bengalee'' newspaper (1877)
Its members created the Indian Association (1876) and Indian National Conference (1883), which merged into the Indian National Congress. The Indian National Conference was the first to demand self-government.
;Indian National Conference
[[image:1885 Conference Session.jpg|right|thumb|200px|1885 consolidation conference.]]
The 1st INC session (1883) was held in Kolkata’s Albert Hall, owned by the Sen family, from which emerged Keshab Chunder Sen (founder of a Brahmo faction) in the same generation. The 2nd (1885) was at Mumbai’s Gokuldas Tejpal Sanskrit College, a Hindu-oriented institution.
"''We are the first national political body-Congress will carry our torch.''" - Surendranath Banerjee (1883)
Ananda Mohan Bose described the 1883 conference as the "''first stage towards a National Indian Parliament.''" It served as a key all-India precursor to the Indian National Congress (founded December 1885), with which the Indian Association/National Conference efforts merged around 1886.
"''We, the Hindus of India, demand political rights.''" - Indian National Conference Resolution (December 1883)
This assembly formally established the INC party.
"''This Conference, representing chiefly the Hindu community, declares that the political regeneration of India is the first and highest duty of every Hindu, and calls upon all Hindus to unite for the attainment of self-government.''" - Indian National Conference Resolution No. 3 (December 1883)
It actively participated in the Swadeshi movement to boycott British goods.

==CPI's Hindu activist roots==
[[image:Swami Satyabhakta.jpg|right|thumb|200px|Swami Satyabhakt ('Converger of Indian Communism', born Chaman Lal.)]]
[[image:Shripad Amrit Dange.jpg|right|thumb|200px|Shripad Amrit Dange ('Architect of Indian Communism'.)]]
[[image:Swami Kumaranand.jpg|right|thumb|200px|Swami Kumaranand (born Dvijendra Kumar Naag.)]]
"''Shivaji's defiance...provides a lesson for today's fight against British imperialism, where peasants and workers must unite to reclaim self-rule from colonial chains.''" - E.M.S. Namboodiripad<ref>''A History of the Indian Freedom Struggle'' (1986) By E.M.S. Namboodiripad</ref> (1940s)
Even the Communist Party of India, which is today infested with atheistic critics of religion and Indian customs, was founded by some Hindu activists, other practicing Hindus, and members that wrote of parallels between Hinduism and socialism. Although Manabendra Nath Roy, previously a member of Anushilan Samiti was among the founding members, and although most of the founding members were Brahmans [which means nothing, as caste is irrelevant for being a good Hindu, and because they were all atheists anyway], it was Swami Satyabhakt[https://www.factsnippet.com/site/facts-about-swami-satyabhakta.html], Swami Sahajanand Saraswati, and Shripad Amrit Dange that are noteworthy as Hindus. It was Swami Kumaranand and Hasrat Mohani (wrote poetry of Krishna, celebrated Krishna Janmashtami, kept his idols, did pilgrimages to Mathura and did darshan at Krishna and Radha temples) together first declared Purna Swaraj.

Early communists occasionally referenced Hindu mantras (e.g., "''Sarve bhavantu sukhinah''" – ''may all be happy'') as embodying communal harmony akin to socialism.

Satyabhakt[https://www.academia.edu/49119836/Charu_Gupta_Hindu_Communism_Satyabhakta_Apocalypses_and_Utopian_Ram_Rajya_The_Indian_Economic_and_Social_History_Review_58_2_2021_213_48], Dange, Keezhedathu Damodaran, Radhamohan Gokulji, Rahul Sankrityayan (born Kedar Nath Pandey) were all founding members of the CPI in December 25–28, 1925 at the formal foundation at Kanpur Conference. Satyabhakt was the innovator who convened this first all-India conference, and if resulted in various communist groups unifying under his initiative. He even merged his own Indian Communist Party, which had at least 150 members, into the CPI then. It was Satyabhakt’s ''ABC of Communism'' that [[Indian Freedom Fighters#HRA's Hindu activist roots|C.S. Azad]] would use to educate HRA members about socialism, and Azad being a passionate socialist, changed the name of his group to Hindustan Socialist Republican Association. Satyabhakt wrote of Ram Rajya being the same socialist utopia that communism aims for. (Hasrat Mohani wrote of Ram Rajya in this manner and provided a few other relevant [[Ethics of Hinduism|ethics from Hinduism]].) Satyabhakt also wrote works on [[Bauddh Dharm|Bauddh]] and [[Jain Dharm|Jain]] [[Dharma|dharms]]. Damodaran wrote of scriptural references he considered proto-communist elements, like welfare in ''Charaka Samhita''.
"''Shivaji's festivals...draw the youth through national symbols to fight for independence, just as he defied Mughal tyranny with people's power.''" - S.A. Dange (1930s)
Swami Sahajanand Saraswati founded the All India Kisan Sabha (CPI’s peasant front) in 1936 and collaborated closely with the CPI during 1940's peasant movements. He provided a Marxist reinterpretation of the ''Bhagavad Gita'' in works like ''Gita Hriday'' (1942), and portrayed [[Krishna]]’s teachings on selfless action ([[Nishkam Karma|nishkama karma]]) and social harmony as a call for egalitarian reform and class struggle against feudal oppression, positioning the Gita as inspiring proletarian revolution and peasant agency for [[Samyag Darshan#Loksangraha|welfare (lok sangrah)]]. (He never formally joined CPI.) Swami Kumaranand was a CPI leader who spread the communist movement in Rajasthan. He tabled the first motion for full independence in the All Indian Congress Committee of 1921. He organized a trade union of textile workers in 1931 (Mill Mazdoor Sabha.) He formally joined the CPI in 1945, following his release from prison (he was imprisoned for civil disobedience activities.) Sudarshan Chakravarti may not have ever been a CPI member but he was its supporter as an early propagandist (wrote ''Communist Ramayana'' and of a utopian Ram Rajya.) Manmath Nath Gupta used Krishna/scriptural precedents for supporting armed or revolutionary struggle against British rule. Bhupendranath Datta (brother of Vivekanand), though a communist, did not disown Hinduism either, and both he and his supporters used its philosophies and symbolism for their cause. He critiqued<ref>''Dialectics of Hindu Ritualism'' (1950) By Bhupendranath Datta</ref> certain practices prevalent in the-then Hindu society but did not attack Hinduism's principles, he praised Hinduism's adaptability<ref>"''He [Vivekananda] was born when Hindu society was on the way to regain its dynamism. Winds of change were blowing furiously within his own community.''" - Bhupendranath Datta</ref>, and he supported Hindu revivalism like the organization [[Indian Freedom Fighters#HMM's Hindu activist roots|Hindu Mahamela]]<ref>"''It was an organization to resurrect the Hindu life in order to make the Hindus a nation. It was purely a national organization with national revival as its ideal.''" - Bhupendranath Datta</ref> and the work of Vivekanand<ref>"''The nation must ponder about the program of Swami Vivekananda in the perspective of an independent India, and work out its future advancement.''" - Bhupendranath Datta</ref>. Ganesh Shankar Vidyarthi, though a Congress member, supported the 1925 Kanpur Conference organizers.

Malayapuram Singaravelu Chettiar initially wrote positively about Buddhism and about Buddha being a communist but later abandoned religion in general. However, party member Sankrityayan (a monk) and D.D. Kosambi, being Bauddhs, wrote favourably of Bauddh teachings. Kosambi was also influenced by Jainism and translated Jain scriptures, and near the end of his life committed voluntary fasting (sallekhana.)
"''This is the reason why the ryots today must fathom into Shivaji’s history. It should be interpreted in a meaningful way...There is a lot in Shivaji’s history, his ideas, and his practice; there is much in the inspiring forces behind his cause and achievements. All this can be extremely beneficial to today’s ryots. We must understand all this properly and take it ahead.''" - Govind Pansare<ref>P. 59 ''Who Was Shivaji?'' (1988) By Govind Pansare</ref> (1988)
Dange was not a practicing Hindu but was not an atheist either. He wrote of parallels between Hindu teachings, including from the Gita, and communism. Dange worked with his mentor Pandurang Sadashiv Sane in organizing labourers and peasants of Maharashtra. Govind Pansare was not a founding member and only joined after independence, but despite being an atheist, still wrote of parallels between Hindu teachings and communism.
[[image:Roy and Savarkar.jpg|right|thumb|200px|M.N. Roy ('Father of Indian Communism') with Savarkar on stage.]]
M.N. Roy was previously a [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|member of the Anushilan Samiti]] and collected funds for the association. He was inspired with Vivekanand's views on spirituality. Roy agreed with Bankim Chandra Chatterjee that true religion was not being isolated from the world, but working actively for the public good. As a result, he saw the egalitarianism that communism aims for, as the as what would best serve the public good. It is commendable that even after his transition to an atheistic version of communism, he never disowned Vivekanand or Chatterjee as his idols.
"''Remember the heroes of 1857 — Rani Lakshmibai, Tantia Tope, Nana Sahib — who fought the British with sword and gun when Gandhi was not even born.''" - P.C. Joshi (CPI General Secretary) in May Day leaflet (1946)
The same warriors (Nana Sahib, Tantia Tope, Rani Lakshmi Bai) who fought their Dharma Yuddha for Hindavi Swarajya were spoken positively as honourable freedom fighters by communists, including atheists Roy, B.T. Ranadive, E.M.S. Namboodiripad, and P.C. Joshi.
[[image: Bishnu Prasad Rabha.jpg|right|thumb|200px|Bishnu Prasad Rabha ('Kalaguru'.)]]
Bishnu Prasad Rabha of Assam defected from INC to CPI (then to its offshoot RCPI) and was a devout [[Vaishnava]] of the Srimanta Sankardev Sangha organization.

Mentionable is Swami Agnivesh, though not a CPI member, he collaborated with the CPI(ML) Liberation and other communist groups. He established his own political party (Arya Sabha) and social activist group (Bandhua Mukti Morcha.) He participated in supporting the 2015 nationwide general strike called by CPI(M)'s CITU and CPI's AITUC against changes in labour laws. (It is mentionable that the CPI-affiliated AITUC had Lala Rai as a founder and its 1st President.) As BMM chairman, he announced unorganized sector workers' solidarity with the strike. Sitaram Goel is noteworthy too, as he was an active communist sympathizer throughout most of the 1940's but after attended the 1948 CPI's Second Congress, he saw communism as a cult that teaches nationals of countries to hate their cultures and its leaders, around whom cult-of-personality revolves, abuse power and brutally oppress the people they are supposed to care for and empower. He then became a popular Hindu nationalist writer. Amalendu Guha (prominent Marxist historian) began his communist activism from 1943 and wrote positively of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimanta Sankardev]] and the latter's Vaishnava movement, but from a non-devotional developmental perspective. Though Lala Dayal was never affiliated with CPI, during his atheist phase in life, he was a member of the Communist Workers' Party of Germany.

Today, communists of the CPI and other parties are too liberal and have become appeasers of minorities who do not offer solutions to illegal migration of Bangladeshi and Rohingya Muslims. They would make the Hindu and atheist founders hang their heads in shame.

;Relation to Hindu Mahasabha and Savarkar
At India House in London, both M.P.T. Acharya and Virendranath Chattopadhyaya worked with Savarkar. Acharya went to become the chairman of the CPI formed in Tashkent in 1920. Chattopadhyaya would join ComIntern and worked with Soviet leaders like Lenin, eventually founding the League Against Imperialism.

After independence (1948), when the Nehru government banned and jailed CPI leaders, prominent Hindu Mahasabha figure Nirmal Chandra Chatterjee (father of CPI(M) leader Somnath Chatterjee) defended communists civil liberties by forming the All India Civil Liberties Union and advocating their release. He provided legal assistance. Later in the 1960s, N.C. Chatterjee contested Lok Sabha by-elections (1963, 1967) from Burdwan as an independent with CPI support, winning both times.

Mir Abdul Majid "Mirjakar", an atheistic CPI leader touched Savarkar's feet upon release from prison, and even post-1947, he reportedly shared "''great respect''" for Savarkar.

Roy openly called Savarkar "''my inspiration''" from his youth and praised him as a "''great revolutionary.''" In 1937-1938, Roy shared stages with Savarkar, dressed traditionally to pay respects, and introduced him positively at public events. Namboodripad praised Savarkar’s "''revolutionary zeal''" in his book ''A History of Indian Freedom Struggle'', noting his efforts to ignite anti-colonial revolution from England and India. Hiren Mukherjee (who also wrote non-devotionally but positively of R.N. Tagore and Vivekanand), CPI leader and parliamentarian, personally pushed for commemoration in parliament after Savarkar's death in 1966 and he paid homage, acknowledging his patriotic contributions despite political differences<ref>"''The passing away of Veer Savarkar is a matter of such national importance that Members of Parliament sitting on a day when that happens ought to register our feelings... If rules preclude us from condoling the death of a very great man... this is something I cannot comprehend.''" - Hiren Mukherjee (February 26, 1966)</ref>. Dange held Savarkar in high esteem for his early sacrifices in the freedom struggle.

==IRA's Hindu activist roots==
[[image:Surya Sen.jpg|right|thumb|200px|Surya Sen ('Master Da'.)]]
The Indian Republican Army was founded by former [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Atmannati Samiti]] member Surya Sen (alias Master Da). He drew inspiration mainly from the ''Bhagavad Gita'', but also found solace in the ''Mahabharata'' and ''Devi Mahatmya (Chandi)''. He interpreted the Gita’s call for Karma Yoga as a call for armed struggle against imperialists.

The groups most well-known dent in the Empire was the Chittagong Armoury Raid (1930). It also executed the Battle of Jalalabad Hills (April 22, 1930), which resulted in the revolutionaries after fleeing to the hills being surrounded by British troops. In the ensuing gunfight, 80 British officers and 12 revolutionaries died before survivors dispersed into villages. The Pahartali European Club Attack (September 1932) was led by Pritilata Waddedar [under Surya Sen’s direction], whereby a group attacked the club (a European social hub), killing one and injuring others in a symbolic strike against colonial segregation. Pritilata died by suicide to avoid capture. In the guerrilla raids and assassinations (1930-1933), surviving IRA members operated in small groups, launching sporadic attacks on government personnel, property, and informers.

During his 11-month imprisonment awaiting execution (1933-1934), his constant companions were sacred the Gita, ''Mahabharata'', ''Devi Mahatmya (Chandi)''. He rose early to recite Gita verses, sing "Brahma Sangeet" (devotional hymns to [[Brahm]]), or chant Hindu hymns.

==HRA's Hindu activist roots==
"''Long live revolution! Long live the Hindu nation! Inquilab Zindabad!''" - Chandra Shekhar Azad<ref>HSRA poster after Saunders killing, Lahore, (Dec 17, 1928); Signed "''Balraj''" (pseudonym of Chandra Shekhar Azad)</ref>
The Hindustan Republican Association's founder Sachindra Nath Sanyal, who constantly used Shivaji to appeal to Hindu youth in Punjab and U.P. Sanyal repeatedly praised Shivaji’s wars against Mughals as 'Hindu Pad Padshahi'. He even wrote wrote long articles calling Shivaji "''the first revolutionary guerrilla''" and described him as "''the founder of Hindu independence''". Sanyal used 'Hindavi Swarajya' constantly as the ideal model and claimed that he was reviving the Swarajya. Shivaji’s portrait was in every HRA bomb factory and hideout alongside Bhagat Singh.

The Oath taken by new HRA recruits in 1925-1928 was, "''We swear by the Bhagavad Gita to free Hindustan from British slavery.''"<ref>This was recorded by several members, including Shiv Verma, Jaidev Kapoor</ref>
"''The revolution we are waging is the same that Chhatrapati Shivaji began against the Mughals and the Peshwas carried to the Attock — Hindavi Swarajya for all India, a Hindu government of Hindus for the whole of India.''" - HSRA comrades<ref>HSRA leaflet "The Red Pamphlet" (April 8, 1929)</ref> (1929)
(Printed on the HSRA manifesto distributed after the Assembly bomb)
The HRA was renamed as the Hindustan Socialist Republican Association (HSRA) when Bhagat Singh became member.

The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''The blood of Hindu youth is boiling. Rise, O Hindus, and avenge Lala Lajpat Rai!''" - HSRA handbill circulated in Lahore (Dec 1928); Direct reaction to Lala Rai’s death</ref><ref>“''The goddess of liberty demands the blood of Hindu youth.''" - HSRA wall graffiti in Kanpur and Allahabad (1925)</ref><ref>"''Remember Shivaji, Rana Pratap and Guru Gobind Singh – the immortal Hindu warriors.''" - "The Revolutionary" leaflet (1929)</ref><ref>"''Bande Mataram! The Hindu nation will be free!''" - HSRA poster after Assembly bomb case (April 1929); Signed "''Hindustan Republican Army''"</ref><ref>"''Hindus of India! Your motherland is in chains. Will you remain silent?''" - Ram Prasad Bismil in pamphlet dropped after Kakori case accused were sentenced (1927)</ref><ref>"''The sword of revolution is sharpened on the whetstone of Hindu dharma.''" - Ram Prasad Bismil; Poem published in HSRA journal (1926)</ref> and had devout Hindus and Sikhs as members.
"''We are fighting for the same Swarajya that Shivaji and the Peshwas established — a government of the people, by the people, for the people of Hindustan, free from the yoke of foreign rule.''" - Declaration of the HSRA manifesto at Assembly Hall in Delhi (April 8, 1929), signed by Bhagat Singh, C.S. Azad, Rajguru, Sukhdev, and others
C.S. Azad (born Chandra Shekhar Sitaram Tiwari) made other pro-Hindu statements too and used Hindu symbolism for the freedom movement. He had not only used, "''Hindu nation''", but also "''Hindu youth''"<ref>"''The Hindu youth of India must now take the sword to free Bharat Mata.''" (1929, Jhansi); - Shiv Verma, Yashpal, Jaidev Kapoor (all recorded the same words)</ref><ref>"''Rise, O Hindu youth! The blood of Lala Lajpat Rai cries for vengeance.''" - Note recovered by police; Azad’s fingerprints identified in court (Lahore Conspiracy Case Exhibit P-47); - Handwritten note thrown with the Saunders poster in Lahore (December 17, 1928)</ref>, "''Hindu women''"<ref>"''The sword of revolution is sharpened on the whetstone of the Bhagavad Gita and the honour of Hindu women.''" Private meeting in Kanpur (1929); Recorded by Durga Bhabhi and confirmed by Shiv Verma</ref>, "''Bhagavad Gita''"<ref>"''I swear by the Bhagavad Gita that I will free Hindustan or die.''" 1926-1931; At every HSRA recruitment</ref>, "''Shivaji''"<ref>"''Shivaji and Guru Gobind Singh are my ideals — both were Hindu warriors who never bowed to foreigners.''" - Conversation with Sadashiv Malkapurkar (1930, Jhansi); Sadashiv Rao Malkapurkar’s memoirs (published 1970s) and police interrogation notes</ref>, and "''Bharat Mata''"<ref>"''Bharat Mata is in chains. Her Hindu sons must break those chains with bombs and bullets.''" - Last public speech at Alfred Park, Allahabad (February 1931)</ref>.

==HGP’s Hindu activist roots==
[[image:GhadarMartyrs.jpg|right|thumb|200px|Ghadar Party's poster of martyrs.]]
[[image:Lala Dayal.jpg|right|thumb|200px|Lala Dayal.]]
"''Awake Hindus! The time has come for Hindus to rule Hindustan again.''" - Kartar Singh Sarabha<ref>"Ghadar di Gunj" (1914) poem By Kartar Singh Sarabha</ref> (1914)
The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''Hindus, Muslims and Sikhs are brothers, but Hindus are the elder brother who must lead the fight.''" - ''The Ghadar'' newspaper (Nov 1, 1913)</ref><ref>"''Bharat Mata is calling her Hindu sons to free her from slavery.''" - Ghadar poster, San Francisco (1915)</ref><ref>"''Remember Shivaji, Rana Pratap, Guru Gobind Singh—Hindu-Sikh warriors who never bowed.''" - "Ghadar di Gunj" (multiple poems, 1914-1917)</ref><ref>"''The British have defiled our temples and gurdwaras. Rise, O Hindus and Sikhs!''" - Leaflet of Ghadar Conspiracy dropped in Punjab villages (Feb 1915)</ref><ref>"''We swear by the Bhagavad Gita and Guru Granth Sahib to destroy British rule.''" - Oath taken by Ghadar volunteers in Stockton Gurdwara (1914)</ref><ref>"''The lion of Punjab (Maharaja Ranjit Singh) and the lion of Maharashtra (Shivaji) must roar together.''" - ''The Ghadar'' newspaper (1916)</ref><ref>"''Hindustan was once the land of the Vedas; we will make it so again.''" - Lala Dayal in speech at Portland, Oregon (1914)</ref> and had devout Hindus and Sikhs as members.

The Ghadar movement's founders were Bhai Parmanand (Hindu), Har Dayal Mathur (Hindu), Pandurang Sadashiv Khankhoje (Hindu), Sachindra Nath Sanyal (Hindu), Sohan Singh Bhakna (Sikh), and Tarak Nath Das (Hindu.) Har Dayal (alias Lala Dayal) was a pupil of Savarkar and was initially a part of the latter's [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|ABS]]. It was first known as Pacific Coast Hindustan Association, then Ghadar Party, and finally as Hindustan Ghadar Party.

In December 1914, many movement-linked armed robberies to acquire funds were executed in Kolkata. Jatin Mukherjee communicated with R.B. Bose via Kartar Singh Sarabha, and Vishnu Ganesh Pingle. The freedom-motivated robberies, organized and operated separately by different groups, merged under a common umbrella under the leadership of R.B. Bose in North India, Pingle in Maharashtra, and Sanyal in Benares. A strategy was made for a unified insurrection dated for February 21, 1915.

Pingle started out initially as a part of Savarkar's movement and also partook in the Swadeshi movement of Tilak<ref>"''Tilak's call for Swadeshi and boycott shaped my youth''." - V.G. Pingle, according to Ghadar fellow member Pandurang Khankhoke in 1970s interview</ref>.

Ultimately, this movement, like the 1857 rebellion, was crushed with 46 participants hanged (Pingle, Sarabha, and Kanshi Ram), 69 sentenced to life imprisonment, and 106 received lesser terms. Still, this only fueled further rebellion against British rule by inspiring others to do what they could against imperialism.

Sanyal was previously a member of the [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Anushilan Samiti]]. He was sentenced to life imprisonment for his participation in the Ghadar movement but was freed in 1920. He then founded the [[Indian Freedom Fighters#HRA's Hindu activist roots|HRA]], which Bhagat Singh became a part of. He, with other members, organized the Kakori Conspiracy robbery and was sentenced again for life but was released in 1937. After R.B. Bose escaped to Japan, Sanyal was considered the most senior revolutionary figure of the freedom movement. He collaborated with the Japanese for fighting the British Empire and was arrested for in 1941. He died in jail, 1942 of tuberculosis.

Tarak Nath Das, before becoming part of the Ghadar Movement, was part of the Anushilan Samiti. To stir Bengali enthusiasm, commemoration of the achievements of Raja Sitaram Ray (Bengali Hindu who fought against Mughals), was introduced as a festival. He was was sentenced in 1918 to 22 months in prison. He would later move to the U.S. east coast and established the Freedom of India (FFI) with Lala Dayal, Lala Rai, M.N. Roy, and Virendranath Chattopadhyay and the latter's partner American journalist and writer Agnes Smedley. After partition he founded the Vivekananda Society in Kolkata.

Bhai Parmanand was initially sentenced to death but was later given imprisonment for life. However, his sentence was cut short and he was released in 1920, and the following year he joined the [[Indian Freedom Fighters#Controversy over HM and RSS|Hindu Mahasabha]]. He also remained part of the Arya Samaj for life. He invited [[Indian Freedom Fighters#Controversy over HM and RSS|Hedgewar]] to Hindu Yuvak Parishad events in the 1930s, and aligned with RSS precursors via [[Indian Freedom Fighters#Other groups offering alternative to INC|Arya Samaj]]. He also founded the Founded Jat Pat Todak Mandal (''Caste System Abolition Society''.)

Lala Dayal had become an atheist but eventually returned to see the value in Sanatan Dharm<ref>"''The Upanishads and the Bhagavad Gita are the greatest scriptures ever written. They contain the pure Aryan wisdom that the modern world needs.''" - "Our Scriptures" article in ''The Vedic Magazine'', Lahore (March 1937)</ref> and backed Savarkar's Hindu activism<ref>"''Veer Savarkar is the greatest living Hindu leader and thinker. His book Hindutva is the manifesto of the Hindu nation. Every Indian abroad must read it.''" - Lala Dayal in letter published by ''The Hindu'', Madras, (May 14, 1937)</ref>.

==HMM's Hindu activist roots==
[[image:RajnarainBose.jpg|right|thumb|200px|Rajnarain Bose ('Grandfather of Indian Nationalism'.)]]
The Hindu Mahamela (est. 1867) or Chaitra Mela was an association that held annual meetings. However, it did operate the National Society (Jatiya Sabha), National Press, ''National Paper'', and other institutions to have ongoing activities, thereby carrying forward the nationalist spirit year-round.

Its main organizers were Nabagopal Mitra, R.N. Bose, and the Tagore family.
"''We do not understand why our correspondent takes exception to the Hindus who certainly form a nation by themselves, and as such as society established by them can very properly be called a National Society.''" - ''National Paper''
Its ''National Paper'' had made pro-Hindu statements. It emphasized on reviving the "''glory of the Hindu nation.''"<ref>"''I may say that I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess. I see this rejuvenated nation again illuminating the world by her knowledge, spirituality, and culture, and the glory of the Hindu nation again spreading over the whole world.''" - Rajnarain Bose</ref>

;Sanjivani Sabha
R.N. Bose and Jyotirindranath Tagore formed this secret society organ of the Mela to promulgate the Swadeshi movement.

Bose in his 1872 lecture "Hindu Dharmer Shreshthata" (''The Superiority of Hindu Dharm''), he strongly defended Hindu religion and scriptures, arguing for the greatness of Hindu religion and culture as a foundation for national regeneration. He frequently used the concept of dharm in both ethical and nationalistic senses, viewing it as the moral and cultural basis for Indian/Hindu unity and awakening. He promoted the study and revival of ancient Hindu scriptures (especially the Vedas and Upanishads) as essential for national progress, while advocating a purified, rational form of Hinduism through the Brahmo Samaj<ref>"''I am a Hindu like yourself. I pride myself in the name. I do not consider Brahmoism to be different from Hinduism… Brahmoism is Hinduism and Brahmos are emphatically Hindus.''" - Rajnarain Bose</ref>.

Bose advocated for a 'Maha Hindu Samiti' (''Great Hindu Committee'') in his pamphlet "Old Hindu’s Hope", envisioning a national awakening rooted in Hindu cultural and religious identity.

Tagore wrote several plays and dramatic works that drew upon Hindu mythological themes, gods, and epic narratives for patriotic and cultural purposes.

==IIL-INA's Hindu activist roots==
[[image:BoseSingh.jpg|right|thumb|200px|R.B. Bose (right) and M.S. Ghuman (centre.)]]
[[image:Rani Ki Jhansi Regiment.jpg|right|thumb|200px|R.B. Bose and Rani Ki Jhansi Regiment of INA in Singapore.]]
[[image:INA troops.jpg|right|thumb|200px|INA troops in Singapore.]]
"''I have named this organization after the Abhinav Bharat of Savarkar, which means 'New India'—a society dedicated to complete liberation from foreign rule''." - Rash Behari Bose in Tokyo speech (1942)

In a 1915 speech during the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP]] planning at Bengal, he praised Hindu nationalism to free India from imperialist control: "''The revival of Hindu nationalism is the only path to India's freedom. Hindus must awaken their ancient spirit of valour and unity to throw off foreign yoke—our culture is the weapon against the British''." In a 1938 letter to Savarkar, while establishing the Japanese Hindu Mahasabha, he writes, "''The Hindu Rashtra must be built on the unbreakable foundation of our ancient civilization—Hindu nationalism is not mere politics; it is the soul of Bharat, calling for unity against all external threats''." In a June 1942 Tokyo Conference speech for establishing IIL, he said, "''Hindu nationalism is the eternal flame of India's soul—it unites us not just against the British, but for a resurgent Asia where Hindu culture leads the way to freedom and dignity''." Then at a 1943 Bangkok (Thailand) speech he stated, "''In the Hindu Rashtra of our dreams, every Indian—Hindu by culture—stands as one against imperialism. This nationalism is our shield and sword for a free Bharat''."

Throughout the 1930s, R.B. Bose, a Savarkarite in Japan, and Savarkar himself had exchanged letters about there being a transnational 'Hindu bloc'. Bose in letters from 1938<ref>March 7, May 23, July 11, August 11, August 18</ref> proposed an "''authorised international mouth piece of the Hindu Mahasabha''" in Eastern countries, and Savarkar responded affirmatively. In a letter from 1942<ref>March 21, 1942</ref>, Bose praises Savarkar's revolutionary history and foreign policy views and discusses mobilization of Indians in East Asia against Britain, references Japanese aid, and warns against British compromises.

R.B. Bose founded the IIL (he named it after ABS) and Indian National Army (INA.)<ref>"''Without Rash Behari, there would be no INA''." - Subhas Chandra Bose</ref><ref>"''Rash Behari Bose was the father of the Indian freedom movement in Japan. Without his 30 years of work, there would be no INA''." - P. 87 ''Soldiers' Contributions to Indian Independence'' By Mohan Singh Ghuman (1974)</ref><ref>"''Rash Behari planted the seed. Netaji made it a tree''." - Mohan Singh Ghuman, 1974</ref><ref>"''Rash Behari's Tokyo Resolution (1942) was our charter. It declared India's independence before Netaji arrived''." - Mohan Singh Ghuman at INA Veterans Meet in Delhi (1972)</ref><ref>"''We followed Rash Behari's call from Tokyo. His Indian Independence League gave us political cover and civilian support''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref><ref>"''I formed the INA in his name—he was our President in exile''." - Mohan Singh Ghuman </ref> R.B. Bose formed the INA with Mohan Singh Ghuman (Sikh). This happened when the latter was captured by the Japanese imperial army with about 30,000-40,000 other British Indian Army soldiers in Singapore but because the Japanese greatly respected R.B. Bose, they listened to him and freed the POWs, who then became INA soldiers. M.S. Ghuman not only credited R.B. Bose with the INA's foundation but also indirectly credited the Ghadar Movement<ref>"''Ghadar was Punjab's fire. Rash Behari lit a new flame in Japan''." - M.S. Ghuman in 1972 speech</ref><ref>"''Ghadar was the first soldier revolt...Sikh officers in 1915 showed the way''." - P. 34 of Memoir by Mohan Singh Ghuman</ref><ref>"''The Ghadar Mutiny of 1915 was the first spark in my Mind. When I saw Indian soldiers ready to turn guns on British officers, I knew we could do it again—and we did, in 1942''." - ''Leaves from a Soldier's Diary'' by Mohan Singh Ghuman (1974)</ref><ref>"''Ghadar taught us: A soldier's duty is to his nation, not the Crown. That's why I formed the INA''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref> [for turning him into a freedom fighter], which is essentially R.B.'s movement.

His INA used Hindu/Sikh culture and symbolisms. For example, tilak ceremonies and verses from ''Ramayana'' references used. Hindus and Sikhs also formed 70% of the INA. R.B. Bose ran the INA as President and contributed via fundraising, radio broadcasts, and supplies.) About 1,000 of IIL's women<ref>''INA'' By K.K. Ghosh (1969)</ref> (i.e., Lakshmi Sahgal) likely joined the Rani of Jhansi Regiment as nurses and combatants. A further 100-200 youth were sent to Penang (Malaysia) for spy training.
"''Swami Vivekananda's message is my political Bible, but the Gita is my spiritual Bible and the source of my inner strength.''" - Subhas Chandra Bose in speech to INA officers at Rangoon, Burma<ref>P. 287 ''Chalo Delhi'' compiled by Sisir Kumar Bose</ref> (1940)
Savarkar's secretary had stated that Savarkar himself connected R.B. Bose with S.C. Bose and upon Savarkar's advice did the latter leave to join forces in the INA. This event is even described by Yukikazu Sakurasawa's ''Two Great Indians in Japan''. R.B. Bose then passed on leadership of the IIL and INA to S.C. Bose after the latter showed enthusiasm to join the cause for fighting to liberate India. S.C. Bose, though secular in his freedom struggle for India, was not secular in beliefs and proclaimed the ''Bhagavad Gita'' as his favourite book. S.C. Bose had joined the IIL first in India, which Shivram Mahadev Paranjape, owner and writer of ''Kaal'' newspaper, became president of. (Paranjape wrote, "''The British are the new Mughals; Shivaji’s path is our path.''")

==NBS' Hindu activist roots==
[[image:Dr. Satyapal Singh.jpg|right|thumb|200px|Dr. Satyapal Singh.]]
"''Is it not really degrading for us, with Guru Govind Singh, Shivaji, and Hari Singh as our heroes; to be told that we are incapable of defending ourselves?''" - Manifesto of "Naujawan Bharat Sabha, Punjab" (April 6, 1928) By Bhagwati Charan Vohra
Naujawan Bharat Sabha[https://naubhas.com/] (''New-Youth India Council''), modelled and named after Savarkar's ABS, was founded by Bhagat Singh, Bhagwati Charan Vohra, Ram Chander, Ramkishan and Sukhdev.<ref> ''Militant Nationalism in The Punjab, 1919–1935: Interweaving Region and Nation'' By Kamlesh Mohan </ref> It was made at the suggestion of [[Indian Freedom Fighters#Other groups offering alternative to INC|Dr. Satyapal Singh the Arya Samaji activist]].<ref> P. 34 ''Bhagat Singh and His Ideology'' By Shiri Ram Bakshi </ref> It was setup as a communist and secular group. However, it was the Arya Samaji Lala Rai's death from a wound by an imperialist officer at an anti-imperialist protest that trigger Bhagat Singh to assassinate British Army officer John Saunders.

Dr. Satyapal himself was 1 of the NBS’ eminent members and supporters who participated in its events and addressed its meetings. For instance, Dr. Satyapal spoke at NBS gatherings, including alongside figures like Sardul Singh and Sohan Singh Josh, indicating his ongoing role in promoting its anti-colonial and youth mobilization efforts. He is also listed among the main organizers or key affiliates of revolutionary groups in Punjab that overlapped with NBS activities, such as the Kirti Kisan Party, where he collaborated with Bhagat Singh and others on leftist-nationalist initiatives.

The association had members at schools in Lahore to recruit students into the revolutionary movement. Of particular focus was the National College (alias Indian National College, Punjab College, Punjabi Quami Vidyapith), which had been established by the Lala Rai. The institute's principal was NBS member Chhabil Das. Bhagat Singh had been educated at this school

On February 17, 1931, as the Punjab region observed Bhagat Singh Day, in Lahore, all students of Sanatan Dharam Colleges and the Arya Samaj's D.A.V. Colleges absented themselves from classes.<ref>P. 127 ''History of the Naujawan Bharat Sabha'' By Ram Chandra </ref> In other schools, only a proportion were absent. There was a meeting held for Bhagat Singh, Sukhdev Thapar, and Shivaram Rajguru for which around 15,000 people attended. Its most important speakers were Sardul Singh, Dr. Satyapal, and S.S. Josh.

When it was banned in July 1929, some members in Ambala and Sirsa rebranded the outlawed group as the 'Naujawan Hindu Sabha' so that the members and their struggles can continue while evading the British ban on the original NBS association. The most politically prominent organization made by former members of the NBS was the Punjab Socialist Party (est. July 1933), which eventually [[Indian Freedom Fighters#CPI's Hindu activist roots|merged into the CPI]].

==PSS' Hindu activist roots==
[[image:Ganesh Vasudev Joshi.jpg|right|thumb|200px| Ganesh Vasudev Joshi (alias 'Sarvajanik Kaka')]]
"''The Hindu community is the backbone of this country; its ancient culture and philosophy are the richest treasure of India, and we must preserve and reform them so that Hindus can lead the nation to freedom.''" - Ganesh Vasudev Joshi in speech (1884)
Poona Sarvajanik Sabha was established primarily by Ganesh Vasudev Joshi, and other prominent members included Justice Ranade and Gopal Hari Deshmukh (Lokhanwadi). All of them were also Prarthana Samaj members.
"''Shivaji Maharaj was the ideal Hindu king. He combined in himself the qualities of a great warrior, a wise administrator, and a protector of Hindu religion. His establishment of Swarajya was not for personal glory but for the honour and independence of the Hindu people.''" - Vishnushastri Krushnashastri Chiplunkar in ''Nibandhamala''
Vishnushastri Krushnashastri Chiplunkar (alias 'Savai Shastribuwa') was a prolific writer and wrote in detail about Hindavis and their accomplishments.<ref>"''The rise of the Maratha power was a glorious event in the history of the Hindu race. It proved that Hindus were capable of ruling and defending their own dharma. Shivaji Maharaj created a new Hindu kingdom in the face of Mughal tyranny.''"</ref><ref>"''Shivaji was not merely a great warrior or conqueror of forts. He was the founder of Hindavi Swarajya. He awakened the Hindu nation from its slumber and established an independent Hindu kingdom. This was his greatest achievement.''"</ref>

This association was 1 of the 6 organizations whose members were at the 1885 conference to established the INC. It and the Indian Association were the 2 largest groups of the 6 that attendants of the conference belonged to.

==SBS' Hindu activist roots==
[[image:Ashwini Kumar Rai.jpg|right|thumb|200px|Ashwini Kumar Dutta.]]
"''The object of these Shivaji festivals is to awaken in us a feeling of respect for the noble, for the disinterested and for the self-sacrificing life of Shivaji. The other object of the festival is the union of the Bengalees with the Marathas.''" - Ashwini Kumar Dutta on Shiv Jayanti at Field and Academy Club, Kolkata (June 5, 1906)
A.K. Dutta founded the Swadesh Bandhab Samiti to promulgate the [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|Swadeshi Movement]].

In 1904, he had organized a Shiv Jayanti event at Barisal. At the conclusion of the meeting, pamphlets and pictures (or portraits) of Shivaji were distributed to attendees.

He had also established the Brojo Mohan School and Brojo Mohan College[https://www.bmcollege.gov.bd/].

He was deported to Lucknow (eventually jailed there) and this organization banned 1908. He was released in 1910.

He wrote the Bengali dharmic books ''Atmapratistha'', ''Bhaktiyoga'', ''Durgotsavtattva'', ''Karmayoga'', and ''Prem''.

==SIS' Hindu activist roots==
[[image:V.S.S. Sastri.jpg|right|thumb|200px|Valangaiman Sankaranarayana Srinivasa Sastri (alias 'Silver-Tongued Orator'.)]]
The Servants of India Society[https://www.servantsofindia.in/] or Bharat Sevak Samaj was established by people from across India—S.N. Banerjee (Bengali) the founder of other organizations, as well as Anant Patwardhan (Marathi), Appaji Dravid (Tamil), Gopal Krishna Deodhar (Marathi), Gopal Krishna Gokhale (Marathi), and Valangaiman Sankaranarayana Srinivasa Sastri (Tamil).
"''There has been much misunderstanding of India, and it is my task, as far as I can, to remove it.''" - Valangaiman Sankaranarayana Srinivasa Sastri
V.S.S. Sastri was the greatest orator in English that India whose eloquence<ref>"''I never knew that the English language was so beautiful till I heard Sastri speak it.''" - Arthur Lionel Smith (c. early 1920s)</ref><ref>"''It is a curious thing that the two best English speakers we have in South Africa are… one is a Dutchman… and the other is an Indian, Sastri.''" - ''The Pretoria News'' (South Africa)</ref><ref>"''He is among the greatest living speakers in the English tongue, a natural orator, with a most effective delivery.''" - ''The Cape Times'' (South Africa, British imperial press) </ref> with the language that he used in defending<ref>"''India’s contribution to the world has been not in arms, nor in wealth, but in the realm of the spirit and of ethics.''" - Valangaiman Sankaranarayana Srinivasa Sastri
</ref><ref>"''The moral law is not the possession of any one race or nation; it is universal, and India has striven to interpret it in her own way.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''Religion, as we understand it, is not a matter of dogma, but of conduct.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''A people that loses faith in its own past cannot build its future.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref> Indian ideas and practices impressed Anglophones of European ancestry in U.K., U.S., and South Africa. He also spoke about ethics<ref>"''We have prized restraint above indulgence, and self-discipline above the pursuit of power.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>, including the treatment of Indians in colonial South Africa<ref>"''We claim no privilege; we ask only for justice.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>. He also presented lectures of ''Ramayana'' at Madras Sanskrit Academy.

==SPS' Hindu activist roots==
[[image:Gopabandhu Das.jpg|right|thumb|200px|Gopabandhu Das (alias 'Pandit Utkalamani'.)]]
Servants of the People Society[https://sops.in/] or Lok Sevak Samiti was established primarily by Lala Rai. Prominent members included Gandhi and former PMs Inder Kumar Gujral and Lala Bahadur Shastri, and former INC President Purushottam Das Tandon.

An important member was Pandit Utkalamani, who was both an INC and a Hindu Mahasabha member. He was president of the branches of both parties within the-then Utkal state. He referenced Hindu themes even outside of his works. His works included Odia poetry on the ''Bhagavad Gita'', ''Bhagavata Purana'', ''Katha Upanishad'', and ''Mahabharata''. He also wrote ''Dharmapada'', which glorified the Konark Temple, its makers, and the era of the Eastern Ganga Dynasty that commissioned it constructed. He also praised the dynasty for having the Jagganath Puri Temple built. He honoured the Gajapati Dynasty too. He established the Satyabadi Bana Bidyalaya, where he was an educator. He was a journalist for ''The Samaj'' newspaper that he founded.

==SVM's Hindu activist roots==
[[image:Sadhu Vaswani.jpg|right|thumb|100px|Sadhu T.L.V.]]
The Sadhu Vaswani Mission[https://www.sadhuvaswani.org/] was established by Sadhu Vaswani (born Thanwardas Lilaram Vaswani) of Sindh, who was a close associate of Mahatma Gandhi, participated in the Non-Cooperation Movement, moved a resolution in Sind Political Conference of the INC endorsing Gandhi's program. He also wrote a number of patriotic books—''Apostles of Freedom'', ''Awake, Young India!'', ''Builders of Tomorrow'', ''India Arisen'', and ''India in Chains''. He personally intervened in the execution verdict of martyr Hemu Kalani by signing a clemency petition but was not successful.

==WIA's Hindu activist roots==
[[image:Annie Besant.jpg|right|thumb|200px|Annie Besant.]]
[[image:Margaret Cousins.jpg|right|thumb|100px|Margaret Cousins.]]
[[image:Dorothy Jinarajadasa.jpg|right|thumb|100px|Dorothy Jinarajadasa.]]
"''Queens like Rani Lakshmibai of Jhansi and Rani Padmini of Chittor were not mere rulers but warriors who embodied Shakti. Lakshmibai fought the British as Durga incarnate, while Padmini chose Jauhar to preserve honor. These princesses and fighters show Hinduism's respect for women's courage and leadership.''" - Annie Besant in "The Revival of Hinduism" speech (1910s)
The Women's Indian Association[https://wiachennai.org/] was established by 3 Brits in 1917—Annie Besant (of England), Dorothy Jinarajadasa (of England), and Margaret Cousins (of Ireland, then part of U.K.) They were all Theosophists fascinated by ancient Indian culture and wisdom. The Theosophical Society did wonders for Hindu culture, even reviving Sanskrit learning and Hindu education (i.e., Central Hindu College), and opposing non-Hindu missionary activities. At its zenith, the group established 61 branches throughout India.

They fought to raise the marriage age, improving women's property laws, higher education, and suffrage—framing these as restoration of the Vedic-era gender roles.

The WIA focused on motherhood/wifehood as "''divine power''" (Shakti) symbolized promoting Hindu traditions like sari-wearing and family roles as patriotic to India.

Jinarajadasa at the at the 1923 Vienna Congress of the Federation of European National Societies of the Theosophical Society declared, "''India had a marvellous civilisation thousands of years ago...In that civilization women were not the suppressed, held-down kind of people that they have become in later days.''" At the same conference, she is written of by John Hopkins<ref>P. 121 ''Divine Feminine: Theosophy and Feminism in England'' (2001) By John Hopkins </ref> as having attributed suppression of women's rights to Islamic rule, saying that "''Mahomedan''" influences on the "''old Aryan races''" and urged "''modern and progressive Hindu young people''" to restore the ancient practices. She also said at the conference, "''In ancient Aryan races, queens and princesses like Savitri and Draupadi were strong, choosing their paths and challenging norms. Savitri defied death for her husband, Draupadi demanded justice—modern Hindu women must emulate these fighters to overcome suppression.''"

Cousins wrote, "''Hindu queens like Rudrama Devi and Rani Durgavati were warriors who led armies and protected dharma. Their strength as female fighters shows Hinduism's potential for women's equality, which we must revive.''"<ref> ''The Awakening of Asian Womanhood'' (1922) By Margaret Cousins </ref>

Ambujammal Desikachari was also a part this organization and she referenced Hindu scriptures like ''Bhagavad Gita'' in the contexts of national service and reform. Sarojini Naidu referenced Hindu scriptures and figures. Kamaladevi Chattopadhyay referenced cultural and historical Hindu elements.

The organization's official mouthpiece was ''Stri Dharma'' magazine.

==AIWC's Hindu activist roots==
[[image:Durgabai Deshmukh.jpg|right|thumb|200px|Durga Deshmukh.]]
"''I feel sad to see that the women of Madras who live in such a developed town are not taking any interest in joining the national movement… If you are born in this great land of Shivaji, Rana Pratap and Jitendra Nath and if it is the same blood that is flowing in your veins, it calls for your ultimate sacrifice in the cause of the nation… And still, if you do not have the courage to take part in the struggle for freedom, think of Jhansi Lakshmi Bai of Vimala (Khandga Tikkana’s mother) and such other great sacrifices.''"<ref> P. 276 ''Revisiting India’s Past: Commemoration Volume To Prof. Vijay Kumar Thakur'' (2023) By Prof. P. Chenna Reddy </ref> - Durga Deshmukh at rally in Chennai to convince local women to join the freedom cause

The All India Women’s Conference[https://www.aiwc.org.in/] was setup by Margaret Cousins in 1927. The organization is still active and it is a member of the International Alliance of Women.

==INC freedom fighters defecting to Hindu groups==
It wasn't only Bose who grew tired of Congress and quit to fight for freedom through other institutions. Many Congressmen defected to the political parties HM or Bharatiya Jana Sangh (BJS, predecessor to BJP), while others to the RSS, which wasn't a political party.

Disillusioned Congress members that did not join Hindu groups, created their own parties like All-India Forward Bloc (S.C. Bose), Indian Liberal Party (S.N. Banerjee), Kisan Mazdoor Praja Party (Acharya Kripalani), Radical Democratic Party (M.N. Roy, defected from CPI too), Revolutionary Communist Party of India (Bishnu Prasad Rabha, defected from CPI too), Socialist Party (J.P. Narayan), Socialist Party of India (Ram Manohar Lohia, defected from others too), Swatantra Party (Rajaji), and others. Bhakna joined CPI due to ideological differences and Bismil the HRA due to opposition or Gandhi's policies. S.C. Bose had taken Savarkar's advice to join S.B. Bose's IIL.

There were also others who resigned when fed up with INC and did not rejoin politics, like former PM Gulzarilal Nanda and Dr. Laxman Vasudev Paranjape. The latter even while an INC activist helped found and spread the RSS. There was also Ganesh Damodar Savarkar who was an INC activist while also a member of the ABS and HM, and even used the HM to expand the RSS.
{| class="wikitable sortable"
|-
! Name
! Post
! Background
! Shift
! Other Significance
! Birth Region
! Ethnicity
|-
!Ashutosh Lahiri[https://satyaagrah.com/history/diary/jawaharlal-nehru/2917-ashutosh-lahiri][https://www.indiaprofile.com/people/freedomfighters.htm]
|Bengal Congress MLA
|
|Joined HM in 1948 amid post-Partition Hindu mobilization.
|Resorted to violence against imperialists.
|Bengal
|Bengali
|-
!Balraj Madhok
|Active in Congress youth wings (1940s)
|
|Joined RSS in 1942 (post-1947 consolidation) as a pracharak; later BJS founder.
|
|Gilgit-Baltistan (Skardu)
|Punjabi
|-
!Dr. Balakrishna Shivram Moonje
|Congress volunteer
|Early Congress member; influenced by Tilak’s philosophy.
|Pre-1947 HM leader who co-founded RSS (1925) with Hedgewar; post-1947, as RSS vice-president (1940-46), he mentored ex-Congress nationalists joining RSS shakhas. Post-1947 Relevance: Facilitated integration of Congress dissidents into RSS during its 1949 rehabilitation post-ban.
|Military leader
|Chhattisgarh (Bilaspur), then Central Provinces
|Marathi
|-
!Deendayal Upadhyaya
|Congress worker
|Active in Congress-affiliated labor unions (1940s); influenced by Gandhi’s constructive program.
|Joined RSS in 1942 (pre-1947), but post-1947, rose as RSS pracharak and BJS ideologue (general secretary 1952–67). His defection highlighted youth migration from Congress’ socialist wing.
|Started monthly ''Rashtra Dharma'' publication.
|U.P. (Mathura) then United Provinces
|Brajbhasha
|-
!Dwarka Prasad Mishra
|
|Defected to BJS in 1951 criticizing Nehru's "''dictatorship''"
|
|Attempted to start his own Bharatiya Lok Congress but later returned to Congress only to boost political career again
|U.P. (Unnao) then United Provinces
|Hindi
|-
!Hemwati Nandan Bahuguna
|U.P. Congress Chief Minister (1973–75)
|
|Defected to BJP in 1987
|
|Uttarakhand (Bughani), then United Provinces
|Garhwali
|-
!Jagannathrao Joshi
|Congress worker in Maharashtra
|
|Defected to RSS in 1948, leading Goa liberation efforts.
|
|Karnataka (Nargund)
|Kannadiga
|-
!Kanhaiyalal Maneklal Munshi (alias Ghanshyam Vyas)
|Congress leader
|
|Joined BJS
|
|Gujarat (Bharuch), then Bombay Presidency
|Gujarati
|-
!Dr. Keshav Baliram Hedgewar
|Joint secretary of Provincial Congress
|Quit in 1923 due to INC's appeasement policies like support of Khilafat Movement
|
|He was arrested in 1921 for delivering seditious speeches and was released 1922
|Maharashtra (Nagpur) then Bombay Presidency
|Telugu
|-
!Kewalram Ratanmal Malkani
|Congress journalist
|
|Joined BJS in 1951, serving as its first general secretary.
|
|Sindh (Hyderabad), then Bombay Presidency
|Sindhi
|-
!Lajpat Rai ('Lala', 'Punjab Kesari')
|Congress leader
|Key Congress figure; led Non-Cooperation in Punjab (1920–22)
|In 1926, he resigned from the Congress-backed Swaraj Party and joined the HM, criticizing Congress’ “''pro-Muslim''” compromises (e.g., Lucknow Pact). While this occurred pre-1947, his faction influenced post-1947 HM continuity. Post-1947 Relevance: His legacy drew Congress dissidents to HM in the 1950s, though Rai himself predeceased independence.
|A British publication, the ''Punjab Disturbances Report'' (alias ''Punjab Unrest Report'' or ''Aitken Report'') printed: “''The head and centre of the entire movement is Lajpat Rai, a Khatri pleader— he is a revolutionary and a political enthusiast who is inspired by the most intense hatred of the British government''.” He was martyred in a lathi charge by police in 1928 from lathi blows during Simon Commission protests.
|Punjab (Dhudike)
|Punjabi
|-
!Madan Mohan Malaviya ('Mahaman', 'Pandit')
|4-time Congress president
|Moderate Congress leader; opposed Gandhi’s Non-Cooperation but supported Swaraj.
|Dual affiliation pre-1947 (Congress and HM co-founder, 1915), but post-1947, his followers (e.g., in U.P. politics) bolstered HM against Congress’ “''secular drift''.” Malaviya died in 1946, but his network facilitated defections.
 He was a member of the HM while also a Congress member. In 1934 he quit to create the rival Congress Nationalist Party.
 Post-1947 Relevance: HM invoked his name to attract ex-Congress Hindus in 1948–50 elections.
|Saved lives in 1924 of 170 Non-Cooperation Movement participants sentenced to death for the Chauri Chaura Incident by securing acquittals for 155 and life sentences for the rest even though he had retired from law in 1911[https://vajiramandravi.com/upsc-exam/madan-mohan-malaviya/] Gandhi conferred him title 'Mahaman' Founded: 1) Banaras Hindu University 2) Bharat Scouts and Guides 3) ''Hindustan Dainik'' 4) ''The Leader''
|U.P. (Prayag), then United Provinces
|Hindi
|-
!Mukund Ramrao Jayakar
|
|
|
|
|
|Marathi
|-
!Narasimha Chintaman Kelkar ('Sahityasamrat Tatyasaheb')
|Congress leader and Tilak’s associate
|
|Defected in the 1920s (formalized post-1947) over Congress’s “soft” stance on communal issues; became HM general secretary.
|
|Maharashtra (Miraj)
|Marathi
|-
!Dr. Narayan Bhaskar Khare
|Premier of Central Provinces and Berar
|
|Expelled from Congress in 1938, and in August 15, 1949
|
|Maharashtra (Panvel)
|Marathi
|-
![[डॉ. सम्पूर्णानन्द जीवन एवम् चिन्तन- Dr. Sampoornanand Life and Thinking (An Old and Rare Book)|Dr. Sampurnanand]]
|Congress leader
|
|Briefly aligned with HM in 1947-1949 before shifting to BJS.
|Achieved doctorate
|U.P. (Varanasi)
|Hindi
|-
!Dr. Syama Prasad Mookerjee
|Congress minister, later HM president
|Elected to Bengal Legislative Council under Congress (1937); served as India’s first Industry Minister (1947) under Nehru.
|Resigned from Congress/HM in 1949 over ideological differences (opposed Article 370, Partition acceptance); founded BJS in 1951 with RSS support. RSS provided organizational backbone (e.g., volunteers for campaigns.)
 Post-1947 Relevance: His defection symbolized the right-wing Congress exodus to RSS-aligned politics.
|He died in 1953 during Kashmir agitation.
|Bengal (Kolkata) then Bengal Presidency
|Bengali
|-
|}

==Militant Hindu groups offering alternative to INC==
;Abhinav Bharat Society 
[[image:Savarkar and Senapati.jpg|right|thumb|200px|Savarkar and Senapati Bapat.]]
"''I have fought all my life to revive the Hindavī Swarājya of Shivaji and the Peshwas — nothing less than that will satisfy me.''" - Senapati Bapat<ref>Interview in ''Kirloskar'' magazine (1947) and autobiography</ref> (1940s)
Veer Savarkar formed this organization in 1904, as in his initial stages of the freedom struggle he aggressively wanted foreigners ruling India punished.

He founded the group on campus of Fergusson College at Pune, where he studied. On campus he smuggled arms and plotted against imperialist rule.

Senapati Bapat (Pandurang Mahadev Bapat) was a part of this organization, and after the group was banned, he later joined [[Indian Freedom Fighters#India House's Hindu activist roots|India House (London)]], Free India Society (London), [[Indian Freedom Fighters#Ghadar Movement's Hindu activist roots|Hindustan Gadar Party]], Jugantar Group, and [[Indian_Freedom_Fighters#HRA's Hindu activist roots|Hindustan Republican Association (HRA)]], but later served in nonviolent Gandhian groups. Up to 1910 in London, Savarkar and Bapat were still close. He used Hindu symbolism and teachings as inspiration for the freedom movement. When a member of the ABS, he called himself 'Shivaji’s soldier' and took the organization's oath ("''We will fight like Shivaji.''") For the 1915 Ghadar bomb training, he swore on ''[[Bhagavad Gita]]'' before bomb plots and quoted [[Karma Marga|Karma Yoga]] ("''Fight without fear.''") Within Pune in the 1900s, he used Tilak’s Ganesh Utsav festivals for secret meetings & weapon storage. In his revolutionary poems, he invoked "''Mother India as Kali''" to awaken martial spirit. During Swadeshi rallies, he chanted B.C. Chatterjee's "Vande Mataram" hymn as a battle cry. He was jailed in 1915 for being the accused number 1 in the Nasik Conspiracy Case and was acquitted 5 years later. He had said in the 1920s, "''Hindu gods inspire all Indians—Muslim, Sikh, Hindu—to fight the foreigner.''" Even after independence he participated in the Hyderabad and Goa liberation movements.

This group had not only inspired organizations in its era, but even today there are some named after this organization.[https://www.abhinavbharatparty.org/][https://www.abhinavbharat.org][https://www.abhinavbharatcongress.org/]

;Anushilan Samiti (''Secret Committee'') 
[[image:Anushilan Samiti members.jpg|right|thumb|200px|Members of the organization.]]
[[image:Delhi-Lahore Conspiracy.jpg|right|thumb|200px|1912 assassination attempt of Viceroy Hardinge.]]
"''The Marathas under Shivaji overthrew the Mughals with peasant armies; we Bengalis must emulate Hindavi Swarajya to free India from British chains.''" - ''Jugantar Patrika'' newspaper (1908)
This was the first organization that utilized violence against British imperialists. It influenced freedom groups that formed afterwards. It was formed in 1902.

It was established by Satish Chandra Basu and Pramathanath Mitra (Theosophist and a barrister.) It drew from physical and spiritual training inspired ''Anandamath'' (1882) and [[Swami Vivekananda|Vivekanand]]'s emphasis on "''muscular national''" (building physical strength for national revival.) Initial meetings at Mitra's home focused on lathi (stick) training, yoga, and revolutionary literature. It had eventually forged ties to Irish revolutionary (also anti-Britain) groups for obtaining weapons.

This group blended Hindu cultural promotion with anti-colonial militancy, viewing anti-imperialist violence as [[dharma|dharm]] (''spiritual duty'') that was needed in the circumstances. Members took oaths to assassinate imperialist officials and disrupt the British Raj.

Its key violent actions include 1907-1908 assassination attempts on imperialist officials, including plots against magistrates. Mentionable is the 1908 bomb-making and distribution of pistols, and they were linked to the Muzaffarpur Bomb Case of Bihar wherein member Khudiram Bose (then 18) threw a bomb at an imperialist judge's carriage in April 1908, killing 2 British women by mistake. Khudiram was hanged and became a martyr and inspiration for further violence against imperialism. The Alipore Bomb Case of 1908 is noteworthy and the accused was the-then leader Aurobindo Ghosh. In the 1910s when the group expanded to branches in Dhaka and other cities, and Sri Aurobindo was acquitted for conspiracy.

Niralamba Swami (born Jatindra Nath Banerjee) was an active member who became a sanyasi after revolutionary activity was suppressed in Bengal resulting from the association's Alipore bombing. He became a pupil of Aurobindo at Gujarat in 1897. He had met Soham Swami (born Tigoria Baba) was a guru to Niralamba through mentorship and writings. Soham's armed revolutionary training (including bomb-making) and yogic discipline shaped Niralamba. Soham propagated ''''Hindu martial dharma''" to fight imperialists and wrote the ''Soham Gita'' as the 'scripture' for armed revolt.

Rash Behari Bose (not familial relation to Subhas Chandra) was a another key figure of this organization, as in December 23, 1912, he, along with member Basanta Kumar Biswas threw a self made bomb, in the convoy of imperialist Hardinge at Delhi, severely injuring the Viceroy. This was part of the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]] that planned a number of attacks on imperialist officers in India. R.B. Bose would later escape Lahore and would then flee to Japan to avoid being caught and he supported the Indian freedom movement internationally by forming the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League (IIL) and Indian National Army (INA.)]]

This group ended up influencing not only R.B. Bose and his INA but also Bhagat Singh and his HSRA. It further influenced Congress to seek Purna Swaraj from previously seeking only Home Rule or Dominion Status within the British Empire.

The association didn't just aim for freedom but aimed to protect Hindus from Muslim terrorists, who were often backed by the Nawab of Bengal. For example, in the 1907 Jamalpur Riot, members wounded 40-50 Muslim terrorists that attacked the residence where the group's lathi-play was taught. Defending members were Bipin Behari Ganguli, Harish Shikdar, Indranath Nandi, Narendra Bose, and Sudhir Sarkar. Ganguli later became the mentor of Gopal Mukherjee. Pulin Behari Das was the establisher of the Dhaka Anushilan Samiti were. Also in 1907 was the riot in Comilla wherein a Hindu shopkeeper that was brooming his store was accused of insulting of the visiting Bengali Nawab with his broom. Muslims attacked the shop, after which a Muslim was shot at by a member and the rioting stopped. In Jamalpur, a Muslim mob attacked Goddess Basanti's image and broke it. (Basanti Puja is one of the biggest festival in Bengal.) This only ranged Hindus that responded to the aggression with aggression, and a member fired upon a Muslim, after which the violence subsided. The puja the proceeded as normal.

During World War I, it collaborated with German agents in the Hindu-German Conspiracy (1914-1917) for uprisings. The British Raj government banned the association. It only splintered into the successor Jugantar by 1914.

R.B. Bose met Aurobindo in 1920s and admired his early revolutionary phase (1905-1910) and ''Bande Mataram'' newspaper. Aurobindo's armed resistance in Bengal became a model to Bose. Mahatma Gandhi had condemned the group for using "''sinful''" violence. Aurobindo would later establish the Jugantar group.

Pulin Behari Das was given a life sentence and he later became an RSS sympathizer.

;Atmannati Samiti 
[[image:Bipin Behari Ganguli.jpg|right|thumb|200px|Bipin Behari Ganguli.]]
"''The Maratha Empire under the Peshwas embodied Hindavi Swarajya; we must follow Shivaji’s path to self-rule.''" - Society Newsletter (1908)
This group was founded around 1901-1902 in Kolkata by Bipin Behari Ganguli and Pravas Chandra Dey. It worked together with Srish Pal, another revolutionary, was associated with a different but related organization, the Dhaka-based Mukti Sangha (later known as Bengal Volunteers) These 2 groups worked together in carrying out targeted assassinations of British officials and Indian police officers. A notable instance involved a member of the Samiti, Ranen Ganguly, who, along with Srish Pal, assassinated police inspector Nandalal Banerjee in Kolkata in 1908.

;Bharat Jatiya Bahini 
[[image:Gopal Patha.jpg|right|thumb|200px|Gopal Patha.]]
The ''India People Army'' was established by Gopal Patha (born Gopal Chandra Mukhopadhyay) during the Non-Cooperation Movement around 1942 and mobilized the Bahini's members in August 1946 to defend Kolkata from becoming a part of Pakistan, which was the aim of Islamist mobs. The pro-Pakistan Islamists initiated the violence from their observance of Direct Action Day, which had the aim for the future state of Pakistan to incorporate Kolkata, and the resulting violence led to the Great Calcutta Killings.

Gopal, a former member of the Atmannati Samiti, formed a militia of around 400-800 around 1942, which included volunteers from the Arya Samaj, other Sanatan, and Sikh communities. The Bahini's weapons were a collection that began from the formation of the group in 1942. During riots, Hindu blacksmiths also forged weapons for the Bahini. Further financial backing came from Marwari businesspeople of Kolkata's Burrabazar locality. The majority of Bahini members were either Bengali Dalits or non-Bengalis (i.e., Biharis, Odias, Punjabis, and person of U.P.) Local vyayam samitis (wrestling clubs) provided recruitment and weapons, including rods, knives, and revolvers.

A freedom fighter from INC that joined Gopal's Bahini to combat Islamists was Jugal Chandra Ghosh. He and the HM secretary Bidhubhusan Sarkar collaborated to secure fundraising for the Bahini. Dr. Bidhan Chandra Roy, who would become CM of of W.B. after independence, had a close relationship with Gopal and provided moral support to his cause. Gopal Chandra Banerjee INC's trade union (INTUC) future leader also worked with Jugal Chandra Ghosh to secure funds from sawmills, dairies, and factories for the Bahini's operations in 1946.

The association would go on to defending Hindus even during the 1947 Partition riots instigated by Islamists.

After the riots subsided, the group turned to social work, running the National Relief Centre for the Destitute.

;Bharatha Matha Sangam 
[[image:Vanchi Iyer.jpg|right|thumb|200px|Vanchi Iyer.]]
"''The [[Mlecchas|mlecha]] of England, having captured our country, tread over the [[Sanātan Dharm Principle|Sanatana Dharma]] and destroy them. Every Indian is trying hard to drive out the English to get Swarajyam and restore our culture. Our Raman, Krishnan, Arjuna, Shivaji and Guru Gobind ruled our land, protecting all Dharmas,…''" - Vanchi Iyer in his suicide letter explaining assassination (1911)
The ''Mother India Association'' was founded by Nilakanta Brahmachari after the Tinnevely riot of March 17, 1908, instigated by the inflammatory speeches of Swadeshi Padmanabha Iyengar, Subramania Siva and V.O.C. Pillai (they were all later charged.) Pillai (with Subramania Bharathi) invoked Shivaji in songs and speeches (Bharathi declared, "''Shivaji danced the dance of freedom; we must dance it again.''")

This group sought swarajya through violence to achieve the retreat of the British imperialists.

Vishwanathan Iyer is more popularly known as Vanchi Iyer, who assassinated British officer Robert Ashe on June 17, 1911 by firearm. Vanchi was a pupil of Varahaneri Venkatesa Subramaniam Aiyar (himself a pupil of Savarkar.)

Subramania Siva was called by Bharathi "''My hero Shivaji!''" and "''reincarnation of Chhatrapati Shivaji.''" In Siva's writings and dramas, he mentioned Shivaji. They were made to spread pan-Indian nationalism among Tamils. In his 30s, his writings focused on Hindu-specific topics like spirituality and yoga.

;Hindu Dharma Rakshini Sabha 
[[image:Chapekar Brothers.jpg|right|thumb|200px|The Chapekar Brothers.]]
"''We formed the Hindu Dharma Rakshini Sabha in 1894 with the open aim of protecting Hindu religion and the secret aim of driving out the British by force.''" - ''Chapekar Bandhu-anchi Charitra'' (1901) By Damodar Hari Chapekar (wrote it in jail)
The ''Council for the Protection of Hinduism'' was founded by Damodar Chapekar with his brothers Balkrishna and Vasudeo, and with Mahadev Vinayak Ranade.

The membership oath was taken on the Gita and sword.

They were the founders and core members. The society was publicly a religious-cultural body but secretly a revolutionary conspiracy group.
"''We have taken the oath to re-establish Shivaji’s Hindavī Swarājya.''" - Chapekar brothers in their own statement before execution (1897)
Its secret inner circle (unnamed in records, but later called 'Chapekar Club' by British police) carried out the assassination of imperialist officers W.C. Rand and Lt. C.E. Ayerst on June 22, 1897. The inner circle's members were Chapekar brothers, M.V. Ranade, Khando Vishnu Sathe, and a few teenage runners.

;Jugantar Group 
[[image:Aurobindo.jpg|right|thumb|200px|Sri Aurobindo Ghosh (alias 'Srijut'.)]]
[[image:Satyananda Puri.jpg|right|thumb|200px|Swami Satyanand Puri (alias 'Bhavabhushan Mitra'.)]]
"''Shivaji’s Hindavi Swarajya and the Maratha Confederacy’s victories over Aurangzeb are the blueprint for our revolution; the Peshwas showed how to build a Hindu empire.''" - Bhupendranath Dutta (1908)
Aurobindo had formed this association.

Swami Satyanand Puri (born Bhavabhushan Mitra) was a key person of this group and he was a Hindu cleric that was influenced by the teachings of Vivekanand. He participated in the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]].

Acharya Mahananda Halder, although not a founder, is a mentionable member because he was a member of the Anushilan Samiti (1905-1910), then of the splinter Jugantar Group. He wrote positively since 1939 in his Bengali monthly magazine ''Ananta Bijoy'' about S.C. Bose and the INA. He would later establish the Nadia Zila Matua Mahasangha, Harichand Seva Sangha, and Mira High School in Plassey, Nadia. He had personally me the Matua [[Vaishnava]] sect founder's son Guruchand Thakur, who was led the sect.

Phanindra Nath Ghosh had gotten arrested and was imprisoned. He participated in the 1942 Quit India movement and on August 15, 1972 was awarded Tamra Patra by the Government of India.

This group, became involved in a serious of planned assassinations. Bagha Jatin (born Jatindranath Mukherjee) was the chief planner. On June 2 and November 29 of 1908; Lt. Governor of Bengal on November 7 of 1908; Prosecutor Ashutosh Biswas on 10 February Judge Douglas Kingsford on February 23-27; Narendranath Gossain on April 16, August 24 September; Deputy Superintendent of Police Shamsul Alam on 28 October of 1909.

The last major planned armed confrontation was the Howrah Plot<ref>Plan entailed seizing arms depot at Howrah station to distribute its rifles, bombing and raiding Shibpur Arsenal, and fight with imperialist forces in Kolkata</ref>, which was ultimately intercepted and crushed. However, it involved a lot of planning by Bagha Jatin, including collaborating with a German officer (Vincent Kraft) in February 1915 at Kolkata. Jugantar had raised ₹50,000 and over 500 recruits. By May this plot's planning was finalized. Bagha Jatin was the mastermind, M.N. Roy the liaison officer, Chittapriya Ray Chaudhuri the commander, and Jadugopal Mukherjee the bomb expert. Bagha Jatin was martyred in the fighting at Balasore on September 10.

"''We die so India may live free.''" - Bagha Jatin's dying words

The group's newspaper was also titled ''Jugantar Patrika'', which was also used by the Anushilan Samiti.

;Matruvedi Dal 
[[image:Ram Prasad.jpg|right|thumb|200px|Ram Prasad.]]
"''Being a Hindu I believe that an insult to my country is an insult to God. For the worship of my country is the worship of Shri Ram and the service of my country is the service of Shri Krishna.''" - Ram Prasad Bismil
The ''Motherland-Altar Council'' was founded by Ram Prasad Bismil
He justified the usage of violence for attaining freedom, viewing it, as Netaji did, as karma yoga. He even referenced ''Bhagavad Gita'', saying it authorizes it in certain situations.<ref>"''Lord Krishna's advice in the Bhagavad Gita is the kill even our own teachers and kinsmen [if duty demands]...No blame attaches to any person if he is doing deeds without being actuated to reap the fruits of his deeds.''"</ref> He was inspired by Dayanand's ''Satyarth Prakash'', which rejected nonviolence for the freedom struggle.

In his autobiography (''Kakori Ki Shaheed'') he noted converting Muslims but he also praised Ashfaquilla Khan's dedication to the freedom struggle and Hindu-Muslim unity.

His literature he distributed includes pamphlets "Deshvasiyon Ke Nam Sandesh" (''A Message to Countrymen'') and "Mainpuri Ki Pratigya" (''Vow of Mainpuri'') that urged armed uprising against British rule.

He participated in armed participation, like Mainpuri Conspiracy Case of 1918, together with Shivaji Samiti. The Dal's operations were in district of Agra, Etawah, Mainpuri, and Shahjahanpur. In 1920 Shivaji Samiti's leader Dixit died due to sickness and the Matruvedi Dal being a partner organization was impacted—it ceased activities.

In 1924 Bismil setup the [[Indian_Freedom_Fighters#HRA's Hindu activist roots|HRA]] together with Sachindranath Sanyal, Jogesh Chandra Chatterjee, and a few others.

He had evaded capture by imperialist forces multiple times, including by jumping into the Yamuna River. Eventually he was arrested. In his final moments, he recited "''Vishwani deva savitaha dunitani''", the Vedic prayer.

;Shivaji Ki Sena 
[[image:Phadke.jpg|right|thumb|200px|Vasudev Balwant Phadke ('Father of Indian Armed Revolution'.)]]
"''We are Shivaji's Sena—no name needed''." - Vasudev Balwant Phadke
Vasudev Balwant Phadke established it after leaving the Sarvajanik Sabha in 1875. He posthumously earned the title as 'Father of the Armed Revolution'.

The association used Hindu teachings, culture, and symbolisms to inspire the members and promote the movement. The group's flag was bhagwa with [[Hanuman]] on it. They said the armed struggle is a form of Karma Yoga. Members would take an oath on a sword and tulsi leaves. He used the term 'Dharm Yuddh' (''Spiritual Duty War''.) They rallied during [[Festivals|Ganesh Utsav]].

"''Shivaji killed Afzal Khan—we will kill British like demons''." - Vasudev Balwant Phadke (1879 speech)
He, together with his army of about 300 Ramoshi tribesmen revolted violently from February-November 1879. He was arrested and later died in jail.

The Sena established a provisional government that controlled parts of Pune but it was short-lived. However, it launched daring raids on wealthy British businessmen, moneylenders, and government treasuries in the Konkan and Deccan regions, raising funds to support famine-stricken farmers and arm the militia. He also preached swaraj village-to-village, becoming the first Indian leader to do so systematically, inspiring around 300 insurgents from diverse castes and laying the groundwork for future armed movements.

;Shivaji Samiti 
[[image:Genda Lal Dixit.jpg|right|thumb|200px|Genda Lal Dixit.]]
Genda Lal Dixit was greatly influenced by Shivaji and also by Tilak. He used Shivaji's symbolism of challenging and defeating Mughals in conflicts and eventually of Hindavi Swarajya defeating the Mughal Empire, as the model and inspiration that Indian freedom fighters need to take down the British Empire's stranglehold on India. It also drew from Arya Samaji influences.

He used Shivaji's militancy stories to inspire and recruit youths, and even dacoits from the Chambal ravines.

Slogans of Shivaji Samiti were "Maro Firangi Ko" ("''Kill the Foreigners''"), "Bhaiyon aage badho, Fort William chheen lo, jitne bhi Angrez saare ek ek kar been lo" ("''Brothers, advance, seize Fort William, however many Englishmen, strike each one''"), and "Vande Mataram".

Its operations were in the same areas as Matruvedi Dal, and both cooperated towards their common goal of overthrowing British rule.

In 1920, Dixit contracted tuberculosis and passed.

;Suhrid Samiti 
Kishori Chand Mitra, a Brahmo Samaji, established Samaj Unnati Vidhayini Suhrid Samiti (''Organization of Friends for Social Reform'') in 1854. Ashwini Kumari Rai of the group composed literature that highlighted the hardships that Hindu society was going through due to British rule.<ref>[https://cshc.substack.com/p/reclaiming-the-sacred-religion-revolution "Reclaiming the Sacred: Religion, Revolution and the Bengal Underground"] By CSHC and Colonel Walter E. Kurtz (Jan 12, 2026)</ref> Prominent members also included Debendranath Tagore (1st President), Harish Chandra Mukherjee, and Akshay Kumar Datta.

It also had a splinter faction known as Sadhana Samaj (alias Sadhana Samar, Swadeshi Sadhana Samaj) led by Hemendra Kishore Acharya Choudhury. Its oaths involved a ''Bhagavad Gita'' in 1 hand and a revolver in the other.

==Other Hindu groups offering alternative to INC==
The Servants of India Society and other secular organizations though sometimes making pro-Hindu statements and founded by Hindu activists, cannot be considered Hindu activist groups. Several other practicing Hindus participated and were martyred in the freedom movement. To such nationalists, religion was a personal matter and they didn't promote it but focused only on working with other freedom fighters for achieving freedom from imperialists.

'''Arya Samaj''' 
[[image:Dayananda Saraswati.jpg|right|thumb|200px|Dayanand Saraswati ('Rashtrarishi'.)]]
"''India can be free only when Hindus return to the pure Vedic Dharma and throw off the slavery of foreign religion and foreign rule.''" - "Chapter 13", ''Satyarth Prakash'' (1877) By Dayananad Saraswati
Dayananad Saraswati (born Mool Shankar Tiwari), titled by admirers as 'Rashtrarishi' (''Nation's Seer'') was the first vocal activist for Swaraj.

This group influenced freedom fighters Aiyar, Bhai Balmukund, Bhai Parmanand, Chaudhary Charan Singh, Dhingra, Justice Ranade, Kartar Singh Sarabha, Lala Dayal, Lala Rai, Mahatma Hansraj, Master Amir Chand, Pandit Lekh Ram, Ram Prasad Bismil, Shyamji Krishna Varma, Sohan Lal Pathak, Swami Shraddhanand, Roshan Singh, Vallabhbhai Jhaverbhai Patel (Sardar Patel), Veer Savarkar, Vishnu Sharan Dublish, Yogmaya Neupane, and others. A Sikh freedom fighter it influenced was Kishan Singh. It also influenced Bhagat Singh (former Sikh.)

Arya Samajis who were martyred in the freedom struggle were Balmukund, Bismil, Chand, Dhingra, Pathak, Rai, and Roshan Singh. Mentionable is that Balmukund, executed at Delhi's Chandni Chowk area, was the descendant of Bhai Mati Das, who was a 17th century martyr of Sikh genocide by Aurangzeb also at Chandni Chowk.
"''Shivaji is one of the immortals of the world. He is a figure of burning patriotism that he has become the pole-star of Indian Swarajya.''" - ''Shivaji the Great'', Volume I (1932) By Professor Bal Krishna, member at Kohlapur branch and Gurukul Kangri of Arya Samaj
Lajpat Rai, titled by admirers as 'Rashtrabhushan' (''Nation's Medal'') and 'Lala Rai', became a member and also joined the Congress.

Arya Samaji merchants vowed not to import foreign cloth, contributing to the Swadeshi Movement. Kisan Sabhas (''Farmer Councils'') were constituted under the guidance of Samaj activists and non-tax campaigns were launched at several places. Arya Samaj, especially led by Swami Shraddhanand and Dr. Satyapal, actively protested against the Rowlatt Act and spread hatred against British imperialists, even down to the village level throughout Punjab and Haryana.

The Samaj frustrated the aim of British rule and about 60% of the Punjab region's Satyagrahis were Samajis. Dr. Satyapal, Gyani Pindidas, Mahatma Devi Chand, Bhimsen Sachar, Gokul Chand Narang, Prabodh Chandra, Swami Atmananda, Rambhaj Datta, Dewan Alakhdhari, Yash, and Deshbandhu Gupta and several other Samaj leaders played a crucial role in the freedom struggle in the Punjab.

Arya Swaraj Conference of Lahore elected Dr. Satyapal as its chairman and Punjab War Council was formed with him as its general secretary.

'''Asom Sangrakshini Sabha & Assam Jatiya Mahasabha''' 
[[image:Ambikagiri Raichoudhury.jpg|right|thumb|200px|Ambikagiri Raichoudhury ('Assam Kesari'.)]]
"''The unchecked activities of Christian missionaries in the hills are separating our tribal brethren from the mainstream Assamese society. We must protect our indigenous culture and dharma from such external influences.''" - A representative from the Sabha (1928-1930)
These organizations, founded by Ambikagiri Raichoudhury,<ref>"''The hills and plains of Assam are being slowly taken over. Foreign missionaries are converting our tribal brothers and sisters, while outsiders are taking our land and jobs. If we do not wake up, the indigenous people of Assam will become minorities in their own motherland.''"</ref><ref>
Ambikagiri Raichoudhury Regularly used these phrases: 
1. "Hindu Asomiya Jati" (হিন্দু অসমীয়া জাতি) — "''Hindu-Assamese Nation/People''" (This was one of the most commonly used phrases by the Sabha.) 
2. "Hindu Asomiya Sanskriti" (হিন্দু অসমীয়া সংস্কৃতি) — "''Hindu-Assamese Culture''" 
3. "Hindu Asomiya Jibon Dhara" (হিন্দু অসমীয়া জীৱন ধাৰা) — "''Hindu-Assamese Way of Life''"</ref> in 1926, sought to protect Assamese identity, as during the colonial era, missionaries and non-Assamese were settling in Assam. Of particular concern was the interference in Assamese culture, such as Christian missionary work and outlawing puja at the famous Kamakhya Temple. Because the political area of Assam was larger then, concerning areas were the Garo Hills and Khasi Hills (both now in predominantly-Christian Meghalaya) and Naga Hills (now in predominantly-Christian Nagaland.) Assam Jatiya Mahasabha was the Sabha's political wing.

The Sabha's most prominent members of this group included Dandinath Kalita and Kirtinath Hazarika.

"''The Hindu people of Assam must be protected from becoming a minority in their own homeland.''" - Memoranda submitted by both groups to the British government and Congress leadership (1940s)

'''Bharat Dharma Mahamandala & Hindu Mahasabha''' 
[[image:Mahaman Malaviya.jpg|right|thumb|200px|Mahaman Malaviya (right) with Mahatma Gandhi (left.)]]
"''India will be free only when Hindus realise that they are a nation by themselves and organise politically, culturally, and militarily as Hindus.''" - Veer Savarkar
The BDMM formed in 1902 by Pandit Din Dayalu Sharma and Mahaman Malaviya to consolidate (better organize) Sanatan Sabhas and arrange activities. Several Sanatan Sabhas were established from 1887-1900 all over India but the BDMM gave them all a common platform.

Later, its political wing, the HM, formed in 1915 under Malaviya, and in its 1920s-1930s stages was highly political and supportive of the freedom struggle.

Congress congratulated<ref>"''The Congress welcomes the establishment of the Hindu University at Benares by the Bharat Dharma Mahamandala.''" - Congress resolution at Lahore session (1909)</ref> BDMM with establishing the [https://www.bhuonline.in/ Banaras Hindu University (BHU)], which would go on to become an extremely important a hub for the freedom movement.

Savarkar joined this organization in 1937, as he was banned from politics as a condition of his prison-release. He stated in 1937, "''Hindus must organize politically to secure Swaraj.''"

He would seize the opportunity of WWII to enlist Hindus for become militarized to eventually overthrow the imperialists and have an independent India.
"''The goal of complete independence is nothing but the revival of Hindavī Swarājya first established by Shivaji and expanded by the Peshwas.''" - Veer Savarkar<ref>''Hindutva'' (1923), ''Hindu Pad Padshahi'' (1925), and multiple prison letters and speeches 1937-38</ref> (1923-1938)
In 1991, the-then PM of India, Pamulaparthi Venkata Narasimha Rao (P.V.N.R.) said, "''Malaviya was a freedom fighter, educationalist, and Congress stalwart—his legacy is secular and inclusive''." He had also made other positive statements.<ref>"''Malaviya was a giant of the freedom movement—BHU is a national treasure''." - P.V.N.R. in BHU convocation speech, 1991</ref><ref>"''Malaviya's Congress leadership in 1909-1932 was crucial-he was a true nationalist''." - ''The Insider'' (1993) By P.V.N.R.</ref><ref>"''Mahamana Malaviya united education and patriotism—we owe him our universities''." - P.V.N.R. on Malaviya's birth anniversary, 1995</ref>

'''Bharat Sevashram Sangha''' 
[[image:Swami Pranavananda.jpg|right|thumb|200px|Swami Pranavananda.]]
"''The Hindus are not so much in need of ideas and ideals, as they are in need of strength, unity, organization, power of self-defense and a will for self-expansion. Ideas and ideals they have enough; they have enough of plans and programs. But everything has become meaningless for want of strength and energy. The entire Hindu population is to be vitalized by an infusion of tremendous energy.''" - Acharya Srimat Swami Pranavananda Maharaj
Acharya Srimat Swami Pranavananda Maharaj (born Binode Bhuiya) setup this organization in 1917 to mainly help in humanitarian ways, such as providing food relief to famine-, epidemic-, and cyclone-affected Bengalis.

Pranavananda criticized passive non-violence (extreme ahimsa of Gandhi), advocating instead for active self-defense and societal reorganization to counter colonial exploitation and communal divisions, which he saw as weakening the Hindu community and aiding foreign dominance. So he formed defense units to protect Hindus from Islamists during communal riots.

He interacted with freedom fighters, including Dr. S.P. Mukherjee. The Swami had secret contacts with revolutionary freedom fighters in East Bengal and motivated youth toward patriotic action, physical strength, and selfless service. He provided shelter and food to freedom fighters "in the dark of night" when they sought his inspiring words or hid from British police. This led to his brief imprisonment in 1914 for suspected involvement, though he was released due to lack of evidence. Like the Anushilan Samiti and Jugantar, he envisioned a 'dharm-rashtra'.

'''Brahmo Samaj''' 
[[image:Ramananda Chatterjee.jpg|right|thumb|200px|Ramananda Chatterjee ('Father of Indian Journalism'.)]]
"''The statesmenship and administrative capacity of the Peshwas deserve to be better known than they are.''" - Ramananda Chatterjee
Raja Ram Moham Roy, 'Father of the Indian Renaissance' and 'Father of Modern India' did not contribute to the freedom movement but his formation of the Brahmo Sabha (later becoming Brahmo Samaj) led to critically-thinking Indians, and future generations of the the Samaj became pro-freedom activists. Many attendants of the Indian National Conferences of 1883 and 1885 were Brahmos. The most prominent ones were R.N. Banerjee and A.M. Bose. Others were Durga Mohan Das, Kandukuri Veeresalingam Panthulu, Krishna Kumar Mitra, Manomohan Ghosh, Nabagopal Mitra, Ramesh Chandra Dutt, Shib Chandra Deb, and Umesh Chandra Dutta. It is mentionable that former Brahmo, Justice Ranade who later formed his own Prarthana Samaj, was present. In 1886, Bipin Chandra Pal of the Lal-Bal-Pal trio joined, becoming the most influential Brahmo in the INC that [with Rai and Tilak] [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|spearhead the Swadeshi movement]].

Its affiliated publications ''Indian Mirror'' (main editor Manmohan Ghose), ''Modern Review'' (main editor Ramananda Chatterjee), ''Tattwabodhini Patrika'' (main editors Akshay Kumar Datta, Dwijendranath Tagore, Ishwar Chandra Vidyasagar, R.N.Tagore, and R.N. Bose), and ''Sanjibani'' (main editor Krishna Kumar Mitra) fueled the nationalist spirit. Chatterjee also wrote ''Towards Home Rule'' in 1917. In 1929 he began publishing the pro-freedom ''Vishal Bharat'' magazine. Notably, he was a friend of Sister Nivedita[https://www.indica.today/long-reads/part-4-sister-nivedita-and-ramananda-chatterjee-an-association-of-enduring-impact/] of the Dawn Society.

To promulgate Brahmo ideas and literature, R.N. Bose established the Brahmodharma Bodhini Sabha wing (1872), and to facilitate spiritual discusions he made the Biddwajjana Sarnagam wing (1874).

Institutions of the Samaj included City College in Kolkata (a hub for nationalists) and Sadharan Brahmo Samaj Hall (hosted political meetings.)

It actively participated in the Swadeshi movement to boycott British good and heavily resisted Christian missionary efforts.

It was not solely Bengal-based and many times had a pan-Indian view—Brahmo Halls were opened further east and north of Bengal, and even in southern India. A.M. Bose, K.M. Mitra, and R.C. Dutt wrote positively of Shivaji and Hindavis.

'''Dawn Society''' 
[[image:Sister Nivedita.jpg|right|thumb|200px|Sister Nivedita.]]
"''What Shivaji did to the Mughals, we will do to the British.''" - Slogan of a huge exhibition held with portraits and weapons at the first Shivaji Utsav in Bengal organized by Dawn Society (1906)

Bipin Chandra Pal of the group earned the title 'Father of Revolutionary Thoughts in India' and he was part of the political trio of 3 separate politicians, Lal-Bal-Pal, consisting of Lala Rai, Lokmanya Tilak, and himself, from 3 separate political groups. In his Shivaji Utsav speech in the early 1900s, he emphasized Shivaji as embodying the "''religio-political idea of the Hindu people''" and a model for national honour and self-rule.

Aurobindo<ref>"''Shivaji's Maratha Empire teaches the Kshatriya virtue of protecting the weak from oppression; his Swarajya against Mughal foreigners is the doctrine we need for passive resistance to British despotism.''" - Aurobindo Ghosh in speeches at Shivaji festivals co-organized by Dawn Society (1906-1907) </ref> had given a similar statement as above. Dawn Society organizers at the June 1906 Shivaji Utsav in Kolkata too had made a similar reference.<ref>"''Shivaji's noble life and brilliant career exemplify resistance to foreign tyranny; his Hindavi Swarajya must inspire our boycott of British goods and demand for self-rule today.''"</ref> Aurobindo's "Bhavani Mandir" (1905) pamphlet called for a Shivaji-style rebellion against British rule.

"''Hinduism is India's soul—revive it for freedom''." - Sister Nivedita (born Margaret Elizabeth Noble)

It was established by Satish Chandra Mukherjee in 1902 at Kolkata. Members included Aurobindo, R.N. Tagore, Dr. Rajendra Prasad, Raja Subodh Chandra Mullick, Radha Kumud Mukherjee and Brajendra Kishore Roy Chowdhury.

It not only openly participated in Shivaji Jayanti and Ganesh Utsav, but used events like the latter for Swadeshi rallies. It performed bhajans. It also had Gita study classes wherein it encouraged the scripture's call for Karma Yoga but towards Swadeshi.

It also utilized Hindu symbols like Bharat Mata, the Aum for the Society's logo, and the lotus.

"''Gita is our battle cry—not for caste, but nation''." - Aurobindo Ghosh

Barindra Ghosh (Aurobindo’s brother) wrote, "''Shivaji is the god of revolutionary nationalism.''"

In Aurobindo's newspaper ''Bande Mataram'', he wrote, "''Shivaji did not beg for rights; he took them.''"

Its newspaper was ''Dawn''.

'''Deccan Education Society & Fergusson College''' 
[[image:Deccan Education Society.jpg|right|thumb|200px|Deccan Education Society founders.]]
"''Swaraj is my birthright, and I shall have it...[This is] the same Swaraj that Shivaji and Baji Rao I had established in the Maratha Empire—a model of Hindavi Swarajya against tyranny.''" - Lokmanya Tilak in lecture at Fergusson College and ''Kesari'' editorials (1890s-1910s)
The DES was formed in 1884 by Lokmanya Tilak, Vishnushastri Krushnashastri Chiplunkar, and others. Its prime focus was utilizing Western-tyle education to uplift the-then generation of children and train them in to become freedom fighters. So it established the Fergusson College (named after the-then Governor of the Bombay Presidency) in Pune. Tilak posthumously earned the title as 'Father of the Indian Unrest'.

It advocated assertive nationalism, mass mobilization, Swadeshi (boycott of British goods), and Swaraj.

Savarkar studied here, and being influenced by Tilak, he too sought independence for India. India's PM P.V.N.R., who would later participate in protests against the Hyderabad Nizam, studied here. Vishwanath Pratap Singh too. N.C. Kelkar and Acharya Kripalani are noteworthy.

Tilak would revive [[Festivals|Shivaji Jayanti and Ganesh Chaturthi]] as platforms for anti-imperialist speeches, turning religious events into freedom activist opportunities.

In 1905 its students protested against the Bengal Partition and organized boycotts too.

Tilak would mentor and create revolutionaries that would contribute to the independence movement. He said in a 1901 letter to Govindrao Apte, "''Vinayak is my spiritual son—he will surpass me in revolution''."
"''We shall teach [[Samyag Darshan|the best of Hindu thought]]—the [[Upanishad]]s, the [[Bhagavad Gita|Gita]]—but only as literature and ethics, never as religious dogma; our students will be Hindus, Muslims, Christians, and Parsis sitting together.''" - G.G. Agarkar, First Principal of Fergusson College (1885)
Shivram Mahadev Paranjape was a professor of Sanskrit here and he would later become president of the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League]]'s Maharashtra branch.

'''Gurudev Seva Sangh & Gurukunj Ashram''' 
[[image:Tokdoji Maharaj.jpg|right|thumb|200px|Tukdoji Maharaj ('Rashtrasant') in the centre.]]
"''Shivaji Maharaj’s Swarajya was Dharma-rajya (righteous rule). That is the real Swarajya we have to bring back again. When the British leave, true Swarajya will come.''" - "Chapter 47" (verse on national unity), ''Gram-Geeta'' (1946-47) By Tukdoji Maharaj
[[Tukdoji Maharaj]] (born Mankidev Banduji Ingale), established the Gurukunj Ashram in 1936, then the Gurudev Seva Sangh in 1942. After independence the Sangh would become the All India Shri Gurudev Seva Mandal. This organization sought a 'dharma-rajya'.

Shivaji was this saint's number 1 hero, and in speeches for Quit India at Vidarbha villages<ref>"''Shivaji Maharaj destroyed Mughal rule; today we have to destroy British rule. Har Har Mahadev!''" (1942)</ref>, Jungle Satyagraha<ref>"''Shivaji Maharaj established Hindavi Swarajya; now we have to end the yoke of British slavery and win Swarajya from the jungles.''" (At Gondia-Chimur forests, 1930)</ref>, and Sevagram Ashram<ref>"''Shivaji Maharaj kicked out Aurangzeb; today Gandhibaba has to kick out the British, but through the path of truth and non-violence.''" (In presence of Mahatma Gandhi & Acharya Vinoba, 1940s)</ref> he likened Shivaji defeating Mughal imperialists to modern the-then freedom freedom fighters against British imperialists. He even composed a bhajan, which he sang 1942-45, with the lyrics, "''Victory to Shivaji Maharaj, victory to Hindavi Swarajya; let British rule end, let Mother India be free.''" His main centre, the Mohan-Kheda Ashram, had attendants from mainly the Gond and other tribal communities, and he had said, "''I am a Gond-Koitur, I am a tribal, but Shivaji Maharaj’s Swarajya is also my Swarajya.''"

From 1935 onwards, bhajan mandal (hymn society) networks had for secret meetings, satyagraha training, and Quit India mobilization, and eventually numbered over 500 village-level groups in Vidarbha by 1942.

"''Hindu dharma is the soul of Bharat—its rivers of knowledge flow to unite all in selfless service. For freedom, Hindus must embody this dharma, building villages as temples of unity.''" - ''Gramgeeta'' (1940s), Gurudev Seva Sangh publication
In 1941, Tukdoji participated in satyagraha, and partook in the Quit India movement. He was arrested in 1942 and was imprisoned in Nagpur and Raipur Central Jails.

The ashram was a base for Quit India rallies in 1942, and British police raided it during Tukdoji’s arrest. Gandhi visited in 1945, praising it as a “''temple of service.''”

He earned the title 'Rashtrasant' (''National Saint''.) His other alias was Tukaram Vaidya.

'''Madras Native Association''' 
[[image:Gazulu Lakshminarasu Chetty.jpg|right|thumb|200px|Gazulu Lakshminarasu Chetty.]]
It strongly opposed Christian missionary work and British polices were perceived as interfering in Hindu matters. It was founded by Gazulu Lakshminarasu Chetty[https://chhatrashakti.in/2020/08/07/unsungfreedomfighter-gazulu-lakshminarasu-chetty/], who is a very important figure for Indian sovereignty because he His petitions gave more sovereignty to Indians from the British Crown.

Madras Mahajana Sabha, its successor association focused prioritized Indian democratic rights, and did not focus on the Christian missionary work that many of its members were still against. It was founded (1884) by [https://theosophy-india.org/ Theosophical Society][https://indiatos.org/] members (Panapakkam Ananda Charlu, Mudumbai Veeraraghavachariar, and Ganpathy Subramania Iyer.) Members used to have meetings at the [https://www.ts-adyar.org/ Adyar Theosophical Society] but it didn't highlight or preach spiritual principles or use spiritual symbolisms, so it cannot be considered a Hindu group that its predecessor was.

''The Crescent'' was MNA's newspaper that regularly wrote of missionary activities and others (i.e., negatively portraying Hinduism and Hindu practice in textbooks) that grieved the Hindu community.

The Hindu Literary Society[https://www.jetir.org/papers/JETIR2208554.pdf] was another association that, together with the MNA, merged to create the Madras Mahajana Sabha.

'''Prarthana Samaj''' 
[[image:Dr. K.B. Antrolikar.jpg|right|thumb|200px|Dr. K.B. Antrolikar.]]
"''The Marathas under Shivaji and the Peshwas proved that Indians are capable of the highest form of self-government. The British tell us we are unfit to rule ourselves — history answers them with the example of the Maratha Empire.''" - Justice Ranade speech at the Deccan College in Pune (late 1880s) <ref>M.G. Ranade speech at the Deccan College, Pune (late 1880s)</ref>

Shivaji was a major inspiration to Justice Ranade (born Mahadev Govind Ranade)[https://puneprarthanasamaj.org/] for achieving independence the way the Chhatrapati did.<ref>"''The rise of the Maratha nationality was the first successful attempt in modern Indian history to establish a Swaraj or self-government free from foreign domination… The same spirit which animated Shivaji and his successors is needed today to shake off the foreign yoke which has replaced the Muslim yoke.''" - ''Rise of the Maratha Power''(1900) By M.G. Ranade</ref><ref>"''Shivaji taught us that India could be free and united under Indian rulers. The lesson of the Maratha Confederacy is that we can again be a nation if we revive the same patriotism and self-sacrifice.''" - M.G. Ranade
during presidential address at Bombay Social Conference (1900)</ref><ref>"''The Maratha period is the only period in the last eight centuries when India was ruled by Indians for Indians…The same ideal of Swarajya which Shivaji proclaimed must be our goal today.''" - M.G. Ranade's article in ''Indu-Prakash'' (English series on Indian history, 1880s)</ref><ref>"''Tell the young men that the blood which flowed in Shivaji’s veins still flows in theirs. The same fire that burnt in the breasts of the Marathas must be rekindled to win back our lost independence.''" - M.G. Ranade in letter to Gopal Krishna Gokhale (c. 1897)</ref>

"''We pray for India’s freedom, but our main work is religious and social reform within Hindu society. Swaraj without Dharma-rajya is useless.''" - Dr. K.B. Antrolikar, President (1931)
This group supplied the manpower to Congress.

'''Ramakrishna Mission''' 
[[image:Swami Akhandananda.jpg|right|thumb|200px|Swami Akhandanand.]]
"''Shivaji was one of the greatest national saviors who emancipated our society and our Hindu dharma...His Hindavi Swarajya united the fragmented Hindu kingdoms against oppression.''" - Swami Vivekanand in speech at Chicago, U.S. (1890s-1902)
Vivekanand, titled by admirers as 'Rashtraguru' (''Nation's Mentor'') and 'Father of Indian Socialism', was S.C. Bose's primary spiritual and nationalist inspiration. He read Vivekanand's works as a teenager and joined the organization briefly. Vivekanand's call for "''man-making''," muscular Hinduism, and national regeneration through strength deeply shaped Bose's view that India needed physical courage and martial spirit. Bose later said, "''Vivekananda was the first prophet of Indian nationalism.''"
"''Political freedom without Hindu revival is useless. Swaraj must be based on Dharma; otherwise it will be slavery under a new name.''" - Swami Akhandanand in speech at Belur Math (1934)
M.N. Roy, founder of the [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI]] too praised this organization's Ramakrishna<ref>"''Ramakrishna’s greatness lies in the fact that, though steeped in mysticism, he rose above caste and sectarianism and embraced all religions as paths to the same truth.''" - M.N. Roy in speech at Ramakrishna Mission centenary, 1952</ref> and Vivekanand<ref>"''Vivekananda was a great patriot…He revolutionised Hindu thought, purged it of superstition and fatalism, and instilled a sense of pride and strength in the Indian masses.''" - M.N. Roy in letter to Ellen Roy, 1938; Repeated in public speeches</ref>.

Apart from swamis Ramakrishna, Vivekanand, and Akhandanand, other freedom fighters were swamis Adbhutanand (in broader anti-colonial activities), Abhedanand (had strong ties with revolutionaries), Advaitanand (in relief and reform), Brahmanand (in keeping close ties with freedom fighters), Chinmayanand, Nirmalanand (promoted Swadeshi in southern India), Nivedita, Paramahansa Yoganand (companion of Gandhi), Prajnanand (convict in Alipore Bomb Case), Saradanand (kept close ties with freedom fighters), Shivanand (aligned Mission ideologically with freedom struggle), Subodhanand (fostered national unity), Trigunatitanand (kept connections with revolutionaries who later joined Mission), Turiyanand (aided freedom fighters), and Vijnananand (promoted education that inspired freedom fighters.)

'''Sanatan Sabha''' 
[[image:Goswami Ganesh Dutt.jpg|right|thumb|200px|Goswami Ganesh Dutt ('Brahmleen Tyagmurti'.)]]
"''The only successful model of Swaraj in Indian history is Shivaji's Hindavi Swarajya and the Peshwa Empire. We must revive that spirit.''" - Lala Rai<ref>''Young India'' editorials (1920), ''Punjabee'' newspaper articles</ref> (1895, 1907, 1920-1928)
It formed in the 1890s, and members included Goswami Ganesh Dutt[[https://www.sdsaptrishi.com/]], Lala Rai, and Mahaman. There were several Sanatan Sabhas, but the most prominent of them was Sanatan Dharm Pratinidhi Sabha Punjab of Dutt. He later left the INC and established the Congress Nationalist Party.
"''The only way to save Hindu Dharma and obtain Swaraj is for Hindus to organise politically as Hindus and fight for Hindu Raj.''" - Punjab Sanatan Sabha (1895)

'''Srimanta Sankaradeva Sangha''' 
[[image:Sonaram Sutiya.jpg|right|thumb|200px|Sonaram Sutiya ('Vaishnav Pandit'.)]]
"''After this, my karma-jivan (work-life) began. I joined in the Freedom Struggle being led by Mahatma Gandhi, in 1921. It was then that I had to make a clear study of the political, economic, social and the religio-ethical condition of India as well as Assam. Sacrificing everything, even my job, I got busy in the work of Swaraj. But even at that time, I did not forget the matter of corruption of the Mahā purusiyā faith.''" - Haladhar Bhuyan reflecting on working towards both swarajya and protecting Ekasarana Dharm sect
It was founded by [https://srimantasankardevsangha.org/ Haladhar Bhuyan and Bishnu Prasad Rabha] in 1930, and it still operates. It is headquartered in Assam (Nagaon) but before the 1947 Partition it spread beyond the state to Meghalaya and Bengal. Its followers are [[Vaishnava]] worshippers.

Its primary purpose was to promulgate the teachings of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimant Sankardev]]'s [[Sampradāya|sectarian]] teachings (Ekasarana Dharm), particularly of tolerance and nonviolence. However, it became involved in the independence movement and supported Gandhi's freedom struggle. Some of its members even joined INC.

Lakshminath Bezbarua was a major contributor to the [https://srimantasankardevsangha.org/ movement].

==Hindavi legacy in 1946 RIN Mutiny==
Although religious sloganeering was banned in the In the Royal Indian Navy (RIN) Mutiny [to avoid conflict of focus on fighting imperialism] symbolism of Hindu warriors were definitely visible. Phrases proclaiming loyalty to Nana Sahib<ref>"''Nana Sahib disappeared fighting—we will do the same''"</ref>, Rani Lakshmi Bai<ref>"''Rani of Jhansi fought to the last—so will we''"</ref>, Tantia Tope<ref>"''Tatya kept fighting after 1858—we continue''"</ref>, Mangal Pandey<ref>"''Mangal Pandey began it in 1857—we finish it in 1946''"</ref>, as well as [[Indian Freedom Fighters#Other groups offering alternative to Congress|Anushilan Samiti's member Khudiram Bose]]<ref>"''Khudiram was hanged at 18—we are ready''</ref> and the INA's Netaji<ref>"''We are Netaji’s soldiers''"</ref> were used.

The RIN mutineers proclaimed themselves as the naval wing of the INA (the organization established by Savarkar's pupil R.B. Bose), even renamed the Central Strike Committee the 'Naval Wing Central Command of the Azad Hind Government'.<ref>"''We are no longer Royal Indian Navy. We are the Indian National Army Navy Wing.''" - The Central Strike Committee, HMIS Talwar of Bombay (February 18 evening); P. 148 ''Mutiny of the Innocents'' by B.C. Dutt</ref><ref>"''We are Netaji’s sailors. The INA is not dead—it lives on the sea now.''"- HMIS Narbada, Kumaon, etc. (February 20); Testimony of Lt. S.M. Nanda (later Chief of Naval Staff)</ref><ref>"''Netaji is alive in the heart of every Indian soldier and sailor. Jai Hind!''" - Signalman broadcasts (February 20)</ref> They even used the INA oath (not the British one) when administering new recruits on the ships. The mutineers hoisted the INA flag with the springing tiger.<ref>"''This is Netaji’s flag—touch it and die.''" - HMIS Hindustan of Karachi (February 22)</ref> HMIS Talwar’s February 19 broadcast called itself the 'Azad Hind Radio'.

==Controversy over HM and RSS==
"''He called himself an anarchist; but it was evident that he was really a nationalist, and that his whole soul was devoted to the cause of Indian independence.''" - Sir William Wedderburn, two-time INC President
Savarkar was the first arms smuggler of the freedom struggle. He was its first distributor of bomb-making literature (he also wrote the instructions.) He was the first freedom fighter to be extradited to India for anti-colonial activities. His ABS was the first organization from India to become international for supporting the freedom struggle. ABS was also the first secret society to fight British rule. It was also the first to provide regular militaristic or attack training regularly to selective recruits.

Savarkar was the 'Father of Indian Militarization and Overseas Mobilization'. Not only did his ABS go international, but so did his operations in providing training, such as to Lala Dayal, who then established the HGP, which had important revolutionaries who in turn formed other international fronts like IIL-INA (R.B. Bose). At India House in particular, Aiyar and Dhingra recruited Indian students into the freedom struggle, and they were trained by India House's core influencer Savarkar. It was Savarkar championed raising a volunteer army to fight in WWII, seeing it would become the future fighting force for India that could accomplish what the Sepoys in the 1857 War could not.

Even freedom fighters that opposed Savarkar's ideology had praised him, like communist M.N. Roy (called him a patriot), INC's Bhagwan Das (called him "''a great patriot''" in 1950s), Indira Gandhi (who called him "''a remarkable son of India''"), and Dr. Manmohan Singh (called him "''a patriot and freedom fighter''"), and Socialist Party's J.P. (called him "''a dedicated fighter''" against British rule.) In the 1957, MP Raja Mahendra Pratap ('Aryan Peshwa') had made a bill in Lok Sabha to formally recognize national services of Savarkar, Barindra Kumar Ghosh, and Bhupendranath, and this was supported by even by CPI's Hiren Mukherjee. In 1954, INC's Dr. R. Prasad (then President of India) visited Kala Pani prison in the Andaman Islands where Savarkar was imprisoned and he paid respects to Savarkar's cell.

Savarkar began noticeable anti-imperialist actions by first burning foreign clothes at Nasik in 1899. At age 16 on Ganesh Utsav in 1899 he founded the Mitra Mela, India's first secret revolutionary society to fight British rule in 1857-style armed revolts. The secret ritual of members was a sword puja and blood oath on Shivaji's portrait.

"''Mitra Mela is a secret revolutionary society—Savarkar brothers are leaders''." - ''CID Report'', Nasik (1900)

In 1900 he created a bomb manual. In 1901 he led anti-partition agitation in Pune (Pakistan's creation was supported among Muslims.) In 1902's Shivaji Utsav, he gave armed revolution speeches. In 1904 the Mitra Mela became the ABS.

"''V.D. Savarkar, Fergusson College student, is most dangerous—already praised as 'Young Shivaji' by Marathi press''." - ''CID Report'', Nasik (1900)

In 1902 ''Kal'' newspaper wrote of him as, "''Future leader of revolution''." As Savarkar departed for London in 1903, Nasik's ''Pratod'' newspaper wrote, "''Savarkar will shake the Empire''."

Savarkar was heralded a revolutionary hero when he was sentenced to life for partaking in assassinations of imperialist officers, even in secular newspapers, such as Maharashtra-based ''Kesari''<ref>"''Savarkar's courage mirrors Shivaji's defiance—Britain trembles at such sons of Bharat''." - ''Kesari'', October 1909</ref>, ''The Bombay Chronicle''<ref>"''Savarkar emerges not broken, but forged in fire—a beacon for Indian youth seeking swaraj''." - ''The Bombay Chronicle'', 1924</ref>, and ''The Mahratta''<ref>"''Savarkar's trial exposes British tyranny; his words arm the soul of India''." - ''The Mahratta'', 1909</ref>, Bengal-based ones like ''Amrita Bazar Patrika''<ref>"''Savarkar's life sentence is Britain's fear of his indomitable will-India salutes her poet-warrior''." - ''Amrita Bazar Patrika'', 1911 </ref>, Tamil-Nadu-based ones like ''The Hindu''<ref>"''Savarkar's endurance in the Andamans rivals that of any patriot—his release would strengthen the national cause''." - ''The Hindu'', 1920s</ref>, and Gujarat-based ones like ''Young India''<ref>"''Savarkar's suffering in exile commands respect; may it inspire constructive satyagraha''." - Mahatma Gandhi, ''Young India'', 1924</ref> and ''Harijan''<ref> "''Veer Savarkar's life of hardship is a testament to selfless service—let it unite, not divide''." - ''Harijan'', 1930s</ref>. After Savarkar focused on organizing Hindus upon released from prison, some of these newspapers, like Gandhian ''Harijan'' and ''Young India'' became critical of him.

In hindsight, evaluating the situation that Savarkar chose to organize Hindus looks fair because Muslims had their own Muslim League. Not only that, but this group of Muslims kept expecting more appeasement from Hindus via Gandhi. This same double standard was criticized by martyr Bhagat Singh, who was hanged under order of execution in prison by imperialists. He was critical of Savarkar and his HM, Jinnah and his Muslim League, and Gandhi and his Congress. Still, he acknowledged that Hindus nationalists were only reacting to Islamist abuse of Hindu tolerance: "''Congress is soft on Muslim League’s separatism and Hindu Mahasabha’s reaction. Their secularism is cowardice — it lets communalists grow''."<ref>Bhagat Singh, Jail letter to Sukhdev, March 1930</ref><ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class'. But Hindu Mahasabha's response—Savarkar's Hindu Rashtra—is equally poisonous.''" - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> Bose too acknowledged that Savarkar's response is reactionary and not the starter.<ref>"''Hindu communalism is a reaction—but a dangerous one.''" - Subhas Chandra Bose, Private letter to Emilie Schenki, 1942</ref>

===Savarkar's counsel to R.B. Bose and S.C. Bose===
[[image:RashBose.jpg|right|thumb|200px|R.B. Bose (left) pictured with R.N. Tagore (centre.) Rash's wife Toshiko and daughter Tosiko are pictured between the 2.]]
[[image:BoseNetaji.jpg|right|thumb|200px|R.B. Bose (centre) pictured with S.C. Bose (left) at Singapore.]]
While S.C. Bose criticized Savarkar for participating in pro-Hindu politics via the HM, Bose did tribute Savarkar for advice to join IIL and INA with Japanese military training, and also praised Savarkar for recruiting so many soldiers for the British military that benefitted Indians being militarized (for joining INA or fighting British.) The HM that Savarkar was a politician of had an offshore branch founded by R.B. Bose, who had later founded the IIL and INA. This pro-Hindu R.B. Bose became the military mentor of S.C. Bose, though focused purely on liberation of India without advising on how to deal with Islamic separatism. R.B. Bose was inspired by Savarkar to use violence against imperialist forces, and he had read Savarkar's ''The Indian War of Independence, 1857''. This book framed the 1857 warfare not as mere random flareups or even a 'mutiny' but a planned war of liberation. R.B. Bose wrote to A.M. Nair in the 1940s, "''Savarkar is my guru in revolution. His book lit the fire in me''." In a 1942 Tokyo speech he declared, "''It was Savarkar who taught us that 1857 was not a sepoy mutiny but India's First War of Independence...and that we must continue that war with bombs and bullets''." He learned from Savarkar's materials which were distributed at India House in London, England, how to make bombs. Hemchandra Das (of Anushilan Samiti) and Senapati Bapat learned bomb-making techniques at Paris from a Russian on direct instructions of Savarkar.

Judging by Savarkar's actions, without him the same fervour to fight imperialism militarily would not have spread to the extent it did, as not only did Savarkar's assassinations inspire other Indians to do so but his advice for S.C. Bose to train under the Japanese and fight the British imperialist forces would not have happened. The Ghadar Mutiny also would not have transpired.

===Support to RIN mutineers and INA soldiers===
Azad Hind Radio declared, "''Quit India failed—INA trials forced Britain to leave in 1947''."

In November 5, 1945 the INA trials began by hearings of Prem Sehgal, Shah Nawaz, and Gurbaksh Dhillon. On the 12th, declared INA Day, the riots of Kolkata and Mumbai began. In January 1946 10 more trials occurred. It is noteworthy that the U.S. and U.S.S.R. condemned the trials.

From 18-25 February 1946, the-then Royal Indian Navy (RIN) staged a revolt by Mumbai (then Bombay) and this struggle spread to other cities in the Subcontinent, such as Koltaka (then Calcutta) and Karachi, as well as to other colonial ports outside of India, such as Bahrain and Hong Kong. Although bloodless, it against sent a message to the British imperialists that Indians simply don't want to be ruled by them and want independence. It involved 78 ships, 20 shore bases, and 20,000 sailors.

Savarkar had written in ''The Mahratta'' (1947), “''The sailors of the RIN have done what the Congress could not do in decades—they have made the British tremble. This is the real meaning of Swaraj by any means.''”

The HM in defending the mutineers had also said, “''The RIN sailors—Hindus, Sikhs, and Muslims—have emulated the 1857 heroes…Their mutiny is a sacred fight for India’s freedom; we stand with these brave sons of Hindudom who turned against the Empire''.”

During the court trials of mutineers and INA soldiers, HM (i.e., N.C. Chatterjee, L.B. Bhopatkar) members defended them by providing legal assistance and positive support in the press.

Savarkar proclaimed at Mumbai in November 1945, "''INA men are Hindu warriors—their trial is British tyranny. We stand with them''." At Pune in 1946, he said, "''INA and RIN men are our soldiers—Hindu Mahasabha will feed, employ, and honour them''." The HM resolution of December 1945 wrote, "Demand full pardon—INA fought for Swaraj''." HM members rallied in 100+ cities to "''Release INA heroes''."

Golwalkar in 1945 demanded, "''Swayamsewaks must support INA—attend rallies''." He announced in 1946, "''INA and RIN mutineers are national heroes—British must quit''." Then in 1947 at an RSS shakha, "''Every INA and RIN veteran is a Sangh soldier—we will rehabilitate them as our own''." Swayamsewaks joined Mumbai strikes to support RIN mutineers. It had also provided prayers at shakhas for INA soldiers. ''Organiser'' equated INA with the 1857 war of independence.

A British CID Report (1946) wrote, "''HM and RSS gave shelter, funds to 3,000+INA/RIN men in Bombay, Delhi''." Nehru being scared of their influence had written to Sardar Patel in 1948, "''RSS is absorbing INA veterans—dangerous trend''." A British CID Report report also wrote, "''HM and RSS fully backed INA trials protests—mobilized 1 lakh+ in Maharashtra, Punjab''."

In 1945, the INA Defense Fund was setup and over ₹1 lakh was collected, including the ₹10,000 that Savarkar personally donated. In 1946, RSS swayamsewaks smuggled food to HMAS Talwar mutineers. IN 1945-46, 100+ shakhas in Maharashtra, U.P. provided food and clothing at INA relief camps. The HM had provided legal aid to Captain Shah Nawaz Khan (Muslim) and provided him a job in Bhopal state. Afterwards RSS provided Leading Seaman M.S. Khan (Muslim) of the RIN a job at Nagpur mill. Savarkar personally provided a ₹5,000 grant to Colonel Sehgal. In 1947-48, RSS' [https://www.sevabharathi.org/ Seva Bharati] wing even placed 2,000+ INA/RIN men in mills and/or schools. From 1947-50, 500+ INA veterans were provided jobs in HM-run schools and/or cooperatives. In the 1950s, HM spearheaded a pensions campaign wherein it demanded fighter pensions for INA soldiers. In the 1950s, RSS formed the Poorna Swaraj Sainik Dal (''Complete Self-Rule Soldier Council'') wing to provide pensions and housing for veterans.

RSS even built the INA Martyrs' Memorial at Nagpur.

Savarkar had written in his book that Hindu and Sikh sepoys used the British imperialists’ weapons against them and called for doing the same during WWII. This strategy had worked as demonstrated by uprisings of the INA (many British Indian Army soldiers defected to it) and the RIN, and even before them there were British officials that warned against training Indians as they feared it would lead to them revolting against British rule again.<ref>Lord Curzon, who was Viceroy (1899-1905), limited his Imperial Cadet Corps to "''extra-regimental''" commissions with no command powers, as fully-trained risked "''endangering British rule''."</ref><ref>General Lord Rawlinson, Commander-in-Chief (1920-1925) Supported limited Indianization and warned against "''too rapid''" progress, as it could lead to "''disaffection''" like 1857; "''Too rapid Indianization may produce officers disloyal in a crisis''." - General Lord Rawlinson, Eight Unit Scheme Discissions (1923)</ref><ref>"''Advanced officer training risks creating a class dangerous to imperial control''." - British Army Staff College Papers (1930s)</ref><ref>"''Full military education for Indians risks creating a class dangerous to British rule''." - ''Montagu-Chelmsford Report'' (1917)</ref><ref>"''Educating Indians in military science may produce leaders capable of organizing resistance''." - ''Montagu-Chelmsford Report'' (1917)</ref> Modern historians have pointed this out. <ref>"''Many British officers feared that training Indians as officers would give them the skills to lead future revolts''." - ''The Indian Army and the End of the Raj'' By Daniel Marsto (2014)</ref><ref>"''Many British officers believed that giving Indians officer training would render them too efficient and therefore dangerous''." - ''The Indian Army in the Early Twentieth Century'' By Merryn Allingham (2005)</ref>

While Veer Savarkar had already begun recruiting soldiers in 1939 to fight Axis Powers, Sardar Patel began in 1940. While from 1939 to a part of 1940 Patel strongly opposed recruitment<ref>"''Not a single man, not a single rupee''." - Sardar Patel on India's support for the British military in WWII</ref>, he later admittedly saw Savarkar's logic as useful for India's future; "''Join the army—get trained, get armed. This is our chance to build India's future military''."<ref>Sardar Patel at Ahmedabad speech in 1940</ref> Patel first began recruiting from Bardoli and villages of Gujarat in 1941. By 1942 he even openly encouraged Congress workers to flood the army with Indian youth. (Patel and Savarkar raised the largest volunteer army in history.<ref>"''Savarkar's Hindu Mahasabha had given us 3-4 lakh disciplined recruits-second only to Congress''." - Viceroy Wavell (1944)</ref><ref>"''HM recruitment second to Congress in volume and discipline''." - CID Report (1943)</ref>) The difference was that Patel recruited from all provinces whereas Savarkar from Hindu-majority ones. It is officially a Guinness World Record.

Savarkar at a Nagpur speech in 1941 stated, "''2.5 lakh Hindus have joined—this is Hindu power. Britain's war is our training ground''."

{| class="wikitable sortable"
|-
! Savarkar in 1909
! Savarkar in 1937
! Savarkar in WWII era
! Patel's acknowledgement
! British admissions
|-
|“''Hindus and Sikhs, brothers in blood and battle, forgot their differences…The sepoy mutiny became a national uprising…Thousands of Hindu and Sikh soldiers laid down their lives for Swaraj, turning British bayonets against their oppressors.''”
|"''The era of the secret societies and bombs is over. We fight through open politics and military service''."
|“''Hinduise all politics and militarise Hindudom! The Sikhs and Hindus must join the forces in millions…to learn the arts of war… When the time comes, as in 1857, they will turn their guns on the foreigner and secure Swaraj.''”
|"''Savarkar was right on one count—we must have our men in the army in overwhelming numbers''." - Sardar Patel (1942)<ref>Letter to Dr. Rajendra Prasad; ''Sardar Patel's Correspondence'' (Volume 5)</ref> "''We opposed recruitment in 1939 out of principle, but now with Japan at our borders, we must support it for the greater national interest—to build an army that will one day be ours, as Savarkar has long argued''." - Patel (1942)<ref>Letter to Dr. Rajendra Prasad; P. 210-212 ''Sardar Patel's Correspondence 1945-50'' (Volume 5) edited by Durga Das (1974)</ref> "''Sardar admitted that the Hindu Mahasabha policy of recruitment has proved strategically correct''." - G.D. Birla
|"''INA trials made the Indian Army unreliable—we cannot hold India''." - Field Marshal Auchinleck, 1946 "''The INA sentiment in the Army was the chief reason for leaving''." - U.K. PM Clement Attlee, 1946
|-
|}

===Liberation of princely-states and colonies===
It was Savarkar in August 15, 1947 who wrote for the Indian government to force accession or required annexation upon princely states (Bhopal, Hyderabad, Junagadh) that were ruled by Muslims who did not want to accede to the Indian Union and instead would choose Pakistan. He said in August, "''Muslim rulers of Hindu-majority states like Junagadh and Hyderabad must accede to India or face liberation by force''."<ref>''Hindu Rashtra''</ref> He had said in 1948, "''Junagadh and Hyderabad prove: Hindu blood and soil cannot be surrendered to Muslim rulers. Force is dharma when persuasion fails''." Golwalkar had said in 1948, "''Where the Hindu majority is suppressed by a Muslim ruler, the Indian state has a duty to intervene''."

It is noteworthy that the Muslim-ruled princely states whose rulers supported the British in the 1857 War of Independence also were pro-Pakistan and the kingdoms becoming incorporated into the Union of India was delayed as a result. These princely states were Balasinor (Gujarat), Bhopal (M.P.), Hyderabad (A.P., Karnataka, Maharashtra, and Telangana), Jafarabad (Gujarat), Jaora (M.P.), Junagadh (Gujarat), Palanpur (Gujarat), Rampur (U.P.), Sachins (Gujarat), and Tonk (Rajasthan.) Of the princely states which became a part of Pakistan, all were pro-British in the 1857 War; Bhawalpur (Panjab), Kalat (Balochistan), and Khairpur (Sindh.)

;Kashmir
Savarkar said in 1947, "''Kashmir must be India's-by the Maharaja's will, by Hindu blood, and by eternal dharma''." Golwalkar followed in August 17. Patel delayed the decision because he even in independence India took Mountbatten's advice to exhaust diplomacy (letters, negotiations.) The accession agreed by Maharaja Hari Singh occurred October 26 but Pakistan-sent raiders had invaded his territory. The actual invasion of Kashmir by Indian Army occurred November 9.

The RSS already had a presence in Kashmir since the early 1940s, with pracharaks like Balraj Madhok. Swayamsewaks assisted the Indian Army and Kashmir's state forces in several ways. It provided intelligence and early warning like by providing knowledge to authorities about Pakistani invaders' movements. It gave defense and combat support wherein Swayamsewaks and their leaders like Kedar Nath Sahani and Jagdish Abrol collaborated with state forces under Baldev Singh Pathania. Swayamsewaks organized local defense, secured weapons for themselves, and protected residents as Pakistan invaders approached. The Sangh had a significant presence in Kotli, contributing to holding off invaders until evacuations could occur. In 1948, large numbers of Swayamsewaks received quick training from the Indian Army and were deployed to support operations in Kashmir, managing emergency services like traffic, water, and electricity in key areas. RSS organized relief for Hindu and Sikh refugees fleeing violence, providing food, medical camps, shelter, and transportation. In Kotli they arranged buses to evacuate thousands, prioritizing vulnerable groups like women, elders, and children. Post-war, RSS was involved in rescue missions for abducted women in Pakistan, at the request of Indian leaders like Sardar Baldev Singh. The RSS having proved a worthy ally to Kashmir's raja Hari Singh, partook in the accession talks with the Indian government and himself.

Arya Samaj provided aid to state forces and population, particularly in Kotli, where they Arya Samajis worked with RSS and Sanatan Dharam Sabha members to support state forces and locals during Pakistani invasion. They also contributed to defense efforts and provided humanitarian aid. They also provided refugee support by helping refugees from invaded areas in migration to safer regions like Jammu.

;Junagadh
On August 17, RSS' ''Organiser'' published, "''Junagadh's Nawab cannot defy 80% Hindu population. India must act decisively''." September 13, Savarkar declared in a speech in Mumbai<ref>''Free Press Journal'' (September 14, 1947)</ref>, "''Junagadh is Hindu land. If the Nawab joins Pakistan, India must invade''." Patel followed by his statement to the press at New Delhi on September 15, "''We cannot accept Junagadh's accession to Pakistan. The Government of India will take appropriate action''." On November 9 the Indian Army liberated Junagadh.

;Hyderabad
It was clear that the Islamist administration was abusing its privileges and terrorizing the Hindus. Dr. S.P. Mukherjee forwarded a letter to Patel that stated, "''Within a short time over a lakh of poorer class Hindus would have been butchered.''"<ref>December 11, 1947</ref> It was also clear that the newly-formed government of free India was hesitant and incompetent in some important matters.

RSS joined 1938-1939 satyagraha, resulting in 12 swayamsevaks being arrested. On August, ''Hindu Rashtra'' published, "''Hyderabad's Nizam rules over 85% Hindus. He must be join India or be removed''." Golwalkar wrote, "''Hyderabad's Hindus are under Razakar terror. India must intervene''."<ref>Guru Golwalkar in ''Kesari'' (December 1947)</ref> Patel followed in August 21, 1948 by a statement in the Constituent Assembly, "''If Hyderabad does not accede, we will be forced to take police action''." India launched Operation Polo invasion in September 13, 1948.

Prior to Operation Polo by the Indian Army, Hindu organizations (Arya Samaj, HM, and RSS) took military matters into their own hands and decided to protect Hindus and fight aggressors within the princely state. There were even those members of the groups that travelled from the-then Dominion of India into Hyderabad. Arya Samaj set up self-defense camps in border areas like Mundargi (Hyderabad Karnataka region) to resist Razakars, involving raids and killings. The ''Sunderlal Report'' claims that armed and trained men from Arya Samaj (among other Hindu communal organizations) infiltrating from Sholapur and other Indian towns, participating in riots, and in some cases leading killers and abductors.

Hindu Mahasabhans' influx from Maharashtra (e.g., Nagpur head Datta Deshpande led groups) resulted in arrests and sentences. Led by Savarkar, the HM agitated for Hindu civil rights, with volunteers from Central Provinces joining satyagraha and violence in peripheral districts. Actions of the HM included border raids and sabotage wherein they [along with RSS members] conducted border raids from camps in surrounding Indian territories to create chaos: attacking civilians in retaliatory violence, blasting trains, and looting banks. This was aimed at paralyzing the Nizam's administration and provoking an uprising to hasten annexation.

''Sunderlal Report'' notes RSS members from Sholapur infiltrating with the Indian Army, participating in riots and leading attacks. In Udgir/Bidar, they formed self-defense units, raiding Razakar positions and killing Razakars/police over months. From Central Provinces/Berar (half of RSS members in 1943) and Maharashtra (e.g., Balshastri Hardas led groups) infiltrated the Nizam to protect Hindus and defend integrate it with India.

===Other post-liberation support===
Acharya Vinoba had met Golwalkar in 1951 at Meerut, U.P. He requested RSS volunteers for Bhoodan land collection, to which Golwakar decreed, "''Bhoodan is national service—every swayamsewak must participate''." As a result, thousands of swayamsewaks fanned out in U.P., M.P., and Bihar (then included Jharkhand too), RSS shakhas were used as collection centres for documentation and transport. This resulted in 1.5 lakh acres in RSS-strong areas. It is noteworthy that RSS weekly ''Organiser'' paper declared the Bhoodan as "''Hindu social duty''."

===Summary of criticisms===
{| class="wikitable sortable"
|-
! Person
! Group
! Criticism
! Rebuttal
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing in the freedom movement.'
|Savarkar's influence was international and monumentous, not only by his own actions of having participated in assassinations of imperialist officers and ways to disturb British Raj in India, but personally training and having given instructions of bomb-making.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing for the freedom movement after being released from jail.'
|After his release, which included the condition that he couldn't join politics until 1937, not wanting to have the HM banned, he focused on organizing Hindus, which would be beneficial for recognizing common threats (British Raj) and finding way to challenge them non-military for the moment and militarily when the time is right. 
S.C. Bose and his mentor R.B. Bose credit Savarkar for his precious advice to them. R.B. viewed Savarkar as his greatest mentor.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar begged for mercy to escape jail, making him a coward.'
|Savarkar's mercy petitions allowed him to escape for contributing to the freedom movement, such as by organizing Hindus to eliminate prejudices among themselves for uniting them to strike the British Raj. Lala's ''The Tribune''<ref>"''Savarkar's clemency pleas were forced by torture in Andamans. His release in 1921 proves the strategy worked—he now leads Hindu youth against the same Raj.''" - ''The Tribune'', 1920</ref> and later speech<ref>"''We all petitioned for Tilak's release in 1914. Why condemn Savarkar for the same? It is tactical, not treason''." - Lala Rai at Lahore, 1921</ref> and Lokmanya's ''Kesari''<ref>"''Savarkar's petitions are a clever use of British law to break their chains. A lion in a cage must roar wisely to escape and hunt again''." - ''Kesari'', 1911</ref> wrote that they were a clever strategy to strike the imperialist forces later. Madame Bhikaji Cama, Shyamji Krishna Varma and S.C. Bose defended Savarkar's release, albeit by mercy petitions. Savarkar's pupil R.B.'s letter<ref>"''Your mercy pleas were the price of survival. Without them, India would have lost its greatest strategist''." - Rash Behari Bose, 1938</ref> to him and speech<ref>"''Savarkar's petitions were a masterstroke. He escaped the gallows, survived the Andamans, and lived to guide us in militarizing Hindus against British''." - Rash Behari Bose, 1942</ref> in Tokyo supported the petitions for the same reasons. 
Lala by 1927 grew disappointed of Savarkar, but realized that same year<ref>"''The Hindu must awaken to his cultural heritage to secure India's future''."</ref> Savarkar was correct to unite Hindus and in 1928<ref>"''Their sacrifices in exile remind us of the fire needed for a swaraj''." - Lala Rai, 1928 speech at Lahore</ref> even declared to his sacrifices and those of people like him will not be in vain because Hindus will honour them with fighting for swaraj. 
Mercy petitions (clemency appeals) were a strategy implement by several freedom fighters, including CPI's Muzaffar Ahmed, Nalini Gupta, and Shaukat Usmani who promised no future crimes. Ones who apologized or showed remorse for actions in petitions were Awadh Behari, Nand Gopal, and INC's Sudhir Kumar Sarkar. There were several others who filed mercy petitions.
|-
|Savarkar
|Hindu Mahasabha
|'Partition was Savarkar's idea and wouldn't have happened without him.'
|Partition was already a theory openly declared by Muslims. Savarkar only stated that he was fine with partition for Muslims to create a Pakistan only if Hindus then create a Hindu-centric Hindustan. In essence, this was a threat to Muslim supremacists that if they create an Islamofascist nation then Hindus will cease their Gandhi-like openness and create a pro-Hindu nation. 
Savarkar personally fought against Pakistan's creation<ref>"''Pakistan will be a permanent threat to Hindu Rashtra''." - 1941 All-India HM Conference</ref><ref>"''Pakistan means eternal enmity—we must prevent it or neutralize it''." - 1943 Radio Speech</ref><ref>1946 Election Campaign wherein it ran on a "No Pakistan" platform</ref>, beginning with leading mass nationwide petitions. He held nonviolent conferences like the 1938 Nagpur session and the 1940 Lahore protest against the demand for Pakistan's creation. 
Examples of Muslim politicians in support of a separate Islamic nation before Savarkar even mentioned the two-nation theory were Sir Syed Ahmad Khan<ref>"''Hindus and Muslims are two separate nations...they have different religions, different histories, different cultures. They can never become one nation. It is impossible for them to live together as one people''." - Sir Syed Ahmad Khan in ''Aligarh Institute Gazette'', March 31, 1888</ref>, Allama Muhammad Iqbal (Muslim League President) in 1930<ref>Proposed a "consolidated Muslim state in the north-west" of India." - Allama Muhammad Iqbal in Prayag (then Allahabad), December 29, 1930</ref>, Syed Zafarul Hasan between 1930-1931<ref>In writings for the Muslim League's journal between 1930-1931, Syed Zafarul Hasan advocated for "''Muslim self-determination in a separate dominion''."</ref>, Choudhry Rahmat Ali in 1933<ref>"''At this solemn hour in the history of India, we Indian Muslims demand a separate homeland...We propose a state named 'Pakistan' in the Indus Valley—Punjab, Afghania (NWFP), Kashmir, Sindh, and Baluchistan''." - Choudhry Rahmat Ali</ref>, Abul Kasem Fazlul Huq (Bengal League leader) between 1935-1936<ref>Abul Kasem Fazlul Huq in speeches demanded "''autonomous Muslim-majority provinces''," and this was formalized in the 1937 Lucknow Pact.</ref>, and Sir Muhammad Iqbal in 1937<ref>"''The Muslims of India cannot accept subordination...a separate federation for northwestern Muslim provinces is essential''." - Sir Muhammad Iqbal in correspondence with Jinnah, May 28, 1937</ref>. Bhagat Singh even wrote about the Muslim League's demand for Pakistan in 1930.<ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class''." - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> 
While everyone acknowledges that Jinnah and Muslim League were the primary cause of Pakistan, many freedom fighters agreed that Congress were the secondary cause because it only enabled Muslim demands. Socialists like Netaji<ref>"''Congress' repeated compromises with Jinnah and the League made Pakistan inevitable. Their 'unity at any cost' became surrender''." - ''The Indian Struggle'' (1948) By Subhas Chandra Bose</ref>, J.P.<ref>"''Congress accepted Cabinet Mission's grouping—that was the death knell of unity. They surrendered to Jinnah's bluff''." - Jayaprakash Narayan Srivastava</ref>, Acharya Dev<ref>"''Congress accepted Cabinet Mission's grouping—that was the legal birth of Pakistan''." - CSP Resolution of 1946 By Narendra Dev</ref>, and Ram Mohan Lohia<ref>"''Congress' secularism is anti-Hindu —it alienated Muslims into Jinnah's arms''." - ''Guilty Men of Partition'' By Ram Mohan Lohia, 1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it appeases Muslims, neglects Hindu backward classes''." - Ram Mohan Lohia</ref> blamed Congress' appeasement. While Bhagat Singh died before the two-nation theory was accepted, he criticized Congress' appeasement of Muslims.<ref>"''The Congress has surrendered to Muslim communalism. Gandhi fasted for 21 days to force the British to give separate electorates to Muslims, but he never fasted even for one day when thousands of Hindus were butchered in Noakhali or when Hindu girls were abducted in Bengal. This is not ahimsa — this is pure cowardice and vote-bank politics.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''The government is deliberately creating Hindu–Muslim riots. Congress leaders instead of exposing this, are busy appeasing Muslim leaders.''" - Bhagat Singh in statement before the Lahore High Court (during hunger strike), 1930</ref><ref>"''Nehru is a bigger fool than Gandhi. He talks of socialism but is ready to sacrifice everything for Muslim support. His ‘complete independence’ resolution is just a drama to please the Muslim League.''" - Bhagat Singh in letter to Sukhdev, 1929; Later published in ''Selected Writings of Bhagat Singh''</ref><ref>"''The Congress leaders are cowards. They are afraid of Muslims. They will give separate electorates, weightage, anything to keep Jinnah happy, but will not fight for Hindu rights.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''Gandhi has sold the country to Muslims. He suspended the Non-Cooperation Movement because a few Muslims were upset at Chauri Chaura.''" - Bhagat Singh, 1928; Unsigned HSRA leaflet (authorship confirmed by Shiv Verma & Jaidev Kapoor)</ref> Minoo Masani of the Swatantra Party did the same<ref>"''Nehru's secularism is anti-Hindu bias—his legacy is minority appeasement''." - Minoo Masani</ref>, and others like Acharya Vinoba<ref>"''Congress' appeased Muslims to avoid partition—but lost the nation's soul''." - Acharya Vinoba Bhave, 1947-1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it bends backward for minorities''." - Acharya Vinoba Bhave, 1950s</ref><ref>"''Congress gave away land (Kashmir, Berubari) to please Pakistan—this is not ahimsa, it's cowardice''." - Acharya Vinoba Bhave, 1960s</ref>. Congress members like Dr. R. Prasad<ref>"''Congress' repeated compromises on Muslim electorates and reservations sowed the seeds of division we now reap''." - Dr. Rajendra Prasad in his diary, 1947 pre-partition</ref> and Purushottam Tandon<ref>"''Congress surrendered to Gandhi's fast for Delhi's Muslims—that sealed Partition's logic''." - Private letter in 1948 by Purushottam Tandon</ref> admitted Congress went too far to appease Muslims. As Sardar Patel blamed Nehru's appeasement responsible for creating Pakistan<ref>"''Your eagerness to compromise with Jinnah from the start gave him the upper hand...The tragedy of Pakistan is not Jinnah's alone-it is partly yours. Your vacillation in 1946 sealed it''." - Sardar Patel in letter to Nehru</ref>, Nehru admitted "over-accommodation."<ref>"''Our eagerness for unity has been mistaken for weakness, leading us to this partition abyss''." - Jawaharlal Nehru in a letter to Patel</ref><ref>"''Had you stood firm in 1946, Jinnah would have backed down. Your idealism cost us half of India''." - Sardar Patel in letter to Nehru (November 7, 1947)</ref> Patel later proclaimed at an RSS meeting that he doesn't want to appease any community, be it Hindu or Muslim<ref>"''No appeasement of any community—Hindu or Muslim''." - Sardar Patel, 1948</ref>. He also made it clear that Muslims must accept Indian secularism and ask for no privileges.<ref>"''Muslims who stayed must accept India's Constitution—no separate laws''." - Sardar Patel, 1949</ref><ref>"''India is secular because all are equal—no special treatment''." - Sardar Patel, Constituent Assembly speech, 1950</ref> It is noteworthy that Savarkar too pointed out the Cabinet Mission of 1946 as Congress appeasement of Muslims.<ref>"''The Congress has been appeasing Muslims for the last thirty years, from the Khilafat to the Cabinet Mission...their policy is the real creator of Pakistan''." - HM Nagpur Session speech, Veer Savarkar (December 1946)</ref><ref>"''June 25, 1946, is the day the Congress signed the birth certificate of Pakistan by accepting the grouping under the Cabinet Mission''." - P. 23-25 ''Hindu Rashtra'' By Veer Savarkar (July 1946 issue)</ref>
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar's name or title shouldn't be Veer.'
|Many Indians keep nicknames, and Lajpat Rai was 'Lala' while Chakravarti Rajagopalachari was 'Rajaji'. Savarkar wrote ''The Indian War of Independence, 1857'', and the warfare included an insurgency instigated in Chhattisgarh by Veer Narayan Singh. 'Veer' is a legitimate first name. 
He was referred to as 'brave' by multiple freedom fighters, including Gandhi<ref>"''I have read the life of your brother. It is a brave record of suffering and sacrifice. I wish him and you long life and strength to serve the motherland''." - Mahatma Gandhi, Letter to Dr. Narayan Damodar Savarkar</ref><ref>"''A faithful son of Bharat...brave, clever, and frankly, a revolutionary''." - Mahatma Gandhi in an article urging the British Viceroy to grant Royal Clemency to Savarkar; P. 368-371 ''Young India; Collected Works of Mahatma Gandhi'', Volume 20</ref>. He was also personally addressed as Veer Savarkar by freedom fighters including S.C. Bose.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the Quit India movement.'
|Savarkar opposed the movement on the basis that Indians wouldn't become soldiers to fight in WWII. He wanted Hindus to become militarized to overthrow the British later. The HM already had members that were war veterans, such as Savarkar's brother Ganesh<ref>Lieutenant Colonel</ref>, B.B. Tholkar<ref>Major in British Indian Army</ref>, B.S. Moonje<ref>Lieutenant in British Indian Army, trained in U.K.</ref>, and L.V. Paranjpe<ref>Captain in British Indian Army</ref>, and wanted an army to eventually fight British rule. Golwalkar's policy for the RSS was, "''Swayamsewaks who are inclined to participate in the national struggle should do so as individual citizens, without involving the Sangh organization''."<ref>RSS internal circular, 1942</ref><ref>"''The Sangh will not participate as an organization...but any Swayamsewak who wishes to join the struggle as a citizen may do so''." - ''Golwalkar: A Biography'' By H.V. Seshadri (1979)</ref> Thousands of RSS members joined underground networks, distributed pro-movement pamphlets, and sheltered to Aruna Asaf Ali (Muslim) and Jayaprakash Narayan, who were being hunted by imperialist forces. RSS underground networks in Delhi also helped Acharya Kripalani evade arrest in 1942. RSS members also contributed in bomb-making and railway sabotage. 
S.C. Bose, while an ally of the Japanese, believed the timing was wrong and would replace British imperialist rule in India with a Japanese one. He wanted to be a involved in the war wherein India is invaded from the Burmese border and British imperialists are fought. 
Communist Party of India also decide to not partake in the movement, as it supported fellow communists of the U.S.S.R., which was under attack by Nazi Germany.<ref>"''Quit India is a Japanese-inspired conspiracy—Congress plays into Tojo's hands''." - P.C. Joshi (1942)</ref> It must be noted, however, that there were HM and RSS members who participated in Quit India.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the freedom celebrations.'
|HM<ref>"''I boycott August 15—not because I am stopped, but because I reject this mutilated freedom''." - Veer Savarkar</ref> and RSS, as well as INA and CPI boycotted the festivities, as they were dissatisfied with the outcome of the struggle (partition) and having dominion status (having Britain's Viceroy as Head of State) instead of outright independence.
|-
|}

==Related articles==
*[[Kingdoms: Restoration of Hindu Rulership]]
*[[Hindu World War Warriors]]
*[[Concept of Motherland]]
*[[Patriotism]]

==External resources==
*[https://ruralsouthasia.org/wp-content/uploads/2021/05/Article_II_-Ojas-Borse_Final.pdf "Contribution of Bhil Adivasis of Khandesh in the Revolt of 1857"] By Ojas Borse, within ''Rural South Asian Studies'', Vol. ILL (No. 3, 2017)

==References==
{{reflist}}

[[Category: Politics]]
[[Category: Political parties]]
[[Category: Organizations]]
[[Category: History]]
[[Category: Warriors]]
[[Category: Patriotism]]

Indian Freedom Fighters

2026-04-30T21:20:40Z

Himanshu Bhatt: /* INC's Hindu activist roots */ added middle names

{{Author|Himanshu Bhatt}}
[[image:GandhiBosePatel.jpg|right|thumb|200px|M.K. Gandhi, S.C. Bose and V.J. Patel.]]
"''Shivaji did not merely fight for Maratha independence; he fought for Hindavi Swaraj – the self-rule of the people of this country… Today we are fighting for the same Hindavi Swaraj against the British.''" - Subhas Chandra Bose<ref>''Amrita Bazar Patrika'' (1939); also quoted in multiple biographies</ref> (1939)
History is familiar with the saint Mahatma Gandhi, the ultimate peacemaker in human history, who nonviolently contributed immensely to achieving India's independence and is not only admired worldwide but was emulated in several independence movements and is still mirrored in democratic struggles. His movement, however, was purely a political and sociopolitical movement not giving importance to Hinduism. He was at times overgenerous for his own good and unnecessarily conceded to demands that only pampered divisive forces (Muslim separatists.) This created the appeasement problem that India still faces. This is also termed 'pseudo-secularism' wherein Hindu tolerance is abused to unfairly benefit institutions that are antithetical to democracy and equality.

Today, historical Hindu activist freedom fighters are purposely overshadowed to only perpetuate liberal parties' appeasement agendas.
[[image:Bose & Savarkar.jpg|right|thumb|200px|S.C. Bose and V.D. Savarkar pictured at Savarkar Sadan in Mumbai, June 22, 1940.]]

Subhas Chandra Bose, titled by admirers as 'Rashtranayak' (''Nation's Leader''), who militarily championed the Indian independence movement, was advised by Veer Savarkar to escape his fugitivity from house arrest in India (where he could do little) by emigrating and then forging alliances with Axis powers during World War II (WWII.) "''Leave India, go to Germany or Japan, raise an army''." In Jan 1941, Bose escaped from house arrest, and later, having listened to Savarkar, joined the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian National Army (''Azad Hind Fauj'') or INA]] in Japan, which received training from the Japanese Empire. Savarkar cleverly played both sides, supporting Indian freedom on the one hand and collaborating with the British imperialists in acts, such as raising a volunteer army to fight Axis powers in WWII. Bose once again praised Savarkar for having done so, because these returning soldiers or soldiers-in-training were in many instances convinced by Bose into defecting towards INA. He said, "''When due to misguided political whims and lack of vision almost all the leaders of the Congress Party are decrying all the soldiers in the Indian Army as mercenaries, it is heartening to know that Veer Savarkar is fearlessly exhorting the youth of India to enlist in the Armed Forces. These men will learn modern warfare and return to India as trained soldiers to free their motherland.''"<ref>''Azad Hind Radio'' broadcast, June 25, 1944</ref> This was the final mention of Savarkar that Bose had made—a positive one, even acknowledging Savarkar as "''Veer''."

==Reconciling militarism as a Hindu==
A question that would arise to someone studying the life of a Hindu warrior is, "How could a Hindu justify using violence, which clearly goes against the [[Five Precepts|Vow]] of [[Ahimsa]] (''Nonviolence'')?"

Although living nonviolently is crucial to avoid bad [[karma]], fulfill [[Sadachara|right conduct]], and accomplish [[Moksha]], it can be necessary to save lives. For example, due to British PM Churchill's policy of confiscating Indian agricultural produce, millions in India starved to death. Violence against a few thousand or event tens of thousands would have been justifiable to prevent the deaths of Indians.

In the ''[[Mahabharata]]'' as well, [[Krishna]] only after all alternatives to war turned down by the Kauravas, advised [[Arjuna]] Pandava to do [[Rulership in Hinduism|secure his kingdom]] and [[Sadachara|uphold righteousness]] (i.e., Kauravas were spoiled royals that lived in materialism and even attempted to disrobe Draupadi.) [[Rama]] too, engaged in combat only when threatened or to save the life of Sita. For these reasons, both Krishna and Rama are worshipped even by [[Jain Dharm|Jains]] and [[Bauddh Dharm|Bauddhs]], who historically have gone at extreme lengths to remain nonviolent. Krishna's ''[[Bhagavad Gita]]'' was the favourite book of both Gandhi and Bose, but both implemented its wisdom in opposite ways to achieve freedom.

Bose himself said, "''Non-violence is a great ideal, but when a nation is enslaved, the first duty is to secure freedom-by any means''."<ref>''Azad Hind Radio'' broadcast in 1944</ref>

Savarkar had said in 1941, "''Hindus should not be afraid of war...Enlist in the army in large numbers The more Hindus join the army, the better for us...This war is a golden opportunity to militarize Hindu society''." Savarkar's strategy was to utilize free military training to implement it against the British in the future to obtain independence. He said in 1941, "''An Indian army wherein millions of Hindus occupy the dominant position...must prove the most effective factor not only to defend our country...but also to further the cause of the political emancipation of our motherland in the long run.''"<ref>"''Let every Hindu youth enlist in the British forces...acquire the mastery of modern weapons...and the day will come when these trained and armed millions will rise and throw off the foreign yoke''." - 1940 speech at Madura (after meeting Subhas Chandra Bose); P. 24 ''Hindu Sanghatan: Its Ideology and Immediate Programme'' (1940)</ref><ref>"''The British are giving us free military training at their own cost. We must avail ourselves to this golden opportunity...so that tomorrow we can turn those very arms against them and win Swaraj''." - 1942 appeal to Hindu youth, published in ''Mahratta''; P. 287 ''Veer Savarkar'' By Dhananjay (1966)</ref><ref>"''Enter the Army, the Navy, the Air Force in lakhs...learn the use of modern arms and warfare...and when the time comes you will know how to use that training for liberating your motherland''." - 1941 Hindu Mahasabha presidential address, Nagpur; P. 379 ''Samagra Savarkar Vangmaya'', Volume 6</ref>

==Hindu literature's impact on freedom fighters==
[[image:The War of Independence, 1857.jpg|right|thumb|200px|The book that inspired dissent and launched insurgencies.]]
{| class="wikitable sortable"
|-
! Book
! Year
! Composer (Ideology)
! Nature
|-
|''Bhagavad Gita''
|
|Krishna (Hindu)
|Spiritual
|-
|''Anandamath''
|1882
|Bankim Chandra Chatterjee (Hindu nationalism)
|Nationalistic
|-
|''The Indian War of Independence, 1857''
|1909
|Veer Savarkar (Hindu nationalism)
|Historical
|-
|''Hind Swaraj''
|1909
|Mahatma Gandhi (Nationalism)
|Political
|-
|''Gita Rahasya''
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Poverty and Un-British Rule in India''
|1901
|Dadabhai Naoroji (Nationalist)
|Economic
|-
|''Neel Darpan'' (''The Indigo Mirror'')
|1860
|Dinabandhu Mitra (Economic reform)
|Economic
|-
|''Bartaman Bharat'' (''Present-Day India'')
|1899
|Swami Vivekanand (Hindu activism)
|Nationalistic
|-
|''The Arctic Home in the Vedas''
|1903
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''Bandi Jeevan'' (''A Life of Captivity'')
|1922
|Sachindra Nath Sanyal (Hindu activism)
|Nationalistic
|-
|''Shrimad Bhagavad Gita Rahasya'' (alias ''Karmayog Shastra'')
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Unhappy India''
|1928
|Lajpat Rai (Hindu nationalism)
|Nationalistic
|-
|''England's Debt to India''
|1917
|Lajpat Rai (Hindu nationalism)
|Economic
|-
|''The Orion''
|1893
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''A Nation in Making''
|1925
|Surendranath Banerjee (Nationalist)
|Nationalistic
|-
|}

Krishna's words recorded the ''Bhagavad Gita'' fired up nationalists more than any other literature. God Himself can take credit for having the most contributary literature of the Indian independence movement. Not only did liberation fronts use the Gita ritually for oath-taking membership, like Anushilan Samiti, Hindu Dharma Rakshini Sabha, HRA, and Jugantar, but some extracted teachings from it, like Abhinav Bharat Society. Even Bhagat Singh the self-declared atheist used terminology from the scripture but in a secular way, like dharma being an imperative duty to humanity. Although becoming an atheist at 26, he still read scripture like the Gita in prison. Singh mentions his comrade Rajendra Lahiri reciting Upanishadic and Gita’s verses to his execution.<ref> "''The famous Kakory martyrs, all four of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita.''" -"Why I Am an Atheist" (October 5-6, 1930) by Bhagat Singh</ref> Other freedom fighters who either took the Gita to their executions or read it in their final days are [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Damodar Hari Chapekar of Hindu Dharma Rakshini Sabha (executed 1898)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Khudiram Bose of Anushilan Samiti (executed 1908)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Madan Lal Dhingra of ABS (executed 1909)]], [[Indian Freedom Fighters#IRA's Hindu activist roots|Surya Sen of IRA (executed 1934)]], [[Indian Freedom Fighters#CPI's Hindu activist roots|Hemu Kalani of AISF (executed 1943)]], and [[Indian Freedom Fighters#INC's Hindu activist roots|Kushal Konwar of INC (executed 1943.)]]

One can see the profound impact by pro-Hindu composers. Even while Chatterjee's ''Anandamath'' and Savarkar's ''The Indian War of Independence, 1857'' were overall nationalistic texts, they had Hindu undertones. ''Anandamath'' showed an India that was exploited by Islamists and the sanyasis were the heroes. Although not part of the top 15 books, Bhudev Mukhopadhyay's ''Anguriya Binimoy'' portrays Shivaji as an ideal hero, liberator, and patriot who fought valiantly against Mughal tyranny under Aurangzeb. It was written amid the 1857 War, and was intended to inspire Bengalis for overthrowing British rule.

''The Indian War of Independence, 1857'' made inroads into ideologies across the political spectrum and its admirers included Bhagat Singh, and other [[Indian Freedom Fighters#CPI's Hindu activist roots|communists, including CPI founders]] M.N. Roy (born Narendra Nath Bhattacharya), S.A. Dange, Hiren Mukherjee (born Hirendranath Mukhopadhyay), and E.M.S. Namboodiripad. Savarkar's book was Bhagat Singh's favourite Indian book. He quoted from Savarkar's works, and associates noted its role in shaping his view of 1857 as a war of independence, fueling his commitment to violent revolution. R.B. Bose, titled by admirers as 'Biplabi Mahanayak' (''Revolutionary Great Leader''), was deeply moved by the book, as was Netaji, who distributed its copies to INA members. It was banned by British but was smuggled into the hands of nationalists.

In the list is Dadabhai Naoroji's book. He was a [[Zoroastrian and Hinduism|Zoroastrian]] by religion but identified [[Hindu Culture|culturally and ethnically as a Hindu]]. Surendranath Banerjee too, whose book is in the list was a [[Brāhmoism|Brahmo]] by religion but identified as a Hindu in the same way.

Of significance is ''Ghadar di Gunj'', a compilation of revolutionary poems, songs, and articles from the HGP's newspaper published 1914-1916. Although the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP had pro-Hindu undertones]], the text itself had none but it still was extremely popular among freedom fighters.

Pro-freedom organizations that popularized, lectured on, and disseminated mainly-Hindu literature were Hindi Sahitya Sammelan<ref>"''हिंदी भाषा को राष्ट्र की सेवा में लगाया जाए। हम पूर्ण स्वराज की मांग करते हैं और साहित्य के माध्यम से स्वराज प्राप्त करने का संकल्प लेते हैं।''" "''The Hindi language must be employed in the service of the nation. We demand complete Swaraj and pledge to achieve it through our literature and platforms.''" Proceedings of the Hindi Sahitya Sammelan, 1920 session (Prayag or Allahabad) ''Hindi Sahitya Sammelan ka Itihas'' by Amrit Rai</ref>, Bangiya Sahitya Parishad<ref>"''বাংলা সাহিত্য জাতির আত্মাকে প্রকাশ করবে এবং স্বাধীনতার সংগ্রামে আমাদের মানুষকে অনুপ্রাণিত করবে। আমাদের পূর্বপুরুষদের আত্মাকে জাগ্রত করতে হবে।''" "''Bengali literature must reflect the soul of the nation and inspire our people in the struggle for freedom. We must awaken the spirit of our ancestors through our writings.''" ''The Swadeshi Movement in Bengal'' (1973) by Sumit Sarkar Addresses and resolutions during the Swadeshi Movement (1905-1908)</ref>, Marathi Sahitya Parishad<ref>"''मराठी साहित्य राष्ट्राच्या स्वातंत्र्याच्या कार्यात सहभागी होईल. छत्रपती शिवाजी महाराज आणि त्यांच्या हिंदवी स्वराज्याच्या आदर्शाला सलाम. आमचे साहित्य प्रत्येक मराठी हृदयात स्वातंत्र्याची ज्योत प्रज्वलित करेल.''" "''Marathi literature must serve the cause of national freedom. We salute Chhatrapati Shivaji Maharaj and his ideal of Hindavi Swarajya. Let our literature awaken the spirit of freedom in every Marathi heart.''" ''Lokmanya Tilak and studies on Marathi literary nationalism'' by G.P. Pradhan Resolutions from the Marathi Sahitya Parishad sessions (especially 1910s-1920s under Tilak’s influence)</ref>, Asom Sahitya Sabha, Gurukul Kangri<ref>"''यह गुरुकुल केवल विद्यालय नहीं है। यह स्वतंत्रता के सैनिक तैयार करने का कारखाना है। हम भारत माता की गुलामी से मुक्ति दिलाने वाले पुरुष तैयार करेंगे जो सब कुछ बलिदान करने को तैयार होंगे।''" "''This Gurukul is not merely a school. It is a factory to manufacture soldiers of freedom who will liberate Bharat Mata from foreign slavery. We will produce men who will sacrifice everything for the motherland.''" ''Swami Shraddhananda: His Life and Causes'' (1981) by J.T.F. Jordens</ref>, Bharat Dharma Mahamandala<ref>"''हम स्वराज के संघर्ष का समर्थन करते हैं। हिंदू धर्म की रक्षा के लिए भारत को स्वतंत्र होना चाहिए। हम एक स्वतंत्र भारत में एकीकृत हिंदू समाज की स्थापना चाहते हैं।''" "''We support the struggle for Swaraj. India must be free so that Hindu Dharma can flourish without foreign interference. We stand for a free and united Hindu society within a free India.''" ''Socio-Religious Reform Movements in British India'' (1989) by Kenneth W. Jones Resolutions of the Bharat Dharma Mahamandala, Varanasi sessions (1920s)</ref>, and Tattvabodhini Sabha<ref>"''I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess… The glory of the Hindu nation shall again spread over the whole world.''" Rajnarain Bose in his 1872 lecture Hindu Dharmer Shreshthata</ref>, in that order for level of influence.

==Support of Hindu institutions and clerics==
Hindu symbols being deeply intertwined with Indian culture would be strategically useful to mobilize Indians as they have sentimental value and inspiration of good versus evil. Therefore, the symbols utilized many time by freedom fighters were temples and monasteries.

Sanyasis (mainly Naga Sadhus) had fought Afghan invaders in the 18th century. from 1760s-1800, they fought British imperialists, the revolt triggered by EIC taxation. Naga Sadhus, known for their martial traditions, were traditionally pilgrims and guardians of sacred sites (i.e., protecting pilgrims at Kumbh Melas.) They now formed guerrilla bands to resist exploitative taxes, famines, and bans on their movements. They raided EIC treasuries, and engaged in hit-and-run tactics. Key figures included leaders like Bhabani Pathak and Devi Chaudhurani. The rebellion, though suppressed, inspired later nationalist narratives, such as the novel ''Anandamath'' (1882), which portrayed martial ascetics fighting for freedom and popularized the anthem "Vande Mataram." Pandit Bhavanicharan Pathak organized sannyasis in late 18th-century revolts and coordinated attacks on EIC forces.

In the 1857 War of Independence, Naga Sadhus (belonged to Dasnami Order) and other ascetics joined battles, with some estimates of thousands participating or attaining martyrdom. The sanyasis traveled across regions to rally sepoys and civilians, using temples and monasteries as coordination points. For instance, the Bodh Gaya Math (Dashnami Order) in Bihar provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny. Temples like Augharnath Mandir in Meerut, U.P. [where a priest's actions sparked soldier outrage over greased cartridges] and Ram Janaki Mandir in Bulandshahr, U.P. (a strategy hub) served as rallying sites. In Rajasthan too (i.e., Erinpura, Nasirabad) they spread anti-imperialist messages through street plays, puppetry, and oral storytelling; they promoted Swadharma, Swadeshi, and Swaraj ideas.

Afterwards, Anushilan Samiti, an organization with clerics like Niralamba Swami and Swami Satyanand Puri, promoted physical and spiritual training for nationalism.

It is noteworthy that Hindu festivals like Ganesh Utsav and Shivaji Jayanti were used as platforms to express the fervour of independence.
{| class="wikitable sortable"
|-
!Institution
!Date
!Home
!Significance
|-
|[https://advaitaashrama.org/ Aluva Advaita Ashram]
|1890s-1940s
|Kerala (Kalady)
|Established by Narayana Guru in 1914; hosted interfaith dialogues and education programs promoting equality. Supported the SNDP Yogam, which mobilized lower castes for political participation in the freedom struggle.
|-
|Atal Akhara[https://atalakhara.com/]
|1900s-1930s
|U.P. (Varanasi)
|Contributed through support networks and occasional direct involvement. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Augharnath Mandir
|1905-1920s
|U.P. (Meerut)
|Where a priest's actions sparked soldier outrage over greased cartridges.
|-
|[https://www.sriaurobindoashram.org/ Aurobindo Ashram]
|
|Puducherry (Reiki)
|Established in 1926 by Sri Aurobindo (former revolutionary); provided ideological support through writings on spiritual nationalism. Attracted freedom fighters like Subhas Chandra Bose, blending yoga with anti-colonial thought.
|-
|[https://www.bhu.ac.in/Site/Home/1_2_16_Main-Site Banaras Hindu University]
|1900s-1940s
|U.P. (Varanasi)
|
|-
|[https://www.bihariji.org/ Banke Bihari Mandir]
|
|H.P. (Hamirpur)
|Printed nationalist newspaper ''Bundelkhand Kesari'' (1940-47).
|-
|Beech Wala Chowk Mandir
|
|U.P. (Kanpur)
|Established by Gandhi and utilized by freedom fighters for meetings, particularly Ganesh Shankar Vidyarthi
|-
|Bharadwaja Ashram
|
|T.N. (Cheranmadevi)
|Established by V.V.S. Aiyar, who trained revolutionaries here.
|-
|Bhareshar Mahadev Mandir
|
|U.P. (Bhareh)
|In 1857, acted as a training hub for revolutionaries; folklore credits a "divine bee swarm" for repelling British forces, boosting morale. Used for secret oaths and strategy in later uprisings.
|-
|[https://belurmath.org/ Belur Math]
|1890s-1940s
|W.B. (Belur)
|Ramakrishna Mission math established by Swami Vivekanand that indirectly supported the freedom struggle by fostering national unity and education by providing relief work during famines and floods built public trust. It contributed to India's "national renaissance," culminating in political independence.
|-
|Bodh Gaya Math
|
|Bihar (Gaya)
|A Dashnami Order monastery that provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny.
|-
|Champaran Mandir[https://viraatramayanmandir.com/]
|
|Bihar (Champaran)
|Gave refuge for Bhagat Singh, Chandra Shekhar Azad, Mahatma Gandhi, and S.C. Bose.
|-
|Chapra Shiva Mandir[https://www.bhaktibharat.com/mandir/chopra-mahadev-mandir]
|
|Bihar (Chapra)
|From 1940-42, served as a covert printing press and funding center under Pandit Mahendra Misra; produced nationalist literature and counterfeit currency to finance Quit India activists undetected.
|-
|[https://fergusson.edu/ Fergusson College]
|1900s-1940s
|Maharashtra (Pune)
|Founded in 1885 by the Deccan Education Society; nurtured leaders like Bal Gangadhar Tilak and Gopal Krishna Gokhale. Site of Swadeshi Movement (1905) lectures and revolutionary cells against British education policies.
|-
|DAV College
|1900s-1940s
|Punjab (Lahore)
|Served as a refuge for revolutionaries; Bhagat Singh and Rajguru sought shelter here after assassinations (e.g., Saunders murder in 1928). Associated with Lala Lajpat Rai (co-founder and freedom fighter); hosted secret meetings and nationalist speeches during Non-Cooperation (1920–22) and Civil Disobedience (1930–34). Acted as an impetus for academic-nationalist movement in northern India, with alumni like Bhagat Singh influenced by its patriotic ethos.
|-
|DAV College[https://www.davcollegekanpur.ac.in/]
|1900s-1940s
|U.P. (Kanpur)
|Hostel as nerve center for patriotic activities; students like Shiv Verma, Surendra Pandey, Jaidev Kapoor, and Mahadev Singh tried in Kakori Case (1925–27). Martyr Pt. Shaligram Shukla (statue on campus); Mahatma Gandhi's visit (1928) infused fervor. Participation in Quit India (1942), inspiring youth; tradition of national love, with founders like Anand Swaroop and Brijendra Swarup promoting anti-colonial education.
|-
|DAV School[http://davkaimrihsr.org/]
|1900s-1940s
|Haryana (Hisar)
|Played role in information dissemination during freedom struggle; improved education standards while spreading nationalist ideas in rural Haryana. Actively participated in anti-British efforts, as per district repositories.
|-
|Garamur Satra
|
|Assam
|It was presided over by Pitambar Deva Goswami, himself a freedom fighter who blended Vaishnava ethics<ref>He referenced and promoted neo-Vaishnava values by leading anti-opium campaigns, boycott programs, and untouchability eradication in Majuli even before the Congress adopted them widely.</ref> with anti-colonial efforts. Originally it was built and patronized by by Ahom Dynasty, and then managed by Vaishnava saint and scholar Lakshmikant Dev.
|-
|Gopal Mandir[https://pilgrimdata.in/temple/gopal-mandir-near-old-rajwada-indore-city-district-indore/]
|
|M.P. (Indore)
|Between 1880-1920, hosted nationalist speeches by Jamnalal Bajaj and others; provided food, medical aid, and shelter to freedom fighters, inspiring mass participation in Non-Cooperation.
|-
|Gurukul Kangri[https://www.gkv.ac.in/]
|1900s-1940s
|Uttarakhand (Haridwar)
|Founded by Swami Shraddhanand (Arya Samaj leader and freedom fighter); became a nationalist stronghold during Non-Cooperation and Quit India Movements. Hubs of nationalist thought, producing leaders who fought for independence; promoted Vedic education as resistance to British cultural dominance. Shraddhanand's martyrdom (1926) inspired anti-colonial fervor among students.
|-
|Juna Akhara[https://junaakhada.com/] (Bhairav Akhara)
|1900s-1930s
|U.P. (Prayag)
|One of the largest and most active akharas of the freedom struggle. Naga sadhus fought British imperialists, provided shelter to revolutionaries, and participated in armed resistance even during the 1857 War. It maintained an armoury and trained in combat. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Kadua Ashram (Gopabandhu Seva Sadan)[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|
|Orissa (Sakhigopal)
|Founded in 1921 by freedom fighter and reformer Gopabandhu Das, it functioned as a key discussion hub where activists planned strategies for the independence movement, including Non-Cooperation and anti-colonial protests.
|-
|Kasturba Ashram[https://assam.mygov.in/en/talk/kasturba-ashram-guwahati-silently-nurturing-gandhian-philosophy/]
|1915-1947
|Maharashtra (Madhan)
|Established in the 1930s by Gandhi's associates, it emphasized women's empowerment and rural service, offering shelter and training to female freedom fighters involved in Quit India and village-level anti-colonial work.
|-
|Kochrab Ashram[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|1915-1947
|Gujarat (Ahmedabad)
|Gandhi's first Indian ashram (1915); pioneered Satyagraha principles, community living, and education for Harijans. Site of early experiments in non-cooperation and Swadeshi, influencing the national movement.
|-
|Mahatma Gandhi Kashi Vidyapith
|1900s-1940s
|U.P. (Varanasi)
|
|-
|Mahanirvani Akhara[https://nirvaniakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Mahavir Akhara
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Modi Mandir
|
|U.P. (Banda)
|Was where Netaji Bose's 1941 secret meeting was held.
|-
|Nagla Mandir[https://myadhyatm.com/nagla-mandir-budaun/]
|
|U.P. (Badaun)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|Naya Akhara[https://udasinpanchayatinayaakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Niranjani Akhara[https://mahakumbh.in/niranjani-akhara-at-kumbh-mela-2025/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Actively involved in nationalist activities; some sadhus participated in anti-colonial resistance. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Phulwari Ashram[https://www.amarujala.com/uttar-pradesh/saharanpur/martyr-bhagat-singh-spent-his-time-in-hiding-in-phulwari-ashram-saharanpur-news-c-30-1-smrt1053-129206-2024-08-11]
|
|U.P. (Saharanpur)
|Was Bhagat Singh's hideout and pledge site.
|-
|Pinakini Satyagraha Ashram[https://spsnellore.ap.gov.in/pinakini-satyagraha-ashram-pallipadu/]
|1915-1947
|A.P. (Nellore)
|Founded by Gandhi in 1921; focused on non-violent resistance against British salt laws and land revenue. Trained volunteers for the Salt Satyagraha (1930) and served as a model for rural mobilization.
|-
|Ram Janaki Mandir
|
|U.P. (Bulandshahr)
|A strategy hub that served for rallying events.
|-
|Ramanandi Akhara[https://ramanandiakhara.com]
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|[https://www.rkmrajkot.org/ Ramakrishna Ashram]
|
|Gujarat (Rajkot)
|Founded in 1927; ran value education programs and cultural units that instilled patriotic ideals. Provided healthcare and retreats for freedom workers during the 1930s Civil Disobedience.
|-
|[https://www.gandhiashramsabarmati.org/en/ Sabarmati Ashram]
|1915-1947
|Gujarat (Ahmedabad)
|Founded by Mahatma Gandhi in 1917 as his primary base until 1930; served as a training center for Satyagraha, spinning khadi for Swadeshi, and launching the Dandi March (1930). Hosted leaders like Jawaharlal Nehru and Vallabhbhai Patel for strategy sessions.
|-
|Sarasbagh Mandir[https://www.bhaktibharat.com/en/mandir/sarasbaug-ganesh-temple]
|
|Maharashtra (Pune)
|Facilitated Marathis planning against British imperialists.
|-
|Sivagiri Math
|1890s-1940s
|Kerala (Sivagiri)
|
|-
|Sodepur Khadi Pratishthan Ashram[https://yappe.in/west-bengal/khardaha/sodepur-khadi-pratishthan-gandhi-ashram/707727]
|
|W.B. (Khardaha)
|Founded by Chittaranjan Das ('Deshbandhu') in 1921; promoted khadi production and boycott of British goods during Non-Cooperation (1921–22). Served as a refuge for revolutionaries and a hub for Bengal's Swadeshi activities.
|-
|Swaraj Ashram[https://spiritualhindu.com/hindu-temples/swaraj-ashram-surat-gujarat]
|1915-1947
|Gujarat (Vedchhi and Bardoli variants)
|Offshoots of Sabarmati founded in the 1920s–1930s, these focused on tribal upliftment and constructive programs like khadi production and education. They trained rural activists for satyagraha, supported Bardoli Satyagraha (1928), and provided bases for non-violent resistance among adivasis.
|-
|[https://tarkulhadevi.com/contact-us.php Tarkulha Devi Mandir]
|1915-1935
|U.P. (Devipur)
|During the 1857 Revolt, it symbolized sacrifice for guerrilla leader Babu Bandhu Singh, who dedicated victories to the goddess before martyrdom. Later, site of Non-Cooperation meetings (1920s).
|-
|Tamoli Mandir[https://www.vsktelangana.org/Encyc/2025/8/16/bharat-temples-freedom-struggle-unknown-strongholds-.html]
|
|U.P. (Kannauj)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|[https://www.vivekanandahome.org/ Vivekananda House (Ramakrishna Math)]
|1890s-1940s
|W.B. (Kolkata)
|Established in 1913 on the site where Vivekanand stayed in 1897; promoted Vedanta and nationalism through education and publications. Supported Swadeshi by training youth in self-reliance during 1905–11.
|-
|Yugantar Ashram[https://www.cgisf.gov.in/page/gadar-memorial-hall/]
|1913-1917
|U.S. (San Francisco)
|Established around 1913 as the headquarters for the revolutionary HGP, it coordinated arms smuggling, propaganda, and uprisings against British rule, sheltering Ghadarites returning to India for armed rebellion.
|-
|}

==Support of Visva-Bharati University==
[[image:Shivaji in constitution.jpg|right|thumb|200px|Shivaji featured [next to Guru Gobind Singh] in the first handwritten manuscript of the Indian Constitution by Prem Raizada of Kala Bhavan department of Vishva-Bharati University.]]
"''The first and great leader of Maratha history had formed in his mind a clear concept of the establishment of a Hindu kingdom before launching a movement in the historical state for the rise of Maratha power. Whatever he did—conquest of territories, annihilation of the enemy, expansion of the kingdom—all this was a part of his All India project.''" - Rabindranath Tagore<ref>"Shivaji O Guru Govind" By Rabindranath Tagore (1908-1911)</ref> (1908-1911)
The university, established in 1921 at Shantiniketan and later also at Sriniketan, offered a refuge for freedom fighters to convene. Some freedom fighters were actually educated here too (i.e., Dinkar Kowshik.) It had notable involvement in aspects of India's freedom struggle, particularly during the early Swadeshi Movement (1905-1908), though R.N. Tagore and the institution distanced themselves from aggressive nationalism and mass agitations like the Non-Cooperation or Quit India Movements [to avoid the school being shut down and the staff arrested.]
[[image:Shivaji Temple.png|right|thumb|200px|Shivaji Temple in Pune visited by Tagore]]
Tagore had met Mahaman Malaviya at least once. On October 2, 1920 (Gandhi’s birthday), at a public meeting in Pune’s Shivaji Mandir, where Malaviya presided and Tagore delivered a speech. Although most sources claim Gandhi having conferred the title "Mahaman" on Malaviya, 1 source states Tagore, reflecting their shared reformist circles, though the exact context of this bestowal (in person or via correspondence) is unclear beyond general accounts of mutual respect.

Tagore had met Dr. Shyama Prasad Mukerjee at another event. As Vice-Chancellor of Calcutta University, Mukherjee invited Tagore to deliver the convocation address in Bengali on December 23, 1937—the first time this occurred in the university’s history. Given Mukherjee’s role in presiding over such events and Tagore’s physical presence to speak, they met during this occasion.

==Hindavi legacy in 1857 War==
"''These are not mutinous sepoys but independent Hindu chieftains with their private armies, fighting for their ancient privileges and religion.''" - Colonel Colin Macaulay, dispatch after capturing Kattabomman (1799)
The 1857 War of Independence drew inspiration from the earlier Polygar (Palayakkarar) revolts (1799-1805) and Vellore Mutiny (July 10, 1806), which erupted because Hindus saw British policies and British cultural influences as anti-Hindu. For example the Polygar chieftains revolted because of the British imposition of cow-tax, forced Christian conversions by missionaries, and destruction of local temples to build churches/forts. The Vellore sepoys revolted because they feared forced Christian conversion<ref>"''The insurrection was caused by religious fears among the Hindu sepoys that they were to be forcibly converted to Christianity.''" - Sir John Cradock (Commander-in-Chief, Madras) official report (1806)</ref> via turban regulation wherein troops' turbans were required to have a leather cockade and the soldiers couldn't have any religious symbolism. Both the Polygar and Vellore rebellions' insurgents used saffron flags, and the prior even proclaimed temple oaths for the revolts. The phrases 'Dharma rakshana(m)' and 'Dharma Yuddha(m)' were used by insurgents in the Polygar<ref>"''Dharma Yuddham seidhē nām desam kāppōm''" (''We are waging Dharma Yuddha to protect our country'') - Marudu Brothers’ Panchalankurichi Proclamation in Tamil (June 16, 1801); Marudu Pandyan brothers—calling all southern Polygars to unite against the British imperialists</ref><ref>"''Dharma rakshanam pannuvatharkāka ratham ōttukiṛōm''" (''We are spilling blood for the protection of dharma'') - Oomathur Polygar in letter to Travancore Dewan (1804)</ref> and Vellore<ref>"''Dharma rakshana''" (''protection of religion'')—repeated 27 times in the Tamil proclamation circulated in the fort (July 9, 1806)</ref><ref>"''Dharma ke liye yudh''" (''war for dharma'') - Court-martial testimony of Sepoy Gundu Rao (August 8, 1806); Maratha soldier explaining why they killed European officers</ref> revolts and would be used again in the 1857 war<ref>"''Yeh dharma yudh hai''" (''This is a war of religion / righteous war'') - Azamgarh Proclamation (Aug 25, 1857); Signed by 12 rebel leaders—declared the revolt as dharma yuddh against cow-fat cartridges and Christian proselytising.</ref><ref>"''Dharma raksha ke liye utho''" (''Rise for the protection of religion'') - Delhi rebel newspaper ''Payam-e-Azadi'' (July 1857); Editorial calling sepoys and civilians to arms</ref><ref>"''Dharma Yuddha kar rahe hain''" (''We are fighting a righteous war'') - Rani Lakshmi Bai in letter to Nana Sahib (June 1858); Explaining why she would not surrender Jhansi</ref><ref>"''Apne dharma ki raksha ke liye angrezon se ladna farz hai''" (''Fighting the English to protect our religion is a religious duty'') - Proclamation of Maulvi Ahmadullah Shah at Faizabad (June 1857); Used in both Hindu and Muslim gatherings to stress common dharma against the British imperialists</ref>.
{| class="wikitable sortable"
|-
!Insurgent
!Date
!Source
!Proclamation
!More
|-
|Rao Jwala Prasad (Diwan post) and Azimullah Khan (Munshi post)
|July 15, 1857
|Farman sent from Bithoor/Kanpur to the Bundela rajas of Orchha, Datia, Chanderi, and Shahgarh.
|"''Be it known to all true Hindus that the Hindavi Swarajya has been re-established under the Peshwa Shri Nana Sahib Bahadur, the rightful successor of Baji Rao. All who desire the restoration of dharma and the expulsion of the Firangi should rally to his banner.''"<ref>Original in Persian-Devanagari script, copy preserved in National Archives of India, Foreign Department, Political Consultations, 31 July 1857, No. 142-144</ref>
|Coins minted in Kanpur in Nana Sahib’s name (1857) bear the legend "Hindavi Swarajya" in Devanagari on the reverse
|-
|Rani Lakshmi Bai of Jhansi
|May-June 1858
|Letter to Tantia Tope & Rao Sahib
|"''We are fighting for Hindavi Swarajya, not for the Mughal shadow.''"
|"''The Ranee’s troops shouted ‘Hindavi Swaraj’ as they charged.''" - British officer Sir Hugh Rose’s dispatch (June 1858)
|-
|Tantia Tope & Rao Sahib
|August 1858
|Letter sent to various Hindus<ref>National Archives of India, Foreign Dept, Political Consultations, 27 Aug 1858, No. 178</ref>
|"''The Peshwa has restored Hindavi Swarajya; all true Hindus must join the army of liberation or be treated as enemies of dharma.''"
|The letter ended with "''Jai Hindavi Swarajya! Jai Peshwa!''" Gwalior mint coins (June 1858) struck in Rao Sahib’s name carry "''श्री हिंदवी स्वराज्य''" (''Shri Hindavi Swarajya'')
|-
|Baba Sahib Bhonsle
|1858
|Letter to local zamindars, including Raja Bakht Singh Bundela of Shahgarh (Bundelkhand), Raja of Chanderi (Malwa), and Raja of Nurpur (Gondwana)<ref>National Archives of India, Foreign Department, Political Consultations, 31 December 1858, No. 214-216</ref>
|"''We are establishing Hindavi Samrajya free from Mughal and Firangi yoke.''"
|
|-
|}
The Marathas never stopped after overthrowing the Mughals, and continued to fight the other foreign threats—European imperialists (British, Dutch, French, and Portuguese.) In the 1857 war, the most prominent names of all the participants are Rani Lakshmi Bai (born Manikarnika Tambe) of Jhansi, Nana Sahib (Nana Govind Dhondu Pant) of Kanpur, and his supreme commander Tantia Tope (born Ramchandra Pandurang.) They not only fought on the battlefield but directed the war on a cross-regional scale. Whereas Muslim rulers relied on their militaries, the Hindavis usually participated, whether they were royalty or not. The most common flag of the war was Shivaji's saffron flag. This was used at places like Jhansi & Gwalior. A variant that Hindavis had also used was implemented too, like at Kanpur & Kalpi. In Bihar, Kunwar Singh used a saffron flag with the lotus.
"''The old King at Delhi was nothing but the flag of the rebellion—a puppet in the hands of the sepoys. The real directing mind, the moving spirit of the whole insurrection, was the Nana Sahib at Bithoor.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock, Outram, and other officers)
Nana Sahib was identified by British officers as the primary orchestrator and strategic director.<ref>"''Nana Sahib is the chief director of this accursed revolt. It is his gold and his orders that have set the sepoys in motion from Cawnpore to Lucknow.''" - Sir Henry Havelock, Commander of British relief force at Kanpur</ref><ref>"''The Nana of Bithoor is the prime mover and chief director of the mutiny in the Doab and Central Provinces; without his direction and resources, the sepoys would have scattered like chaff.''" - Sir Colin Campbell, Commander-in-Chief of India</ref><ref>"''Nana Sahib is the master spirit of the rebellion; he has directed the operations at Cawnpore, supplied arms to the mutineers in Oudh, and his emissaries are stirring up the countryside from Allahabad to Benares.''" - Major William Tayler, Commissioner of Patna</ref><ref>"''The Nana is no mere local agitator; he is the chief director of the entire conspiracy, with agents in every cantonment and treasury from the Ganges to the Nerbudda.''" - Captain John Waterfield, Political Assistant to the Resident at Lucknow</ref><ref>"''Nana Sahib was the brain and the purse of the mutiny; from his palace at Bithoor he directed the storm that burst upon Cawnpore, and his influence extended to the councils of Delhi itself.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock's staff)</ref> Further testimonies<ref>"''His Majesty of Delhi is a mere shadow and tool; the actual head and director of the revolt in this part of India is the Nana Sahib, whose orders are obeyed from Cawnpore to Calpee.''" - Major-General Sir Henry Havelock (commander who retook Kanpur), Dispatch to the Commander-in-Chief, 18 July 1857 (published in ''Parliamentary Papers'', 1857-58)</ref><ref>"''Bahadur Shah was the emblem, the pretext, the nominal head; Nana Sahib was the brain, the organiser, the director-in-chief of the entire movement in the Doab and Central India.''" - P. 178 ''The Indian Mutiny of 1857'' (1891 edition, based on 1857-58 documents) By G.B. Malleson, British staff officer & historian</ref><ref>"''The King of Delhi was only the consecrated banner of the mutiny; the Nana Sahib was its real generalissimo and directing authority.''" - Sir Hugh Rose's "Letter to the Governor-General", 20 June 1858 (India Office Records), Commander who defeated Jhansi & Gwalior</ref><ref>"''The King of Delhi is a trembling coward, letting his Hindu sepoys and Rohilla mercenaries die while he prays in the mosque.''" - ''Narrative of the Siege of Delhi'' (1857) by John Nicholson (Delhi Field Force); Letter before Delhi assault (August 8, 1857)</ref> hamper and disprove arrogant Islamist assertions that the Mughal Bahadur Shah Zafar was the architect or prime leader of the rebellion. Like most Muslim royals of the era, he personally did not fight against the British on the battlefield and whereas the Hindavis that didn't die on the battlefield were executed, he was only exiled to Rangoon in Burma. Despite Zafar having adopted the imperial title of 'Bahadur Shah' (''Brave King''), he did not live up to it at any point in his life, in combat or in strategy. Although by the rebellion he was 81, Kunwar Singh was the same age and died from an injury that he received on the battlefield.
"''The Nana Sahib [Dhondu Pant] is the chief director of this accursed revolt...but his Muslim allies are as cowardly as their Mughal masters, letting the Hindu sepoys do all the dying.''" - Major-General Sir Henry Havelock, Commander at Kanpur<ref>P. 189 ''Parliamentary Papers'' (1857-58), Volume XLII</ref>
British officers of the era stated that Hindus were very brave and they did the fighting while the Muslim rulers of their regions and even the other Muslims involved in the conflict against the British were 'cowardly'.<ref>"''The old King [Bahadur Shah Zafar] is a thorough coward — he trembled and whined like a frightened child while his sons and the brave Hindu sepoys fought and died for him in the streets of Delhi.''" - Captain William Hodson (British officer who captured Bahadur Shah Zafar in 1857); P. 147 ''Hodson's Horse'' (1859) By William Stephen Raikes Hodson</ref><ref>"''The Mughal Emperor was nothing but a cowardly puppet; it was the Hindu sepoys and Rajputs who bore the brunt of the fighting, dying for a shadow of a throne while their nominal sovereign hid in the zenana.''" - P. 456 ''History of the Sepoy War in India, Volume III'' By Sir John Kaye (British historian and officer, based on 1857 dispatches)</ref><ref>"''The so-called Emperor proved a contemptible coward, abandoning his army to its fate; the Sikhs and Gurkhas fought like lions for us, while the Muslims cowered behind their fanatical maulvis.''" - Colonel Keith Young (Military Secretary to the Delhi Field Force), dispatch after Delhi recapture; P. 234 ''Parliamentary Papers'' (1857-58), Volume XLII</ref><ref>"''The Nawab of Oudh [Wajid Ali Shah] was a craven poltroon who fled to Calcutta, leaving his Hindu taluqdars and sepoys to die in his defence; now his Begum fights with more courage than he ever showed.''" - P. 312 ''Reminiscences of Forty-Three Years in India'' (1875) By Sir Henry Lawrence (British Resident at Lucknow), dispatch during Lucknow siege</ref><ref>"''The enemy we face are mostly Hindoos of the sepoy regiments—Brahmins and Rajpoots from the east; the Mahomedans are far fewer, and their rulers are cowards who send Hindu peasants to die in their place.''" - Lieutenant Charles Griffiths (36th Native Infantry, Delhi veteran); P. 456 ''Selections from the Letters, Despatches and State Papers'' (1902), Volume III Letter from Ridge Camp, Delhi (August 12, 1857)</ref><ref>"''The insurgents besieging us are nine in ten Hindus—sepoys and Oudh taluqdars; the Muhammadan Nawabs are cowards who let their Hindu subjects bear the brunt of the fight.''" - Captain John Waterfield (Political Assistant, Lucknow); British Library Add MS 43856 October 1857 (memorandum on the rebellion)</ref><ref>"''The rebel forces in Bundelkhand are predominantly Hindu—Rajpoots and Bundelas dying for a cause their Muslim overlords never had the courage to lead.''" - Sir Hugh Rose (Central India Field Force commander), dispatch after Jhansi fall (May 22, 1858); P. 156 ''Parliamentary Papers'' (1858-59), Volume XLII</ref>
{| class="wikitable sortable"
|-
!Name
!Background
!Base of operations
!Role
!Outcome
|-
|Nana Sahib (Dhondu Pant)
|Royalty
|Bithoor → Kanpur → Kalpi → Arrah
|Proclaimed Peshwa; overall commander at Kanpur; ordered siege & Satichaura Ghat massacre; financed large armies
|Disappeared into Nepal 1859 (probably died 1859-61)
|-
|Rao Sahib (nephew of Nana Sahib)
|Royalty
|Kanpur
|Deputy commander at Kanpur & Kalpi; later proclaimed Peshwa after Nana vanished
|Hanged (1860)
|-
|Tantia Tope (Ramchandra Pandurang)
|
|Kanpur → Kalpi → Jhansi → Gwalior → Rajasthan → Tonk → Paron
|Supreme guerrilla commander; kept 20,000-30,000 men fighting for 18 months after all cities fell
|Hanged (April, 18, 1859)
|-
|Rani Lakshmi Bai
|Royalty (Jhansi)
|Jhansi
|Led defense of Jhansi; commanded 20,000 troops; died sword in hand at Gwalior
|Killed in battle, Kotah-ki-Serai (June 18, 1858)
|-
|Damodar Rao 
|Royalty (Jhansi), and adopted son of Lakshmi Bai
|Jhansi
|Nominal commander after mother’s death; continued resistance with Tantia Tope
|Escaped to Nepal; pensioned by British later
|-
|Appa Sahib Bhonsle II
|Royalty (Nagpur Bhonsles)
|Nagpur
|Sent money & agents to rebels; British intercepted letters urging Maratha unity
|Died in exile (1853), but his son and retainers were active
|-
|Bhau Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Nagpur
|Raised troops in Mandla & Central Provinces; fought with Tantia Tope
|Captured & imprisoned (1844)
|-
|Raghuji Bhonsle III
|Royalty (Satara Bhonsles)
|Satara
|British deposed him just before 1857; his retainers & adopted son joined rebels
|Died under house arrest, Florence (1904)
|-
|Chimnabai Sahib
|Royalty (Satara Bhonsles), and widow of Satara Raja
|Satara (covertly)
|Secretly funded rebels in Satara & Kolhapur region
|Pensioned off after 1857
|-
|Balaji Pant Natu
|
|Satara (covertly)
|Organised underground network in Deccan; supplied intelligence & money to Nana Sahib
|Hanged, Pune (1858)
|-
|Krishnarao Bhasker
|
|Pune → Satara
|Secret courier between Nana Sahib & Lakshmi Bai
|Executed (1858)
|-
|Vinayak Rao Shinde
|Royalty (Gwailor Shinde)
|Gwalior
|Deserted Gwalior army with troops to join Rani Lakshmi Bai
|Killed in battle, Gwalior (1858)
|-
|Moropant Tambe
|Father-in-law to Lakshmi Bai, not a royal himself
|Jhansi → Kalpi → Gwalior
|
|Killed in battle (1858)
|-
|Baba Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Mandla → Sagar → Narmada valley
|Raised 5,000 men in Narmada valley; fought alongside Tantia Tope
|Captured & blown from cannon (1859)
|-
|Sadashiv Rao Bhau
|
|Kalpi
|Commanded rebel artillery at Kalpi
|Killed (1858)
|-
|Tukoji Rao Holkar II
|Royalty (Indore Holkar)
|Indore / Mhow
|Tacitly allowed large-scale rebel activity in his territory
|Died in battle, Maheshwar (June 17, 1886)
|}

==Hindavi legacy in Swaraj concept==
'Swarajya' was the term used extensively during Hindavi dynastic rule, and its meaning of "''self-rule''" or "''self-governance''", which became more important than simply a dominion with home rule, was used in the freedom movement. It became the goal of every freedom organization, to see an independent India that governs itself. Naoroji, a Zoroastrian and the Father of Indian Political Nationalism, was a staunch admirer of Shivaji and was the first freedom fighter to use the term ‘swaraj’ in the freedom movement. Some freedom fighters like Tilak even directly connected the specific kind of ‘swaraj’ to that of Shivaji’s.

The phrase 'Shivrajya Abilashchya', which means "''Aspiration for Shivaji’s Rulership''", became popularized by Tilak and then the 1930’s farmers of Maharashtra.

Gandhi's himself, inspired by Shivaji and his Swarajya, wrote a book titled ''Hind Swaraj'' (originally titled ''Hind Swarajya'' in Gujarati) in 1909. He avoided directly referencing Shivaji's Swarajya to not alienate Muslims, as Shivaji's dynasty fought and eventually incorporated Muslim-ruled dynasties.

Eventually, Aurobindo wrote of Purna Swaraj (''Complete Self-Rule'') in his 1907 ''Bande Mataram'' weekly newspaper. This phrase then made it to politics, and both Swami Kumaranand and Hasrat Mohani (a Muslim follower of some of Krishna’s teachings) jointly released the Purna Swaraj Declaration for full independence from U.K. in the All-India Congress forum at the Ahmedabad session on December 27-28, 1921. Both later became [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI members]].

==Hindavi legacy in Swadeshi concept==
[[image:Lal-Bal-Pal.jpg|right|thumb|200px|Lal-Bal-Pal trio.]]
"''Just as Shivaji forged Hindavi Swarajya from Deccan resistance to Mughal invaders, we must build Swadeshi Swarajya through indigenous industries and education to expel British economic domination.''" - Bipin Chandra Pal (1905-1906)
Naoroji, who admired Shivaji and his Swarajya, coined the term 'swadeshi' meaning "''self-national''", and it came to be synonymous with "''self-reliance''". He saw Indians producers of products becoming poorer due to Indians buying western-made products. This was atop of India losing its wealth to Britain through taxation (unbearable many times) and other means. The swadeshi concept then gained momentum and began being used in the context to achieve swarajya.

The Lal-Bal-Pal trio made statements connecting swadeshi to Shivaji. Just as Pal made the above statement, "Lal" (Rai) had said during a Shivaji festival that like the spirit of Shivaji for love and duty of nation, all Indians should have the same priority and that "''...swadeshi will be our cry for ever...''"<ref>"''Shivaji was born at a time when there was darkness and helplessness. I believe that Bengal will produce such a leader at this juncture who will follow the great Mahratta leader not in method but in spirit... This festival shows that Providence has not forsaken us... Love of nation is one's first duty. Next comes religion and the Government. Our duty to the nation will be the first. Swadeshi and Swadeshi will be our cry for ever and by this we will grow in spite of the wishes of the rulers. Swadeshi and national education are the two methods.''" - "The Political Situation" speech at Kolkata by Lajpat Rai (June 7, 1906)</ref>
"''Swadeshi and boycott are the way to the goal of Swaraj...It has been defined by Dadabhai Naoroji as a self-governing colony...The meaning of Swaraj, in our [[Overview Of Scriptures|ancient literature]], is the spiritual condition of the soul which attains to [[Mukti]]...To get rid of [[Bandha, Bandhana|Maya, bondage]], is the real ideal of our ancient religion.''" - "Swadeshi and Boycott" speech at Dhulia, Maharashtra by Aurobindo Ghosh (January 26, 1908)

Bhudev Mukhopadhyay promoted this and while he was inclusive in promoting the unity of all Indians regardless of religion into a "''Swadeshi Samaj''", in his works like ''Samajik Prabandha'' (''Societal Essays''), ''Paribarik Prabandha'' (''Essays of the Family''), ''Bhudev Rachana Sambhar'' and others he promoted pride in Hindu/Bengali traditions. In his novel ''Anguriya Binimoy'' he portrays Shivaji an ideal hero resisting tyranny.

Sakharam Ganesh Deuskar[https://motherandsriaurobindo.in/seekers/revolutionaries/sakharam-ganesh-deuskar/] wrote the Bengali book ''Desher Katha'', focused on awakening Bengalis to a pan-Indian identity and it used the word "''desh''" to refer to India as a whole instead of a linguistic region. This book, which promoted swadeshi and referenced Shivaji, quickly became bestseller and sold over 10,000-15,000 copies soon. It called for economic self-reliance and resistance to industrial/commercial exploitation. Such influential it was for nationalists that British rule banned it.

Before 1910 in Maharashtra, the Savarkar brothers used to organize events invoking Shivaji and urging boycott of British goods by burning them.

==India House's Hindu activist roots==
[[image:Shyamji Krishna Varma.jpg|right|thumb|200px|Shyamji Krishna Varma ('Krantiguru').]]
India House in London, U.K. was a hub for nationalists that were plotting to free India. It was established by Shyamji Krishna Varma, a disciple of
Dayanand. Varma was ordained by him and became the first President of the Bombay Arya Samaj (established in 1875). He actively participated in its activities, including spreading its reformist agenda in India and abroad.

As a disciple of Dayanand, Varma translated and promoted Arya Samaj texts (including ''Satyarth Prakash'') during his time in England, where he studied at Oxford and the Inner Temple. He viewed the Arya Samaj as a vehicle for cultural nationalism and Vedic ideals, integrating its principles into his anti-colonial activism.

Sardarsinhji Ravaji Rana (established Paris Indian Society), though cannot be considered a Hindu activist, was influenced by Savarkar. This is notable as he created scholarships named after Shivaji and Maharana Pratap for Indian students, emphasized the 1857 confrontation as the Indian War of Independence, provided financial assistance to Savarkar's operations for smuggling efforts, and that he aided Savarkar in legal costs during the Marseilles dispute with U.K.

==INC's Hindu activist roots==
"''Hindus alone can save India, and India and Hinduism are one.''" - Annie Besant
The Indian National Congress was founded primarily by ethnically-British civil servant Allan Octavian Hume (1829-1912), born in Britain, with other key founders being Dadabhai Naoroji Dordi, Pherozeshah Merwanjee Mehta, Womesh Chandra Bonnerjee, and Surendranath Banerjee. He was a member of the Hindu-affiliated Theosophical Society for a while, and even after leaving he remained a vegetarian and the group had inspired him to give up killing birds for their specimens. He was influenced by freedom fighter Gopal Krishna Gokhale.

The organization that began as India(n) League, would become Indian Association, and then formally, the politically party Indian National Congress.

'''Indian League''' 
[[image:Sisir Kumar Ghosh.jpg|right|thumb|200px|Sisir Kumar Ghosh ('Father of Indian Nationalism'.)]]
"''The Marathas under Shivaji exemplified unyielding resistance against Mughal tyranny, a valor that must now inspire us to reclaim our rights from British overlords who impose racial barriers and economic exploitation.''" - Editorial in ''Hindoo Patriot'' (1870s-1880s) By Sisir Kumar Ghosh
While the group was [[Upanishad]]-inspired, it was a universal organization open to all and cannot be claimed to be of only Hindis but the Hindus of this group not only had members in the freedom movement, but those members proactively promulgated independence. This association was established by S.K. Ghosh, who grew up a critic of Hinduism but [[Devayāna|after a vision]] of [[Kali]], became a devout Hindu.<ref>"''For forty years I mocked the gods and the faith of my forefathers. In one night Mother Kali appeared to me and I became Her slave forever.''" - Sisir Kumar Ghosh, public confession printed in ''Amrita Bazar Patrika'' (1880)</ref> Ghosh was a big admirer of Shivaji and wanted Indians to emulate how he succeeded against Mughals for doing the same to British imperialists<ref>"''Just as Shivaji forged Hindavi Swarajya from the Deccan hills, we must agitate for political Swaraj to end British paternalism.''" - Sisir Kumar Ghosh (1876-1883)</ref> and described him as "''the emancipator who broke the chains of foreign subjugation.''"

;Indian Association
[[image:Surendranath Banerjee.jpg|right|thumb|200px|Surendranath Banerjee ('Rashtraguru'.)]]
This successor to the League that in 1876 focused more on politics.
One of the leaders, S.N. Banerjee, too used Shivaji as the example of a freedom fighter.<ref>"''The history of Shivaji teaches us the spirit of resistance and unity; he rose against Mughal despotism to establish Swarajya, a lesson for Indians now groaning under British bureaucratic tyranny and racial arrogance.''" - Surendranath Banerjee in speeches at Ripon College and Indian Association events (1875-1880s)</ref><ref>"''Shivaji's Maratha Empire stands as a beacon of indigenous sovereignty against invaders; let it guide our demand for Swaraj from the British, who treat us as inferiors despite our ancient glory.''" - Surendranath Banerjee (1883-1885), echoed in ''Bengalee'' editorials and conference resolutions on unity</ref>

Rajnarain Bose[https://www.midnapore.in/people/rishi_rajnarayan_basu_prospectus_of_society.html] was one of the founders of this organization.

"''Hinduism's ancient spirit of tolerance and justice must inspire all Indians—Hindus, Muslims, Christians—to demand equal political rights from the British, for India's freedom lies in our collective national awakening, not religious division.''" - Association Resolution on Ilbert Bill Protest, ''The Bengalee'' newspaper (1877)
Its members created the Indian Association (1876) and Indian National Conference (1883), which merged into the Indian National Congress. The Indian National Conference was the first to demand self-government.
;Indian National Conference
[[image:1885 Conference Session.jpg|right|thumb|200px|1885 consolidation conference.]]
The 1st INC session (1883) was held in Kolkata’s Albert Hall, owned by the Sen family, from which emerged Keshab Chunder Sen (founder of a Brahmo faction) in the same generation. The 2nd (1885) was at Mumbai’s Gokuldas Tejpal Sanskrit College, a Hindu-oriented institution.
"''We are the first national political body-Congress will carry our torch.''" - Surendranath Banerjee (1883)
Ananda Mohan Bose described the 1883 conference as the "''first stage towards a National Indian Parliament.''" It served as a key all-India precursor to the Indian National Congress (founded December 1885), with which the Indian Association/National Conference efforts merged around 1886.
"''We, the Hindus of India, demand political rights.''" - Indian National Conference Resolution (December 1883)
This assembly formally established the INC party.
"''This Conference, representing chiefly the Hindu community, declares that the political regeneration of India is the first and highest duty of every Hindu, and calls upon all Hindus to unite for the attainment of self-government.''" - Indian National Conference Resolution No. 3 (December 1883)
It actively participated in the Swadeshi movement to boycott British goods.

==CPI's Hindu activist roots==
[[image:Swami Satyabhakta.jpg|right|thumb|200px|Swami Satyabhakt ('Converger of Indian Communism', born Chaman Lal.)]]
[[image:Shripad Amrit Dange.jpg|right|thumb|200px|Shripad Amrit Dange ('Architect of Indian Communism'.)]]
[[image:Swami Kumaranand.jpg|right|thumb|200px|Swami Kumaranand (born Dvijendra Kumar Naag.)]]
"''Shivaji's defiance...provides a lesson for today's fight against British imperialism, where peasants and workers must unite to reclaim self-rule from colonial chains.''" - E.M.S. Namboodiripad<ref>''A History of the Indian Freedom Struggle'' (1986) By E.M.S. Namboodiripad</ref> (1940s)
Even the Communist Party of India, which is today infested with atheistic critics of religion and Indian customs, was founded by some Hindu activists, other practicing Hindus, and members that wrote of parallels between Hinduism and socialism. Although Manabendra Nath Roy, previously a member of Anushilan Samiti was among the founding members, and although most of the founding members were Brahmans [which means nothing, as caste is irrelevant for being a good Hindu, and because they were all atheists anyway], it was Swami Satyabhakt[https://www.factsnippet.com/site/facts-about-swami-satyabhakta.html], Swami Sahajanand Saraswati, and Shripad Amrit Dange that are noteworthy as Hindus. It was Swami Kumaranand and Hasrat Mohani (wrote poetry of Krishna, celebrated Krishna Janmashtami, kept his idols, did pilgrimages to Mathura and did darshan at Krishna and Radha temples) together first declared Purna Swaraj.

Early communists occasionally referenced Hindu mantras (e.g., "''Sarve bhavantu sukhinah''" – ''may all be happy'') as embodying communal harmony akin to socialism.

Satyabhakt[https://www.academia.edu/49119836/Charu_Gupta_Hindu_Communism_Satyabhakta_Apocalypses_and_Utopian_Ram_Rajya_The_Indian_Economic_and_Social_History_Review_58_2_2021_213_48], Dange, Keezhedathu Damodaran, Radhamohan Gokulji, Rahul Sankrityayan (born Kedar Nath Pandey) were all founding members of the CPI in December 25–28, 1925 at the formal foundation at Kanpur Conference. Satyabhakt was the innovator who convened this first all-India conference, and if resulted in various communist groups unifying under his initiative. He even merged his own Indian Communist Party, which had at least 150 members, into the CPI then. It was Satyabhakt’s ''ABC of Communism'' that [[Indian Freedom Fighters#HRA's Hindu activist roots|C.S. Azad]] would use to educate HRA members about socialism, and Azad being a passionate socialist, changed the name of his group to Hindustan Socialist Republican Association. Satyabhakt wrote of Ram Rajya being the same socialist utopia that communism aims for. (Hasrat Mohani wrote of Ram Rajya in this manner and provided a few other relevant [[Ethics of Hinduism|ethics from Hinduism]].) Satyabhakt also wrote works on [[Bauddh Dharm|Bauddh]] and [[Jain Dharm|Jain]] [[Dharma|dharms]]. Damodaran wrote of scriptural references he considered proto-communist elements, like welfare in ''Charaka Samhita''.
"''Shivaji's festivals...draw the youth through national symbols to fight for independence, just as he defied Mughal tyranny with people's power.''" - S.A. Dange (1930s)
Swami Sahajanand Saraswati founded the All India Kisan Sabha (CPI’s peasant front) in 1936 and collaborated closely with the CPI during 1940's peasant movements. He provided a Marxist reinterpretation of the ''Bhagavad Gita'' in works like ''Gita Hriday'' (1942), and portrayed [[Krishna]]’s teachings on selfless action ([[Nishkam Karma|nishkama karma]]) and social harmony as a call for egalitarian reform and class struggle against feudal oppression, positioning the Gita as inspiring proletarian revolution and peasant agency for [[Samyag Darshan#Loksangraha|welfare (lok sangrah)]]. (He never formally joined CPI.) Swami Kumaranand was a CPI leader who spread the communist movement in Rajasthan. He tabled the first motion for full independence in the All Indian Congress Committee of 1921. He organized a trade union of textile workers in 1931 (Mill Mazdoor Sabha.) He formally joined the CPI in 1945, following his release from prison (he was imprisoned for civil disobedience activities.) Sudarshan Chakravarti may not have ever been a CPI member but he was its supporter as an early propagandist (wrote ''Communist Ramayana'' and of a utopian Ram Rajya.) Manmath Nath Gupta used Krishna/scriptural precedents for supporting armed or revolutionary struggle against British rule. Bhupendranath Datta (brother of Vivekanand), though a communist, did not disown Hinduism either, and both he and his supporters used its philosophies and symbolism for their cause. He critiqued<ref>''Dialectics of Hindu Ritualism'' (1950) By Bhupendranath Datta</ref> certain practices prevalent in the-then Hindu society but did not attack Hinduism's principles, he praised Hinduism's adaptability<ref>"''He [Vivekananda] was born when Hindu society was on the way to regain its dynamism. Winds of change were blowing furiously within his own community.''" - Bhupendranath Datta</ref>, and he supported Hindu revivalism like the organization [[Indian Freedom Fighters#HMM's Hindu activist roots|Hindu Mahamela]]<ref>"''It was an organization to resurrect the Hindu life in order to make the Hindus a nation. It was purely a national organization with national revival as its ideal.''" - Bhupendranath Datta</ref> and the work of Vivekanand<ref>"''The nation must ponder about the program of Swami Vivekananda in the perspective of an independent India, and work out its future advancement.''" - Bhupendranath Datta</ref>. Ganesh Shankar Vidyarthi, though a Congress member, supported the 1925 Kanpur Conference organizers.

Malayapuram Singaravelu Chettiar initially wrote positively about Buddhism and about Buddha being a communist but later abandoned religion in general. However, party member Sankrityayan (a monk) and D.D. Kosambi, being Bauddhs, wrote favourably of Bauddh teachings. Kosambi was also influenced by Jainism and translated Jain scriptures, and near the end of his life committed voluntary fasting (sallekhana.)
"''This is the reason why the ryots today must fathom into Shivaji’s history. It should be interpreted in a meaningful way...There is a lot in Shivaji’s history, his ideas, and his practice; there is much in the inspiring forces behind his cause and achievements. All this can be extremely beneficial to today’s ryots. We must understand all this properly and take it ahead.''" - Govind Pansare<ref>P. 59 ''Who Was Shivaji?'' (1988) By Govind Pansare</ref> (1988)
Dange was not a practicing Hindu but was not an atheist either. He wrote of parallels between Hindu teachings, including from the Gita, and communism. Dange worked with his mentor Pandurang Sadashiv Sane in organizing labourers and peasants of Maharashtra. Govind Pansare was not a founding member and only joined after independence, but despite being an atheist, still wrote of parallels between Hindu teachings and communism.
[[image:Roy and Savarkar.jpg|right|thumb|200px|M.N. Roy ('Father of Indian Communism') with Savarkar on stage.]]
M.N. Roy was previously a [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|member of the Anushilan Samiti]] and collected funds for the association. He was inspired with Vivekanand's views on spirituality. Roy agreed with Bankim Chandra Chatterjee that true religion was not being isolated from the world, but working actively for the public good. As a result, he saw the egalitarianism that communism aims for, as the as what would best serve the public good. It is commendable that even after his transition to an atheistic version of communism, he never disowned Vivekanand or Chatterjee as his idols.
"''Remember the heroes of 1857 — Rani Lakshmibai, Tantia Tope, Nana Sahib — who fought the British with sword and gun when Gandhi was not even born.''" - P.C. Joshi (CPI General Secretary) in May Day leaflet (1946)
The same warriors (Nana Sahib, Tantia Tope, Rani Lakshmi Bai) who fought their Dharma Yuddha for Hindavi Swarajya were spoken positively as honourable freedom fighters by communists, including atheists Roy, B.T. Ranadive, E.M.S. Namboodiripad, and P.C. Joshi.
[[image: Bishnu Prasad Rabha.jpg|right|thumb|200px|Bishnu Prasad Rabha ('Kalaguru'.)]]
Bishnu Prasad Rabha of Assam defected from INC to CPI (then to its offshoot RCPI) and was a devout [[Vaishnava]] of the Srimanta Sankardev Sangha organization.

Mentionable is Swami Agnivesh, though not a CPI member, he collaborated with the CPI(ML) Liberation and other communist groups. He established his own political party (Arya Sabha) and social activist group (Bandhua Mukti Morcha.) He participated in supporting the 2015 nationwide general strike called by CPI(M)'s CITU and CPI's AITUC against changes in labour laws. (It is mentionable that the CPI-affiliated AITUC had Lala Rai as a founder and its 1st President.) As BMM chairman, he announced unorganized sector workers' solidarity with the strike. Sitaram Goel is noteworthy too, as he was an active communist sympathizer throughout most of the 1940's but after attended the 1948 CPI's Second Congress, he saw communism as a cult that teaches nationals of countries to hate their cultures and its leaders, around whom cult-of-personality revolves, abuse power and brutally oppress the people they are supposed to care for and empower. He then became a popular Hindu nationalist writer. Amalendu Guha (prominent Marxist historian) began his communist activism from 1943 and wrote positively of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimanta Sankardev]] and the latter's Vaishnava movement, but from a non-devotional developmental perspective. Though Lala Dayal was never affiliated with CPI, during his atheist phase in life, he was a member of the Communist Workers' Party of Germany.

Today, communists of the CPI and other parties are too liberal and have become appeasers of minorities who do not offer solutions to illegal migration of Bangladeshi and Rohingya Muslims. They would make the Hindu and atheist founders hang their heads in shame.

;Relation to Hindu Mahasabha and Savarkar
At India House in London, both M.P.T. Acharya and Virendranath Chattopadhyaya worked with Savarkar. Acharya went to become the chairman of the CPI formed in Tashkent in 1920. Chattopadhyaya would join ComIntern and worked with Soviet leaders like Lenin, eventually founding the League Against Imperialism.

After independence (1948), when the Nehru government banned and jailed CPI leaders, prominent Hindu Mahasabha figure Nirmal Chandra Chatterjee (father of CPI(M) leader Somnath Chatterjee) defended communists civil liberties by forming the All India Civil Liberties Union and advocating their release. He provided legal assistance. Later in the 1960s, N.C. Chatterjee contested Lok Sabha by-elections (1963, 1967) from Burdwan as an independent with CPI support, winning both times.

Mir Abdul Majid "Mirjakar", an atheistic CPI leader touched Savarkar's feet upon release from prison, and even post-1947, he reportedly shared "''great respect''" for Savarkar.

Roy openly called Savarkar "''my inspiration''" from his youth and praised him as a "''great revolutionary.''" In 1937-1938, Roy shared stages with Savarkar, dressed traditionally to pay respects, and introduced him positively at public events. Namboodripad praised Savarkar’s "''revolutionary zeal''" in his book ''A History of Indian Freedom Struggle'', noting his efforts to ignite anti-colonial revolution from England and India. Hiren Mukherjee (who also wrote non-devotionally but positively of R.N. Tagore and Vivekanand), CPI leader and parliamentarian, personally pushed for commemoration in parliament after Savarkar's death in 1966 and he paid homage, acknowledging his patriotic contributions despite political differences<ref>"''The passing away of Veer Savarkar is a matter of such national importance that Members of Parliament sitting on a day when that happens ought to register our feelings... If rules preclude us from condoling the death of a very great man... this is something I cannot comprehend.''" - Hiren Mukherjee (February 26, 1966)</ref>. Dange held Savarkar in high esteem for his early sacrifices in the freedom struggle.

==IRA's Hindu activist roots==
[[image:Surya Sen.jpg|right|thumb|200px|Surya Sen ('Master Da'.)]]
The Indian Republican Army was founded by former [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Atmannati Samiti]] member Surya Sen (alias Master Da). He drew inspiration mainly from the ''Bhagavad Gita'', but also found solace in the ''Mahabharata'' and ''Devi Mahatmya (Chandi)''. He interpreted the Gita’s call for Karma Yoga as a call for armed struggle against imperialists.

The groups most well-known dent in the Empire was the Chittagong Armoury Raid (1930). It also executed the Battle of Jalalabad Hills (April 22, 1930), which resulted in the revolutionaries after fleeing to the hills being surrounded by British troops. In the ensuing gunfight, 80 British officers and 12 revolutionaries died before survivors dispersed into villages. The Pahartali European Club Attack (September 1932) was led by Pritilata Waddedar [under Surya Sen’s direction], whereby a group attacked the club (a European social hub), killing one and injuring others in a symbolic strike against colonial segregation. Pritilata died by suicide to avoid capture. In the guerrilla raids and assassinations (1930-1933), surviving IRA members operated in small groups, launching sporadic attacks on government personnel, property, and informers.

During his 11-month imprisonment awaiting execution (1933-1934), his constant companions were sacred the Gita, ''Mahabharata'', ''Devi Mahatmya (Chandi)''. He rose early to recite Gita verses, sing "Brahma Sangeet" (devotional hymns to [[Brahm]]), or chant Hindu hymns.

==HRA's Hindu activist roots==
"''Long live revolution! Long live the Hindu nation! Inquilab Zindabad!''" - Chandra Shekhar Azad<ref>HSRA poster after Saunders killing, Lahore, (Dec 17, 1928); Signed "''Balraj''" (pseudonym of Chandra Shekhar Azad)</ref>
The Hindustan Republican Association's founder Sachindra Nath Sanyal, who constantly used Shivaji to appeal to Hindu youth in Punjab and U.P. Sanyal repeatedly praised Shivaji’s wars against Mughals as 'Hindu Pad Padshahi'. He even wrote wrote long articles calling Shivaji "''the first revolutionary guerrilla''" and described him as "''the founder of Hindu independence''". Sanyal used 'Hindavi Swarajya' constantly as the ideal model and claimed that he was reviving the Swarajya. Shivaji’s portrait was in every HRA bomb factory and hideout alongside Bhagat Singh.

The Oath taken by new HRA recruits in 1925-1928 was, "''We swear by the Bhagavad Gita to free Hindustan from British slavery.''"<ref>This was recorded by several members, including Shiv Verma, Jaidev Kapoor</ref>
"''The revolution we are waging is the same that Chhatrapati Shivaji began against the Mughals and the Peshwas carried to the Attock — Hindavi Swarajya for all India, a Hindu government of Hindus for the whole of India.''" - HSRA comrades<ref>HSRA leaflet "The Red Pamphlet" (April 8, 1929)</ref> (1929)
(Printed on the HSRA manifesto distributed after the Assembly bomb)
The HRA was renamed as the Hindustan Socialist Republican Association (HSRA) when Bhagat Singh became member.

The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''The blood of Hindu youth is boiling. Rise, O Hindus, and avenge Lala Lajpat Rai!''" - HSRA handbill circulated in Lahore (Dec 1928); Direct reaction to Lala Rai’s death</ref><ref>“''The goddess of liberty demands the blood of Hindu youth.''" - HSRA wall graffiti in Kanpur and Allahabad (1925)</ref><ref>"''Remember Shivaji, Rana Pratap and Guru Gobind Singh – the immortal Hindu warriors.''" - "The Revolutionary" leaflet (1929)</ref><ref>"''Bande Mataram! The Hindu nation will be free!''" - HSRA poster after Assembly bomb case (April 1929); Signed "''Hindustan Republican Army''"</ref><ref>"''Hindus of India! Your motherland is in chains. Will you remain silent?''" - Ram Prasad Bismil in pamphlet dropped after Kakori case accused were sentenced (1927)</ref><ref>"''The sword of revolution is sharpened on the whetstone of Hindu dharma.''" - Ram Prasad Bismil; Poem published in HSRA journal (1926)</ref> and had devout Hindus and Sikhs as members.
"''We are fighting for the same Swarajya that Shivaji and the Peshwas established — a government of the people, by the people, for the people of Hindustan, free from the yoke of foreign rule.''" - Declaration of the HSRA manifesto at Assembly Hall in Delhi (April 8, 1929), signed by Bhagat Singh, C.S. Azad, Rajguru, Sukhdev, and others
C.S. Azad (born Chandra Shekhar Sitaram Tiwari) made other pro-Hindu statements too and used Hindu symbolism for the freedom movement. He had not only used, "''Hindu nation''", but also "''Hindu youth''"<ref>"''The Hindu youth of India must now take the sword to free Bharat Mata.''" (1929, Jhansi); - Shiv Verma, Yashpal, Jaidev Kapoor (all recorded the same words)</ref><ref>"''Rise, O Hindu youth! The blood of Lala Lajpat Rai cries for vengeance.''" - Note recovered by police; Azad’s fingerprints identified in court (Lahore Conspiracy Case Exhibit P-47); - Handwritten note thrown with the Saunders poster in Lahore (December 17, 1928)</ref>, "''Hindu women''"<ref>"''The sword of revolution is sharpened on the whetstone of the Bhagavad Gita and the honour of Hindu women.''" Private meeting in Kanpur (1929); Recorded by Durga Bhabhi and confirmed by Shiv Verma</ref>, "''Bhagavad Gita''"<ref>"''I swear by the Bhagavad Gita that I will free Hindustan or die.''" 1926-1931; At every HSRA recruitment</ref>, "''Shivaji''"<ref>"''Shivaji and Guru Gobind Singh are my ideals — both were Hindu warriors who never bowed to foreigners.''" - Conversation with Sadashiv Malkapurkar (1930, Jhansi); Sadashiv Rao Malkapurkar’s memoirs (published 1970s) and police interrogation notes</ref>, and "''Bharat Mata''"<ref>"''Bharat Mata is in chains. Her Hindu sons must break those chains with bombs and bullets.''" - Last public speech at Alfred Park, Allahabad (February 1931)</ref>.

==HGP’s Hindu activist roots==
[[image:GhadarMartyrs.jpg|right|thumb|200px|Ghadar Party's poster of martyrs.]]
[[image:Lala Dayal.jpg|right|thumb|200px|Lala Dayal.]]
"''Awake Hindus! The time has come for Hindus to rule Hindustan again.''" - Kartar Singh Sarabha<ref>"Ghadar di Gunj" (1914) poem By Kartar Singh Sarabha</ref> (1914)
The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''Hindus, Muslims and Sikhs are brothers, but Hindus are the elder brother who must lead the fight.''" - ''The Ghadar'' newspaper (Nov 1, 1913)</ref><ref>"''Bharat Mata is calling her Hindu sons to free her from slavery.''" - Ghadar poster, San Francisco (1915)</ref><ref>"''Remember Shivaji, Rana Pratap, Guru Gobind Singh—Hindu-Sikh warriors who never bowed.''" - "Ghadar di Gunj" (multiple poems, 1914-1917)</ref><ref>"''The British have defiled our temples and gurdwaras. Rise, O Hindus and Sikhs!''" - Leaflet of Ghadar Conspiracy dropped in Punjab villages (Feb 1915)</ref><ref>"''We swear by the Bhagavad Gita and Guru Granth Sahib to destroy British rule.''" - Oath taken by Ghadar volunteers in Stockton Gurdwara (1914)</ref><ref>"''The lion of Punjab (Maharaja Ranjit Singh) and the lion of Maharashtra (Shivaji) must roar together.''" - ''The Ghadar'' newspaper (1916)</ref><ref>"''Hindustan was once the land of the Vedas; we will make it so again.''" - Lala Dayal in speech at Portland, Oregon (1914)</ref> and had devout Hindus and Sikhs as members.

The Ghadar movement's founders were Bhai Parmanand (Hindu), Har Dayal Mathur (Hindu), Pandurang Sadashiv Khankhoje (Hindu), Sachindra Nath Sanyal (Hindu), Sohan Singh Bhakna (Sikh), and Tarak Nath Das (Hindu.) Har Dayal (alias Lala Dayal) was a pupil of Savarkar and was initially a part of the latter's [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|ABS]]. It was first known as Pacific Coast Hindustan Association, then Ghadar Party, and finally as Hindustan Ghadar Party.

In December 1914, many movement-linked armed robberies to acquire funds were executed in Kolkata. Jatin Mukherjee communicated with R.B. Bose via Kartar Singh Sarabha, and Vishnu Ganesh Pingle. The freedom-motivated robberies, organized and operated separately by different groups, merged under a common umbrella under the leadership of R.B. Bose in North India, Pingle in Maharashtra, and Sanyal in Benares. A strategy was made for a unified insurrection dated for February 21, 1915.

Pingle started out initially as a part of Savarkar's movement and also partook in the Swadeshi movement of Tilak<ref>"''Tilak's call for Swadeshi and boycott shaped my youth''." - V.G. Pingle, according to Ghadar fellow member Pandurang Khankhoke in 1970s interview</ref>.

Ultimately, this movement, like the 1857 rebellion, was crushed with 46 participants hanged (Pingle, Sarabha, and Kanshi Ram), 69 sentenced to life imprisonment, and 106 received lesser terms. Still, this only fueled further rebellion against British rule by inspiring others to do what they could against imperialism.

Sanyal was previously a member of the [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Anushilan Samiti]]. He was sentenced to life imprisonment for his participation in the Ghadar movement but was freed in 1920. He then founded the [[Indian Freedom Fighters#HRA's Hindu activist roots|HRA]], which Bhagat Singh became a part of. He, with other members, organized the Kakori Conspiracy robbery and was sentenced again for life but was released in 1937. After R.B. Bose escaped to Japan, Sanyal was considered the most senior revolutionary figure of the freedom movement. He collaborated with the Japanese for fighting the British Empire and was arrested for in 1941. He died in jail, 1942 of tuberculosis.

Tarak Nath Das, before becoming part of the Ghadar Movement, was part of the Anushilan Samiti. To stir Bengali enthusiasm, commemoration of the achievements of Raja Sitaram Ray (Bengali Hindu who fought against Mughals), was introduced as a festival. He was was sentenced in 1918 to 22 months in prison. He would later move to the U.S. east coast and established the Freedom of India (FFI) with Lala Dayal, Lala Rai, M.N. Roy, and Virendranath Chattopadhyay and the latter's partner American journalist and writer Agnes Smedley. After partition he founded the Vivekananda Society in Kolkata.

Bhai Parmanand was initially sentenced to death but was later given imprisonment for life. However, his sentence was cut short and he was released in 1920, and the following year he joined the [[Indian Freedom Fighters#Controversy over HM and RSS|Hindu Mahasabha]]. He also remained part of the Arya Samaj for life. He invited [[Indian Freedom Fighters#Controversy over HM and RSS|Hedgewar]] to Hindu Yuvak Parishad events in the 1930s, and aligned with RSS precursors via [[Indian Freedom Fighters#Other groups offering alternative to INC|Arya Samaj]]. He also founded the Founded Jat Pat Todak Mandal (''Caste System Abolition Society''.)

Lala Dayal had become an atheist but eventually returned to see the value in Sanatan Dharm<ref>"''The Upanishads and the Bhagavad Gita are the greatest scriptures ever written. They contain the pure Aryan wisdom that the modern world needs.''" - "Our Scriptures" article in ''The Vedic Magazine'', Lahore (March 1937)</ref> and backed Savarkar's Hindu activism<ref>"''Veer Savarkar is the greatest living Hindu leader and thinker. His book Hindutva is the manifesto of the Hindu nation. Every Indian abroad must read it.''" - Lala Dayal in letter published by ''The Hindu'', Madras, (May 14, 1937)</ref>.

==HMM's Hindu activist roots==
[[image:RajnarainBose.jpg|right|thumb|200px|Rajnarain Bose ('Grandfather of Indian Nationalism'.)]]
The Hindu Mahamela (est. 1867) or Chaitra Mela was an association that held annual meetings. However, it did operate the National Society (Jatiya Sabha), National Press, ''National Paper'', and other institutions to have ongoing activities, thereby carrying forward the nationalist spirit year-round.

Its main organizers were Nabagopal Mitra, R.N. Bose, and the Tagore family.
"''We do not understand why our correspondent takes exception to the Hindus who certainly form a nation by themselves, and as such as society established by them can very properly be called a National Society.''" - ''National Paper''
Its ''National Paper'' had made pro-Hindu statements. It emphasized on reviving the "''glory of the Hindu nation.''"<ref>"''I may say that I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess. I see this rejuvenated nation again illuminating the world by her knowledge, spirituality, and culture, and the glory of the Hindu nation again spreading over the whole world.''" - Rajnarain Bose</ref>

;Sanjivani Sabha
R.N. Bose and Jyotirindranath Tagore formed this secret society organ of the Mela to promulgate the Swadeshi movement.

Bose in his 1872 lecture "Hindu Dharmer Shreshthata" (''The Superiority of Hindu Dharm''), he strongly defended Hindu religion and scriptures, arguing for the greatness of Hindu religion and culture as a foundation for national regeneration. He frequently used the concept of dharm in both ethical and nationalistic senses, viewing it as the moral and cultural basis for Indian/Hindu unity and awakening. He promoted the study and revival of ancient Hindu scriptures (especially the Vedas and Upanishads) as essential for national progress, while advocating a purified, rational form of Hinduism through the Brahmo Samaj<ref>"''I am a Hindu like yourself. I pride myself in the name. I do not consider Brahmoism to be different from Hinduism… Brahmoism is Hinduism and Brahmos are emphatically Hindus.''" - Rajnarain Bose</ref>.

Bose advocated for a 'Maha Hindu Samiti' (''Great Hindu Committee'') in his pamphlet "Old Hindu’s Hope", envisioning a national awakening rooted in Hindu cultural and religious identity.

Tagore wrote several plays and dramatic works that drew upon Hindu mythological themes, gods, and epic narratives for patriotic and cultural purposes.

==IIL-INA's Hindu activist roots==
[[image:BoseSingh.jpg|right|thumb|200px|R.B. Bose (right) and M.S. Ghuman (centre.)]]
[[image:Rani Ki Jhansi Regiment.jpg|right|thumb|200px|R.B. Bose and Rani Ki Jhansi Regiment of INA in Singapore.]]
[[image:INA troops.jpg|right|thumb|200px|INA troops in Singapore.]]
"''I have named this organization after the Abhinav Bharat of Savarkar, which means 'New India'—a society dedicated to complete liberation from foreign rule''." - Rash Behari Bose in Tokyo speech (1942)

In a 1915 speech during the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP]] planning at Bengal, he praised Hindu nationalism to free India from imperialist control: "''The revival of Hindu nationalism is the only path to India's freedom. Hindus must awaken their ancient spirit of valour and unity to throw off foreign yoke—our culture is the weapon against the British''." In a 1938 letter to Savarkar, while establishing the Japanese Hindu Mahasabha, he writes, "''The Hindu Rashtra must be built on the unbreakable foundation of our ancient civilization—Hindu nationalism is not mere politics; it is the soul of Bharat, calling for unity against all external threats''." In a June 1942 Tokyo Conference speech for establishing IIL, he said, "''Hindu nationalism is the eternal flame of India's soul—it unites us not just against the British, but for a resurgent Asia where Hindu culture leads the way to freedom and dignity''." Then at a 1943 Bangkok (Thailand) speech he stated, "''In the Hindu Rashtra of our dreams, every Indian—Hindu by culture—stands as one against imperialism. This nationalism is our shield and sword for a free Bharat''."

Throughout the 1930s, R.B. Bose, a Savarkarite in Japan, and Savarkar himself had exchanged letters about there being a transnational 'Hindu bloc'. Bose in letters from 1938<ref>March 7, May 23, July 11, August 11, August 18</ref> proposed an "''authorised international mouth piece of the Hindu Mahasabha''" in Eastern countries, and Savarkar responded affirmatively. In a letter from 1942<ref>March 21, 1942</ref>, Bose praises Savarkar's revolutionary history and foreign policy views and discusses mobilization of Indians in East Asia against Britain, references Japanese aid, and warns against British compromises.

R.B. Bose founded the IIL (he named it after ABS) and Indian National Army (INA.)<ref>"''Without Rash Behari, there would be no INA''." - Subhas Chandra Bose</ref><ref>"''Rash Behari Bose was the father of the Indian freedom movement in Japan. Without his 30 years of work, there would be no INA''." - P. 87 ''Soldiers' Contributions to Indian Independence'' By Mohan Singh Ghuman (1974)</ref><ref>"''Rash Behari planted the seed. Netaji made it a tree''." - Mohan Singh Ghuman, 1974</ref><ref>"''Rash Behari's Tokyo Resolution (1942) was our charter. It declared India's independence before Netaji arrived''." - Mohan Singh Ghuman at INA Veterans Meet in Delhi (1972)</ref><ref>"''We followed Rash Behari's call from Tokyo. His Indian Independence League gave us political cover and civilian support''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref><ref>"''I formed the INA in his name—he was our President in exile''." - Mohan Singh Ghuman </ref> R.B. Bose formed the INA with Mohan Singh Ghuman (Sikh). This happened when the latter was captured by the Japanese imperial army with about 30,000-40,000 other British Indian Army soldiers in Singapore but because the Japanese greatly respected R.B. Bose, they listened to him and freed the POWs, who then became INA soldiers. M.S. Ghuman not only credited R.B. Bose with the INA's foundation but also indirectly credited the Ghadar Movement<ref>"''Ghadar was Punjab's fire. Rash Behari lit a new flame in Japan''." - M.S. Ghuman in 1972 speech</ref><ref>"''Ghadar was the first soldier revolt...Sikh officers in 1915 showed the way''." - P. 34 of Memoir by Mohan Singh Ghuman</ref><ref>"''The Ghadar Mutiny of 1915 was the first spark in my Mind. When I saw Indian soldiers ready to turn guns on British officers, I knew we could do it again—and we did, in 1942''." - ''Leaves from a Soldier's Diary'' by Mohan Singh Ghuman (1974)</ref><ref>"''Ghadar taught us: A soldier's duty is to his nation, not the Crown. That's why I formed the INA''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref> [for turning him into a freedom fighter], which is essentially R.B.'s movement.

His INA used Hindu/Sikh culture and symbolisms. For example, tilak ceremonies and verses from ''Ramayana'' references used. Hindus and Sikhs also formed 70% of the INA. R.B. Bose ran the INA as President and contributed via fundraising, radio broadcasts, and supplies.) About 1,000 of IIL's women<ref>''INA'' By K.K. Ghosh (1969)</ref> (i.e., Lakshmi Sahgal) likely joined the Rani of Jhansi Regiment as nurses and combatants. A further 100-200 youth were sent to Penang (Malaysia) for spy training.
"''Swami Vivekananda's message is my political Bible, but the Gita is my spiritual Bible and the source of my inner strength.''" - Subhas Chandra Bose in speech to INA officers at Rangoon, Burma<ref>P. 287 ''Chalo Delhi'' compiled by Sisir Kumar Bose</ref> (1940)
Savarkar's secretary had stated that Savarkar himself connected R.B. Bose with S.C. Bose and upon Savarkar's advice did the latter leave to join forces in the INA. This event is even described by Yukikazu Sakurasawa's ''Two Great Indians in Japan''. R.B. Bose then passed on leadership of the IIL and INA to S.C. Bose after the latter showed enthusiasm to join the cause for fighting to liberate India. S.C. Bose, though secular in his freedom struggle for India, was not secular in beliefs and proclaimed the ''Bhagavad Gita'' as his favourite book. S.C. Bose had joined the IIL first in India, which Shivram Mahadev Paranjape, owner and writer of ''Kaal'' newspaper, became president of. (Paranjape wrote, "''The British are the new Mughals; Shivaji’s path is our path.''")

==NBS' Hindu activist roots==
[[image:Dr. Satyapal Singh.jpg|right|thumb|200px|Dr. Satyapal Singh.]]
"''Is it not really degrading for us, with Guru Govind Singh, Shivaji, and Hari Singh as our heroes; to be told that we are incapable of defending ourselves?''" - Manifesto of "Naujawan Bharat Sabha, Punjab" (April 6, 1928) By Bhagwati Charan Vohra
Naujawan Bharat Sabha[https://naubhas.com/] (''New-Youth India Council''), modelled and named after Savarkar's ABS, was founded by Bhagat Singh, Bhagwati Charan Vohra, Ram Chander, Ramkishan and Sukhdev.<ref> ''Militant Nationalism in The Punjab, 1919–1935: Interweaving Region and Nation'' By Kamlesh Mohan </ref> It was made at the suggestion of [[Indian Freedom Fighters#Other groups offering alternative to INC|Dr. Satyapal Singh the Arya Samaji activist]].<ref> P. 34 ''Bhagat Singh and His Ideology'' By Shiri Ram Bakshi </ref> It was setup as a communist and secular group. However, it was the Arya Samaji Lala Rai's death from a wound by an imperialist officer at an anti-imperialist protest that trigger Bhagat Singh to assassinate British Army officer John Saunders.

Dr. Satyapal himself was 1 of the NBS’ eminent members and supporters who participated in its events and addressed its meetings. For instance, Dr. Satyapal spoke at NBS gatherings, including alongside figures like Sardul Singh and Sohan Singh Josh, indicating his ongoing role in promoting its anti-colonial and youth mobilization efforts. He is also listed among the main organizers or key affiliates of revolutionary groups in Punjab that overlapped with NBS activities, such as the Kirti Kisan Party, where he collaborated with Bhagat Singh and others on leftist-nationalist initiatives.

The association had members at schools in Lahore to recruit students into the revolutionary movement. Of particular focus was the National College (alias Indian National College, Punjab College, Punjabi Quami Vidyapith), which had been established by the Lala Rai. The institute's principal was NBS member Chhabil Das. Bhagat Singh had been educated at this school

On February 17, 1931, as the Punjab region observed Bhagat Singh Day, in Lahore, all students of Sanatan Dharam Colleges and the Arya Samaj's D.A.V. Colleges absented themselves from classes.<ref>P. 127 ''History of the Naujawan Bharat Sabha'' By Ram Chandra </ref> In other schools, only a proportion were absent. There was a meeting held for Bhagat Singh, Sukhdev Thapar, and Shivaram Rajguru for which around 15,000 people attended. Its most important speakers were Sardul Singh, Dr. Satyapal, and S.S. Josh.

When it was banned in July 1929, some members in Ambala and Sirsa rebranded the outlawed group as the 'Naujawan Hindu Sabha' so that the members and their struggles can continue while evading the British ban on the original NBS association. The most politically prominent organization made by former members of the NBS was the Punjab Socialist Party (est. July 1933), which eventually [[Indian Freedom Fighters#CPI's Hindu activist roots|merged into the CPI]].

==PSS' Hindu activist roots==
[[image:Ganesh Vasudev Joshi.jpg|right|thumb|200px| Ganesh Vasudev Joshi (alias 'Sarvajanik Kaka')]]
"''The Hindu community is the backbone of this country; its ancient culture and philosophy are the richest treasure of India, and we must preserve and reform them so that Hindus can lead the nation to freedom.''" - Ganesh Vasudev Joshi in speech (1884)
Poona Sarvajanik Sabha was established primarily by Ganesh Vasudev Joshi, and other prominent members included Justice Ranade and Gopal Hari Deshmukh (Lokhanwadi). All of them were also Prarthana Samaj members.
"''Shivaji Maharaj was the ideal Hindu king. He combined in himself the qualities of a great warrior, a wise administrator, and a protector of Hindu religion. His establishment of Swarajya was not for personal glory but for the honour and independence of the Hindu people.''" - Vishnushastri Krushnashastri Chiplunkar in ''Nibandhamala''
Vishnushastri Krushnashastri Chiplunkar (alias 'Savai Shastribuwa') was a prolific writer and wrote in detail about Hindavis and their accomplishments.<ref>"''The rise of the Maratha power was a glorious event in the history of the Hindu race. It proved that Hindus were capable of ruling and defending their own dharma. Shivaji Maharaj created a new Hindu kingdom in the face of Mughal tyranny.''"</ref><ref>"''Shivaji was not merely a great warrior or conqueror of forts. He was the founder of Hindavi Swarajya. He awakened the Hindu nation from its slumber and established an independent Hindu kingdom. This was his greatest achievement.''"</ref>

This association was 1 of the 6 organizations whose members were at the 1885 conference to established the INC. It and the Indian Association were the 2 largest groups of the 6 that attendants of the conference belonged to.

==SBS' Hindu activist roots==
[[image:Ashwini Kumar Rai.jpg|right|thumb|200px|Ashwini Kumar Dutta.]]
"''The object of these Shivaji festivals is to awaken in us a feeling of respect for the noble, for the disinterested and for the self-sacrificing life of Shivaji. The other object of the festival is the union of the Bengalees with the Marathas.''" - Ashwini Kumar Dutta on Shiv Jayanti at Field and Academy Club, Kolkata (June 5, 1906)
A.K. Dutta founded the Swadesh Bandhab Samiti to promulgate the [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|Swadeshi Movement]].

In 1904, he had organized a Shiv Jayanti event at Barisal. At the conclusion of the meeting, pamphlets and pictures (or portraits) of Shivaji were distributed to attendees.

He had also established the Brojo Mohan School and Brojo Mohan College[https://www.bmcollege.gov.bd/].

He was deported to Lucknow (eventually jailed there) and this organization banned 1908. He was released in 1910.

He wrote the Bengali dharmic books ''Atmapratistha'', ''Bhaktiyoga'', ''Durgotsavtattva'', ''Karmayoga'', and ''Prem''.

==SIS' Hindu activist roots==
[[image:V.S.S. Sastri.jpg|right|thumb|200px|Valangaiman Sankaranarayana Srinivasa Sastri (alias 'Silver-Tongued Orator'.)]]
The Servants of India Society[https://www.servantsofindia.in/] or Bharat Sevak Samaj was established by people from across India—S.N. Banerjee (Bengali) the founder of other organizations, as well as Anant Patwardhan (Marathi), Appaji Dravid (Tamil), Gopal Krishna Deodhar (Marathi), Gopal Krishna Gokhale (Marathi), and Valangaiman Sankaranarayana Srinivasa Sastri (Tamil).
"''There has been much misunderstanding of India, and it is my task, as far as I can, to remove it.''" - Valangaiman Sankaranarayana Srinivasa Sastri
V.S.S. Sastri was the greatest orator in English that India whose eloquence<ref>"''I never knew that the English language was so beautiful till I heard Sastri speak it.''" - Arthur Lionel Smith (c. early 1920s)</ref><ref>"''It is a curious thing that the two best English speakers we have in South Africa are… one is a Dutchman… and the other is an Indian, Sastri.''" - ''The Pretoria News'' (South Africa)</ref><ref>"''He is among the greatest living speakers in the English tongue, a natural orator, with a most effective delivery.''" - ''The Cape Times'' (South Africa, British imperial press) </ref> with the language that he used in defending<ref>"''India’s contribution to the world has been not in arms, nor in wealth, but in the realm of the spirit and of ethics.''" - Valangaiman Sankaranarayana Srinivasa Sastri
</ref><ref>"''The moral law is not the possession of any one race or nation; it is universal, and India has striven to interpret it in her own way.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''Religion, as we understand it, is not a matter of dogma, but of conduct.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''A people that loses faith in its own past cannot build its future.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref> Indian ideas and practices impressed Anglophones of European ancestry in U.K., U.S., and South Africa. He also spoke about ethics<ref>"''We have prized restraint above indulgence, and self-discipline above the pursuit of power.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>, including the treatment of Indians in colonial South Africa<ref>"''We claim no privilege; we ask only for justice.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>. He also presented lectures of ''Ramayana'' at Madras Sanskrit Academy.

==SPS' Hindu activist roots==
[[image:Gopabandhu Das.jpg|right|thumb|200px|Gopabandhu Das (alias 'Pandit Utkalamani'.)]]
Servants of the People Society[https://sops.in/] or Lok Sevak Samiti was established primarily by Lala Rai. Prominent members included Gandhi and former PMs Inder Kumar Gujral and Lala Bahadur Shastri, and former INC President Purushottam Das Tandon.

An important member was Pandit Utkalamani, who was both an INC and a Hindu Mahasabha member. He was president of the branches of both parties within the-then Utkal state. He referenced Hindu themes even outside of his works. His works included Odia poetry on the ''Bhagavad Gita'', ''Bhagavata Purana'', ''Katha Upanishad'', and ''Mahabharata''. He also wrote ''Dharmapada'', which glorified the Konark Temple, its makers, and the era of the Eastern Ganga Dynasty that commissioned it constructed. He also praised the dynasty for having the Jagganath Puri Temple built. He honoured the Gajapati Dynasty too. He established the Satyabadi Bana Bidyalaya, where he was an educator. He was a journalist for ''The Samaj'' newspaper that he founded.

==SVM's Hindu activist roots==
[[image:Sadhu Vaswani.jpg|right|thumb|100px|Sadhu T.L.V.]]
The Sadhu Vaswani Mission[https://www.sadhuvaswani.org/] was established by Sadhu Vaswani (born Thanwardas Lilaram Vaswani) of Sindh, who was a close associate of Mahatma Gandhi, participated in the Non-Cooperation Movement, moved a resolution in Sind Political Conference of the INC endorsing Gandhi's program. He also wrote a number of patriotic books—''Apostles of Freedom'', ''Awake, Young India!'', ''Builders of Tomorrow'', ''India Arisen'', and ''India in Chains''. He personally intervened in the execution verdict of martyr Hemu Kalani by signing a clemency petition but was not successful.

==WIA's Hindu activist roots==
[[image:Annie Besant.jpg|right|thumb|200px|Annie Besant.]]
[[image:Margaret Cousins.jpg|right|thumb|100px|Margaret Cousins.]]
[[image:Dorothy Jinarajadasa.jpg|right|thumb|100px|Dorothy Jinarajadasa.]]
"''Queens like Rani Lakshmibai of Jhansi and Rani Padmini of Chittor were not mere rulers but warriors who embodied Shakti. Lakshmibai fought the British as Durga incarnate, while Padmini chose Jauhar to preserve honor. These princesses and fighters show Hinduism's respect for women's courage and leadership.''" - Annie Besant in "The Revival of Hinduism" speech (1910s)
The Women's Indian Association[https://wiachennai.org/] was established by 3 Brits in 1917—Annie Besant (of England), Dorothy Jinarajadasa (of England), and Margaret Cousins (of Ireland, then part of U.K.) They were all Theosophists fascinated by ancient Indian culture and wisdom. The Theosophical Society did wonders for Hindu culture, even reviving Sanskrit learning and Hindu education (i.e., Central Hindu College), and opposing non-Hindu missionary activities. At its zenith, the group established 61 branches throughout India.

They fought to raise the marriage age, improving women's property laws, higher education, and suffrage—framing these as restoration of the Vedic-era gender roles.

The WIA focused on motherhood/wifehood as "''divine power''" (Shakti) symbolized promoting Hindu traditions like sari-wearing and family roles as patriotic to India.

Jinarajadasa at the at the 1923 Vienna Congress of the Federation of European National Societies of the Theosophical Society declared, "''India had a marvellous civilisation thousands of years ago...In that civilization women were not the suppressed, held-down kind of people that they have become in later days.''" At the same conference, she is written of by John Hopkins<ref>P. 121 ''Divine Feminine: Theosophy and Feminism in England'' (2001) By John Hopkins </ref> as having attributed suppression of women's rights to Islamic rule, saying that "''Mahomedan''" influences on the "''old Aryan races''" and urged "''modern and progressive Hindu young people''" to restore the ancient practices. She also said at the conference, "''In ancient Aryan races, queens and princesses like Savitri and Draupadi were strong, choosing their paths and challenging norms. Savitri defied death for her husband, Draupadi demanded justice—modern Hindu women must emulate these fighters to overcome suppression.''"

Cousins wrote, "''Hindu queens like Rudrama Devi and Rani Durgavati were warriors who led armies and protected dharma. Their strength as female fighters shows Hinduism's potential for women's equality, which we must revive.''"<ref> ''The Awakening of Asian Womanhood'' (1922) By Margaret Cousins </ref>

Ambujammal Desikachari was also a part this organization and she referenced Hindu scriptures like ''Bhagavad Gita'' in the contexts of national service and reform. Sarojini Naidu referenced Hindu scriptures and figures. Kamaladevi Chattopadhyay referenced cultural and historical Hindu elements.

The organization's official mouthpiece was ''Stri Dharma'' magazine.

==AIWC's Hindu activist roots==
[[image:Durgabai Deshmukh.jpg|right|thumb|200px|Durga Deshmukh.]]
"''I feel sad to see that the women of Madras who live in such a developed town are not taking any interest in joining the national movement… If you are born in this great land of Shivaji, Rana Pratap and Jitendra Nath and if it is the same blood that is flowing in your veins, it calls for your ultimate sacrifice in the cause of the nation… And still, if you do not have the courage to take part in the struggle for freedom, think of Jhansi Lakshmi Bai of Vimala (Khandga Tikkana’s mother) and such other great sacrifices.''"<ref> P. 276 ''Revisiting India’s Past: Commemoration Volume To Prof. Vijay Kumar Thakur'' (2023) By Prof. P. Chenna Reddy </ref> - Durga Deshmukh at rally in Chennai to convince local women to join the freedom cause

The All India Women’s Conference[https://www.aiwc.org.in/] was setup by Margaret Cousins in 1927. The organization is still active and it is a member of the International Alliance of Women.

==INC freedom fighters defecting to Hindu groups==
It wasn't only Bose who grew tired of Congress and quit to fight for freedom through other institutions. Many Congressmen defected to the political parties HM or Bharatiya Jana Sangh (BJS, predecessor to BJP), while others to the RSS, which wasn't a political party.

Disillusioned Congress members that did not join Hindu groups, created their own parties like Indian Liberal Party (Raj Bahadur Sapru), Kisan Mazdoor Praja Party (Acharya Kripalani), Socialist Party (J.P. Narayan and Acharya Dev), Swatantra Party (Rajaji), and others. Bhakna joined CPI due to ideological differences and Bismil the HRA due to opposition or Gandhi's policies. S.C. Bose had taken Savarkar's advice to join S.B. Bose's IIL.

There were also others who resigned when fed up with INC and did not rejoin politics, like former PM Gulzarilal Nanda and Dr. Laxman Vasudev Paranjape. The latter even while an INC activist helped found and spread the RSS. There was also Ganesh Damodar Savarkar who was an INC activist while also a member of the ABS and HM, and even used the HM to expand the RSS.
{| class="wikitable sortable"
|-
! Name
! Post
! Background
! Shift
! Other Significance
! Birth Region
! Ethnicity
|-
!Ashutosh Lahiri[https://satyaagrah.com/history/diary/jawaharlal-nehru/2917-ashutosh-lahiri][https://www.indiaprofile.com/people/freedomfighters.htm]
|Bengal Congress MLA
|
|Joined HM in 1948 amid post-Partition Hindu mobilization.
|Resorted to violence against imperialists.
|Bengal
|Bengali
|-
!Balraj Madhok
|Active in Congress youth wings (1940s)
|
|Joined RSS in 1942 (post-1947 consolidation) as a pracharak; later BJS founder.
|
|Gilgit-Baltistan (Skardu)
|Punjabi
|-
!Dr. Balakrishna Shivram Moonje
|Congress volunteer
|Early Congress member; influenced by Tilak’s philosophy.
|Pre-1947 HM leader who co-founded RSS (1925) with Hedgewar; post-1947, as RSS vice-president (1940-46), he mentored ex-Congress nationalists joining RSS shakhas. Post-1947 Relevance: Facilitated integration of Congress dissidents into RSS during its 1949 rehabilitation post-ban.
|Military leader
|Chhattisgarh (Bilaspur), then Central Provinces
|Marathi
|-
!Deendayal Upadhyaya
|Congress worker
|Active in Congress-affiliated labor unions (1940s); influenced by Gandhi’s constructive program.
|Joined RSS in 1942 (pre-1947), but post-1947, rose as RSS pracharak and BJS ideologue (general secretary 1952–67). His defection highlighted youth migration from Congress’ socialist wing.
|Started monthly ''Rashtra Dharma'' publication.
|U.P. (Mathura) then United Provinces
|Brajbhasha
|-
!Dwarka Prasad Mishra
|
|Defected to BJS in 1951 criticizing Nehru's "''dictatorship''"
|
|Attempted to start his own Bharatiya Lok Congress but later returned to Congress only to boost political career again
|U.P. (Unnao) then United Provinces
|Hindi
|-
!Hemwati Nandan Bahuguna
|U.P. Congress Chief Minister (1973–75)
|
|Defected to BJP in 1987
|
|Uttarakhand (Bughani), then United Provinces
|Garhwali
|-
!Jagannathrao Joshi
|Congress worker in Maharashtra
|
|Defected to RSS in 1948, leading Goa liberation efforts.
|
|Karnataka (Nargund)
|Kannadiga
|-
!Kanhaiyalal Maneklal Munshi (alias Ghanshyam Vyas)
|Congress leader
|
|Joined BJS
|
|Gujarat (Bharuch), then Bombay Presidency
|Gujarati
|-
!Dr. Keshav Baliram Hedgewar
|Joint secretary of Provincial Congress
|Quit in 1923 due to INC's appeasement policies like support of Khilafat Movement
|
|He was arrested in 1921 for delivering seditious speeches and was released 1922
|Maharashtra (Nagpur) then Bombay Presidency
|Telugu
|-
!Kewalram Ratanmal Malkani
|Congress journalist
|
|Joined BJS in 1951, serving as its first general secretary.
|
|Sindh (Hyderabad), then Bombay Presidency
|Sindhi
|-
!Lajpat Rai ('Lala', 'Punjab Kesari')
|Congress leader
|Key Congress figure; led Non-Cooperation in Punjab (1920–22)
|In 1926, he resigned from the Congress-backed Swaraj Party and joined the HM, criticizing Congress’ “''pro-Muslim''” compromises (e.g., Lucknow Pact). While this occurred pre-1947, his faction influenced post-1947 HM continuity. Post-1947 Relevance: His legacy drew Congress dissidents to HM in the 1950s, though Rai himself predeceased independence.
|A British publication, the ''Punjab Disturbances Report'' (alias ''Punjab Unrest Report'' or ''Aitken Report'') printed: “''The head and centre of the entire movement is Lajpat Rai, a Khatri pleader— he is a revolutionary and a political enthusiast who is inspired by the most intense hatred of the British government''.” He was martyred in a lathi charge by police in 1928 from lathi blows during Simon Commission protests.
|Punjab (Dhudike)
|Punjabi
|-
!Madan Mohan Malaviya ('Mahaman', 'Pandit')
|4-time Congress president
|Moderate Congress leader; opposed Gandhi’s Non-Cooperation but supported Swaraj.
|Dual affiliation pre-1947 (Congress and HM co-founder, 1915), but post-1947, his followers (e.g., in U.P. politics) bolstered HM against Congress’ “''secular drift''.” Malaviya died in 1946, but his network facilitated defections.
 He was a member of the HM while also a Congress member. In 1934 he quit to create the rival Congress Nationalist Party.
 Post-1947 Relevance: HM invoked his name to attract ex-Congress Hindus in 1948–50 elections.
|Saved lives in 1924 of 170 Non-Cooperation Movement participants sentenced to death for the Chauri Chaura Incident by securing acquittals for 155 and life sentences for the rest even though he had retired from law in 1911[https://vajiramandravi.com/upsc-exam/madan-mohan-malaviya/] Gandhi conferred him title 'Mahaman' Founded: 1) Banaras Hindu University 2) Bharat Scouts and Guides 3) ''Hindustan Dainik'' 4) ''The Leader''
|U.P. (Prayag), then United Provinces
|Hindi
|-
!Mukund Ramrao Jayakar
|
|
|
|
|
|Marathi
|-
!Narasimha Chintaman Kelkar ('Sahityasamrat Tatyasaheb')
|Congress leader and Tilak’s associate
|
|Defected in the 1920s (formalized post-1947) over Congress’s “soft” stance on communal issues; became HM general secretary.
|
|Maharashtra (Miraj)
|Marathi
|-
!Dr. Narayan Bhaskar Khare
|Premier of Central Provinces and Berar
|
|Expelled from Congress in 1938, and in August 15, 1949
|
|Maharashtra (Panvel)
|Marathi
|-
![[डॉ. सम्पूर्णानन्द जीवन एवम् चिन्तन- Dr. Sampoornanand Life and Thinking (An Old and Rare Book)|Dr. Sampurnanand]]
|Congress leader
|
|Briefly aligned with HM in 1947-1949 before shifting to BJS.
|Achieved doctorate
|U.P. (Varanasi)
|Hindi
|-
!Dr. Syama Prasad Mookerjee
|Congress minister, later HM president
|Elected to Bengal Legislative Council under Congress (1937); served as India’s first Industry Minister (1947) under Nehru.
|Resigned from Congress/HM in 1949 over ideological differences (opposed Article 370, Partition acceptance); founded BJS in 1951 with RSS support. RSS provided organizational backbone (e.g., volunteers for campaigns.)
 Post-1947 Relevance: His defection symbolized the right-wing Congress exodus to RSS-aligned politics.
|He died in 1953 during Kashmir agitation.
|Bengal (Kolkata) then Bengal Presidency
|Bengali
|-
|}

==Militant Hindu groups offering alternative to INC==
;Abhinav Bharat Society 
[[image:Savarkar and Senapati.jpg|right|thumb|200px|Savarkar and Senapati Bapat.]]
"''I have fought all my life to revive the Hindavī Swarājya of Shivaji and the Peshwas — nothing less than that will satisfy me.''" - Senapati Bapat<ref>Interview in ''Kirloskar'' magazine (1947) and autobiography</ref> (1940s)
Veer Savarkar formed this organization in 1904, as in his initial stages of the freedom struggle he aggressively wanted foreigners ruling India punished.

He founded the group on campus of Fergusson College at Pune, where he studied. On campus he smuggled arms and plotted against imperialist rule.

Senapati Bapat (Pandurang Mahadev Bapat) was a part of this organization, and after the group was banned, he later joined [[Indian Freedom Fighters#India House's Hindu activist roots|India House (London)]], Free India Society (London), [[Indian Freedom Fighters#Ghadar Movement's Hindu activist roots|Hindustan Gadar Party]], Jugantar Group, and [[Indian_Freedom_Fighters#HRA's Hindu activist roots|Hindustan Republican Association (HRA)]], but later served in nonviolent Gandhian groups. Up to 1910 in London, Savarkar and Bapat were still close. He used Hindu symbolism and teachings as inspiration for the freedom movement. When a member of the ABS, he called himself 'Shivaji’s soldier' and took the organization's oath ("''We will fight like Shivaji.''") For the 1915 Ghadar bomb training, he swore on ''[[Bhagavad Gita]]'' before bomb plots and quoted [[Karma Marga|Karma Yoga]] ("''Fight without fear.''") Within Pune in the 1900s, he used Tilak’s Ganesh Utsav festivals for secret meetings & weapon storage. In his revolutionary poems, he invoked "''Mother India as Kali''" to awaken martial spirit. During Swadeshi rallies, he chanted B.C. Chatterjee's "Vande Mataram" hymn as a battle cry. He was jailed in 1915 for being the accused number 1 in the Nasik Conspiracy Case and was acquitted 5 years later. He had said in the 1920s, "''Hindu gods inspire all Indians—Muslim, Sikh, Hindu—to fight the foreigner.''" Even after independence he participated in the Hyderabad and Goa liberation movements.

This group had not only inspired organizations in its era, but even today there are some named after this organization.[https://www.abhinavbharatparty.org/][https://www.abhinavbharat.org][https://www.abhinavbharatcongress.org/]

;Anushilan Samiti (''Secret Committee'') 
[[image:Anushilan Samiti members.jpg|right|thumb|200px|Members of the organization.]]
[[image:Delhi-Lahore Conspiracy.jpg|right|thumb|200px|1912 assassination attempt of Viceroy Hardinge.]]
"''The Marathas under Shivaji overthrew the Mughals with peasant armies; we Bengalis must emulate Hindavi Swarajya to free India from British chains.''" - ''Jugantar Patrika'' newspaper (1908)
This was the first organization that utilized violence against British imperialists. It influenced freedom groups that formed afterwards. It was formed in 1902.

It was established by Satish Chandra Basu and Pramathanath Mitra (Theosophist and a barrister.) It drew from physical and spiritual training inspired ''Anandamath'' (1882) and [[Swami Vivekananda|Vivekanand]]'s emphasis on "''muscular national''" (building physical strength for national revival.) Initial meetings at Mitra's home focused on lathi (stick) training, yoga, and revolutionary literature. It had eventually forged ties to Irish revolutionary (also anti-Britain) groups for obtaining weapons.

This group blended Hindu cultural promotion with anti-colonial militancy, viewing anti-imperialist violence as [[dharma|dharm]] (''spiritual duty'') that was needed in the circumstances. Members took oaths to assassinate imperialist officials and disrupt the British Raj.

Its key violent actions include 1907-1908 assassination attempts on imperialist officials, including plots against magistrates. Mentionable is the 1908 bomb-making and distribution of pistols, and they were linked to the Muzaffarpur Bomb Case of Bihar wherein member Khudiram Bose (then 18) threw a bomb at an imperialist judge's carriage in April 1908, killing 2 British women by mistake. Khudiram was hanged and became a martyr and inspiration for further violence against imperialism. The Alipore Bomb Case of 1908 is noteworthy and the accused was the-then leader Aurobindo Ghosh. In the 1910s when the group expanded to branches in Dhaka and other cities, and Sri Aurobindo was acquitted for conspiracy.

Niralamba Swami (born Jatindra Nath Banerjee) was an active member who became a sanyasi after revolutionary activity was suppressed in Bengal resulting from the association's Alipore bombing. He became a pupil of Aurobindo at Gujarat in 1897. He had met Soham Swami (born Tigoria Baba) was a guru to Niralamba through mentorship and writings. Soham's armed revolutionary training (including bomb-making) and yogic discipline shaped Niralamba. Soham propagated ''''Hindu martial dharma''" to fight imperialists and wrote the ''Soham Gita'' as the 'scripture' for armed revolt.

Rash Behari Bose (not familial relation to Subhas Chandra) was a another key figure of this organization, as in December 23, 1912, he, along with member Basanta Kumar Biswas threw a self made bomb, in the convoy of imperialist Hardinge at Delhi, severely injuring the Viceroy. This was part of the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]] that planned a number of attacks on imperialist officers in India. R.B. Bose would later escape Lahore and would then flee to Japan to avoid being caught and he supported the Indian freedom movement internationally by forming the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League (IIL) and Indian National Army (INA.)]]

This group ended up influencing not only R.B. Bose and his INA but also Bhagat Singh and his HSRA. It further influenced Congress to seek Purna Swaraj from previously seeking only Home Rule or Dominion Status within the British Empire.

The association didn't just aim for freedom but aimed to protect Hindus from Muslim terrorists, who were often backed by the Nawab of Bengal. For example, in the 1907 Jamalpur Riot, members wounded 40-50 Muslim terrorists that attacked the residence where the group's lathi-play was taught. Defending members were Bipin Behari Ganguli, Harish Shikdar, Indranath Nandi, Narendra Bose, and Sudhir Sarkar. Ganguli later became the mentor of Gopal Mukherjee. Pulin Behari Das was the establisher of the Dhaka Anushilan Samiti were. Also in 1907 was the riot in Comilla wherein a Hindu shopkeeper that was brooming his store was accused of insulting of the visiting Bengali Nawab with his broom. Muslims attacked the shop, after which a Muslim was shot at by a member and the rioting stopped. In Jamalpur, a Muslim mob attacked Goddess Basanti's image and broke it. (Basanti Puja is one of the biggest festival in Bengal.) This only ranged Hindus that responded to the aggression with aggression, and a member fired upon a Muslim, after which the violence subsided. The puja the proceeded as normal.

During World War I, it collaborated with German agents in the Hindu-German Conspiracy (1914-1917) for uprisings. The British Raj government banned the association. It only splintered into the successor Jugantar by 1914.

R.B. Bose met Aurobindo in 1920s and admired his early revolutionary phase (1905-1910) and ''Bande Mataram'' newspaper. Aurobindo's armed resistance in Bengal became a model to Bose. Mahatma Gandhi had condemned the group for using "''sinful''" violence. Aurobindo would later establish the Jugantar group.

Pulin Behari Das was given a life sentence and he later became an RSS sympathizer.

;Atmannati Samiti 
[[image:Bipin Behari Ganguli.jpg|right|thumb|200px|Bipin Behari Ganguli.]]
"''The Maratha Empire under the Peshwas embodied Hindavi Swarajya; we must follow Shivaji’s path to self-rule.''" - Society Newsletter (1908)
This group was founded around 1901-1902 in Kolkata by Bipin Behari Ganguli and Pravas Chandra Dey. It worked together with Srish Pal, another revolutionary, was associated with a different but related organization, the Dhaka-based Mukti Sangha (later known as Bengal Volunteers) These 2 groups worked together in carrying out targeted assassinations of British officials and Indian police officers. A notable instance involved a member of the Samiti, Ranen Ganguly, who, along with Srish Pal, assassinated police inspector Nandalal Banerjee in Kolkata in 1908.

;Bharat Jatiya Bahini 
[[image:Gopal Patha.jpg|right|thumb|200px|Gopal Patha.]]
The ''India People Army'' was established by Gopal Patha (born Gopal Chandra Mukhopadhyay) during the Non-Cooperation Movement around 1942 and mobilized the Bahini's members in August 1946 to defend Kolkata from becoming a part of Pakistan, which was the aim of Islamist mobs. The pro-Pakistan Islamists initiated the violence from their observance of Direct Action Day, which had the aim for the future state of Pakistan to incorporate Kolkata, and the resulting violence led to the Great Calcutta Killings.

Gopal, a former member of the Atmannati Samiti, formed a militia of around 400-800 around 1942, which included volunteers from the Arya Samaj, other Sanatan, and Sikh communities. The Bahini's weapons were a collection that began from the formation of the group in 1942. During riots, Hindu blacksmiths also forged weapons for the Bahini. Further financial backing came from Marwari businesspeople of Kolkata's Burrabazar locality. The majority of Bahini members were either Bengali Dalits or non-Bengalis (i.e., Biharis, Odias, Punjabis, and person of U.P.) Local vyayam samitis (wrestling clubs) provided recruitment and weapons, including rods, knives, and revolvers.

A freedom fighter from INC that joined Gopal's Bahini to combat Islamists was Jugal Chandra Ghosh. He and the HM secretary Bidhubhusan Sarkar collaborated to secure fundraising for the Bahini. Dr. Bidhan Chandra Roy, who would become CM of of W.B. after independence, had a close relationship with Gopal and provided moral support to his cause. Gopal Chandra Banerjee INC's trade union (INTUC) future leader also worked with Jugal Chandra Ghosh to secure funds from sawmills, dairies, and factories for the Bahini's operations in 1946.

The association would go on to defending Hindus even during the 1947 Partition riots instigated by Islamists.

After the riots subsided, the group turned to social work, running the National Relief Centre for the Destitute.

;Bharatha Matha Sangam 
[[image:Vanchi Iyer.jpg|right|thumb|200px|Vanchi Iyer.]]
"''The [[Mlecchas|mlecha]] of England, having captured our country, tread over the [[Sanātan Dharm Principle|Sanatana Dharma]] and destroy them. Every Indian is trying hard to drive out the English to get Swarajyam and restore our culture. Our Raman, Krishnan, Arjuna, Shivaji and Guru Gobind ruled our land, protecting all Dharmas,…''" - Vanchi Iyer in his suicide letter explaining assassination (1911)
The ''Mother India Association'' was founded by Nilakanta Brahmachari after the Tinnevely riot of March 17, 1908, instigated by the inflammatory speeches of Swadeshi Padmanabha Iyengar, Subramania Siva and V.O.C. Pillai (they were all later charged.) Pillai (with Subramania Bharathi) invoked Shivaji in songs and speeches (Bharathi declared, "''Shivaji danced the dance of freedom; we must dance it again.''")

This group sought swarajya through violence to achieve the retreat of the British imperialists.

Vishwanathan Iyer is more popularly known as Vanchi Iyer, who assassinated British officer Robert Ashe on June 17, 1911 by firearm. Vanchi was a pupil of Varahaneri Venkatesa Subramaniam Aiyar (himself a pupil of Savarkar.)

Subramania Siva was called by Bharathi "''My hero Shivaji!''" and "''reincarnation of Chhatrapati Shivaji.''" In Siva's writings and dramas, he mentioned Shivaji. They were made to spread pan-Indian nationalism among Tamils. In his 30s, his writings focused on Hindu-specific topics like spirituality and yoga.

;Hindu Dharma Rakshini Sabha 
[[image:Chapekar Brothers.jpg|right|thumb|200px|The Chapekar Brothers.]]
"''We formed the Hindu Dharma Rakshini Sabha in 1894 with the open aim of protecting Hindu religion and the secret aim of driving out the British by force.''" - ''Chapekar Bandhu-anchi Charitra'' (1901) By Damodar Hari Chapekar (wrote it in jail)
The ''Council for the Protection of Hinduism'' was founded by Damodar Chapekar with his brothers Balkrishna and Vasudeo, and with Mahadev Vinayak Ranade.

The membership oath was taken on the Gita and sword.

They were the founders and core members. The society was publicly a religious-cultural body but secretly a revolutionary conspiracy group.
"''We have taken the oath to re-establish Shivaji’s Hindavī Swarājya.''" - Chapekar brothers in their own statement before execution (1897)
Its secret inner circle (unnamed in records, but later called 'Chapekar Club' by British police) carried out the assassination of imperialist officers W.C. Rand and Lt. C.E. Ayerst on June 22, 1897. The inner circle's members were Chapekar brothers, M.V. Ranade, Khando Vishnu Sathe, and a few teenage runners.

;Jugantar Group 
[[image:Aurobindo.jpg|right|thumb|200px|Sri Aurobindo Ghosh (alias 'Srijut'.)]]
[[image:Satyananda Puri.jpg|right|thumb|200px|Swami Satyanand Puri (alias 'Bhavabhushan Mitra'.)]]
"''Shivaji’s Hindavi Swarajya and the Maratha Confederacy’s victories over Aurangzeb are the blueprint for our revolution; the Peshwas showed how to build a Hindu empire.''" - Bhupendranath Dutta (1908)
Aurobindo had formed this association.

Swami Satyanand Puri (born Bhavabhushan Mitra) was a key person of this group and he was a Hindu cleric that was influenced by the teachings of Vivekanand. He participated in the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]].

Acharya Mahananda Halder, although not a founder, is a mentionable member because he was a member of the Anushilan Samiti (1905-1910), then of the splinter Jugantar Group. He wrote positively since 1939 in his Bengali monthly magazine ''Ananta Bijoy'' about S.C. Bose and the INA. He would later establish the Nadia Zila Matua Mahasangha, Harichand Seva Sangha, and Mira High School in Plassey, Nadia. He had personally me the Matua [[Vaishnava]] sect founder's son Guruchand Thakur, who was led the sect.

Phanindra Nath Ghosh had gotten arrested and was imprisoned. He participated in the 1942 Quit India movement and on August 15, 1972 was awarded Tamra Patra by the Government of India.

This group, became involved in a serious of planned assassinations. Bagha Jatin (born Jatindranath Mukherjee) was the chief planner. On June 2 and November 29 of 1908; Lt. Governor of Bengal on November 7 of 1908; Prosecutor Ashutosh Biswas on 10 February Judge Douglas Kingsford on February 23-27; Narendranath Gossain on April 16, August 24 September; Deputy Superintendent of Police Shamsul Alam on 28 October of 1909.

The last major planned armed confrontation was the Howrah Plot<ref>Plan entailed seizing arms depot at Howrah station to distribute its rifles, bombing and raiding Shibpur Arsenal, and fight with imperialist forces in Kolkata</ref>, which was ultimately intercepted and crushed. However, it involved a lot of planning by Bagha Jatin, including collaborating with a German officer (Vincent Kraft) in February 1915 at Kolkata. Jugantar had raised ₹50,000 and over 500 recruits. By May this plot's planning was finalized. Bagha Jatin was the mastermind, M.N. Roy the liaison officer, Chittapriya Ray Chaudhuri the commander, and Jadugopal Mukherjee the bomb expert. Bagha Jatin was martyred in the fighting at Balasore on September 10.

"''We die so India may live free.''" - Bagha Jatin's dying words

The group's newspaper was also titled ''Jugantar Patrika'', which was also used by the Anushilan Samiti.

;Matruvedi Dal 
[[image:Ram Prasad.jpg|right|thumb|200px|Ram Prasad.]]
"''Being a Hindu I believe that an insult to my country is an insult to God. For the worship of my country is the worship of Shri Ram and the service of my country is the service of Shri Krishna.''" - Ram Prasad Bismil
The ''Motherland-Altar Council'' was founded by Ram Prasad Bismil
He justified the usage of violence for attaining freedom, viewing it, as Netaji did, as karma yoga. He even referenced ''Bhagavad Gita'', saying it authorizes it in certain situations.<ref>"''Lord Krishna's advice in the Bhagavad Gita is the kill even our own teachers and kinsmen [if duty demands]...No blame attaches to any person if he is doing deeds without being actuated to reap the fruits of his deeds.''"</ref> He was inspired by Dayanand's ''Satyarth Prakash'', which rejected nonviolence for the freedom struggle.

In his autobiography (''Kakori Ki Shaheed'') he noted converting Muslims but he also praised Ashfaquilla Khan's dedication to the freedom struggle and Hindu-Muslim unity.

His literature he distributed includes pamphlets "Deshvasiyon Ke Nam Sandesh" (''A Message to Countrymen'') and "Mainpuri Ki Pratigya" (''Vow of Mainpuri'') that urged armed uprising against British rule.

He participated in armed participation, like Mainpuri Conspiracy Case of 1918, together with Shivaji Samiti. The Dal's operations were in district of Agra, Etawah, Mainpuri, and Shahjahanpur. In 1920 Shivaji Samiti's leader Dixit died due to sickness and the Matruvedi Dal being a partner organization was impacted—it ceased activities.

In 1924 Bismil setup the [[Indian_Freedom_Fighters#HRA's Hindu activist roots|HRA]] together with Sachindranath Sanyal, Jogesh Chandra Chatterjee, and a few others.

He had evaded capture by imperialist forces multiple times, including by jumping into the Yamuna River. Eventually he was arrested. In his final moments, he recited "''Vishwani deva savitaha dunitani''", the Vedic prayer.

;Shivaji Ki Sena 
[[image:Phadke.jpg|right|thumb|200px|Vasudev Balwant Phadke ('Father of Indian Armed Revolution'.)]]
"''We are Shivaji's Sena—no name needed''." - Vasudev Balwant Phadke
Vasudev Balwant Phadke established it after leaving the Sarvajanik Sabha in 1875. He posthumously earned the title as 'Father of the Armed Revolution'.

The association used Hindu teachings, culture, and symbolisms to inspire the members and promote the movement. The group's flag was bhagwa with [[Hanuman]] on it. They said the armed struggle is a form of Karma Yoga. Members would take an oath on a sword and tulsi leaves. He used the term 'Dharm Yuddh' (''Spiritual Duty War''.) They rallied during [[Festivals|Ganesh Utsav]].

"''Shivaji killed Afzal Khan—we will kill British like demons''." - Vasudev Balwant Phadke (1879 speech)
He, together with his army of about 300 Ramoshi tribesmen revolted violently from February-November 1879. He was arrested and later died in jail.

The Sena established a provisional government that controlled parts of Pune but it was short-lived. However, it launched daring raids on wealthy British businessmen, moneylenders, and government treasuries in the Konkan and Deccan regions, raising funds to support famine-stricken farmers and arm the militia. He also preached swaraj village-to-village, becoming the first Indian leader to do so systematically, inspiring around 300 insurgents from diverse castes and laying the groundwork for future armed movements.

;Shivaji Samiti 
[[image:Genda Lal Dixit.jpg|right|thumb|200px|Genda Lal Dixit.]]
Genda Lal Dixit was greatly influenced by Shivaji and also by Tilak. He used Shivaji's symbolism of challenging and defeating Mughals in conflicts and eventually of Hindavi Swarajya defeating the Mughal Empire, as the model and inspiration that Indian freedom fighters need to take down the British Empire's stranglehold on India. It also drew from Arya Samaji influences.

He used Shivaji's militancy stories to inspire and recruit youths, and even dacoits from the Chambal ravines.

Slogans of Shivaji Samiti were "Maro Firangi Ko" ("''Kill the Foreigners''"), "Bhaiyon aage badho, Fort William chheen lo, jitne bhi Angrez saare ek ek kar been lo" ("''Brothers, advance, seize Fort William, however many Englishmen, strike each one''"), and "Vande Mataram".

Its operations were in the same areas as Matruvedi Dal, and both cooperated towards their common goal of overthrowing British rule.

In 1920, Dixit contracted tuberculosis and passed.

;Suhrid Samiti 
Kishori Chand Mitra, a Brahmo Samaji, established Samaj Unnati Vidhayini Suhrid Samiti (''Organization of Friends for Social Reform'') in 1854. Ashwini Kumari Rai of the group composed literature that highlighted the hardships that Hindu society was going through due to British rule.<ref>[https://cshc.substack.com/p/reclaiming-the-sacred-religion-revolution "Reclaiming the Sacred: Religion, Revolution and the Bengal Underground"] By CSHC and Colonel Walter E. Kurtz (Jan 12, 2026)</ref> Prominent members also included Debendranath Tagore (1st President), Harish Chandra Mukherjee, and Akshay Kumar Datta.

It also had a splinter faction known as Sadhana Samaj (alias Sadhana Samar, Swadeshi Sadhana Samaj) led by Hemendra Kishore Acharya Choudhury. Its oaths involved a ''Bhagavad Gita'' in 1 hand and a revolver in the other.

==Other Hindu groups offering alternative to INC==
The Servants of India Society and other secular organizations though sometimes making pro-Hindu statements and founded by Hindu activists, cannot be considered Hindu activist groups. Several other practicing Hindus participated and were martyred in the freedom movement. To such nationalists, religion was a personal matter and they didn't promote it but focused only on working with other freedom fighters for achieving freedom from imperialists.

'''Arya Samaj''' 
[[image:Dayananda Saraswati.jpg|right|thumb|200px|Dayanand Saraswati ('Rashtrarishi'.)]]
"''India can be free only when Hindus return to the pure Vedic Dharma and throw off the slavery of foreign religion and foreign rule.''" - "Chapter 13", ''Satyarth Prakash'' (1877) By Dayananad Saraswati
Dayananad Saraswati (born Mool Shankar Tiwari), titled by admirers as 'Rashtrarishi' (''Nation's Seer'') was the first vocal activist for Swaraj.

This group influenced freedom fighters Aiyar, Bhai Balmukund, Bhai Parmanand, Chaudhary Charan Singh, Dhingra, Justice Ranade, Kartar Singh Sarabha, Lala Dayal, Lala Rai, Mahatma Hansraj, Master Amir Chand, Pandit Lekh Ram, Ram Prasad Bismil, Shyamji Krishna Varma, Sohan Lal Pathak, Swami Shraddhanand, Roshan Singh, Vallabhbhai Jhaverbhai Patel (Sardar Patel), Veer Savarkar, Vishnu Sharan Dublish, Yogmaya Neupane, and others. A Sikh freedom fighter it influenced was Kishan Singh. It also influenced Bhagat Singh (former Sikh.)

Arya Samajis who were martyred in the freedom struggle were Balmukund, Bismil, Chand, Dhingra, Pathak, Rai, and Roshan Singh. Mentionable is that Balmukund, executed at Delhi's Chandni Chowk area, was the descendant of Bhai Mati Das, who was a 17th century martyr of Sikh genocide by Aurangzeb also at Chandni Chowk.
"''Shivaji is one of the immortals of the world. He is a figure of burning patriotism that he has become the pole-star of Indian Swarajya.''" - ''Shivaji the Great'', Volume I (1932) By Professor Bal Krishna, member at Kohlapur branch and Gurukul Kangri of Arya Samaj
Lajpat Rai, titled by admirers as 'Rashtrabhushan' (''Nation's Medal'') and 'Lala Rai', became a member and also joined the Congress.

Arya Samaji merchants vowed not to import foreign cloth, contributing to the Swadeshi Movement. Kisan Sabhas (''Farmer Councils'') were constituted under the guidance of Samaj activists and non-tax campaigns were launched at several places. Arya Samaj, especially led by Swami Shraddhanand and Dr. Satyapal, actively protested against the Rowlatt Act and spread hatred against British imperialists, even down to the village level throughout Punjab and Haryana.

The Samaj frustrated the aim of British rule and about 60% of the Punjab region's Satyagrahis were Samajis. Dr. Satyapal, Gyani Pindidas, Mahatma Devi Chand, Bhimsen Sachar, Gokul Chand Narang, Prabodh Chandra, Swami Atmananda, Rambhaj Datta, Dewan Alakhdhari, Yash, and Deshbandhu Gupta and several other Samaj leaders played a crucial role in the freedom struggle in the Punjab.

Arya Swaraj Conference of Lahore elected Dr. Satyapal as its chairman and Punjab War Council was formed with him as its general secretary.

'''Asom Sangrakshini Sabha & Assam Jatiya Mahasabha''' 
[[image:Ambikagiri Raichoudhury.jpg|right|thumb|200px|Ambikagiri Raichoudhury ('Assam Kesari'.)]]
"''The unchecked activities of Christian missionaries in the hills are separating our tribal brethren from the mainstream Assamese society. We must protect our indigenous culture and dharma from such external influences.''" - A representative from the Sabha (1928-1930)
These organizations, founded by Ambikagiri Raichoudhury,<ref>"''The hills and plains of Assam are being slowly taken over. Foreign missionaries are converting our tribal brothers and sisters, while outsiders are taking our land and jobs. If we do not wake up, the indigenous people of Assam will become minorities in their own motherland.''"</ref><ref>
Ambikagiri Raichoudhury Regularly used these phrases: 
1. "Hindu Asomiya Jati" (হিন্দু অসমীয়া জাতি) — "''Hindu-Assamese Nation/People''" (This was one of the most commonly used phrases by the Sabha.) 
2. "Hindu Asomiya Sanskriti" (হিন্দু অসমীয়া সংস্কৃতি) — "''Hindu-Assamese Culture''" 
3. "Hindu Asomiya Jibon Dhara" (হিন্দু অসমীয়া জীৱন ধাৰা) — "''Hindu-Assamese Way of Life''"</ref> in 1926, sought to protect Assamese identity, as during the colonial era, missionaries and non-Assamese were settling in Assam. Of particular concern was the interference in Assamese culture, such as Christian missionary work and outlawing puja at the famous Kamakhya Temple. Because the political area of Assam was larger then, concerning areas were the Garo Hills and Khasi Hills (both now in predominantly-Christian Meghalaya) and Naga Hills (now in predominantly-Christian Nagaland.) Assam Jatiya Mahasabha was the Sabha's political wing.

The Sabha's most prominent members of this group included Dandinath Kalita and Kirtinath Hazarika.

"''The Hindu people of Assam must be protected from becoming a minority in their own homeland.''" - Memoranda submitted by both groups to the British government and Congress leadership (1940s)

'''Bharat Dharma Mahamandala & Hindu Mahasabha''' 
[[image:Mahaman Malaviya.jpg|right|thumb|200px|Mahaman Malaviya (right) with Mahatma Gandhi (left.)]]
"''India will be free only when Hindus realise that they are a nation by themselves and organise politically, culturally, and militarily as Hindus.''" - Veer Savarkar
The BDMM formed in 1902 by Pandit Din Dayalu Sharma and Mahaman Malaviya to consolidate (better organize) Sanatan Sabhas and arrange activities. Several Sanatan Sabhas were established from 1887-1900 all over India but the BDMM gave them all a common platform.

Later, its political wing, the HM, formed in 1915 under Malaviya, and in its 1920s-1930s stages was highly political and supportive of the freedom struggle.

Congress congratulated<ref>"''The Congress welcomes the establishment of the Hindu University at Benares by the Bharat Dharma Mahamandala.''" - Congress resolution at Lahore session (1909)</ref> BDMM with establishing the [https://www.bhuonline.in/ Banaras Hindu University (BHU)], which would go on to become an extremely important a hub for the freedom movement.

Savarkar joined this organization in 1937, as he was banned from politics as a condition of his prison-release. He stated in 1937, "''Hindus must organize politically to secure Swaraj.''"

He would seize the opportunity of WWII to enlist Hindus for become militarized to eventually overthrow the imperialists and have an independent India.
"''The goal of complete independence is nothing but the revival of Hindavī Swarājya first established by Shivaji and expanded by the Peshwas.''" - Veer Savarkar<ref>''Hindutva'' (1923), ''Hindu Pad Padshahi'' (1925), and multiple prison letters and speeches 1937-38</ref> (1923-1938)
In 1991, the-then PM of India, Pamulaparthi Venkata Narasimha Rao (P.V.N.R.) said, "''Malaviya was a freedom fighter, educationalist, and Congress stalwart—his legacy is secular and inclusive''." He had also made other positive statements.<ref>"''Malaviya was a giant of the freedom movement—BHU is a national treasure''." - P.V.N.R. in BHU convocation speech, 1991</ref><ref>"''Malaviya's Congress leadership in 1909-1932 was crucial-he was a true nationalist''." - ''The Insider'' (1993) By P.V.N.R.</ref><ref>"''Mahamana Malaviya united education and patriotism—we owe him our universities''." - P.V.N.R. on Malaviya's birth anniversary, 1995</ref>

'''Bharat Sevashram Sangha''' 
[[image:Swami Pranavananda.jpg|right|thumb|200px|Swami Pranavananda.]]
"''The Hindus are not so much in need of ideas and ideals, as they are in need of strength, unity, organization, power of self-defense and a will for self-expansion. Ideas and ideals they have enough; they have enough of plans and programs. But everything has become meaningless for want of strength and energy. The entire Hindu population is to be vitalized by an infusion of tremendous energy.''" - Acharya Srimat Swami Pranavananda Maharaj
Acharya Srimat Swami Pranavananda Maharaj (born Binode Bhuiya) setup this organization in 1917 to mainly help in humanitarian ways, such as providing food relief to famine-, epidemic-, and cyclone-affected Bengalis.

Pranavananda criticized passive non-violence (extreme ahimsa of Gandhi), advocating instead for active self-defense and societal reorganization to counter colonial exploitation and communal divisions, which he saw as weakening the Hindu community and aiding foreign dominance. So he formed defense units to protect Hindus from Islamists during communal riots.

He interacted with freedom fighters, including Dr. S.P. Mukherjee. The Swami had secret contacts with revolutionary freedom fighters in East Bengal and motivated youth toward patriotic action, physical strength, and selfless service. He provided shelter and food to freedom fighters "in the dark of night" when they sought his inspiring words or hid from British police. This led to his brief imprisonment in 1914 for suspected involvement, though he was released due to lack of evidence. Like the Anushilan Samiti and Jugantar, he envisioned a 'dharm-rashtra'.

'''Brahmo Samaj''' 
[[image:Ramananda Chatterjee.jpg|right|thumb|200px|Ramananda Chatterjee ('Father of Indian Journalism'.)]]
"''The statesmenship and administrative capacity of the Peshwas deserve to be better known than they are.''" - Ramananda Chatterjee
Raja Ram Moham Roy, 'Father of the Indian Renaissance' and 'Father of Modern India' did not contribute to the freedom movement but his formation of the Brahmo Sabha (later becoming Brahmo Samaj) led to critically-thinking Indians, and future generations of the the Samaj became pro-freedom activists. Many attendants of the Indian National Conferences of 1883 and 1885 were Brahmos. The most prominent ones were R.N. Banerjee and A.M. Bose. Others were Durga Mohan Das, Kandukuri Veeresalingam Panthulu, Krishna Kumar Mitra, Manomohan Ghosh, Nabagopal Mitra, Ramesh Chandra Dutt, Shib Chandra Deb, and Umesh Chandra Dutta. It is mentionable that former Brahmo, Justice Ranade who later formed his own Prarthana Samaj, was present. In 1886, Bipin Chandra Pal of the Lal-Bal-Pal trio joined, becoming the most influential Brahmo in the INC that [with Rai and Tilak] [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|spearhead the Swadeshi movement]].

Its affiliated publications ''Indian Mirror'' (main editor Manmohan Ghose), ''Modern Review'' (main editor Ramananda Chatterjee), ''Tattwabodhini Patrika'' (main editors Akshay Kumar Datta, Dwijendranath Tagore, Ishwar Chandra Vidyasagar, R.N.Tagore, and R.N. Bose), and ''Sanjibani'' (main editor Krishna Kumar Mitra) fueled the nationalist spirit. Chatterjee also wrote ''Towards Home Rule'' in 1917. In 1929 he began publishing the pro-freedom ''Vishal Bharat'' magazine. Notably, he was a friend of Sister Nivedita[https://www.indica.today/long-reads/part-4-sister-nivedita-and-ramananda-chatterjee-an-association-of-enduring-impact/] of the Dawn Society.

To promulgate Brahmo ideas and literature, R.N. Bose established the Brahmodharma Bodhini Sabha wing (1872), and to facilitate spiritual discusions he made the Biddwajjana Sarnagam wing (1874).

Institutions of the Samaj included City College in Kolkata (a hub for nationalists) and Sadharan Brahmo Samaj Hall (hosted political meetings.)

It actively participated in the Swadeshi movement to boycott British good and heavily resisted Christian missionary efforts.

It was not solely Bengal-based and many times had a pan-Indian view—Brahmo Halls were opened further east and north of Bengal, and even in southern India. A.M. Bose, K.M. Mitra, and R.C. Dutt wrote positively of Shivaji and Hindavis.

'''Dawn Society''' 
[[image:Sister Nivedita.jpg|right|thumb|200px|Sister Nivedita.]]
"''What Shivaji did to the Mughals, we will do to the British.''" - Slogan of a huge exhibition held with portraits and weapons at the first Shivaji Utsav in Bengal organized by Dawn Society (1906)

Bipin Chandra Pal of the group earned the title 'Father of Revolutionary Thoughts in India' and he was part of the political trio of 3 separate politicians, Lal-Bal-Pal, consisting of Lala Rai, Lokmanya Tilak, and himself, from 3 separate political groups. In his Shivaji Utsav speech in the early 1900s, he emphasized Shivaji as embodying the "''religio-political idea of the Hindu people''" and a model for national honour and self-rule.

Aurobindo<ref>"''Shivaji's Maratha Empire teaches the Kshatriya virtue of protecting the weak from oppression; his Swarajya against Mughal foreigners is the doctrine we need for passive resistance to British despotism.''" - Aurobindo Ghosh in speeches at Shivaji festivals co-organized by Dawn Society (1906-1907) </ref> had given a similar statement as above. Dawn Society organizers at the June 1906 Shivaji Utsav in Kolkata too had made a similar reference.<ref>"''Shivaji's noble life and brilliant career exemplify resistance to foreign tyranny; his Hindavi Swarajya must inspire our boycott of British goods and demand for self-rule today.''"</ref> Aurobindo's "Bhavani Mandir" (1905) pamphlet called for a Shivaji-style rebellion against British rule.

"''Hinduism is India's soul—revive it for freedom''." - Sister Nivedita (born Margaret Elizabeth Noble)

It was established by Satish Chandra Mukherjee in 1902 at Kolkata. Members included Aurobindo, R.N. Tagore, Dr. Rajendra Prasad, Raja Subodh Chandra Mullick, Radha Kumud Mukherjee and Brajendra Kishore Roy Chowdhury.

It not only openly participated in Shivaji Jayanti and Ganesh Utsav, but used events like the latter for Swadeshi rallies. It performed bhajans. It also had Gita study classes wherein it encouraged the scripture's call for Karma Yoga but towards Swadeshi.

It also utilized Hindu symbols like Bharat Mata, the Aum for the Society's logo, and the lotus.

"''Gita is our battle cry—not for caste, but nation''." - Aurobindo Ghosh

Barindra Ghosh (Aurobindo’s brother) wrote, "''Shivaji is the god of revolutionary nationalism.''"

In Aurobindo's newspaper ''Bande Mataram'', he wrote, "''Shivaji did not beg for rights; he took them.''"

Its newspaper was ''Dawn''.

'''Deccan Education Society & Fergusson College''' 
[[image:Deccan Education Society.jpg|right|thumb|200px|Deccan Education Society founders.]]
"''Swaraj is my birthright, and I shall have it...[This is] the same Swaraj that Shivaji and Baji Rao I had established in the Maratha Empire—a model of Hindavi Swarajya against tyranny.''" - Lokmanya Tilak in lecture at Fergusson College and ''Kesari'' editorials (1890s-1910s)
The DES was formed in 1884 by Lokmanya Tilak, Vishnushastri Krushnashastri Chiplunkar, and others. Its prime focus was utilizing Western-tyle education to uplift the-then generation of children and train them in to become freedom fighters. So it established the Fergusson College (named after the-then Governor of the Bombay Presidency) in Pune. Tilak posthumously earned the title as 'Father of the Indian Unrest'.

It advocated assertive nationalism, mass mobilization, Swadeshi (boycott of British goods), and Swaraj.

Savarkar studied here, and being influenced by Tilak, he too sought independence for India. India's PM P.V.N.R., who would later participate in protests against the Hyderabad Nizam, studied here. Vishwanath Pratap Singh too. N.C. Kelkar and Acharya Kripalani are noteworthy.

Tilak would revive [[Festivals|Shivaji Jayanti and Ganesh Chaturthi]] as platforms for anti-imperialist speeches, turning religious events into freedom activist opportunities.

In 1905 its students protested against the Bengal Partition and organized boycotts too.

Tilak would mentor and create revolutionaries that would contribute to the independence movement. He said in a 1901 letter to Govindrao Apte, "''Vinayak is my spiritual son—he will surpass me in revolution''."
"''We shall teach [[Samyag Darshan|the best of Hindu thought]]—the [[Upanishad]]s, the [[Bhagavad Gita|Gita]]—but only as literature and ethics, never as religious dogma; our students will be Hindus, Muslims, Christians, and Parsis sitting together.''" - G.G. Agarkar, First Principal of Fergusson College (1885)
Shivram Mahadev Paranjape was a professor of Sanskrit here and he would later become president of the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League]]'s Maharashtra branch.

'''Gurudev Seva Sangh & Gurukunj Ashram''' 
[[image:Tokdoji Maharaj.jpg|right|thumb|200px|Tukdoji Maharaj ('Rashtrasant') in the centre.]]
"''Shivaji Maharaj’s Swarajya was Dharma-rajya (righteous rule). That is the real Swarajya we have to bring back again. When the British leave, true Swarajya will come.''" - "Chapter 47" (verse on national unity), ''Gram-Geeta'' (1946-47) By Tukdoji Maharaj
[[Tukdoji Maharaj]] (born Mankidev Banduji Ingale), established the Gurukunj Ashram in 1936, then the Gurudev Seva Sangh in 1942. After independence the Sangh would become the All India Shri Gurudev Seva Mandal. This organization sought a 'dharma-rajya'.

Shivaji was this saint's number 1 hero, and in speeches for Quit India at Vidarbha villages<ref>"''Shivaji Maharaj destroyed Mughal rule; today we have to destroy British rule. Har Har Mahadev!''" (1942)</ref>, Jungle Satyagraha<ref>"''Shivaji Maharaj established Hindavi Swarajya; now we have to end the yoke of British slavery and win Swarajya from the jungles.''" (At Gondia-Chimur forests, 1930)</ref>, and Sevagram Ashram<ref>"''Shivaji Maharaj kicked out Aurangzeb; today Gandhibaba has to kick out the British, but through the path of truth and non-violence.''" (In presence of Mahatma Gandhi & Acharya Vinoba, 1940s)</ref> he likened Shivaji defeating Mughal imperialists to modern the-then freedom freedom fighters against British imperialists. He even composed a bhajan, which he sang 1942-45, with the lyrics, "''Victory to Shivaji Maharaj, victory to Hindavi Swarajya; let British rule end, let Mother India be free.''" His main centre, the Mohan-Kheda Ashram, had attendants from mainly the Gond and other tribal communities, and he had said, "''I am a Gond-Koitur, I am a tribal, but Shivaji Maharaj’s Swarajya is also my Swarajya.''"

From 1935 onwards, bhajan mandal (hymn society) networks had for secret meetings, satyagraha training, and Quit India mobilization, and eventually numbered over 500 village-level groups in Vidarbha by 1942.

"''Hindu dharma is the soul of Bharat—its rivers of knowledge flow to unite all in selfless service. For freedom, Hindus must embody this dharma, building villages as temples of unity.''" - ''Gramgeeta'' (1940s), Gurudev Seva Sangh publication
In 1941, Tukdoji participated in satyagraha, and partook in the Quit India movement. He was arrested in 1942 and was imprisoned in Nagpur and Raipur Central Jails.

The ashram was a base for Quit India rallies in 1942, and British police raided it during Tukdoji’s arrest. Gandhi visited in 1945, praising it as a “''temple of service.''”

He earned the title 'Rashtrasant' (''National Saint''.) His other alias was Tukaram Vaidya.

'''Madras Native Association''' 
[[image:Gazulu Lakshminarasu Chetty.jpg|right|thumb|200px|Gazulu Lakshminarasu Chetty.]]
It strongly opposed Christian missionary work and British polices were perceived as interfering in Hindu matters. It was founded by Gazulu Lakshminarasu Chetty[https://chhatrashakti.in/2020/08/07/unsungfreedomfighter-gazulu-lakshminarasu-chetty/], who is a very important figure for Indian sovereignty because he His petitions gave more sovereignty to Indians from the British Crown.

Madras Mahajana Sabha, its successor association focused prioritized Indian democratic rights, and did not focus on the Christian missionary work that many of its members were still against. It was founded (1884) by [https://theosophy-india.org/ Theosophical Society][https://indiatos.org/] members (Panapakkam Ananda Charlu, Mudumbai Veeraraghavachariar, and Ganpathy Subramania Iyer.) Members used to have meetings at the [https://www.ts-adyar.org/ Adyar Theosophical Society] but it didn't highlight or preach spiritual principles or use spiritual symbolisms, so it cannot be considered a Hindu group that its predecessor was.

''The Crescent'' was MNA's newspaper that regularly wrote of missionary activities and others (i.e., negatively portraying Hinduism and Hindu practice in textbooks) that grieved the Hindu community.

The Hindu Literary Society[https://www.jetir.org/papers/JETIR2208554.pdf] was another association that, together with the MNA, merged to create the Madras Mahajana Sabha.

'''Prarthana Samaj''' 
[[image:Dr. K.B. Antrolikar.jpg|right|thumb|200px|Dr. K.B. Antrolikar.]]
"''The Marathas under Shivaji and the Peshwas proved that Indians are capable of the highest form of self-government. The British tell us we are unfit to rule ourselves — history answers them with the example of the Maratha Empire.''" - Justice Ranade speech at the Deccan College in Pune (late 1880s) <ref>M.G. Ranade speech at the Deccan College, Pune (late 1880s)</ref>

Shivaji was a major inspiration to Justice Ranade (born Mahadev Govind Ranade)[https://puneprarthanasamaj.org/] for achieving independence the way the Chhatrapati did.<ref>"''The rise of the Maratha nationality was the first successful attempt in modern Indian history to establish a Swaraj or self-government free from foreign domination… The same spirit which animated Shivaji and his successors is needed today to shake off the foreign yoke which has replaced the Muslim yoke.''" - ''Rise of the Maratha Power''(1900) By M.G. Ranade</ref><ref>"''Shivaji taught us that India could be free and united under Indian rulers. The lesson of the Maratha Confederacy is that we can again be a nation if we revive the same patriotism and self-sacrifice.''" - M.G. Ranade
during presidential address at Bombay Social Conference (1900)</ref><ref>"''The Maratha period is the only period in the last eight centuries when India was ruled by Indians for Indians…The same ideal of Swarajya which Shivaji proclaimed must be our goal today.''" - M.G. Ranade's article in ''Indu-Prakash'' (English series on Indian history, 1880s)</ref><ref>"''Tell the young men that the blood which flowed in Shivaji’s veins still flows in theirs. The same fire that burnt in the breasts of the Marathas must be rekindled to win back our lost independence.''" - M.G. Ranade in letter to Gopal Krishna Gokhale (c. 1897)</ref>

"''We pray for India’s freedom, but our main work is religious and social reform within Hindu society. Swaraj without Dharma-rajya is useless.''" - Dr. K.B. Antrolikar, President (1931)
This group supplied the manpower to Congress.

'''Ramakrishna Mission''' 
[[image:Swami Akhandananda.jpg|right|thumb|200px|Swami Akhandanand.]]
"''Shivaji was one of the greatest national saviors who emancipated our society and our Hindu dharma...His Hindavi Swarajya united the fragmented Hindu kingdoms against oppression.''" - Swami Vivekanand in speech at Chicago, U.S. (1890s-1902)
Vivekanand, titled by admirers as 'Rashtraguru' (''Nation's Mentor'') and 'Father of Indian Socialism', was S.C. Bose's primary spiritual and nationalist inspiration. He read Vivekanand's works as a teenager and joined the organization briefly. Vivekanand's call for "''man-making''," muscular Hinduism, and national regeneration through strength deeply shaped Bose's view that India needed physical courage and martial spirit. Bose later said, "''Vivekananda was the first prophet of Indian nationalism.''"
"''Political freedom without Hindu revival is useless. Swaraj must be based on Dharma; otherwise it will be slavery under a new name.''" - Swami Akhandanand in speech at Belur Math (1934)
M.N. Roy, founder of the [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI]] too praised this organization's Ramakrishna<ref>"''Ramakrishna’s greatness lies in the fact that, though steeped in mysticism, he rose above caste and sectarianism and embraced all religions as paths to the same truth.''" - M.N. Roy in speech at Ramakrishna Mission centenary, 1952</ref> and Vivekanand<ref>"''Vivekananda was a great patriot…He revolutionised Hindu thought, purged it of superstition and fatalism, and instilled a sense of pride and strength in the Indian masses.''" - M.N. Roy in letter to Ellen Roy, 1938; Repeated in public speeches</ref>.

Apart from swamis Ramakrishna, Vivekanand, and Akhandanand, other freedom fighters were swamis Adbhutanand (in broader anti-colonial activities), Abhedanand (had strong ties with revolutionaries), Advaitanand (in relief and reform), Brahmanand (in keeping close ties with freedom fighters), Chinmayanand, Nirmalanand (promoted Swadeshi in southern India), Nivedita, Paramahansa Yoganand (companion of Gandhi), Prajnanand (convict in Alipore Bomb Case), Saradanand (kept close ties with freedom fighters), Shivanand (aligned Mission ideologically with freedom struggle), Subodhanand (fostered national unity), Trigunatitanand (kept connections with revolutionaries who later joined Mission), Turiyanand (aided freedom fighters), and Vijnananand (promoted education that inspired freedom fighters.)

'''Sanatan Sabha''' 
[[image:Goswami Ganesh Dutt.jpg|right|thumb|200px|Goswami Ganesh Dutt ('Brahmleen Tyagmurti'.)]]
"''The only successful model of Swaraj in Indian history is Shivaji's Hindavi Swarajya and the Peshwa Empire. We must revive that spirit.''" - Lala Rai<ref>''Young India'' editorials (1920), ''Punjabee'' newspaper articles</ref> (1895, 1907, 1920-1928)
It formed in the 1890s, and members included Goswami Ganesh Dutt[[https://www.sdsaptrishi.com/]], Lala Rai, and Mahaman. There were several Sanatan Sabhas, but the most prominent of them was Sanatan Dharm Pratinidhi Sabha Punjab of Dutt. He later left the INC and established the Congress Nationalist Party.
"''The only way to save Hindu Dharma and obtain Swaraj is for Hindus to organise politically as Hindus and fight for Hindu Raj.''" - Punjab Sanatan Sabha (1895)

'''Srimanta Sankaradeva Sangha''' 
[[image:Sonaram Sutiya.jpg|right|thumb|200px|Sonaram Sutiya ('Vaishnav Pandit'.)]]
"''After this, my karma-jivan (work-life) began. I joined in the Freedom Struggle being led by Mahatma Gandhi, in 1921. It was then that I had to make a clear study of the political, economic, social and the religio-ethical condition of India as well as Assam. Sacrificing everything, even my job, I got busy in the work of Swaraj. But even at that time, I did not forget the matter of corruption of the Mahā purusiyā faith.''" - Haladhar Bhuyan reflecting on working towards both swarajya and protecting Ekasarana Dharm sect
It was founded by [https://srimantasankardevsangha.org/ Haladhar Bhuyan and Bishnu Prasad Rabha] in 1930, and it still operates. It is headquartered in Assam (Nagaon) but before the 1947 Partition it spread beyond the state to Meghalaya and Bengal. Its followers are [[Vaishnava]] worshippers.

Its primary purpose was to promulgate the teachings of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimant Sankardev]]'s [[Sampradāya|sectarian]] teachings (Ekasarana Dharm), particularly of tolerance and nonviolence. However, it became involved in the independence movement and supported Gandhi's freedom struggle. Some of its members even joined INC.

Lakshminath Bezbarua was a major contributor to the [https://srimantasankardevsangha.org/ movement].

==Hindavi legacy in 1946 RIN Mutiny==
Although religious sloganeering was banned in the In the Royal Indian Navy (RIN) Mutiny [to avoid conflict of focus on fighting imperialism] symbolism of Hindu warriors were definitely visible. Phrases proclaiming loyalty to Nana Sahib<ref>"''Nana Sahib disappeared fighting—we will do the same''"</ref>, Rani Lakshmi Bai<ref>"''Rani of Jhansi fought to the last—so will we''"</ref>, Tantia Tope<ref>"''Tatya kept fighting after 1858—we continue''"</ref>, Mangal Pandey<ref>"''Mangal Pandey began it in 1857—we finish it in 1946''"</ref>, as well as [[Indian Freedom Fighters#Other groups offering alternative to Congress|Anushilan Samiti's member Khudiram Bose]]<ref>"''Khudiram was hanged at 18—we are ready''</ref> and the INA's Netaji<ref>"''We are Netaji’s soldiers''"</ref> were used.

The RIN mutineers proclaimed themselves as the naval wing of the INA (the organization established by Savarkar's pupil R.B. Bose), even renamed the Central Strike Committee the 'Naval Wing Central Command of the Azad Hind Government'.<ref>"''We are no longer Royal Indian Navy. We are the Indian National Army Navy Wing.''" - The Central Strike Committee, HMIS Talwar of Bombay (February 18 evening); P. 148 ''Mutiny of the Innocents'' by B.C. Dutt</ref><ref>"''We are Netaji’s sailors. The INA is not dead—it lives on the sea now.''"- HMIS Narbada, Kumaon, etc. (February 20); Testimony of Lt. S.M. Nanda (later Chief of Naval Staff)</ref><ref>"''Netaji is alive in the heart of every Indian soldier and sailor. Jai Hind!''" - Signalman broadcasts (February 20)</ref> They even used the INA oath (not the British one) when administering new recruits on the ships. The mutineers hoisted the INA flag with the springing tiger.<ref>"''This is Netaji’s flag—touch it and die.''" - HMIS Hindustan of Karachi (February 22)</ref> HMIS Talwar’s February 19 broadcast called itself the 'Azad Hind Radio'.

==Controversy over HM and RSS==
"''He called himself an anarchist; but it was evident that he was really a nationalist, and that his whole soul was devoted to the cause of Indian independence.''" - Sir William Wedderburn, two-time INC President
Savarkar was the first arms smuggler of the freedom struggle. He was its first distributor of bomb-making literature (he also wrote the instructions.) He was the first freedom fighter to be extradited to India for anti-colonial activities. His ABS was the first organization from India to become international for supporting the freedom struggle. ABS was also the first secret society to fight British rule. It was also the first to provide regular militaristic or attack training regularly to selective recruits.

Savarkar was the 'Father of Indian Militarization and Overseas Mobilization'. Not only did his ABS go international, but so did his operations in providing training, such as to Lala Dayal, who then established the HGP, which had important revolutionaries who in turn formed other international fronts like IIL-INA (R.B. Bose). At India House in particular, Aiyar and Dhingra recruited Indian students into the freedom struggle, and they were trained by India House's core influencer Savarkar. It was Savarkar championed raising a volunteer army to fight in WWII, seeing it would become the future fighting force for India that could accomplish what the Sepoys in the 1857 War could not.

Even freedom fighters that opposed Savarkar's ideology had praised him, like communist M.N. Roy (called him a patriot), INC's Bhagwan Das (called him "''a great patriot''" in 1950s), Indira Gandhi (who called him "''a remarkable son of India''"), and Dr. Manmohan Singh (called him "''a patriot and freedom fighter''"), and Socialist Party's J.P. (called him "''a dedicated fighter''" against British rule.) In the 1957, MP Raja Mahendra Pratap ('Aryan Peshwa') had made a bill in Lok Sabha to formally recognize national services of Savarkar, Barindra Kumar Ghosh, and Bhupendranath, and this was supported by even by CPI's Hiren Mukherjee. In 1954, INC's Dr. R. Prasad (then President of India) visited Kala Pani prison in the Andaman Islands where Savarkar was imprisoned and he paid respects to Savarkar's cell.

Savarkar began noticeable anti-imperialist actions by first burning foreign clothes at Nasik in 1899. At age 16 on Ganesh Utsav in 1899 he founded the Mitra Mela, India's first secret revolutionary society to fight British rule in 1857-style armed revolts. The secret ritual of members was a sword puja and blood oath on Shivaji's portrait.

"''Mitra Mela is a secret revolutionary society—Savarkar brothers are leaders''." - ''CID Report'', Nasik (1900)

In 1900 he created a bomb manual. In 1901 he led anti-partition agitation in Pune (Pakistan's creation was supported among Muslims.) In 1902's Shivaji Utsav, he gave armed revolution speeches. In 1904 the Mitra Mela became the ABS.

"''V.D. Savarkar, Fergusson College student, is most dangerous—already praised as 'Young Shivaji' by Marathi press''." - ''CID Report'', Nasik (1900)

In 1902 ''Kal'' newspaper wrote of him as, "''Future leader of revolution''." As Savarkar departed for London in 1903, Nasik's ''Pratod'' newspaper wrote, "''Savarkar will shake the Empire''."

Savarkar was heralded a revolutionary hero when he was sentenced to life for partaking in assassinations of imperialist officers, even in secular newspapers, such as Maharashtra-based ''Kesari''<ref>"''Savarkar's courage mirrors Shivaji's defiance—Britain trembles at such sons of Bharat''." - ''Kesari'', October 1909</ref>, ''The Bombay Chronicle''<ref>"''Savarkar emerges not broken, but forged in fire—a beacon for Indian youth seeking swaraj''." - ''The Bombay Chronicle'', 1924</ref>, and ''The Mahratta''<ref>"''Savarkar's trial exposes British tyranny; his words arm the soul of India''." - ''The Mahratta'', 1909</ref>, Bengal-based ones like ''Amrita Bazar Patrika''<ref>"''Savarkar's life sentence is Britain's fear of his indomitable will-India salutes her poet-warrior''." - ''Amrita Bazar Patrika'', 1911 </ref>, Tamil-Nadu-based ones like ''The Hindu''<ref>"''Savarkar's endurance in the Andamans rivals that of any patriot—his release would strengthen the national cause''." - ''The Hindu'', 1920s</ref>, and Gujarat-based ones like ''Young India''<ref>"''Savarkar's suffering in exile commands respect; may it inspire constructive satyagraha''." - Mahatma Gandhi, ''Young India'', 1924</ref> and ''Harijan''<ref> "''Veer Savarkar's life of hardship is a testament to selfless service—let it unite, not divide''." - ''Harijan'', 1930s</ref>. After Savarkar focused on organizing Hindus upon released from prison, some of these newspapers, like Gandhian ''Harijan'' and ''Young India'' became critical of him.

In hindsight, evaluating the situation that Savarkar chose to organize Hindus looks fair because Muslims had their own Muslim League. Not only that, but this group of Muslims kept expecting more appeasement from Hindus via Gandhi. This same double standard was criticized by martyr Bhagat Singh, who was hanged under order of execution in prison by imperialists. He was critical of Savarkar and his HM, Jinnah and his Muslim League, and Gandhi and his Congress. Still, he acknowledged that Hindus nationalists were only reacting to Islamist abuse of Hindu tolerance: "''Congress is soft on Muslim League’s separatism and Hindu Mahasabha’s reaction. Their secularism is cowardice — it lets communalists grow''."<ref>Bhagat Singh, Jail letter to Sukhdev, March 1930</ref><ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class'. But Hindu Mahasabha's response—Savarkar's Hindu Rashtra—is equally poisonous.''" - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> Bose too acknowledged that Savarkar's response is reactionary and not the starter.<ref>"''Hindu communalism is a reaction—but a dangerous one.''" - Subhas Chandra Bose, Private letter to Emilie Schenki, 1942</ref>

===Savarkar's counsel to R.B. Bose and S.C. Bose===
[[image:RashBose.jpg|right|thumb|200px|R.B. Bose (left) pictured with R.N. Tagore (centre.) Rash's wife Toshiko and daughter Tosiko are pictured between the 2.]]
[[image:BoseNetaji.jpg|right|thumb|200px|R.B. Bose (centre) pictured with S.C. Bose (left) at Singapore.]]
While S.C. Bose criticized Savarkar for participating in pro-Hindu politics via the HM, Bose did tribute Savarkar for advice to join IIL and INA with Japanese military training, and also praised Savarkar for recruiting so many soldiers for the British military that benefitted Indians being militarized (for joining INA or fighting British.) The HM that Savarkar was a politician of had an offshore branch founded by R.B. Bose, who had later founded the IIL and INA. This pro-Hindu R.B. Bose became the military mentor of S.C. Bose, though focused purely on liberation of India without advising on how to deal with Islamic separatism. R.B. Bose was inspired by Savarkar to use violence against imperialist forces, and he had read Savarkar's ''The Indian War of Independence, 1857''. This book framed the 1857 warfare not as mere random flareups or even a 'mutiny' but a planned war of liberation. R.B. Bose wrote to A.M. Nair in the 1940s, "''Savarkar is my guru in revolution. His book lit the fire in me''." In a 1942 Tokyo speech he declared, "''It was Savarkar who taught us that 1857 was not a sepoy mutiny but India's First War of Independence...and that we must continue that war with bombs and bullets''." He learned from Savarkar's materials which were distributed at India House in London, England, how to make bombs. Hemchandra Das (of Anushilan Samiti) and Senapati Bapat learned bomb-making techniques at Paris from a Russian on direct instructions of Savarkar.

Judging by Savarkar's actions, without him the same fervour to fight imperialism militarily would not have spread to the extent it did, as not only did Savarkar's assassinations inspire other Indians to do so but his advice for S.C. Bose to train under the Japanese and fight the British imperialist forces would not have happened. The Ghadar Mutiny also would not have transpired.

===Support to RIN mutineers and INA soldiers===
Azad Hind Radio declared, "''Quit India failed—INA trials forced Britain to leave in 1947''."

In November 5, 1945 the INA trials began by hearings of Prem Sehgal, Shah Nawaz, and Gurbaksh Dhillon. On the 12th, declared INA Day, the riots of Kolkata and Mumbai began. In January 1946 10 more trials occurred. It is noteworthy that the U.S. and U.S.S.R. condemned the trials.

From 18-25 February 1946, the-then Royal Indian Navy (RIN) staged a revolt by Mumbai (then Bombay) and this struggle spread to other cities in the Subcontinent, such as Koltaka (then Calcutta) and Karachi, as well as to other colonial ports outside of India, such as Bahrain and Hong Kong. Although bloodless, it against sent a message to the British imperialists that Indians simply don't want to be ruled by them and want independence. It involved 78 ships, 20 shore bases, and 20,000 sailors.

Savarkar had written in ''The Mahratta'' (1947), “''The sailors of the RIN have done what the Congress could not do in decades—they have made the British tremble. This is the real meaning of Swaraj by any means.''”

The HM in defending the mutineers had also said, “''The RIN sailors—Hindus, Sikhs, and Muslims—have emulated the 1857 heroes…Their mutiny is a sacred fight for India’s freedom; we stand with these brave sons of Hindudom who turned against the Empire''.”

During the court trials of mutineers and INA soldiers, HM (i.e., N.C. Chatterjee, L.B. Bhopatkar) members defended them by providing legal assistance and positive support in the press.

Savarkar proclaimed at Mumbai in November 1945, "''INA men are Hindu warriors—their trial is British tyranny. We stand with them''." At Pune in 1946, he said, "''INA and RIN men are our soldiers—Hindu Mahasabha will feed, employ, and honour them''." The HM resolution of December 1945 wrote, "Demand full pardon—INA fought for Swaraj''." HM members rallied in 100+ cities to "''Release INA heroes''."

Golwalkar in 1945 demanded, "''Swayamsewaks must support INA—attend rallies''." He announced in 1946, "''INA and RIN mutineers are national heroes—British must quit''." Then in 1947 at an RSS shakha, "''Every INA and RIN veteran is a Sangh soldier—we will rehabilitate them as our own''." Swayamsewaks joined Mumbai strikes to support RIN mutineers. It had also provided prayers at shakhas for INA soldiers. ''Organiser'' equated INA with the 1857 war of independence.

A British CID Report (1946) wrote, "''HM and RSS gave shelter, funds to 3,000+INA/RIN men in Bombay, Delhi''." Nehru being scared of their influence had written to Sardar Patel in 1948, "''RSS is absorbing INA veterans—dangerous trend''." A British CID Report report also wrote, "''HM and RSS fully backed INA trials protests—mobilized 1 lakh+ in Maharashtra, Punjab''."

In 1945, the INA Defense Fund was setup and over ₹1 lakh was collected, including the ₹10,000 that Savarkar personally donated. In 1946, RSS swayamsewaks smuggled food to HMAS Talwar mutineers. IN 1945-46, 100+ shakhas in Maharashtra, U.P. provided food and clothing at INA relief camps. The HM had provided legal aid to Captain Shah Nawaz Khan (Muslim) and provided him a job in Bhopal state. Afterwards RSS provided Leading Seaman M.S. Khan (Muslim) of the RIN a job at Nagpur mill. Savarkar personally provided a ₹5,000 grant to Colonel Sehgal. In 1947-48, RSS' [https://www.sevabharathi.org/ Seva Bharati] wing even placed 2,000+ INA/RIN men in mills and/or schools. From 1947-50, 500+ INA veterans were provided jobs in HM-run schools and/or cooperatives. In the 1950s, HM spearheaded a pensions campaign wherein it demanded fighter pensions for INA soldiers. In the 1950s, RSS formed the Poorna Swaraj Sainik Dal (''Complete Self-Rule Soldier Council'') wing to provide pensions and housing for veterans.

RSS even built the INA Martyrs' Memorial at Nagpur.

Savarkar had written in his book that Hindu and Sikh sepoys used the British imperialists’ weapons against them and called for doing the same during WWII. This strategy had worked as demonstrated by uprisings of the INA (many British Indian Army soldiers defected to it) and the RIN, and even before them there were British officials that warned against training Indians as they feared it would lead to them revolting against British rule again.<ref>Lord Curzon, who was Viceroy (1899-1905), limited his Imperial Cadet Corps to "''extra-regimental''" commissions with no command powers, as fully-trained risked "''endangering British rule''."</ref><ref>General Lord Rawlinson, Commander-in-Chief (1920-1925) Supported limited Indianization and warned against "''too rapid''" progress, as it could lead to "''disaffection''" like 1857; "''Too rapid Indianization may produce officers disloyal in a crisis''." - General Lord Rawlinson, Eight Unit Scheme Discissions (1923)</ref><ref>"''Advanced officer training risks creating a class dangerous to imperial control''." - British Army Staff College Papers (1930s)</ref><ref>"''Full military education for Indians risks creating a class dangerous to British rule''." - ''Montagu-Chelmsford Report'' (1917)</ref><ref>"''Educating Indians in military science may produce leaders capable of organizing resistance''." - ''Montagu-Chelmsford Report'' (1917)</ref> Modern historians have pointed this out. <ref>"''Many British officers feared that training Indians as officers would give them the skills to lead future revolts''." - ''The Indian Army and the End of the Raj'' By Daniel Marsto (2014)</ref><ref>"''Many British officers believed that giving Indians officer training would render them too efficient and therefore dangerous''." - ''The Indian Army in the Early Twentieth Century'' By Merryn Allingham (2005)</ref>

While Veer Savarkar had already begun recruiting soldiers in 1939 to fight Axis Powers, Sardar Patel began in 1940. While from 1939 to a part of 1940 Patel strongly opposed recruitment<ref>"''Not a single man, not a single rupee''." - Sardar Patel on India's support for the British military in WWII</ref>, he later admittedly saw Savarkar's logic as useful for India's future; "''Join the army—get trained, get armed. This is our chance to build India's future military''."<ref>Sardar Patel at Ahmedabad speech in 1940</ref> Patel first began recruiting from Bardoli and villages of Gujarat in 1941. By 1942 he even openly encouraged Congress workers to flood the army with Indian youth. (Patel and Savarkar raised the largest volunteer army in history.<ref>"''Savarkar's Hindu Mahasabha had given us 3-4 lakh disciplined recruits-second only to Congress''." - Viceroy Wavell (1944)</ref><ref>"''HM recruitment second to Congress in volume and discipline''." - CID Report (1943)</ref>) The difference was that Patel recruited from all provinces whereas Savarkar from Hindu-majority ones. It is officially a Guinness World Record.

Savarkar at a Nagpur speech in 1941 stated, "''2.5 lakh Hindus have joined—this is Hindu power. Britain's war is our training ground''."

{| class="wikitable sortable"
|-
! Savarkar in 1909
! Savarkar in 1937
! Savarkar in WWII era
! Patel's acknowledgement
! British admissions
|-
|“''Hindus and Sikhs, brothers in blood and battle, forgot their differences…The sepoy mutiny became a national uprising…Thousands of Hindu and Sikh soldiers laid down their lives for Swaraj, turning British bayonets against their oppressors.''”
|"''The era of the secret societies and bombs is over. We fight through open politics and military service''."
|“''Hinduise all politics and militarise Hindudom! The Sikhs and Hindus must join the forces in millions…to learn the arts of war… When the time comes, as in 1857, they will turn their guns on the foreigner and secure Swaraj.''”
|"''Savarkar was right on one count—we must have our men in the army in overwhelming numbers''." - Sardar Patel (1942)<ref>Letter to Dr. Rajendra Prasad; ''Sardar Patel's Correspondence'' (Volume 5)</ref> "''We opposed recruitment in 1939 out of principle, but now with Japan at our borders, we must support it for the greater national interest—to build an army that will one day be ours, as Savarkar has long argued''." - Patel (1942)<ref>Letter to Dr. Rajendra Prasad; P. 210-212 ''Sardar Patel's Correspondence 1945-50'' (Volume 5) edited by Durga Das (1974)</ref> "''Sardar admitted that the Hindu Mahasabha policy of recruitment has proved strategically correct''." - G.D. Birla
|"''INA trials made the Indian Army unreliable—we cannot hold India''." - Field Marshal Auchinleck, 1946 "''The INA sentiment in the Army was the chief reason for leaving''." - U.K. PM Clement Attlee, 1946
|-
|}

===Liberation of princely-states and colonies===
It was Savarkar in August 15, 1947 who wrote for the Indian government to force accession or required annexation upon princely states (Bhopal, Hyderabad, Junagadh) that were ruled by Muslims who did not want to accede to the Indian Union and instead would choose Pakistan. He said in August, "''Muslim rulers of Hindu-majority states like Junagadh and Hyderabad must accede to India or face liberation by force''."<ref>''Hindu Rashtra''</ref> He had said in 1948, "''Junagadh and Hyderabad prove: Hindu blood and soil cannot be surrendered to Muslim rulers. Force is dharma when persuasion fails''." Golwalkar had said in 1948, "''Where the Hindu majority is suppressed by a Muslim ruler, the Indian state has a duty to intervene''."

It is noteworthy that the Muslim-ruled princely states whose rulers supported the British in the 1857 War of Independence also were pro-Pakistan and the kingdoms becoming incorporated into the Union of India was delayed as a result. These princely states were Balasinor (Gujarat), Bhopal (M.P.), Hyderabad (A.P., Karnataka, Maharashtra, and Telangana), Jafarabad (Gujarat), Jaora (M.P.), Junagadh (Gujarat), Palanpur (Gujarat), Rampur (U.P.), Sachins (Gujarat), and Tonk (Rajasthan.) Of the princely states which became a part of Pakistan, all were pro-British in the 1857 War; Bhawalpur (Panjab), Kalat (Balochistan), and Khairpur (Sindh.)

;Kashmir
Savarkar said in 1947, "''Kashmir must be India's-by the Maharaja's will, by Hindu blood, and by eternal dharma''." Golwalkar followed in August 17. Patel delayed the decision because he even in independence India took Mountbatten's advice to exhaust diplomacy (letters, negotiations.) The accession agreed by Maharaja Hari Singh occurred October 26 but Pakistan-sent raiders had invaded his territory. The actual invasion of Kashmir by Indian Army occurred November 9.

The RSS already had a presence in Kashmir since the early 1940s, with pracharaks like Balraj Madhok. Swayamsewaks assisted the Indian Army and Kashmir's state forces in several ways. It provided intelligence and early warning like by providing knowledge to authorities about Pakistani invaders' movements. It gave defense and combat support wherein Swayamsewaks and their leaders like Kedar Nath Sahani and Jagdish Abrol collaborated with state forces under Baldev Singh Pathania. Swayamsewaks organized local defense, secured weapons for themselves, and protected residents as Pakistan invaders approached. The Sangh had a significant presence in Kotli, contributing to holding off invaders until evacuations could occur. In 1948, large numbers of Swayamsewaks received quick training from the Indian Army and were deployed to support operations in Kashmir, managing emergency services like traffic, water, and electricity in key areas. RSS organized relief for Hindu and Sikh refugees fleeing violence, providing food, medical camps, shelter, and transportation. In Kotli they arranged buses to evacuate thousands, prioritizing vulnerable groups like women, elders, and children. Post-war, RSS was involved in rescue missions for abducted women in Pakistan, at the request of Indian leaders like Sardar Baldev Singh. The RSS having proved a worthy ally to Kashmir's raja Hari Singh, partook in the accession talks with the Indian government and himself.

Arya Samaj provided aid to state forces and population, particularly in Kotli, where they Arya Samajis worked with RSS and Sanatan Dharam Sabha members to support state forces and locals during Pakistani invasion. They also contributed to defense efforts and provided humanitarian aid. They also provided refugee support by helping refugees from invaded areas in migration to safer regions like Jammu.

;Junagadh
On August 17, RSS' ''Organiser'' published, "''Junagadh's Nawab cannot defy 80% Hindu population. India must act decisively''." September 13, Savarkar declared in a speech in Mumbai<ref>''Free Press Journal'' (September 14, 1947)</ref>, "''Junagadh is Hindu land. If the Nawab joins Pakistan, India must invade''." Patel followed by his statement to the press at New Delhi on September 15, "''We cannot accept Junagadh's accession to Pakistan. The Government of India will take appropriate action''." On November 9 the Indian Army liberated Junagadh.

;Hyderabad
It was clear that the Islamist administration was abusing its privileges and terrorizing the Hindus. Dr. S.P. Mukherjee forwarded a letter to Patel that stated, "''Within a short time over a lakh of poorer class Hindus would have been butchered.''"<ref>December 11, 1947</ref> It was also clear that the newly-formed government of free India was hesitant and incompetent in some important matters.

RSS joined 1938-1939 satyagraha, resulting in 12 swayamsevaks being arrested. On August, ''Hindu Rashtra'' published, "''Hyderabad's Nizam rules over 85% Hindus. He must be join India or be removed''." Golwalkar wrote, "''Hyderabad's Hindus are under Razakar terror. India must intervene''."<ref>Guru Golwalkar in ''Kesari'' (December 1947)</ref> Patel followed in August 21, 1948 by a statement in the Constituent Assembly, "''If Hyderabad does not accede, we will be forced to take police action''." India launched Operation Polo invasion in September 13, 1948.

Prior to Operation Polo by the Indian Army, Hindu organizations (Arya Samaj, HM, and RSS) took military matters into their own hands and decided to protect Hindus and fight aggressors within the princely state. There were even those members of the groups that travelled from the-then Dominion of India into Hyderabad. Arya Samaj set up self-defense camps in border areas like Mundargi (Hyderabad Karnataka region) to resist Razakars, involving raids and killings. The ''Sunderlal Report'' claims that armed and trained men from Arya Samaj (among other Hindu communal organizations) infiltrating from Sholapur and other Indian towns, participating in riots, and in some cases leading killers and abductors.

Hindu Mahasabhans' influx from Maharashtra (e.g., Nagpur head Datta Deshpande led groups) resulted in arrests and sentences. Led by Savarkar, the HM agitated for Hindu civil rights, with volunteers from Central Provinces joining satyagraha and violence in peripheral districts. Actions of the HM included border raids and sabotage wherein they [along with RSS members] conducted border raids from camps in surrounding Indian territories to create chaos: attacking civilians in retaliatory violence, blasting trains, and looting banks. This was aimed at paralyzing the Nizam's administration and provoking an uprising to hasten annexation.

''Sunderlal Report'' notes RSS members from Sholapur infiltrating with the Indian Army, participating in riots and leading attacks. In Udgir/Bidar, they formed self-defense units, raiding Razakar positions and killing Razakars/police over months. From Central Provinces/Berar (half of RSS members in 1943) and Maharashtra (e.g., Balshastri Hardas led groups) infiltrated the Nizam to protect Hindus and defend integrate it with India.

===Other post-liberation support===
Acharya Vinoba had met Golwalkar in 1951 at Meerut, U.P. He requested RSS volunteers for Bhoodan land collection, to which Golwakar decreed, "''Bhoodan is national service—every swayamsewak must participate''." As a result, thousands of swayamsewaks fanned out in U.P., M.P., and Bihar (then included Jharkhand too), RSS shakhas were used as collection centres for documentation and transport. This resulted in 1.5 lakh acres in RSS-strong areas. It is noteworthy that RSS weekly ''Organiser'' paper declared the Bhoodan as "''Hindu social duty''."

===Summary of criticisms===
{| class="wikitable sortable"
|-
! Person
! Group
! Criticism
! Rebuttal
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing in the freedom movement.'
|Savarkar's influence was international and monumentous, not only by his own actions of having participated in assassinations of imperialist officers and ways to disturb British Raj in India, but personally training and having given instructions of bomb-making.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing for the freedom movement after being released from jail.'
|After his release, which included the condition that he couldn't join politics until 1937, not wanting to have the HM banned, he focused on organizing Hindus, which would be beneficial for recognizing common threats (British Raj) and finding way to challenge them non-military for the moment and militarily when the time is right. 
S.C. Bose and his mentor R.B. Bose credit Savarkar for his precious advice to them. R.B. viewed Savarkar as his greatest mentor.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar begged for mercy to escape jail, making him a coward.'
|Savarkar's mercy petitions allowed him to escape for contributing to the freedom movement, such as by organizing Hindus to eliminate prejudices among themselves for uniting them to strike the British Raj. Lala's ''The Tribune''<ref>"''Savarkar's clemency pleas were forced by torture in Andamans. His release in 1921 proves the strategy worked—he now leads Hindu youth against the same Raj.''" - ''The Tribune'', 1920</ref> and later speech<ref>"''We all petitioned for Tilak's release in 1914. Why condemn Savarkar for the same? It is tactical, not treason''." - Lala Rai at Lahore, 1921</ref> and Lokmanya's ''Kesari''<ref>"''Savarkar's petitions are a clever use of British law to break their chains. A lion in a cage must roar wisely to escape and hunt again''." - ''Kesari'', 1911</ref> wrote that they were a clever strategy to strike the imperialist forces later. Madame Bhikaji Cama, Shyamji Krishna Varma and S.C. Bose defended Savarkar's release, albeit by mercy petitions. Savarkar's pupil R.B.'s letter<ref>"''Your mercy pleas were the price of survival. Without them, India would have lost its greatest strategist''." - Rash Behari Bose, 1938</ref> to him and speech<ref>"''Savarkar's petitions were a masterstroke. He escaped the gallows, survived the Andamans, and lived to guide us in militarizing Hindus against British''." - Rash Behari Bose, 1942</ref> in Tokyo supported the petitions for the same reasons. 
Lala by 1927 grew disappointed of Savarkar, but realized that same year<ref>"''The Hindu must awaken to his cultural heritage to secure India's future''."</ref> Savarkar was correct to unite Hindus and in 1928<ref>"''Their sacrifices in exile remind us of the fire needed for a swaraj''." - Lala Rai, 1928 speech at Lahore</ref> even declared to his sacrifices and those of people like him will not be in vain because Hindus will honour them with fighting for swaraj. 
Mercy petitions (clemency appeals) were a strategy implement by several freedom fighters, including CPI's Muzaffar Ahmed, Nalini Gupta, and Shaukat Usmani who promised no future crimes. Ones who apologized or showed remorse for actions in petitions were Awadh Behari, Nand Gopal, and INC's Sudhir Kumar Sarkar. There were several others who filed mercy petitions.
|-
|Savarkar
|Hindu Mahasabha
|'Partition was Savarkar's idea and wouldn't have happened without him.'
|Partition was already a theory openly declared by Muslims. Savarkar only stated that he was fine with partition for Muslims to create a Pakistan only if Hindus then create a Hindu-centric Hindustan. In essence, this was a threat to Muslim supremacists that if they create an Islamofascist nation then Hindus will cease their Gandhi-like openness and create a pro-Hindu nation. 
Savarkar personally fought against Pakistan's creation<ref>"''Pakistan will be a permanent threat to Hindu Rashtra''." - 1941 All-India HM Conference</ref><ref>"''Pakistan means eternal enmity—we must prevent it or neutralize it''." - 1943 Radio Speech</ref><ref>1946 Election Campaign wherein it ran on a "No Pakistan" platform</ref>, beginning with leading mass nationwide petitions. He held nonviolent conferences like the 1938 Nagpur session and the 1940 Lahore protest against the demand for Pakistan's creation. 
Examples of Muslim politicians in support of a separate Islamic nation before Savarkar even mentioned the two-nation theory were Sir Syed Ahmad Khan<ref>"''Hindus and Muslims are two separate nations...they have different religions, different histories, different cultures. They can never become one nation. It is impossible for them to live together as one people''." - Sir Syed Ahmad Khan in ''Aligarh Institute Gazette'', March 31, 1888</ref>, Allama Muhammad Iqbal (Muslim League President) in 1930<ref>Proposed a "consolidated Muslim state in the north-west" of India." - Allama Muhammad Iqbal in Prayag (then Allahabad), December 29, 1930</ref>, Syed Zafarul Hasan between 1930-1931<ref>In writings for the Muslim League's journal between 1930-1931, Syed Zafarul Hasan advocated for "''Muslim self-determination in a separate dominion''."</ref>, Choudhry Rahmat Ali in 1933<ref>"''At this solemn hour in the history of India, we Indian Muslims demand a separate homeland...We propose a state named 'Pakistan' in the Indus Valley—Punjab, Afghania (NWFP), Kashmir, Sindh, and Baluchistan''." - Choudhry Rahmat Ali</ref>, Abul Kasem Fazlul Huq (Bengal League leader) between 1935-1936<ref>Abul Kasem Fazlul Huq in speeches demanded "''autonomous Muslim-majority provinces''," and this was formalized in the 1937 Lucknow Pact.</ref>, and Sir Muhammad Iqbal in 1937<ref>"''The Muslims of India cannot accept subordination...a separate federation for northwestern Muslim provinces is essential''." - Sir Muhammad Iqbal in correspondence with Jinnah, May 28, 1937</ref>. Bhagat Singh even wrote about the Muslim League's demand for Pakistan in 1930.<ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class''." - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> 
While everyone acknowledges that Jinnah and Muslim League were the primary cause of Pakistan, many freedom fighters agreed that Congress were the secondary cause because it only enabled Muslim demands. Socialists like Netaji<ref>"''Congress' repeated compromises with Jinnah and the League made Pakistan inevitable. Their 'unity at any cost' became surrender''." - ''The Indian Struggle'' (1948) By Subhas Chandra Bose</ref>, J.P.<ref>"''Congress accepted Cabinet Mission's grouping—that was the death knell of unity. They surrendered to Jinnah's bluff''." - Jayaprakash Narayan Srivastava</ref>, Acharya Dev<ref>"''Congress accepted Cabinet Mission's grouping—that was the legal birth of Pakistan''." - CSP Resolution of 1946 By Narendra Dev</ref>, and Ram Mohan Lohia<ref>"''Congress' secularism is anti-Hindu —it alienated Muslims into Jinnah's arms''." - ''Guilty Men of Partition'' By Ram Mohan Lohia, 1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it appeases Muslims, neglects Hindu backward classes''." - Ram Mohan Lohia</ref> blamed Congress' appeasement. While Bhagat Singh died before the two-nation theory was accepted, he criticized Congress' appeasement of Muslims.<ref>"''The Congress has surrendered to Muslim communalism. Gandhi fasted for 21 days to force the British to give separate electorates to Muslims, but he never fasted even for one day when thousands of Hindus were butchered in Noakhali or when Hindu girls were abducted in Bengal. This is not ahimsa — this is pure cowardice and vote-bank politics.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''The government is deliberately creating Hindu–Muslim riots. Congress leaders instead of exposing this, are busy appeasing Muslim leaders.''" - Bhagat Singh in statement before the Lahore High Court (during hunger strike), 1930</ref><ref>"''Nehru is a bigger fool than Gandhi. He talks of socialism but is ready to sacrifice everything for Muslim support. His ‘complete independence’ resolution is just a drama to please the Muslim League.''" - Bhagat Singh in letter to Sukhdev, 1929; Later published in ''Selected Writings of Bhagat Singh''</ref><ref>"''The Congress leaders are cowards. They are afraid of Muslims. They will give separate electorates, weightage, anything to keep Jinnah happy, but will not fight for Hindu rights.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''Gandhi has sold the country to Muslims. He suspended the Non-Cooperation Movement because a few Muslims were upset at Chauri Chaura.''" - Bhagat Singh, 1928; Unsigned HSRA leaflet (authorship confirmed by Shiv Verma & Jaidev Kapoor)</ref> Minoo Masani of the Swatantra Party did the same<ref>"''Nehru's secularism is anti-Hindu bias—his legacy is minority appeasement''." - Minoo Masani</ref>, and others like Acharya Vinoba<ref>"''Congress' appeased Muslims to avoid partition—but lost the nation's soul''." - Acharya Vinoba Bhave, 1947-1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it bends backward for minorities''." - Acharya Vinoba Bhave, 1950s</ref><ref>"''Congress gave away land (Kashmir, Berubari) to please Pakistan—this is not ahimsa, it's cowardice''." - Acharya Vinoba Bhave, 1960s</ref>. Congress members like Dr. R. Prasad<ref>"''Congress' repeated compromises on Muslim electorates and reservations sowed the seeds of division we now reap''." - Dr. Rajendra Prasad in his diary, 1947 pre-partition</ref> and Purushottam Tandon<ref>"''Congress surrendered to Gandhi's fast for Delhi's Muslims—that sealed Partition's logic''." - Private letter in 1948 by Purushottam Tandon</ref> admitted Congress went too far to appease Muslims. As Sardar Patel blamed Nehru's appeasement responsible for creating Pakistan<ref>"''Your eagerness to compromise with Jinnah from the start gave him the upper hand...The tragedy of Pakistan is not Jinnah's alone-it is partly yours. Your vacillation in 1946 sealed it''." - Sardar Patel in letter to Nehru</ref>, Nehru admitted "over-accommodation."<ref>"''Our eagerness for unity has been mistaken for weakness, leading us to this partition abyss''." - Jawaharlal Nehru in a letter to Patel</ref><ref>"''Had you stood firm in 1946, Jinnah would have backed down. Your idealism cost us half of India''." - Sardar Patel in letter to Nehru (November 7, 1947)</ref> Patel later proclaimed at an RSS meeting that he doesn't want to appease any community, be it Hindu or Muslim<ref>"''No appeasement of any community—Hindu or Muslim''." - Sardar Patel, 1948</ref>. He also made it clear that Muslims must accept Indian secularism and ask for no privileges.<ref>"''Muslims who stayed must accept India's Constitution—no separate laws''." - Sardar Patel, 1949</ref><ref>"''India is secular because all are equal—no special treatment''." - Sardar Patel, Constituent Assembly speech, 1950</ref> It is noteworthy that Savarkar too pointed out the Cabinet Mission of 1946 as Congress appeasement of Muslims.<ref>"''The Congress has been appeasing Muslims for the last thirty years, from the Khilafat to the Cabinet Mission...their policy is the real creator of Pakistan''." - HM Nagpur Session speech, Veer Savarkar (December 1946)</ref><ref>"''June 25, 1946, is the day the Congress signed the birth certificate of Pakistan by accepting the grouping under the Cabinet Mission''." - P. 23-25 ''Hindu Rashtra'' By Veer Savarkar (July 1946 issue)</ref>
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar's name or title shouldn't be Veer.'
|Many Indians keep nicknames, and Lajpat Rai was 'Lala' while Chakravarti Rajagopalachari was 'Rajaji'. Savarkar wrote ''The Indian War of Independence, 1857'', and the warfare included an insurgency instigated in Chhattisgarh by Veer Narayan Singh. 'Veer' is a legitimate first name. 
He was referred to as 'brave' by multiple freedom fighters, including Gandhi<ref>"''I have read the life of your brother. It is a brave record of suffering and sacrifice. I wish him and you long life and strength to serve the motherland''." - Mahatma Gandhi, Letter to Dr. Narayan Damodar Savarkar</ref><ref>"''A faithful son of Bharat...brave, clever, and frankly, a revolutionary''." - Mahatma Gandhi in an article urging the British Viceroy to grant Royal Clemency to Savarkar; P. 368-371 ''Young India; Collected Works of Mahatma Gandhi'', Volume 20</ref>. He was also personally addressed as Veer Savarkar by freedom fighters including S.C. Bose.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the Quit India movement.'
|Savarkar opposed the movement on the basis that Indians wouldn't become soldiers to fight in WWII. He wanted Hindus to become militarized to overthrow the British later. The HM already had members that were war veterans, such as Savarkar's brother Ganesh<ref>Lieutenant Colonel</ref>, B.B. Tholkar<ref>Major in British Indian Army</ref>, B.S. Moonje<ref>Lieutenant in British Indian Army, trained in U.K.</ref>, and L.V. Paranjpe<ref>Captain in British Indian Army</ref>, and wanted an army to eventually fight British rule. Golwalkar's policy for the RSS was, "''Swayamsewaks who are inclined to participate in the national struggle should do so as individual citizens, without involving the Sangh organization''."<ref>RSS internal circular, 1942</ref><ref>"''The Sangh will not participate as an organization...but any Swayamsewak who wishes to join the struggle as a citizen may do so''." - ''Golwalkar: A Biography'' By H.V. Seshadri (1979)</ref> Thousands of RSS members joined underground networks, distributed pro-movement pamphlets, and sheltered to Aruna Asaf Ali (Muslim) and Jayaprakash Narayan, who were being hunted by imperialist forces. RSS underground networks in Delhi also helped Acharya Kripalani evade arrest in 1942. RSS members also contributed in bomb-making and railway sabotage. 
S.C. Bose, while an ally of the Japanese, believed the timing was wrong and would replace British imperialist rule in India with a Japanese one. He wanted to be a involved in the war wherein India is invaded from the Burmese border and British imperialists are fought. 
Communist Party of India also decide to not partake in the movement, as it supported fellow communists of the U.S.S.R., which was under attack by Nazi Germany.<ref>"''Quit India is a Japanese-inspired conspiracy—Congress plays into Tojo's hands''." - P.C. Joshi (1942)</ref> It must be noted, however, that there were HM and RSS members who participated in Quit India.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the freedom celebrations.'
|HM<ref>"''I boycott August 15—not because I am stopped, but because I reject this mutilated freedom''." - Veer Savarkar</ref> and RSS, as well as INA and CPI boycotted the festivities, as they were dissatisfied with the outcome of the struggle (partition) and having dominion status (having Britain's Viceroy as Head of State) instead of outright independence.
|-
|}

==Related articles==
*[[Kingdoms: Restoration of Hindu Rulership]]
*[[Hindu World War Warriors]]
*[[Concept of Motherland]]
*[[Patriotism]]

==External resources==
*[https://ruralsouthasia.org/wp-content/uploads/2021/05/Article_II_-Ojas-Borse_Final.pdf "Contribution of Bhil Adivasis of Khandesh in the Revolt of 1857"] By Ojas Borse, within ''Rural South Asian Studies'', Vol. ILL (No. 3, 2017)

==References==
{{reflist}}

[[Category: Politics]]
[[Category: Political parties]]
[[Category: Organizations]]
[[Category: History]]
[[Category: Warriors]]
[[Category: Patriotism]]

Indian Freedom Fighters

2026-04-30T21:10:18Z

Himanshu Bhatt: /* INC's Hindu activist roots */ added names of key founders in intro

{{Author|Himanshu Bhatt}}
[[image:GandhiBosePatel.jpg|right|thumb|200px|M.K. Gandhi, S.C. Bose and V.J. Patel.]]
"''Shivaji did not merely fight for Maratha independence; he fought for Hindavi Swaraj – the self-rule of the people of this country… Today we are fighting for the same Hindavi Swaraj against the British.''" - Subhas Chandra Bose<ref>''Amrita Bazar Patrika'' (1939); also quoted in multiple biographies</ref> (1939)
History is familiar with the saint Mahatma Gandhi, the ultimate peacemaker in human history, who nonviolently contributed immensely to achieving India's independence and is not only admired worldwide but was emulated in several independence movements and is still mirrored in democratic struggles. His movement, however, was purely a political and sociopolitical movement not giving importance to Hinduism. He was at times overgenerous for his own good and unnecessarily conceded to demands that only pampered divisive forces (Muslim separatists.) This created the appeasement problem that India still faces. This is also termed 'pseudo-secularism' wherein Hindu tolerance is abused to unfairly benefit institutions that are antithetical to democracy and equality.

Today, historical Hindu activist freedom fighters are purposely overshadowed to only perpetuate liberal parties' appeasement agendas.
[[image:Bose & Savarkar.jpg|right|thumb|200px|S.C. Bose and V.D. Savarkar pictured at Savarkar Sadan in Mumbai, June 22, 1940.]]

Subhas Chandra Bose, titled by admirers as 'Rashtranayak' (''Nation's Leader''), who militarily championed the Indian independence movement, was advised by Veer Savarkar to escape his fugitivity from house arrest in India (where he could do little) by emigrating and then forging alliances with Axis powers during World War II (WWII.) "''Leave India, go to Germany or Japan, raise an army''." In Jan 1941, Bose escaped from house arrest, and later, having listened to Savarkar, joined the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian National Army (''Azad Hind Fauj'') or INA]] in Japan, which received training from the Japanese Empire. Savarkar cleverly played both sides, supporting Indian freedom on the one hand and collaborating with the British imperialists in acts, such as raising a volunteer army to fight Axis powers in WWII. Bose once again praised Savarkar for having done so, because these returning soldiers or soldiers-in-training were in many instances convinced by Bose into defecting towards INA. He said, "''When due to misguided political whims and lack of vision almost all the leaders of the Congress Party are decrying all the soldiers in the Indian Army as mercenaries, it is heartening to know that Veer Savarkar is fearlessly exhorting the youth of India to enlist in the Armed Forces. These men will learn modern warfare and return to India as trained soldiers to free their motherland.''"<ref>''Azad Hind Radio'' broadcast, June 25, 1944</ref> This was the final mention of Savarkar that Bose had made—a positive one, even acknowledging Savarkar as "''Veer''."

==Reconciling militarism as a Hindu==
A question that would arise to someone studying the life of a Hindu warrior is, "How could a Hindu justify using violence, which clearly goes against the [[Five Precepts|Vow]] of [[Ahimsa]] (''Nonviolence'')?"

Although living nonviolently is crucial to avoid bad [[karma]], fulfill [[Sadachara|right conduct]], and accomplish [[Moksha]], it can be necessary to save lives. For example, due to British PM Churchill's policy of confiscating Indian agricultural produce, millions in India starved to death. Violence against a few thousand or event tens of thousands would have been justifiable to prevent the deaths of Indians.

In the ''[[Mahabharata]]'' as well, [[Krishna]] only after all alternatives to war turned down by the Kauravas, advised [[Arjuna]] Pandava to do [[Rulership in Hinduism|secure his kingdom]] and [[Sadachara|uphold righteousness]] (i.e., Kauravas were spoiled royals that lived in materialism and even attempted to disrobe Draupadi.) [[Rama]] too, engaged in combat only when threatened or to save the life of Sita. For these reasons, both Krishna and Rama are worshipped even by [[Jain Dharm|Jains]] and [[Bauddh Dharm|Bauddhs]], who historically have gone at extreme lengths to remain nonviolent. Krishna's ''[[Bhagavad Gita]]'' was the favourite book of both Gandhi and Bose, but both implemented its wisdom in opposite ways to achieve freedom.

Bose himself said, "''Non-violence is a great ideal, but when a nation is enslaved, the first duty is to secure freedom-by any means''."<ref>''Azad Hind Radio'' broadcast in 1944</ref>

Savarkar had said in 1941, "''Hindus should not be afraid of war...Enlist in the army in large numbers The more Hindus join the army, the better for us...This war is a golden opportunity to militarize Hindu society''." Savarkar's strategy was to utilize free military training to implement it against the British in the future to obtain independence. He said in 1941, "''An Indian army wherein millions of Hindus occupy the dominant position...must prove the most effective factor not only to defend our country...but also to further the cause of the political emancipation of our motherland in the long run.''"<ref>"''Let every Hindu youth enlist in the British forces...acquire the mastery of modern weapons...and the day will come when these trained and armed millions will rise and throw off the foreign yoke''." - 1940 speech at Madura (after meeting Subhas Chandra Bose); P. 24 ''Hindu Sanghatan: Its Ideology and Immediate Programme'' (1940)</ref><ref>"''The British are giving us free military training at their own cost. We must avail ourselves to this golden opportunity...so that tomorrow we can turn those very arms against them and win Swaraj''." - 1942 appeal to Hindu youth, published in ''Mahratta''; P. 287 ''Veer Savarkar'' By Dhananjay (1966)</ref><ref>"''Enter the Army, the Navy, the Air Force in lakhs...learn the use of modern arms and warfare...and when the time comes you will know how to use that training for liberating your motherland''." - 1941 Hindu Mahasabha presidential address, Nagpur; P. 379 ''Samagra Savarkar Vangmaya'', Volume 6</ref>

==Hindu literature's impact on freedom fighters==
[[image:The War of Independence, 1857.jpg|right|thumb|200px|The book that inspired dissent and launched insurgencies.]]
{| class="wikitable sortable"
|-
! Book
! Year
! Composer (Ideology)
! Nature
|-
|''Bhagavad Gita''
|
|Krishna (Hindu)
|Spiritual
|-
|''Anandamath''
|1882
|Bankim Chandra Chatterjee (Hindu nationalism)
|Nationalistic
|-
|''The Indian War of Independence, 1857''
|1909
|Veer Savarkar (Hindu nationalism)
|Historical
|-
|''Hind Swaraj''
|1909
|Mahatma Gandhi (Nationalism)
|Political
|-
|''Gita Rahasya''
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Poverty and Un-British Rule in India''
|1901
|Dadabhai Naoroji (Nationalist)
|Economic
|-
|''Neel Darpan'' (''The Indigo Mirror'')
|1860
|Dinabandhu Mitra (Economic reform)
|Economic
|-
|''Bartaman Bharat'' (''Present-Day India'')
|1899
|Swami Vivekanand (Hindu activism)
|Nationalistic
|-
|''The Arctic Home in the Vedas''
|1903
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''Bandi Jeevan'' (''A Life of Captivity'')
|1922
|Sachindra Nath Sanyal (Hindu activism)
|Nationalistic
|-
|''Shrimad Bhagavad Gita Rahasya'' (alias ''Karmayog Shastra'')
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Unhappy India''
|1928
|Lajpat Rai (Hindu nationalism)
|Nationalistic
|-
|''England's Debt to India''
|1917
|Lajpat Rai (Hindu nationalism)
|Economic
|-
|''The Orion''
|1893
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''A Nation in Making''
|1925
|Surendranath Banerjee (Nationalist)
|Nationalistic
|-
|}

Krishna's words recorded the ''Bhagavad Gita'' fired up nationalists more than any other literature. God Himself can take credit for having the most contributary literature of the Indian independence movement. Not only did liberation fronts use the Gita ritually for oath-taking membership, like Anushilan Samiti, Hindu Dharma Rakshini Sabha, HRA, and Jugantar, but some extracted teachings from it, like Abhinav Bharat Society. Even Bhagat Singh the self-declared atheist used terminology from the scripture but in a secular way, like dharma being an imperative duty to humanity. Although becoming an atheist at 26, he still read scripture like the Gita in prison. Singh mentions his comrade Rajendra Lahiri reciting Upanishadic and Gita’s verses to his execution.<ref> "''The famous Kakory martyrs, all four of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita.''" -"Why I Am an Atheist" (October 5-6, 1930) by Bhagat Singh</ref> Other freedom fighters who either took the Gita to their executions or read it in their final days are [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Damodar Hari Chapekar of Hindu Dharma Rakshini Sabha (executed 1898)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Khudiram Bose of Anushilan Samiti (executed 1908)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Madan Lal Dhingra of ABS (executed 1909)]], [[Indian Freedom Fighters#IRA's Hindu activist roots|Surya Sen of IRA (executed 1934)]], [[Indian Freedom Fighters#CPI's Hindu activist roots|Hemu Kalani of AISF (executed 1943)]], and [[Indian Freedom Fighters#INC's Hindu activist roots|Kushal Konwar of INC (executed 1943.)]]

One can see the profound impact by pro-Hindu composers. Even while Chatterjee's ''Anandamath'' and Savarkar's ''The Indian War of Independence, 1857'' were overall nationalistic texts, they had Hindu undertones. ''Anandamath'' showed an India that was exploited by Islamists and the sanyasis were the heroes. Although not part of the top 15 books, Bhudev Mukhopadhyay's ''Anguriya Binimoy'' portrays Shivaji as an ideal hero, liberator, and patriot who fought valiantly against Mughal tyranny under Aurangzeb. It was written amid the 1857 War, and was intended to inspire Bengalis for overthrowing British rule.

''The Indian War of Independence, 1857'' made inroads into ideologies across the political spectrum and its admirers included Bhagat Singh, and other [[Indian Freedom Fighters#CPI's Hindu activist roots|communists, including CPI founders]] M.N. Roy (born Narendra Nath Bhattacharya), S.A. Dange, Hiren Mukherjee (born Hirendranath Mukhopadhyay), and E.M.S. Namboodiripad. Savarkar's book was Bhagat Singh's favourite Indian book. He quoted from Savarkar's works, and associates noted its role in shaping his view of 1857 as a war of independence, fueling his commitment to violent revolution. R.B. Bose, titled by admirers as 'Biplabi Mahanayak' (''Revolutionary Great Leader''), was deeply moved by the book, as was Netaji, who distributed its copies to INA members. It was banned by British but was smuggled into the hands of nationalists.

In the list is Dadabhai Naoroji's book. He was a [[Zoroastrian and Hinduism|Zoroastrian]] by religion but identified [[Hindu Culture|culturally and ethnically as a Hindu]]. Surendranath Banerjee too, whose book is in the list was a [[Brāhmoism|Brahmo]] by religion but identified as a Hindu in the same way.

Of significance is ''Ghadar di Gunj'', a compilation of revolutionary poems, songs, and articles from the HGP's newspaper published 1914-1916. Although the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP had pro-Hindu undertones]], the text itself had none but it still was extremely popular among freedom fighters.

Pro-freedom organizations that popularized, lectured on, and disseminated mainly-Hindu literature were Hindi Sahitya Sammelan<ref>"''हिंदी भाषा को राष्ट्र की सेवा में लगाया जाए। हम पूर्ण स्वराज की मांग करते हैं और साहित्य के माध्यम से स्वराज प्राप्त करने का संकल्प लेते हैं।''" "''The Hindi language must be employed in the service of the nation. We demand complete Swaraj and pledge to achieve it through our literature and platforms.''" Proceedings of the Hindi Sahitya Sammelan, 1920 session (Prayag or Allahabad) ''Hindi Sahitya Sammelan ka Itihas'' by Amrit Rai</ref>, Bangiya Sahitya Parishad<ref>"''বাংলা সাহিত্য জাতির আত্মাকে প্রকাশ করবে এবং স্বাধীনতার সংগ্রামে আমাদের মানুষকে অনুপ্রাণিত করবে। আমাদের পূর্বপুরুষদের আত্মাকে জাগ্রত করতে হবে।''" "''Bengali literature must reflect the soul of the nation and inspire our people in the struggle for freedom. We must awaken the spirit of our ancestors through our writings.''" ''The Swadeshi Movement in Bengal'' (1973) by Sumit Sarkar Addresses and resolutions during the Swadeshi Movement (1905-1908)</ref>, Marathi Sahitya Parishad<ref>"''मराठी साहित्य राष्ट्राच्या स्वातंत्र्याच्या कार्यात सहभागी होईल. छत्रपती शिवाजी महाराज आणि त्यांच्या हिंदवी स्वराज्याच्या आदर्शाला सलाम. आमचे साहित्य प्रत्येक मराठी हृदयात स्वातंत्र्याची ज्योत प्रज्वलित करेल.''" "''Marathi literature must serve the cause of national freedom. We salute Chhatrapati Shivaji Maharaj and his ideal of Hindavi Swarajya. Let our literature awaken the spirit of freedom in every Marathi heart.''" ''Lokmanya Tilak and studies on Marathi literary nationalism'' by G.P. Pradhan Resolutions from the Marathi Sahitya Parishad sessions (especially 1910s-1920s under Tilak’s influence)</ref>, Asom Sahitya Sabha, Gurukul Kangri<ref>"''यह गुरुकुल केवल विद्यालय नहीं है। यह स्वतंत्रता के सैनिक तैयार करने का कारखाना है। हम भारत माता की गुलामी से मुक्ति दिलाने वाले पुरुष तैयार करेंगे जो सब कुछ बलिदान करने को तैयार होंगे।''" "''This Gurukul is not merely a school. It is a factory to manufacture soldiers of freedom who will liberate Bharat Mata from foreign slavery. We will produce men who will sacrifice everything for the motherland.''" ''Swami Shraddhananda: His Life and Causes'' (1981) by J.T.F. Jordens</ref>, Bharat Dharma Mahamandala<ref>"''हम स्वराज के संघर्ष का समर्थन करते हैं। हिंदू धर्म की रक्षा के लिए भारत को स्वतंत्र होना चाहिए। हम एक स्वतंत्र भारत में एकीकृत हिंदू समाज की स्थापना चाहते हैं।''" "''We support the struggle for Swaraj. India must be free so that Hindu Dharma can flourish without foreign interference. We stand for a free and united Hindu society within a free India.''" ''Socio-Religious Reform Movements in British India'' (1989) by Kenneth W. Jones Resolutions of the Bharat Dharma Mahamandala, Varanasi sessions (1920s)</ref>, and Tattvabodhini Sabha<ref>"''I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess… The glory of the Hindu nation shall again spread over the whole world.''" Rajnarain Bose in his 1872 lecture Hindu Dharmer Shreshthata</ref>, in that order for level of influence.

==Support of Hindu institutions and clerics==
Hindu symbols being deeply intertwined with Indian culture would be strategically useful to mobilize Indians as they have sentimental value and inspiration of good versus evil. Therefore, the symbols utilized many time by freedom fighters were temples and monasteries.

Sanyasis (mainly Naga Sadhus) had fought Afghan invaders in the 18th century. from 1760s-1800, they fought British imperialists, the revolt triggered by EIC taxation. Naga Sadhus, known for their martial traditions, were traditionally pilgrims and guardians of sacred sites (i.e., protecting pilgrims at Kumbh Melas.) They now formed guerrilla bands to resist exploitative taxes, famines, and bans on their movements. They raided EIC treasuries, and engaged in hit-and-run tactics. Key figures included leaders like Bhabani Pathak and Devi Chaudhurani. The rebellion, though suppressed, inspired later nationalist narratives, such as the novel ''Anandamath'' (1882), which portrayed martial ascetics fighting for freedom and popularized the anthem "Vande Mataram." Pandit Bhavanicharan Pathak organized sannyasis in late 18th-century revolts and coordinated attacks on EIC forces.

In the 1857 War of Independence, Naga Sadhus (belonged to Dasnami Order) and other ascetics joined battles, with some estimates of thousands participating or attaining martyrdom. The sanyasis traveled across regions to rally sepoys and civilians, using temples and monasteries as coordination points. For instance, the Bodh Gaya Math (Dashnami Order) in Bihar provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny. Temples like Augharnath Mandir in Meerut, U.P. [where a priest's actions sparked soldier outrage over greased cartridges] and Ram Janaki Mandir in Bulandshahr, U.P. (a strategy hub) served as rallying sites. In Rajasthan too (i.e., Erinpura, Nasirabad) they spread anti-imperialist messages through street plays, puppetry, and oral storytelling; they promoted Swadharma, Swadeshi, and Swaraj ideas.

Afterwards, Anushilan Samiti, an organization with clerics like Niralamba Swami and Swami Satyanand Puri, promoted physical and spiritual training for nationalism.

It is noteworthy that Hindu festivals like Ganesh Utsav and Shivaji Jayanti were used as platforms to express the fervour of independence.
{| class="wikitable sortable"
|-
!Institution
!Date
!Home
!Significance
|-
|[https://advaitaashrama.org/ Aluva Advaita Ashram]
|1890s-1940s
|Kerala (Kalady)
|Established by Narayana Guru in 1914; hosted interfaith dialogues and education programs promoting equality. Supported the SNDP Yogam, which mobilized lower castes for political participation in the freedom struggle.
|-
|Atal Akhara[https://atalakhara.com/]
|1900s-1930s
|U.P. (Varanasi)
|Contributed through support networks and occasional direct involvement. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Augharnath Mandir
|1905-1920s
|U.P. (Meerut)
|Where a priest's actions sparked soldier outrage over greased cartridges.
|-
|[https://www.sriaurobindoashram.org/ Aurobindo Ashram]
|
|Puducherry (Reiki)
|Established in 1926 by Sri Aurobindo (former revolutionary); provided ideological support through writings on spiritual nationalism. Attracted freedom fighters like Subhas Chandra Bose, blending yoga with anti-colonial thought.
|-
|[https://www.bhu.ac.in/Site/Home/1_2_16_Main-Site Banaras Hindu University]
|1900s-1940s
|U.P. (Varanasi)
|
|-
|[https://www.bihariji.org/ Banke Bihari Mandir]
|
|H.P. (Hamirpur)
|Printed nationalist newspaper ''Bundelkhand Kesari'' (1940-47).
|-
|Beech Wala Chowk Mandir
|
|U.P. (Kanpur)
|Established by Gandhi and utilized by freedom fighters for meetings, particularly Ganesh Shankar Vidyarthi
|-
|Bharadwaja Ashram
|
|T.N. (Cheranmadevi)
|Established by V.V.S. Aiyar, who trained revolutionaries here.
|-
|Bhareshar Mahadev Mandir
|
|U.P. (Bhareh)
|In 1857, acted as a training hub for revolutionaries; folklore credits a "divine bee swarm" for repelling British forces, boosting morale. Used for secret oaths and strategy in later uprisings.
|-
|[https://belurmath.org/ Belur Math]
|1890s-1940s
|W.B. (Belur)
|Ramakrishna Mission math established by Swami Vivekanand that indirectly supported the freedom struggle by fostering national unity and education by providing relief work during famines and floods built public trust. It contributed to India's "national renaissance," culminating in political independence.
|-
|Bodh Gaya Math
|
|Bihar (Gaya)
|A Dashnami Order monastery that provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny.
|-
|Champaran Mandir[https://viraatramayanmandir.com/]
|
|Bihar (Champaran)
|Gave refuge for Bhagat Singh, Chandra Shekhar Azad, Mahatma Gandhi, and S.C. Bose.
|-
|Chapra Shiva Mandir[https://www.bhaktibharat.com/mandir/chopra-mahadev-mandir]
|
|Bihar (Chapra)
|From 1940-42, served as a covert printing press and funding center under Pandit Mahendra Misra; produced nationalist literature and counterfeit currency to finance Quit India activists undetected.
|-
|[https://fergusson.edu/ Fergusson College]
|1900s-1940s
|Maharashtra (Pune)
|Founded in 1885 by the Deccan Education Society; nurtured leaders like Bal Gangadhar Tilak and Gopal Krishna Gokhale. Site of Swadeshi Movement (1905) lectures and revolutionary cells against British education policies.
|-
|DAV College
|1900s-1940s
|Punjab (Lahore)
|Served as a refuge for revolutionaries; Bhagat Singh and Rajguru sought shelter here after assassinations (e.g., Saunders murder in 1928). Associated with Lala Lajpat Rai (co-founder and freedom fighter); hosted secret meetings and nationalist speeches during Non-Cooperation (1920–22) and Civil Disobedience (1930–34). Acted as an impetus for academic-nationalist movement in northern India, with alumni like Bhagat Singh influenced by its patriotic ethos.
|-
|DAV College[https://www.davcollegekanpur.ac.in/]
|1900s-1940s
|U.P. (Kanpur)
|Hostel as nerve center for patriotic activities; students like Shiv Verma, Surendra Pandey, Jaidev Kapoor, and Mahadev Singh tried in Kakori Case (1925–27). Martyr Pt. Shaligram Shukla (statue on campus); Mahatma Gandhi's visit (1928) infused fervor. Participation in Quit India (1942), inspiring youth; tradition of national love, with founders like Anand Swaroop and Brijendra Swarup promoting anti-colonial education.
|-
|DAV School[http://davkaimrihsr.org/]
|1900s-1940s
|Haryana (Hisar)
|Played role in information dissemination during freedom struggle; improved education standards while spreading nationalist ideas in rural Haryana. Actively participated in anti-British efforts, as per district repositories.
|-
|Garamur Satra
|
|Assam
|It was presided over by Pitambar Deva Goswami, himself a freedom fighter who blended Vaishnava ethics<ref>He referenced and promoted neo-Vaishnava values by leading anti-opium campaigns, boycott programs, and untouchability eradication in Majuli even before the Congress adopted them widely.</ref> with anti-colonial efforts. Originally it was built and patronized by by Ahom Dynasty, and then managed by Vaishnava saint and scholar Lakshmikant Dev.
|-
|Gopal Mandir[https://pilgrimdata.in/temple/gopal-mandir-near-old-rajwada-indore-city-district-indore/]
|
|M.P. (Indore)
|Between 1880-1920, hosted nationalist speeches by Jamnalal Bajaj and others; provided food, medical aid, and shelter to freedom fighters, inspiring mass participation in Non-Cooperation.
|-
|Gurukul Kangri[https://www.gkv.ac.in/]
|1900s-1940s
|Uttarakhand (Haridwar)
|Founded by Swami Shraddhanand (Arya Samaj leader and freedom fighter); became a nationalist stronghold during Non-Cooperation and Quit India Movements. Hubs of nationalist thought, producing leaders who fought for independence; promoted Vedic education as resistance to British cultural dominance. Shraddhanand's martyrdom (1926) inspired anti-colonial fervor among students.
|-
|Juna Akhara[https://junaakhada.com/] (Bhairav Akhara)
|1900s-1930s
|U.P. (Prayag)
|One of the largest and most active akharas of the freedom struggle. Naga sadhus fought British imperialists, provided shelter to revolutionaries, and participated in armed resistance even during the 1857 War. It maintained an armoury and trained in combat. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Kadua Ashram (Gopabandhu Seva Sadan)[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|
|Orissa (Sakhigopal)
|Founded in 1921 by freedom fighter and reformer Gopabandhu Das, it functioned as a key discussion hub where activists planned strategies for the independence movement, including Non-Cooperation and anti-colonial protests.
|-
|Kasturba Ashram[https://assam.mygov.in/en/talk/kasturba-ashram-guwahati-silently-nurturing-gandhian-philosophy/]
|1915-1947
|Maharashtra (Madhan)
|Established in the 1930s by Gandhi's associates, it emphasized women's empowerment and rural service, offering shelter and training to female freedom fighters involved in Quit India and village-level anti-colonial work.
|-
|Kochrab Ashram[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|1915-1947
|Gujarat (Ahmedabad)
|Gandhi's first Indian ashram (1915); pioneered Satyagraha principles, community living, and education for Harijans. Site of early experiments in non-cooperation and Swadeshi, influencing the national movement.
|-
|Mahatma Gandhi Kashi Vidyapith
|1900s-1940s
|U.P. (Varanasi)
|
|-
|Mahanirvani Akhara[https://nirvaniakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Mahavir Akhara
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Modi Mandir
|
|U.P. (Banda)
|Was where Netaji Bose's 1941 secret meeting was held.
|-
|Nagla Mandir[https://myadhyatm.com/nagla-mandir-budaun/]
|
|U.P. (Badaun)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|Naya Akhara[https://udasinpanchayatinayaakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Niranjani Akhara[https://mahakumbh.in/niranjani-akhara-at-kumbh-mela-2025/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Actively involved in nationalist activities; some sadhus participated in anti-colonial resistance. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Phulwari Ashram[https://www.amarujala.com/uttar-pradesh/saharanpur/martyr-bhagat-singh-spent-his-time-in-hiding-in-phulwari-ashram-saharanpur-news-c-30-1-smrt1053-129206-2024-08-11]
|
|U.P. (Saharanpur)
|Was Bhagat Singh's hideout and pledge site.
|-
|Pinakini Satyagraha Ashram[https://spsnellore.ap.gov.in/pinakini-satyagraha-ashram-pallipadu/]
|1915-1947
|A.P. (Nellore)
|Founded by Gandhi in 1921; focused on non-violent resistance against British salt laws and land revenue. Trained volunteers for the Salt Satyagraha (1930) and served as a model for rural mobilization.
|-
|Ram Janaki Mandir
|
|U.P. (Bulandshahr)
|A strategy hub that served for rallying events.
|-
|Ramanandi Akhara[https://ramanandiakhara.com]
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|[https://www.rkmrajkot.org/ Ramakrishna Ashram]
|
|Gujarat (Rajkot)
|Founded in 1927; ran value education programs and cultural units that instilled patriotic ideals. Provided healthcare and retreats for freedom workers during the 1930s Civil Disobedience.
|-
|[https://www.gandhiashramsabarmati.org/en/ Sabarmati Ashram]
|1915-1947
|Gujarat (Ahmedabad)
|Founded by Mahatma Gandhi in 1917 as his primary base until 1930; served as a training center for Satyagraha, spinning khadi for Swadeshi, and launching the Dandi March (1930). Hosted leaders like Jawaharlal Nehru and Vallabhbhai Patel for strategy sessions.
|-
|Sarasbagh Mandir[https://www.bhaktibharat.com/en/mandir/sarasbaug-ganesh-temple]
|
|Maharashtra (Pune)
|Facilitated Marathis planning against British imperialists.
|-
|Sivagiri Math
|1890s-1940s
|Kerala (Sivagiri)
|
|-
|Sodepur Khadi Pratishthan Ashram[https://yappe.in/west-bengal/khardaha/sodepur-khadi-pratishthan-gandhi-ashram/707727]
|
|W.B. (Khardaha)
|Founded by Chittaranjan Das ('Deshbandhu') in 1921; promoted khadi production and boycott of British goods during Non-Cooperation (1921–22). Served as a refuge for revolutionaries and a hub for Bengal's Swadeshi activities.
|-
|Swaraj Ashram[https://spiritualhindu.com/hindu-temples/swaraj-ashram-surat-gujarat]
|1915-1947
|Gujarat (Vedchhi and Bardoli variants)
|Offshoots of Sabarmati founded in the 1920s–1930s, these focused on tribal upliftment and constructive programs like khadi production and education. They trained rural activists for satyagraha, supported Bardoli Satyagraha (1928), and provided bases for non-violent resistance among adivasis.
|-
|[https://tarkulhadevi.com/contact-us.php Tarkulha Devi Mandir]
|1915-1935
|U.P. (Devipur)
|During the 1857 Revolt, it symbolized sacrifice for guerrilla leader Babu Bandhu Singh, who dedicated victories to the goddess before martyrdom. Later, site of Non-Cooperation meetings (1920s).
|-
|Tamoli Mandir[https://www.vsktelangana.org/Encyc/2025/8/16/bharat-temples-freedom-struggle-unknown-strongholds-.html]
|
|U.P. (Kannauj)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|[https://www.vivekanandahome.org/ Vivekananda House (Ramakrishna Math)]
|1890s-1940s
|W.B. (Kolkata)
|Established in 1913 on the site where Vivekanand stayed in 1897; promoted Vedanta and nationalism through education and publications. Supported Swadeshi by training youth in self-reliance during 1905–11.
|-
|Yugantar Ashram[https://www.cgisf.gov.in/page/gadar-memorial-hall/]
|1913-1917
|U.S. (San Francisco)
|Established around 1913 as the headquarters for the revolutionary HGP, it coordinated arms smuggling, propaganda, and uprisings against British rule, sheltering Ghadarites returning to India for armed rebellion.
|-
|}

==Support of Visva-Bharati University==
[[image:Shivaji in constitution.jpg|right|thumb|200px|Shivaji featured [next to Guru Gobind Singh] in the first handwritten manuscript of the Indian Constitution by Prem Raizada of Kala Bhavan department of Vishva-Bharati University.]]
"''The first and great leader of Maratha history had formed in his mind a clear concept of the establishment of a Hindu kingdom before launching a movement in the historical state for the rise of Maratha power. Whatever he did—conquest of territories, annihilation of the enemy, expansion of the kingdom—all this was a part of his All India project.''" - Rabindranath Tagore<ref>"Shivaji O Guru Govind" By Rabindranath Tagore (1908-1911)</ref> (1908-1911)
The university, established in 1921 at Shantiniketan and later also at Sriniketan, offered a refuge for freedom fighters to convene. Some freedom fighters were actually educated here too (i.e., Dinkar Kowshik.) It had notable involvement in aspects of India's freedom struggle, particularly during the early Swadeshi Movement (1905-1908), though R.N. Tagore and the institution distanced themselves from aggressive nationalism and mass agitations like the Non-Cooperation or Quit India Movements [to avoid the school being shut down and the staff arrested.]
[[image:Shivaji Temple.png|right|thumb|200px|Shivaji Temple in Pune visited by Tagore]]
Tagore had met Mahaman Malaviya at least once. On October 2, 1920 (Gandhi’s birthday), at a public meeting in Pune’s Shivaji Mandir, where Malaviya presided and Tagore delivered a speech. Although most sources claim Gandhi having conferred the title "Mahaman" on Malaviya, 1 source states Tagore, reflecting their shared reformist circles, though the exact context of this bestowal (in person or via correspondence) is unclear beyond general accounts of mutual respect.

Tagore had met Dr. Shyama Prasad Mukerjee at another event. As Vice-Chancellor of Calcutta University, Mukherjee invited Tagore to deliver the convocation address in Bengali on December 23, 1937—the first time this occurred in the university’s history. Given Mukherjee’s role in presiding over such events and Tagore’s physical presence to speak, they met during this occasion.

==Hindavi legacy in 1857 War==
"''These are not mutinous sepoys but independent Hindu chieftains with their private armies, fighting for their ancient privileges and religion.''" - Colonel Colin Macaulay, dispatch after capturing Kattabomman (1799)
The 1857 War of Independence drew inspiration from the earlier Polygar (Palayakkarar) revolts (1799-1805) and Vellore Mutiny (July 10, 1806), which erupted because Hindus saw British policies and British cultural influences as anti-Hindu. For example the Polygar chieftains revolted because of the British imposition of cow-tax, forced Christian conversions by missionaries, and destruction of local temples to build churches/forts. The Vellore sepoys revolted because they feared forced Christian conversion<ref>"''The insurrection was caused by religious fears among the Hindu sepoys that they were to be forcibly converted to Christianity.''" - Sir John Cradock (Commander-in-Chief, Madras) official report (1806)</ref> via turban regulation wherein troops' turbans were required to have a leather cockade and the soldiers couldn't have any religious symbolism. Both the Polygar and Vellore rebellions' insurgents used saffron flags, and the prior even proclaimed temple oaths for the revolts. The phrases 'Dharma rakshana(m)' and 'Dharma Yuddha(m)' were used by insurgents in the Polygar<ref>"''Dharma Yuddham seidhē nām desam kāppōm''" (''We are waging Dharma Yuddha to protect our country'') - Marudu Brothers’ Panchalankurichi Proclamation in Tamil (June 16, 1801); Marudu Pandyan brothers—calling all southern Polygars to unite against the British imperialists</ref><ref>"''Dharma rakshanam pannuvatharkāka ratham ōttukiṛōm''" (''We are spilling blood for the protection of dharma'') - Oomathur Polygar in letter to Travancore Dewan (1804)</ref> and Vellore<ref>"''Dharma rakshana''" (''protection of religion'')—repeated 27 times in the Tamil proclamation circulated in the fort (July 9, 1806)</ref><ref>"''Dharma ke liye yudh''" (''war for dharma'') - Court-martial testimony of Sepoy Gundu Rao (August 8, 1806); Maratha soldier explaining why they killed European officers</ref> revolts and would be used again in the 1857 war<ref>"''Yeh dharma yudh hai''" (''This is a war of religion / righteous war'') - Azamgarh Proclamation (Aug 25, 1857); Signed by 12 rebel leaders—declared the revolt as dharma yuddh against cow-fat cartridges and Christian proselytising.</ref><ref>"''Dharma raksha ke liye utho''" (''Rise for the protection of religion'') - Delhi rebel newspaper ''Payam-e-Azadi'' (July 1857); Editorial calling sepoys and civilians to arms</ref><ref>"''Dharma Yuddha kar rahe hain''" (''We are fighting a righteous war'') - Rani Lakshmi Bai in letter to Nana Sahib (June 1858); Explaining why she would not surrender Jhansi</ref><ref>"''Apne dharma ki raksha ke liye angrezon se ladna farz hai''" (''Fighting the English to protect our religion is a religious duty'') - Proclamation of Maulvi Ahmadullah Shah at Faizabad (June 1857); Used in both Hindu and Muslim gatherings to stress common dharma against the British imperialists</ref>.
{| class="wikitable sortable"
|-
!Insurgent
!Date
!Source
!Proclamation
!More
|-
|Rao Jwala Prasad (Diwan post) and Azimullah Khan (Munshi post)
|July 15, 1857
|Farman sent from Bithoor/Kanpur to the Bundela rajas of Orchha, Datia, Chanderi, and Shahgarh.
|"''Be it known to all true Hindus that the Hindavi Swarajya has been re-established under the Peshwa Shri Nana Sahib Bahadur, the rightful successor of Baji Rao. All who desire the restoration of dharma and the expulsion of the Firangi should rally to his banner.''"<ref>Original in Persian-Devanagari script, copy preserved in National Archives of India, Foreign Department, Political Consultations, 31 July 1857, No. 142-144</ref>
|Coins minted in Kanpur in Nana Sahib’s name (1857) bear the legend "Hindavi Swarajya" in Devanagari on the reverse
|-
|Rani Lakshmi Bai of Jhansi
|May-June 1858
|Letter to Tantia Tope & Rao Sahib
|"''We are fighting for Hindavi Swarajya, not for the Mughal shadow.''"
|"''The Ranee’s troops shouted ‘Hindavi Swaraj’ as they charged.''" - British officer Sir Hugh Rose’s dispatch (June 1858)
|-
|Tantia Tope & Rao Sahib
|August 1858
|Letter sent to various Hindus<ref>National Archives of India, Foreign Dept, Political Consultations, 27 Aug 1858, No. 178</ref>
|"''The Peshwa has restored Hindavi Swarajya; all true Hindus must join the army of liberation or be treated as enemies of dharma.''"
|The letter ended with "''Jai Hindavi Swarajya! Jai Peshwa!''" Gwalior mint coins (June 1858) struck in Rao Sahib’s name carry "''श्री हिंदवी स्वराज्य''" (''Shri Hindavi Swarajya'')
|-
|Baba Sahib Bhonsle
|1858
|Letter to local zamindars, including Raja Bakht Singh Bundela of Shahgarh (Bundelkhand), Raja of Chanderi (Malwa), and Raja of Nurpur (Gondwana)<ref>National Archives of India, Foreign Department, Political Consultations, 31 December 1858, No. 214-216</ref>
|"''We are establishing Hindavi Samrajya free from Mughal and Firangi yoke.''"
|
|-
|}
The Marathas never stopped after overthrowing the Mughals, and continued to fight the other foreign threats—European imperialists (British, Dutch, French, and Portuguese.) In the 1857 war, the most prominent names of all the participants are Rani Lakshmi Bai (born Manikarnika Tambe) of Jhansi, Nana Sahib (Nana Govind Dhondu Pant) of Kanpur, and his supreme commander Tantia Tope (born Ramchandra Pandurang.) They not only fought on the battlefield but directed the war on a cross-regional scale. Whereas Muslim rulers relied on their militaries, the Hindavis usually participated, whether they were royalty or not. The most common flag of the war was Shivaji's saffron flag. This was used at places like Jhansi & Gwalior. A variant that Hindavis had also used was implemented too, like at Kanpur & Kalpi. In Bihar, Kunwar Singh used a saffron flag with the lotus.
"''The old King at Delhi was nothing but the flag of the rebellion—a puppet in the hands of the sepoys. The real directing mind, the moving spirit of the whole insurrection, was the Nana Sahib at Bithoor.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock, Outram, and other officers)
Nana Sahib was identified by British officers as the primary orchestrator and strategic director.<ref>"''Nana Sahib is the chief director of this accursed revolt. It is his gold and his orders that have set the sepoys in motion from Cawnpore to Lucknow.''" - Sir Henry Havelock, Commander of British relief force at Kanpur</ref><ref>"''The Nana of Bithoor is the prime mover and chief director of the mutiny in the Doab and Central Provinces; without his direction and resources, the sepoys would have scattered like chaff.''" - Sir Colin Campbell, Commander-in-Chief of India</ref><ref>"''Nana Sahib is the master spirit of the rebellion; he has directed the operations at Cawnpore, supplied arms to the mutineers in Oudh, and his emissaries are stirring up the countryside from Allahabad to Benares.''" - Major William Tayler, Commissioner of Patna</ref><ref>"''The Nana is no mere local agitator; he is the chief director of the entire conspiracy, with agents in every cantonment and treasury from the Ganges to the Nerbudda.''" - Captain John Waterfield, Political Assistant to the Resident at Lucknow</ref><ref>"''Nana Sahib was the brain and the purse of the mutiny; from his palace at Bithoor he directed the storm that burst upon Cawnpore, and his influence extended to the councils of Delhi itself.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock's staff)</ref> Further testimonies<ref>"''His Majesty of Delhi is a mere shadow and tool; the actual head and director of the revolt in this part of India is the Nana Sahib, whose orders are obeyed from Cawnpore to Calpee.''" - Major-General Sir Henry Havelock (commander who retook Kanpur), Dispatch to the Commander-in-Chief, 18 July 1857 (published in ''Parliamentary Papers'', 1857-58)</ref><ref>"''Bahadur Shah was the emblem, the pretext, the nominal head; Nana Sahib was the brain, the organiser, the director-in-chief of the entire movement in the Doab and Central India.''" - P. 178 ''The Indian Mutiny of 1857'' (1891 edition, based on 1857-58 documents) By G.B. Malleson, British staff officer & historian</ref><ref>"''The King of Delhi was only the consecrated banner of the mutiny; the Nana Sahib was its real generalissimo and directing authority.''" - Sir Hugh Rose's "Letter to the Governor-General", 20 June 1858 (India Office Records), Commander who defeated Jhansi & Gwalior</ref><ref>"''The King of Delhi is a trembling coward, letting his Hindu sepoys and Rohilla mercenaries die while he prays in the mosque.''" - ''Narrative of the Siege of Delhi'' (1857) by John Nicholson (Delhi Field Force); Letter before Delhi assault (August 8, 1857)</ref> hamper and disprove arrogant Islamist assertions that the Mughal Bahadur Shah Zafar was the architect or prime leader of the rebellion. Like most Muslim royals of the era, he personally did not fight against the British on the battlefield and whereas the Hindavis that didn't die on the battlefield were executed, he was only exiled to Rangoon in Burma. Despite Zafar having adopted the imperial title of 'Bahadur Shah' (''Brave King''), he did not live up to it at any point in his life, in combat or in strategy. Although by the rebellion he was 81, Kunwar Singh was the same age and died from an injury that he received on the battlefield.
"''The Nana Sahib [Dhondu Pant] is the chief director of this accursed revolt...but his Muslim allies are as cowardly as their Mughal masters, letting the Hindu sepoys do all the dying.''" - Major-General Sir Henry Havelock, Commander at Kanpur<ref>P. 189 ''Parliamentary Papers'' (1857-58), Volume XLII</ref>
British officers of the era stated that Hindus were very brave and they did the fighting while the Muslim rulers of their regions and even the other Muslims involved in the conflict against the British were 'cowardly'.<ref>"''The old King [Bahadur Shah Zafar] is a thorough coward — he trembled and whined like a frightened child while his sons and the brave Hindu sepoys fought and died for him in the streets of Delhi.''" - Captain William Hodson (British officer who captured Bahadur Shah Zafar in 1857); P. 147 ''Hodson's Horse'' (1859) By William Stephen Raikes Hodson</ref><ref>"''The Mughal Emperor was nothing but a cowardly puppet; it was the Hindu sepoys and Rajputs who bore the brunt of the fighting, dying for a shadow of a throne while their nominal sovereign hid in the zenana.''" - P. 456 ''History of the Sepoy War in India, Volume III'' By Sir John Kaye (British historian and officer, based on 1857 dispatches)</ref><ref>"''The so-called Emperor proved a contemptible coward, abandoning his army to its fate; the Sikhs and Gurkhas fought like lions for us, while the Muslims cowered behind their fanatical maulvis.''" - Colonel Keith Young (Military Secretary to the Delhi Field Force), dispatch after Delhi recapture; P. 234 ''Parliamentary Papers'' (1857-58), Volume XLII</ref><ref>"''The Nawab of Oudh [Wajid Ali Shah] was a craven poltroon who fled to Calcutta, leaving his Hindu taluqdars and sepoys to die in his defence; now his Begum fights with more courage than he ever showed.''" - P. 312 ''Reminiscences of Forty-Three Years in India'' (1875) By Sir Henry Lawrence (British Resident at Lucknow), dispatch during Lucknow siege</ref><ref>"''The enemy we face are mostly Hindoos of the sepoy regiments—Brahmins and Rajpoots from the east; the Mahomedans are far fewer, and their rulers are cowards who send Hindu peasants to die in their place.''" - Lieutenant Charles Griffiths (36th Native Infantry, Delhi veteran); P. 456 ''Selections from the Letters, Despatches and State Papers'' (1902), Volume III Letter from Ridge Camp, Delhi (August 12, 1857)</ref><ref>"''The insurgents besieging us are nine in ten Hindus—sepoys and Oudh taluqdars; the Muhammadan Nawabs are cowards who let their Hindu subjects bear the brunt of the fight.''" - Captain John Waterfield (Political Assistant, Lucknow); British Library Add MS 43856 October 1857 (memorandum on the rebellion)</ref><ref>"''The rebel forces in Bundelkhand are predominantly Hindu—Rajpoots and Bundelas dying for a cause their Muslim overlords never had the courage to lead.''" - Sir Hugh Rose (Central India Field Force commander), dispatch after Jhansi fall (May 22, 1858); P. 156 ''Parliamentary Papers'' (1858-59), Volume XLII</ref>
{| class="wikitable sortable"
|-
!Name
!Background
!Base of operations
!Role
!Outcome
|-
|Nana Sahib (Dhondu Pant)
|Royalty
|Bithoor → Kanpur → Kalpi → Arrah
|Proclaimed Peshwa; overall commander at Kanpur; ordered siege & Satichaura Ghat massacre; financed large armies
|Disappeared into Nepal 1859 (probably died 1859-61)
|-
|Rao Sahib (nephew of Nana Sahib)
|Royalty
|Kanpur
|Deputy commander at Kanpur & Kalpi; later proclaimed Peshwa after Nana vanished
|Hanged (1860)
|-
|Tantia Tope (Ramchandra Pandurang)
|
|Kanpur → Kalpi → Jhansi → Gwalior → Rajasthan → Tonk → Paron
|Supreme guerrilla commander; kept 20,000-30,000 men fighting for 18 months after all cities fell
|Hanged (April, 18, 1859)
|-
|Rani Lakshmi Bai
|Royalty (Jhansi)
|Jhansi
|Led defense of Jhansi; commanded 20,000 troops; died sword in hand at Gwalior
|Killed in battle, Kotah-ki-Serai (June 18, 1858)
|-
|Damodar Rao 
|Royalty (Jhansi), and adopted son of Lakshmi Bai
|Jhansi
|Nominal commander after mother’s death; continued resistance with Tantia Tope
|Escaped to Nepal; pensioned by British later
|-
|Appa Sahib Bhonsle II
|Royalty (Nagpur Bhonsles)
|Nagpur
|Sent money & agents to rebels; British intercepted letters urging Maratha unity
|Died in exile (1853), but his son and retainers were active
|-
|Bhau Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Nagpur
|Raised troops in Mandla & Central Provinces; fought with Tantia Tope
|Captured & imprisoned (1844)
|-
|Raghuji Bhonsle III
|Royalty (Satara Bhonsles)
|Satara
|British deposed him just before 1857; his retainers & adopted son joined rebels
|Died under house arrest, Florence (1904)
|-
|Chimnabai Sahib
|Royalty (Satara Bhonsles), and widow of Satara Raja
|Satara (covertly)
|Secretly funded rebels in Satara & Kolhapur region
|Pensioned off after 1857
|-
|Balaji Pant Natu
|
|Satara (covertly)
|Organised underground network in Deccan; supplied intelligence & money to Nana Sahib
|Hanged, Pune (1858)
|-
|Krishnarao Bhasker
|
|Pune → Satara
|Secret courier between Nana Sahib & Lakshmi Bai
|Executed (1858)
|-
|Vinayak Rao Shinde
|Royalty (Gwailor Shinde)
|Gwalior
|Deserted Gwalior army with troops to join Rani Lakshmi Bai
|Killed in battle, Gwalior (1858)
|-
|Moropant Tambe
|Father-in-law to Lakshmi Bai, not a royal himself
|Jhansi → Kalpi → Gwalior
|
|Killed in battle (1858)
|-
|Baba Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Mandla → Sagar → Narmada valley
|Raised 5,000 men in Narmada valley; fought alongside Tantia Tope
|Captured & blown from cannon (1859)
|-
|Sadashiv Rao Bhau
|
|Kalpi
|Commanded rebel artillery at Kalpi
|Killed (1858)
|-
|Tukoji Rao Holkar II
|Royalty (Indore Holkar)
|Indore / Mhow
|Tacitly allowed large-scale rebel activity in his territory
|Died in battle, Maheshwar (June 17, 1886)
|}

==Hindavi legacy in Swaraj concept==
'Swarajya' was the term used extensively during Hindavi dynastic rule, and its meaning of "''self-rule''" or "''self-governance''", which became more important than simply a dominion with home rule, was used in the freedom movement. It became the goal of every freedom organization, to see an independent India that governs itself. Naoroji, a Zoroastrian and the Father of Indian Political Nationalism, was a staunch admirer of Shivaji and was the first freedom fighter to use the term ‘swaraj’ in the freedom movement. Some freedom fighters like Tilak even directly connected the specific kind of ‘swaraj’ to that of Shivaji’s.

The phrase 'Shivrajya Abilashchya', which means "''Aspiration for Shivaji’s Rulership''", became popularized by Tilak and then the 1930’s farmers of Maharashtra.

Gandhi's himself, inspired by Shivaji and his Swarajya, wrote a book titled ''Hind Swaraj'' (originally titled ''Hind Swarajya'' in Gujarati) in 1909. He avoided directly referencing Shivaji's Swarajya to not alienate Muslims, as Shivaji's dynasty fought and eventually incorporated Muslim-ruled dynasties.

Eventually, Aurobindo wrote of Purna Swaraj (''Complete Self-Rule'') in his 1907 ''Bande Mataram'' weekly newspaper. This phrase then made it to politics, and both Swami Kumaranand and Hasrat Mohani (a Muslim follower of some of Krishna’s teachings) jointly released the Purna Swaraj Declaration for full independence from U.K. in the All-India Congress forum at the Ahmedabad session on December 27-28, 1921. Both later became [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI members]].

==Hindavi legacy in Swadeshi concept==
[[image:Lal-Bal-Pal.jpg|right|thumb|200px|Lal-Bal-Pal trio.]]
"''Just as Shivaji forged Hindavi Swarajya from Deccan resistance to Mughal invaders, we must build Swadeshi Swarajya through indigenous industries and education to expel British economic domination.''" - Bipin Chandra Pal (1905-1906)
Naoroji, who admired Shivaji and his Swarajya, coined the term 'swadeshi' meaning "''self-national''", and it came to be synonymous with "''self-reliance''". He saw Indians producers of products becoming poorer due to Indians buying western-made products. This was atop of India losing its wealth to Britain through taxation (unbearable many times) and other means. The swadeshi concept then gained momentum and began being used in the context to achieve swarajya.

The Lal-Bal-Pal trio made statements connecting swadeshi to Shivaji. Just as Pal made the above statement, "Lal" (Rai) had said during a Shivaji festival that like the spirit of Shivaji for love and duty of nation, all Indians should have the same priority and that "''...swadeshi will be our cry for ever...''"<ref>"''Shivaji was born at a time when there was darkness and helplessness. I believe that Bengal will produce such a leader at this juncture who will follow the great Mahratta leader not in method but in spirit... This festival shows that Providence has not forsaken us... Love of nation is one's first duty. Next comes religion and the Government. Our duty to the nation will be the first. Swadeshi and Swadeshi will be our cry for ever and by this we will grow in spite of the wishes of the rulers. Swadeshi and national education are the two methods.''" - "The Political Situation" speech at Kolkata by Lajpat Rai (June 7, 1906)</ref>
"''Swadeshi and boycott are the way to the goal of Swaraj...It has been defined by Dadabhai Naoroji as a self-governing colony...The meaning of Swaraj, in our [[Overview Of Scriptures|ancient literature]], is the spiritual condition of the soul which attains to [[Mukti]]...To get rid of [[Bandha, Bandhana|Maya, bondage]], is the real ideal of our ancient religion.''" - "Swadeshi and Boycott" speech at Dhulia, Maharashtra by Aurobindo Ghosh (January 26, 1908)

Bhudev Mukhopadhyay promoted this and while he was inclusive in promoting the unity of all Indians regardless of religion into a "''Swadeshi Samaj''", in his works like ''Samajik Prabandha'' (''Societal Essays''), ''Paribarik Prabandha'' (''Essays of the Family''), ''Bhudev Rachana Sambhar'' and others he promoted pride in Hindu/Bengali traditions. In his novel ''Anguriya Binimoy'' he portrays Shivaji an ideal hero resisting tyranny.

Sakharam Ganesh Deuskar[https://motherandsriaurobindo.in/seekers/revolutionaries/sakharam-ganesh-deuskar/] wrote the Bengali book ''Desher Katha'', focused on awakening Bengalis to a pan-Indian identity and it used the word "''desh''" to refer to India as a whole instead of a linguistic region. This book, which promoted swadeshi and referenced Shivaji, quickly became bestseller and sold over 10,000-15,000 copies soon. It called for economic self-reliance and resistance to industrial/commercial exploitation. Such influential it was for nationalists that British rule banned it.

Before 1910 in Maharashtra, the Savarkar brothers used to organize events invoking Shivaji and urging boycott of British goods by burning them.

==India House's Hindu activist roots==
[[image:Shyamji Krishna Varma.jpg|right|thumb|200px|Shyamji Krishna Varma ('Krantiguru').]]
India House in London, U.K. was a hub for nationalists that were plotting to free India. It was established by Shyamji Krishna Varma, a disciple of
Dayanand. Varma was ordained by him and became the first President of the Bombay Arya Samaj (established in 1875). He actively participated in its activities, including spreading its reformist agenda in India and abroad.

As a disciple of Dayanand, Varma translated and promoted Arya Samaj texts (including ''Satyarth Prakash'') during his time in England, where he studied at Oxford and the Inner Temple. He viewed the Arya Samaj as a vehicle for cultural nationalism and Vedic ideals, integrating its principles into his anti-colonial activism.

Sardarsinhji Ravaji Rana (established Paris Indian Society), though cannot be considered a Hindu activist, was influenced by Savarkar. This is notable as he created scholarships named after Shivaji and Maharana Pratap for Indian students, emphasized the 1857 confrontation as the Indian War of Independence, provided financial assistance to Savarkar's operations for smuggling efforts, and that he aided Savarkar in legal costs during the Marseilles dispute with U.K.

==INC's Hindu activist roots==
"''Hindus alone can save India, and India and Hinduism are one.''" - Annie Besant
The Indian National Congress was founded primarily by ethnically-British civil servant Allan Octavian Hume (1829-1912), born in Britain, with other key founders being Dada Naoroji, Pherozeshah Mehta, Womesh Chandra Bonnerjee, and Surendranath Banerjee. He was a member of the Hindu-affiliated Theosophical Society for a while, and even after leaving he remained a vegetarian and the group had inspired him to give up killing birds for their specimens. He was influenced by freedom fighter Gopal Krishna Gokhale.

The organization that began as India(n) League, would become Indian Association, and then formally, the politically party Indian National Congress.

'''Indian League''' 
[[image:Sisir Kumar Ghosh.jpg|right|thumb|200px|Sisir Kumar Ghosh ('Father of Indian Nationalism'.)]]
"''The Marathas under Shivaji exemplified unyielding resistance against Mughal tyranny, a valor that must now inspire us to reclaim our rights from British overlords who impose racial barriers and economic exploitation.''" - Editorial in ''Hindoo Patriot'' (1870s-1880s) By Sisir Kumar Ghosh
While the group was [[Upanishad]]-inspired, it was a universal organization open to all and cannot be claimed to be of only Hindis but the Hindus of this group not only had members in the freedom movement, but those members proactively promulgated independence. This association was established by S.K. Ghosh, who grew up a critic of Hinduism but [[Devayāna|after a vision]] of [[Kali]], became a devout Hindu.<ref>"''For forty years I mocked the gods and the faith of my forefathers. In one night Mother Kali appeared to me and I became Her slave forever.''" - Sisir Kumar Ghosh, public confession printed in ''Amrita Bazar Patrika'' (1880)</ref> Ghosh was a big admirer of Shivaji and wanted Indians to emulate how he succeeded against Mughals for doing the same to British imperialists<ref>"''Just as Shivaji forged Hindavi Swarajya from the Deccan hills, we must agitate for political Swaraj to end British paternalism.''" - Sisir Kumar Ghosh (1876-1883)</ref> and described him as "''the emancipator who broke the chains of foreign subjugation.''"

;Indian Association
[[image:Surendranath Banerjee.jpg|right|thumb|200px|Surendranath Banerjee ('Rashtraguru'.)]]
This successor to the League that in 1876 focused more on politics.
One of the leaders, S.N. Banerjee, too used Shivaji as the example of a freedom fighter.<ref>"''The history of Shivaji teaches us the spirit of resistance and unity; he rose against Mughal despotism to establish Swarajya, a lesson for Indians now groaning under British bureaucratic tyranny and racial arrogance.''" - Surendranath Banerjee in speeches at Ripon College and Indian Association events (1875-1880s)</ref><ref>"''Shivaji's Maratha Empire stands as a beacon of indigenous sovereignty against invaders; let it guide our demand for Swaraj from the British, who treat us as inferiors despite our ancient glory.''" - Surendranath Banerjee (1883-1885), echoed in ''Bengalee'' editorials and conference resolutions on unity</ref>

Rajnarain Bose[https://www.midnapore.in/people/rishi_rajnarayan_basu_prospectus_of_society.html] was one of the founders of this organization.

"''Hinduism's ancient spirit of tolerance and justice must inspire all Indians—Hindus, Muslims, Christians—to demand equal political rights from the British, for India's freedom lies in our collective national awakening, not religious division.''" - Association Resolution on Ilbert Bill Protest, ''The Bengalee'' newspaper (1877)
Its members created the Indian Association (1876) and Indian National Conference (1883), which merged into the Indian National Congress. The Indian National Conference was the first to demand self-government.
;Indian National Conference
[[image:1885 Conference Session.jpg|right|thumb|200px|1885 consolidation conference.]]
The 1st INC session (1883) was held in Kolkata’s Albert Hall, owned by the Sen family, from which emerged Keshab Chunder Sen (founder of a Brahmo faction) in the same generation. The 2nd (1885) was at Mumbai’s Gokuldas Tejpal Sanskrit College, a Hindu-oriented institution.
"''We are the first national political body-Congress will carry our torch.''" - Surendranath Banerjee (1883)
Ananda Mohan Bose described the 1883 conference as the "''first stage towards a National Indian Parliament.''" It served as a key all-India precursor to the Indian National Congress (founded December 1885), with which the Indian Association/National Conference efforts merged around 1886.
"''We, the Hindus of India, demand political rights.''" - Indian National Conference Resolution (December 1883)
This assembly formally established the INC party.
"''This Conference, representing chiefly the Hindu community, declares that the political regeneration of India is the first and highest duty of every Hindu, and calls upon all Hindus to unite for the attainment of self-government.''" - Indian National Conference Resolution No. 3 (December 1883)
It actively participated in the Swadeshi movement to boycott British goods.

==CPI's Hindu activist roots==
[[image:Swami Satyabhakta.jpg|right|thumb|200px|Swami Satyabhakt ('Converger of Indian Communism', born Chaman Lal.)]]
[[image:Shripad Amrit Dange.jpg|right|thumb|200px|Shripad Amrit Dange ('Architect of Indian Communism'.)]]
[[image:Swami Kumaranand.jpg|right|thumb|200px|Swami Kumaranand (born Dvijendra Kumar Naag.)]]
"''Shivaji's defiance...provides a lesson for today's fight against British imperialism, where peasants and workers must unite to reclaim self-rule from colonial chains.''" - E.M.S. Namboodiripad<ref>''A History of the Indian Freedom Struggle'' (1986) By E.M.S. Namboodiripad</ref> (1940s)
Even the Communist Party of India, which is today infested with atheistic critics of religion and Indian customs, was founded by some Hindu activists, other practicing Hindus, and members that wrote of parallels between Hinduism and socialism. Although Manabendra Nath Roy, previously a member of Anushilan Samiti was among the founding members, and although most of the founding members were Brahmans [which means nothing, as caste is irrelevant for being a good Hindu, and because they were all atheists anyway], it was Swami Satyabhakt[https://www.factsnippet.com/site/facts-about-swami-satyabhakta.html], Swami Sahajanand Saraswati, and Shripad Amrit Dange that are noteworthy as Hindus. It was Swami Kumaranand and Hasrat Mohani (wrote poetry of Krishna, celebrated Krishna Janmashtami, kept his idols, did pilgrimages to Mathura and did darshan at Krishna and Radha temples) together first declared Purna Swaraj.

Early communists occasionally referenced Hindu mantras (e.g., "''Sarve bhavantu sukhinah''" – ''may all be happy'') as embodying communal harmony akin to socialism.

Satyabhakt[https://www.academia.edu/49119836/Charu_Gupta_Hindu_Communism_Satyabhakta_Apocalypses_and_Utopian_Ram_Rajya_The_Indian_Economic_and_Social_History_Review_58_2_2021_213_48], Dange, Keezhedathu Damodaran, Radhamohan Gokulji, Rahul Sankrityayan (born Kedar Nath Pandey) were all founding members of the CPI in December 25–28, 1925 at the formal foundation at Kanpur Conference. Satyabhakt was the innovator who convened this first all-India conference, and if resulted in various communist groups unifying under his initiative. He even merged his own Indian Communist Party, which had at least 150 members, into the CPI then. It was Satyabhakt’s ''ABC of Communism'' that [[Indian Freedom Fighters#HRA's Hindu activist roots|C.S. Azad]] would use to educate HRA members about socialism, and Azad being a passionate socialist, changed the name of his group to Hindustan Socialist Republican Association. Satyabhakt wrote of Ram Rajya being the same socialist utopia that communism aims for. (Hasrat Mohani wrote of Ram Rajya in this manner and provided a few other relevant [[Ethics of Hinduism|ethics from Hinduism]].) Satyabhakt also wrote works on [[Bauddh Dharm|Bauddh]] and [[Jain Dharm|Jain]] [[Dharma|dharms]]. Damodaran wrote of scriptural references he considered proto-communist elements, like welfare in ''Charaka Samhita''.
"''Shivaji's festivals...draw the youth through national symbols to fight for independence, just as he defied Mughal tyranny with people's power.''" - S.A. Dange (1930s)
Swami Sahajanand Saraswati founded the All India Kisan Sabha (CPI’s peasant front) in 1936 and collaborated closely with the CPI during 1940's peasant movements. He provided a Marxist reinterpretation of the ''Bhagavad Gita'' in works like ''Gita Hriday'' (1942), and portrayed [[Krishna]]’s teachings on selfless action ([[Nishkam Karma|nishkama karma]]) and social harmony as a call for egalitarian reform and class struggle against feudal oppression, positioning the Gita as inspiring proletarian revolution and peasant agency for [[Samyag Darshan#Loksangraha|welfare (lok sangrah)]]. (He never formally joined CPI.) Swami Kumaranand was a CPI leader who spread the communist movement in Rajasthan. He tabled the first motion for full independence in the All Indian Congress Committee of 1921. He organized a trade union of textile workers in 1931 (Mill Mazdoor Sabha.) He formally joined the CPI in 1945, following his release from prison (he was imprisoned for civil disobedience activities.) Sudarshan Chakravarti may not have ever been a CPI member but he was its supporter as an early propagandist (wrote ''Communist Ramayana'' and of a utopian Ram Rajya.) Manmath Nath Gupta used Krishna/scriptural precedents for supporting armed or revolutionary struggle against British rule. Bhupendranath Datta (brother of Vivekanand), though a communist, did not disown Hinduism either, and both he and his supporters used its philosophies and symbolism for their cause. He critiqued<ref>''Dialectics of Hindu Ritualism'' (1950) By Bhupendranath Datta</ref> certain practices prevalent in the-then Hindu society but did not attack Hinduism's principles, he praised Hinduism's adaptability<ref>"''He [Vivekananda] was born when Hindu society was on the way to regain its dynamism. Winds of change were blowing furiously within his own community.''" - Bhupendranath Datta</ref>, and he supported Hindu revivalism like the organization [[Indian Freedom Fighters#HMM's Hindu activist roots|Hindu Mahamela]]<ref>"''It was an organization to resurrect the Hindu life in order to make the Hindus a nation. It was purely a national organization with national revival as its ideal.''" - Bhupendranath Datta</ref> and the work of Vivekanand<ref>"''The nation must ponder about the program of Swami Vivekananda in the perspective of an independent India, and work out its future advancement.''" - Bhupendranath Datta</ref>. Ganesh Shankar Vidyarthi, though a Congress member, supported the 1925 Kanpur Conference organizers.

Malayapuram Singaravelu Chettiar initially wrote positively about Buddhism and about Buddha being a communist but later abandoned religion in general. However, party member Sankrityayan (a monk) and D.D. Kosambi, being Bauddhs, wrote favourably of Bauddh teachings. Kosambi was also influenced by Jainism and translated Jain scriptures, and near the end of his life committed voluntary fasting (sallekhana.)
"''This is the reason why the ryots today must fathom into Shivaji’s history. It should be interpreted in a meaningful way...There is a lot in Shivaji’s history, his ideas, and his practice; there is much in the inspiring forces behind his cause and achievements. All this can be extremely beneficial to today’s ryots. We must understand all this properly and take it ahead.''" - Govind Pansare<ref>P. 59 ''Who Was Shivaji?'' (1988) By Govind Pansare</ref> (1988)
Dange was not a practicing Hindu but was not an atheist either. He wrote of parallels between Hindu teachings, including from the Gita, and communism. Dange worked with his mentor Pandurang Sadashiv Sane in organizing labourers and peasants of Maharashtra. Govind Pansare was not a founding member and only joined after independence, but despite being an atheist, still wrote of parallels between Hindu teachings and communism.
[[image:Roy and Savarkar.jpg|right|thumb|200px|M.N. Roy ('Father of Indian Communism') with Savarkar on stage.]]
M.N. Roy was previously a [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|member of the Anushilan Samiti]] and collected funds for the association. He was inspired with Vivekanand's views on spirituality. Roy agreed with Bankim Chandra Chatterjee that true religion was not being isolated from the world, but working actively for the public good. As a result, he saw the egalitarianism that communism aims for, as the as what would best serve the public good. It is commendable that even after his transition to an atheistic version of communism, he never disowned Vivekanand or Chatterjee as his idols.
"''Remember the heroes of 1857 — Rani Lakshmibai, Tantia Tope, Nana Sahib — who fought the British with sword and gun when Gandhi was not even born.''" - P.C. Joshi (CPI General Secretary) in May Day leaflet (1946)
The same warriors (Nana Sahib, Tantia Tope, Rani Lakshmi Bai) who fought their Dharma Yuddha for Hindavi Swarajya were spoken positively as honourable freedom fighters by communists, including atheists Roy, B.T. Ranadive, E.M.S. Namboodiripad, and P.C. Joshi.
[[image: Bishnu Prasad Rabha.jpg|right|thumb|200px|Bishnu Prasad Rabha ('Kalaguru'.)]]
Bishnu Prasad Rabha of Assam defected from INC to CPI (then to its offshoot RCPI) and was a devout [[Vaishnava]] of the Srimanta Sankardev Sangha organization.

Mentionable is Swami Agnivesh, though not a CPI member, he collaborated with the CPI(ML) Liberation and other communist groups. He established his own political party (Arya Sabha) and social activist group (Bandhua Mukti Morcha.) He participated in supporting the 2015 nationwide general strike called by CPI(M)'s CITU and CPI's AITUC against changes in labour laws. (It is mentionable that the CPI-affiliated AITUC had Lala Rai as a founder and its 1st President.) As BMM chairman, he announced unorganized sector workers' solidarity with the strike. Sitaram Goel is noteworthy too, as he was an active communist sympathizer throughout most of the 1940's but after attended the 1948 CPI's Second Congress, he saw communism as a cult that teaches nationals of countries to hate their cultures and its leaders, around whom cult-of-personality revolves, abuse power and brutally oppress the people they are supposed to care for and empower. He then became a popular Hindu nationalist writer. Amalendu Guha (prominent Marxist historian) began his communist activism from 1943 and wrote positively of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimanta Sankardev]] and the latter's Vaishnava movement, but from a non-devotional developmental perspective. Though Lala Dayal was never affiliated with CPI, during his atheist phase in life, he was a member of the Communist Workers' Party of Germany.

Today, communists of the CPI and other parties are too liberal and have become appeasers of minorities who do not offer solutions to illegal migration of Bangladeshi and Rohingya Muslims. They would make the Hindu and atheist founders hang their heads in shame.

;Relation to Hindu Mahasabha and Savarkar
At India House in London, both M.P.T. Acharya and Virendranath Chattopadhyaya worked with Savarkar. Acharya went to become the chairman of the CPI formed in Tashkent in 1920. Chattopadhyaya would join ComIntern and worked with Soviet leaders like Lenin, eventually founding the League Against Imperialism.

After independence (1948), when the Nehru government banned and jailed CPI leaders, prominent Hindu Mahasabha figure Nirmal Chandra Chatterjee (father of CPI(M) leader Somnath Chatterjee) defended communists civil liberties by forming the All India Civil Liberties Union and advocating their release. He provided legal assistance. Later in the 1960s, N.C. Chatterjee contested Lok Sabha by-elections (1963, 1967) from Burdwan as an independent with CPI support, winning both times.

Mir Abdul Majid "Mirjakar", an atheistic CPI leader touched Savarkar's feet upon release from prison, and even post-1947, he reportedly shared "''great respect''" for Savarkar.

Roy openly called Savarkar "''my inspiration''" from his youth and praised him as a "''great revolutionary.''" In 1937-1938, Roy shared stages with Savarkar, dressed traditionally to pay respects, and introduced him positively at public events. Namboodripad praised Savarkar’s "''revolutionary zeal''" in his book ''A History of Indian Freedom Struggle'', noting his efforts to ignite anti-colonial revolution from England and India. Hiren Mukherjee (who also wrote non-devotionally but positively of R.N. Tagore and Vivekanand), CPI leader and parliamentarian, personally pushed for commemoration in parliament after Savarkar's death in 1966 and he paid homage, acknowledging his patriotic contributions despite political differences<ref>"''The passing away of Veer Savarkar is a matter of such national importance that Members of Parliament sitting on a day when that happens ought to register our feelings... If rules preclude us from condoling the death of a very great man... this is something I cannot comprehend.''" - Hiren Mukherjee (February 26, 1966)</ref>. Dange held Savarkar in high esteem for his early sacrifices in the freedom struggle.

==IRA's Hindu activist roots==
[[image:Surya Sen.jpg|right|thumb|200px|Surya Sen ('Master Da'.)]]
The Indian Republican Army was founded by former [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Atmannati Samiti]] member Surya Sen (alias Master Da). He drew inspiration mainly from the ''Bhagavad Gita'', but also found solace in the ''Mahabharata'' and ''Devi Mahatmya (Chandi)''. He interpreted the Gita’s call for Karma Yoga as a call for armed struggle against imperialists.

The groups most well-known dent in the Empire was the Chittagong Armoury Raid (1930). It also executed the Battle of Jalalabad Hills (April 22, 1930), which resulted in the revolutionaries after fleeing to the hills being surrounded by British troops. In the ensuing gunfight, 80 British officers and 12 revolutionaries died before survivors dispersed into villages. The Pahartali European Club Attack (September 1932) was led by Pritilata Waddedar [under Surya Sen’s direction], whereby a group attacked the club (a European social hub), killing one and injuring others in a symbolic strike against colonial segregation. Pritilata died by suicide to avoid capture. In the guerrilla raids and assassinations (1930-1933), surviving IRA members operated in small groups, launching sporadic attacks on government personnel, property, and informers.

During his 11-month imprisonment awaiting execution (1933-1934), his constant companions were sacred the Gita, ''Mahabharata'', ''Devi Mahatmya (Chandi)''. He rose early to recite Gita verses, sing "Brahma Sangeet" (devotional hymns to [[Brahm]]), or chant Hindu hymns.

==HRA's Hindu activist roots==
"''Long live revolution! Long live the Hindu nation! Inquilab Zindabad!''" - Chandra Shekhar Azad<ref>HSRA poster after Saunders killing, Lahore, (Dec 17, 1928); Signed "''Balraj''" (pseudonym of Chandra Shekhar Azad)</ref>
The Hindustan Republican Association's founder Sachindra Nath Sanyal, who constantly used Shivaji to appeal to Hindu youth in Punjab and U.P. Sanyal repeatedly praised Shivaji’s wars against Mughals as 'Hindu Pad Padshahi'. He even wrote wrote long articles calling Shivaji "''the first revolutionary guerrilla''" and described him as "''the founder of Hindu independence''". Sanyal used 'Hindavi Swarajya' constantly as the ideal model and claimed that he was reviving the Swarajya. Shivaji’s portrait was in every HRA bomb factory and hideout alongside Bhagat Singh.

The Oath taken by new HRA recruits in 1925-1928 was, "''We swear by the Bhagavad Gita to free Hindustan from British slavery.''"<ref>This was recorded by several members, including Shiv Verma, Jaidev Kapoor</ref>
"''The revolution we are waging is the same that Chhatrapati Shivaji began against the Mughals and the Peshwas carried to the Attock — Hindavi Swarajya for all India, a Hindu government of Hindus for the whole of India.''" - HSRA comrades<ref>HSRA leaflet "The Red Pamphlet" (April 8, 1929)</ref> (1929)
(Printed on the HSRA manifesto distributed after the Assembly bomb)
The HRA was renamed as the Hindustan Socialist Republican Association (HSRA) when Bhagat Singh became member.

The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''The blood of Hindu youth is boiling. Rise, O Hindus, and avenge Lala Lajpat Rai!''" - HSRA handbill circulated in Lahore (Dec 1928); Direct reaction to Lala Rai’s death</ref><ref>“''The goddess of liberty demands the blood of Hindu youth.''" - HSRA wall graffiti in Kanpur and Allahabad (1925)</ref><ref>"''Remember Shivaji, Rana Pratap and Guru Gobind Singh – the immortal Hindu warriors.''" - "The Revolutionary" leaflet (1929)</ref><ref>"''Bande Mataram! The Hindu nation will be free!''" - HSRA poster after Assembly bomb case (April 1929); Signed "''Hindustan Republican Army''"</ref><ref>"''Hindus of India! Your motherland is in chains. Will you remain silent?''" - Ram Prasad Bismil in pamphlet dropped after Kakori case accused were sentenced (1927)</ref><ref>"''The sword of revolution is sharpened on the whetstone of Hindu dharma.''" - Ram Prasad Bismil; Poem published in HSRA journal (1926)</ref> and had devout Hindus and Sikhs as members.
"''We are fighting for the same Swarajya that Shivaji and the Peshwas established — a government of the people, by the people, for the people of Hindustan, free from the yoke of foreign rule.''" - Declaration of the HSRA manifesto at Assembly Hall in Delhi (April 8, 1929), signed by Bhagat Singh, C.S. Azad, Rajguru, Sukhdev, and others
C.S. Azad (born Chandra Shekhar Sitaram Tiwari) made other pro-Hindu statements too and used Hindu symbolism for the freedom movement. He had not only used, "''Hindu nation''", but also "''Hindu youth''"<ref>"''The Hindu youth of India must now take the sword to free Bharat Mata.''" (1929, Jhansi); - Shiv Verma, Yashpal, Jaidev Kapoor (all recorded the same words)</ref><ref>"''Rise, O Hindu youth! The blood of Lala Lajpat Rai cries for vengeance.''" - Note recovered by police; Azad’s fingerprints identified in court (Lahore Conspiracy Case Exhibit P-47); - Handwritten note thrown with the Saunders poster in Lahore (December 17, 1928)</ref>, "''Hindu women''"<ref>"''The sword of revolution is sharpened on the whetstone of the Bhagavad Gita and the honour of Hindu women.''" Private meeting in Kanpur (1929); Recorded by Durga Bhabhi and confirmed by Shiv Verma</ref>, "''Bhagavad Gita''"<ref>"''I swear by the Bhagavad Gita that I will free Hindustan or die.''" 1926-1931; At every HSRA recruitment</ref>, "''Shivaji''"<ref>"''Shivaji and Guru Gobind Singh are my ideals — both were Hindu warriors who never bowed to foreigners.''" - Conversation with Sadashiv Malkapurkar (1930, Jhansi); Sadashiv Rao Malkapurkar’s memoirs (published 1970s) and police interrogation notes</ref>, and "''Bharat Mata''"<ref>"''Bharat Mata is in chains. Her Hindu sons must break those chains with bombs and bullets.''" - Last public speech at Alfred Park, Allahabad (February 1931)</ref>.

==HGP’s Hindu activist roots==
[[image:GhadarMartyrs.jpg|right|thumb|200px|Ghadar Party's poster of martyrs.]]
[[image:Lala Dayal.jpg|right|thumb|200px|Lala Dayal.]]
"''Awake Hindus! The time has come for Hindus to rule Hindustan again.''" - Kartar Singh Sarabha<ref>"Ghadar di Gunj" (1914) poem By Kartar Singh Sarabha</ref> (1914)
The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''Hindus, Muslims and Sikhs are brothers, but Hindus are the elder brother who must lead the fight.''" - ''The Ghadar'' newspaper (Nov 1, 1913)</ref><ref>"''Bharat Mata is calling her Hindu sons to free her from slavery.''" - Ghadar poster, San Francisco (1915)</ref><ref>"''Remember Shivaji, Rana Pratap, Guru Gobind Singh—Hindu-Sikh warriors who never bowed.''" - "Ghadar di Gunj" (multiple poems, 1914-1917)</ref><ref>"''The British have defiled our temples and gurdwaras. Rise, O Hindus and Sikhs!''" - Leaflet of Ghadar Conspiracy dropped in Punjab villages (Feb 1915)</ref><ref>"''We swear by the Bhagavad Gita and Guru Granth Sahib to destroy British rule.''" - Oath taken by Ghadar volunteers in Stockton Gurdwara (1914)</ref><ref>"''The lion of Punjab (Maharaja Ranjit Singh) and the lion of Maharashtra (Shivaji) must roar together.''" - ''The Ghadar'' newspaper (1916)</ref><ref>"''Hindustan was once the land of the Vedas; we will make it so again.''" - Lala Dayal in speech at Portland, Oregon (1914)</ref> and had devout Hindus and Sikhs as members.

The Ghadar movement's founders were Bhai Parmanand (Hindu), Har Dayal Mathur (Hindu), Pandurang Sadashiv Khankhoje (Hindu), Sachindra Nath Sanyal (Hindu), Sohan Singh Bhakna (Sikh), and Tarak Nath Das (Hindu.) Har Dayal (alias Lala Dayal) was a pupil of Savarkar and was initially a part of the latter's [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|ABS]]. It was first known as Pacific Coast Hindustan Association, then Ghadar Party, and finally as Hindustan Ghadar Party.

In December 1914, many movement-linked armed robberies to acquire funds were executed in Kolkata. Jatin Mukherjee communicated with R.B. Bose via Kartar Singh Sarabha, and Vishnu Ganesh Pingle. The freedom-motivated robberies, organized and operated separately by different groups, merged under a common umbrella under the leadership of R.B. Bose in North India, Pingle in Maharashtra, and Sanyal in Benares. A strategy was made for a unified insurrection dated for February 21, 1915.

Pingle started out initially as a part of Savarkar's movement and also partook in the Swadeshi movement of Tilak<ref>"''Tilak's call for Swadeshi and boycott shaped my youth''." - V.G. Pingle, according to Ghadar fellow member Pandurang Khankhoke in 1970s interview</ref>.

Ultimately, this movement, like the 1857 rebellion, was crushed with 46 participants hanged (Pingle, Sarabha, and Kanshi Ram), 69 sentenced to life imprisonment, and 106 received lesser terms. Still, this only fueled further rebellion against British rule by inspiring others to do what they could against imperialism.

Sanyal was previously a member of the [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Anushilan Samiti]]. He was sentenced to life imprisonment for his participation in the Ghadar movement but was freed in 1920. He then founded the [[Indian Freedom Fighters#HRA's Hindu activist roots|HRA]], which Bhagat Singh became a part of. He, with other members, organized the Kakori Conspiracy robbery and was sentenced again for life but was released in 1937. After R.B. Bose escaped to Japan, Sanyal was considered the most senior revolutionary figure of the freedom movement. He collaborated with the Japanese for fighting the British Empire and was arrested for in 1941. He died in jail, 1942 of tuberculosis.

Tarak Nath Das, before becoming part of the Ghadar Movement, was part of the Anushilan Samiti. To stir Bengali enthusiasm, commemoration of the achievements of Raja Sitaram Ray (Bengali Hindu who fought against Mughals), was introduced as a festival. He was was sentenced in 1918 to 22 months in prison. He would later move to the U.S. east coast and established the Freedom of India (FFI) with Lala Dayal, Lala Rai, M.N. Roy, and Virendranath Chattopadhyay and the latter's partner American journalist and writer Agnes Smedley. After partition he founded the Vivekananda Society in Kolkata.

Bhai Parmanand was initially sentenced to death but was later given imprisonment for life. However, his sentence was cut short and he was released in 1920, and the following year he joined the [[Indian Freedom Fighters#Controversy over HM and RSS|Hindu Mahasabha]]. He also remained part of the Arya Samaj for life. He invited [[Indian Freedom Fighters#Controversy over HM and RSS|Hedgewar]] to Hindu Yuvak Parishad events in the 1930s, and aligned with RSS precursors via [[Indian Freedom Fighters#Other groups offering alternative to INC|Arya Samaj]]. He also founded the Founded Jat Pat Todak Mandal (''Caste System Abolition Society''.)

Lala Dayal had become an atheist but eventually returned to see the value in Sanatan Dharm<ref>"''The Upanishads and the Bhagavad Gita are the greatest scriptures ever written. They contain the pure Aryan wisdom that the modern world needs.''" - "Our Scriptures" article in ''The Vedic Magazine'', Lahore (March 1937)</ref> and backed Savarkar's Hindu activism<ref>"''Veer Savarkar is the greatest living Hindu leader and thinker. His book Hindutva is the manifesto of the Hindu nation. Every Indian abroad must read it.''" - Lala Dayal in letter published by ''The Hindu'', Madras, (May 14, 1937)</ref>.

==HMM's Hindu activist roots==
[[image:RajnarainBose.jpg|right|thumb|200px|Rajnarain Bose ('Grandfather of Indian Nationalism'.)]]
The Hindu Mahamela (est. 1867) or Chaitra Mela was an association that held annual meetings. However, it did operate the National Society (Jatiya Sabha), National Press, ''National Paper'', and other institutions to have ongoing activities, thereby carrying forward the nationalist spirit year-round.

Its main organizers were Nabagopal Mitra, R.N. Bose, and the Tagore family.
"''We do not understand why our correspondent takes exception to the Hindus who certainly form a nation by themselves, and as such as society established by them can very properly be called a National Society.''" - ''National Paper''
Its ''National Paper'' had made pro-Hindu statements. It emphasized on reviving the "''glory of the Hindu nation.''"<ref>"''I may say that I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess. I see this rejuvenated nation again illuminating the world by her knowledge, spirituality, and culture, and the glory of the Hindu nation again spreading over the whole world.''" - Rajnarain Bose</ref>

;Sanjivani Sabha
R.N. Bose and Jyotirindranath Tagore formed this secret society organ of the Mela to promulgate the Swadeshi movement.

Bose in his 1872 lecture "Hindu Dharmer Shreshthata" (''The Superiority of Hindu Dharm''), he strongly defended Hindu religion and scriptures, arguing for the greatness of Hindu religion and culture as a foundation for national regeneration. He frequently used the concept of dharm in both ethical and nationalistic senses, viewing it as the moral and cultural basis for Indian/Hindu unity and awakening. He promoted the study and revival of ancient Hindu scriptures (especially the Vedas and Upanishads) as essential for national progress, while advocating a purified, rational form of Hinduism through the Brahmo Samaj<ref>"''I am a Hindu like yourself. I pride myself in the name. I do not consider Brahmoism to be different from Hinduism… Brahmoism is Hinduism and Brahmos are emphatically Hindus.''" - Rajnarain Bose</ref>.

Bose advocated for a 'Maha Hindu Samiti' (''Great Hindu Committee'') in his pamphlet "Old Hindu’s Hope", envisioning a national awakening rooted in Hindu cultural and religious identity.

Tagore wrote several plays and dramatic works that drew upon Hindu mythological themes, gods, and epic narratives for patriotic and cultural purposes.

==IIL-INA's Hindu activist roots==
[[image:BoseSingh.jpg|right|thumb|200px|R.B. Bose (right) and M.S. Ghuman (centre.)]]
[[image:Rani Ki Jhansi Regiment.jpg|right|thumb|200px|R.B. Bose and Rani Ki Jhansi Regiment of INA in Singapore.]]
[[image:INA troops.jpg|right|thumb|200px|INA troops in Singapore.]]
"''I have named this organization after the Abhinav Bharat of Savarkar, which means 'New India'—a society dedicated to complete liberation from foreign rule''." - Rash Behari Bose in Tokyo speech (1942)

In a 1915 speech during the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP]] planning at Bengal, he praised Hindu nationalism to free India from imperialist control: "''The revival of Hindu nationalism is the only path to India's freedom. Hindus must awaken their ancient spirit of valour and unity to throw off foreign yoke—our culture is the weapon against the British''." In a 1938 letter to Savarkar, while establishing the Japanese Hindu Mahasabha, he writes, "''The Hindu Rashtra must be built on the unbreakable foundation of our ancient civilization—Hindu nationalism is not mere politics; it is the soul of Bharat, calling for unity against all external threats''." In a June 1942 Tokyo Conference speech for establishing IIL, he said, "''Hindu nationalism is the eternal flame of India's soul—it unites us not just against the British, but for a resurgent Asia where Hindu culture leads the way to freedom and dignity''." Then at a 1943 Bangkok (Thailand) speech he stated, "''In the Hindu Rashtra of our dreams, every Indian—Hindu by culture—stands as one against imperialism. This nationalism is our shield and sword for a free Bharat''."

Throughout the 1930s, R.B. Bose, a Savarkarite in Japan, and Savarkar himself had exchanged letters about there being a transnational 'Hindu bloc'. Bose in letters from 1938<ref>March 7, May 23, July 11, August 11, August 18</ref> proposed an "''authorised international mouth piece of the Hindu Mahasabha''" in Eastern countries, and Savarkar responded affirmatively. In a letter from 1942<ref>March 21, 1942</ref>, Bose praises Savarkar's revolutionary history and foreign policy views and discusses mobilization of Indians in East Asia against Britain, references Japanese aid, and warns against British compromises.

R.B. Bose founded the IIL (he named it after ABS) and Indian National Army (INA.)<ref>"''Without Rash Behari, there would be no INA''." - Subhas Chandra Bose</ref><ref>"''Rash Behari Bose was the father of the Indian freedom movement in Japan. Without his 30 years of work, there would be no INA''." - P. 87 ''Soldiers' Contributions to Indian Independence'' By Mohan Singh Ghuman (1974)</ref><ref>"''Rash Behari planted the seed. Netaji made it a tree''." - Mohan Singh Ghuman, 1974</ref><ref>"''Rash Behari's Tokyo Resolution (1942) was our charter. It declared India's independence before Netaji arrived''." - Mohan Singh Ghuman at INA Veterans Meet in Delhi (1972)</ref><ref>"''We followed Rash Behari's call from Tokyo. His Indian Independence League gave us political cover and civilian support''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref><ref>"''I formed the INA in his name—he was our President in exile''." - Mohan Singh Ghuman </ref> R.B. Bose formed the INA with Mohan Singh Ghuman (Sikh). This happened when the latter was captured by the Japanese imperial army with about 30,000-40,000 other British Indian Army soldiers in Singapore but because the Japanese greatly respected R.B. Bose, they listened to him and freed the POWs, who then became INA soldiers. M.S. Ghuman not only credited R.B. Bose with the INA's foundation but also indirectly credited the Ghadar Movement<ref>"''Ghadar was Punjab's fire. Rash Behari lit a new flame in Japan''." - M.S. Ghuman in 1972 speech</ref><ref>"''Ghadar was the first soldier revolt...Sikh officers in 1915 showed the way''." - P. 34 of Memoir by Mohan Singh Ghuman</ref><ref>"''The Ghadar Mutiny of 1915 was the first spark in my Mind. When I saw Indian soldiers ready to turn guns on British officers, I knew we could do it again—and we did, in 1942''." - ''Leaves from a Soldier's Diary'' by Mohan Singh Ghuman (1974)</ref><ref>"''Ghadar taught us: A soldier's duty is to his nation, not the Crown. That's why I formed the INA''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref> [for turning him into a freedom fighter], which is essentially R.B.'s movement.

His INA used Hindu/Sikh culture and symbolisms. For example, tilak ceremonies and verses from ''Ramayana'' references used. Hindus and Sikhs also formed 70% of the INA. R.B. Bose ran the INA as President and contributed via fundraising, radio broadcasts, and supplies.) About 1,000 of IIL's women<ref>''INA'' By K.K. Ghosh (1969)</ref> (i.e., Lakshmi Sahgal) likely joined the Rani of Jhansi Regiment as nurses and combatants. A further 100-200 youth were sent to Penang (Malaysia) for spy training.
"''Swami Vivekananda's message is my political Bible, but the Gita is my spiritual Bible and the source of my inner strength.''" - Subhas Chandra Bose in speech to INA officers at Rangoon, Burma<ref>P. 287 ''Chalo Delhi'' compiled by Sisir Kumar Bose</ref> (1940)
Savarkar's secretary had stated that Savarkar himself connected R.B. Bose with S.C. Bose and upon Savarkar's advice did the latter leave to join forces in the INA. This event is even described by Yukikazu Sakurasawa's ''Two Great Indians in Japan''. R.B. Bose then passed on leadership of the IIL and INA to S.C. Bose after the latter showed enthusiasm to join the cause for fighting to liberate India. S.C. Bose, though secular in his freedom struggle for India, was not secular in beliefs and proclaimed the ''Bhagavad Gita'' as his favourite book. S.C. Bose had joined the IIL first in India, which Shivram Mahadev Paranjape, owner and writer of ''Kaal'' newspaper, became president of. (Paranjape wrote, "''The British are the new Mughals; Shivaji’s path is our path.''")

==NBS' Hindu activist roots==
[[image:Dr. Satyapal Singh.jpg|right|thumb|200px|Dr. Satyapal Singh.]]
"''Is it not really degrading for us, with Guru Govind Singh, Shivaji, and Hari Singh as our heroes; to be told that we are incapable of defending ourselves?''" - Manifesto of "Naujawan Bharat Sabha, Punjab" (April 6, 1928) By Bhagwati Charan Vohra
Naujawan Bharat Sabha[https://naubhas.com/] (''New-Youth India Council''), modelled and named after Savarkar's ABS, was founded by Bhagat Singh, Bhagwati Charan Vohra, Ram Chander, Ramkishan and Sukhdev.<ref> ''Militant Nationalism in The Punjab, 1919–1935: Interweaving Region and Nation'' By Kamlesh Mohan </ref> It was made at the suggestion of [[Indian Freedom Fighters#Other groups offering alternative to INC|Dr. Satyapal Singh the Arya Samaji activist]].<ref> P. 34 ''Bhagat Singh and His Ideology'' By Shiri Ram Bakshi </ref> It was setup as a communist and secular group. However, it was the Arya Samaji Lala Rai's death from a wound by an imperialist officer at an anti-imperialist protest that trigger Bhagat Singh to assassinate British Army officer John Saunders.

Dr. Satyapal himself was 1 of the NBS’ eminent members and supporters who participated in its events and addressed its meetings. For instance, Dr. Satyapal spoke at NBS gatherings, including alongside figures like Sardul Singh and Sohan Singh Josh, indicating his ongoing role in promoting its anti-colonial and youth mobilization efforts. He is also listed among the main organizers or key affiliates of revolutionary groups in Punjab that overlapped with NBS activities, such as the Kirti Kisan Party, where he collaborated with Bhagat Singh and others on leftist-nationalist initiatives.

The association had members at schools in Lahore to recruit students into the revolutionary movement. Of particular focus was the National College (alias Indian National College, Punjab College, Punjabi Quami Vidyapith), which had been established by the Lala Rai. The institute's principal was NBS member Chhabil Das. Bhagat Singh had been educated at this school

On February 17, 1931, as the Punjab region observed Bhagat Singh Day, in Lahore, all students of Sanatan Dharam Colleges and the Arya Samaj's D.A.V. Colleges absented themselves from classes.<ref>P. 127 ''History of the Naujawan Bharat Sabha'' By Ram Chandra </ref> In other schools, only a proportion were absent. There was a meeting held for Bhagat Singh, Sukhdev Thapar, and Shivaram Rajguru for which around 15,000 people attended. Its most important speakers were Sardul Singh, Dr. Satyapal, and S.S. Josh.

When it was banned in July 1929, some members in Ambala and Sirsa rebranded the outlawed group as the 'Naujawan Hindu Sabha' so that the members and their struggles can continue while evading the British ban on the original NBS association. The most politically prominent organization made by former members of the NBS was the Punjab Socialist Party (est. July 1933), which eventually [[Indian Freedom Fighters#CPI's Hindu activist roots|merged into the CPI]].

==PSS' Hindu activist roots==
[[image:Ganesh Vasudev Joshi.jpg|right|thumb|200px| Ganesh Vasudev Joshi (alias 'Sarvajanik Kaka')]]
"''The Hindu community is the backbone of this country; its ancient culture and philosophy are the richest treasure of India, and we must preserve and reform them so that Hindus can lead the nation to freedom.''" - Ganesh Vasudev Joshi in speech (1884)
Poona Sarvajanik Sabha was established primarily by Ganesh Vasudev Joshi, and other prominent members included Justice Ranade and Gopal Hari Deshmukh (Lokhanwadi). All of them were also Prarthana Samaj members.
"''Shivaji Maharaj was the ideal Hindu king. He combined in himself the qualities of a great warrior, a wise administrator, and a protector of Hindu religion. His establishment of Swarajya was not for personal glory but for the honour and independence of the Hindu people.''" - Vishnushastri Krushnashastri Chiplunkar in ''Nibandhamala''
Vishnushastri Krushnashastri Chiplunkar (alias 'Savai Shastribuwa') was a prolific writer and wrote in detail about Hindavis and their accomplishments.<ref>"''The rise of the Maratha power was a glorious event in the history of the Hindu race. It proved that Hindus were capable of ruling and defending their own dharma. Shivaji Maharaj created a new Hindu kingdom in the face of Mughal tyranny.''"</ref><ref>"''Shivaji was not merely a great warrior or conqueror of forts. He was the founder of Hindavi Swarajya. He awakened the Hindu nation from its slumber and established an independent Hindu kingdom. This was his greatest achievement.''"</ref>

This association was 1 of the 6 organizations whose members were at the 1885 conference to established the INC. It and the Indian Association were the 2 largest groups of the 6 that attendants of the conference belonged to.

==SBS' Hindu activist roots==
[[image:Ashwini Kumar Rai.jpg|right|thumb|200px|Ashwini Kumar Dutta.]]
"''The object of these Shivaji festivals is to awaken in us a feeling of respect for the noble, for the disinterested and for the self-sacrificing life of Shivaji. The other object of the festival is the union of the Bengalees with the Marathas.''" - Ashwini Kumar Dutta on Shiv Jayanti at Field and Academy Club, Kolkata (June 5, 1906)
A.K. Dutta founded the Swadesh Bandhab Samiti to promulgate the [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|Swadeshi Movement]].

In 1904, he had organized a Shiv Jayanti event at Barisal. At the conclusion of the meeting, pamphlets and pictures (or portraits) of Shivaji were distributed to attendees.

He had also established the Brojo Mohan School and Brojo Mohan College[https://www.bmcollege.gov.bd/].

He was deported to Lucknow (eventually jailed there) and this organization banned 1908. He was released in 1910.

He wrote the Bengali dharmic books ''Atmapratistha'', ''Bhaktiyoga'', ''Durgotsavtattva'', ''Karmayoga'', and ''Prem''.

==SIS' Hindu activist roots==
[[image:V.S.S. Sastri.jpg|right|thumb|200px|Valangaiman Sankaranarayana Srinivasa Sastri (alias 'Silver-Tongued Orator'.)]]
The Servants of India Society[https://www.servantsofindia.in/] or Bharat Sevak Samaj was established by people from across India—S.N. Banerjee (Bengali) the founder of other organizations, as well as Anant Patwardhan (Marathi), Appaji Dravid (Tamil), Gopal Krishna Deodhar (Marathi), Gopal Krishna Gokhale (Marathi), and Valangaiman Sankaranarayana Srinivasa Sastri (Tamil).
"''There has been much misunderstanding of India, and it is my task, as far as I can, to remove it.''" - Valangaiman Sankaranarayana Srinivasa Sastri
V.S.S. Sastri was the greatest orator in English that India whose eloquence<ref>"''I never knew that the English language was so beautiful till I heard Sastri speak it.''" - Arthur Lionel Smith (c. early 1920s)</ref><ref>"''It is a curious thing that the two best English speakers we have in South Africa are… one is a Dutchman… and the other is an Indian, Sastri.''" - ''The Pretoria News'' (South Africa)</ref><ref>"''He is among the greatest living speakers in the English tongue, a natural orator, with a most effective delivery.''" - ''The Cape Times'' (South Africa, British imperial press) </ref> with the language that he used in defending<ref>"''India’s contribution to the world has been not in arms, nor in wealth, but in the realm of the spirit and of ethics.''" - Valangaiman Sankaranarayana Srinivasa Sastri
</ref><ref>"''The moral law is not the possession of any one race or nation; it is universal, and India has striven to interpret it in her own way.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''Religion, as we understand it, is not a matter of dogma, but of conduct.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''A people that loses faith in its own past cannot build its future.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref> Indian ideas and practices impressed Anglophones of European ancestry in U.K., U.S., and South Africa. He also spoke about ethics<ref>"''We have prized restraint above indulgence, and self-discipline above the pursuit of power.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>, including the treatment of Indians in colonial South Africa<ref>"''We claim no privilege; we ask only for justice.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>. He also presented lectures of ''Ramayana'' at Madras Sanskrit Academy.

==SPS' Hindu activist roots==
[[image:Gopabandhu Das.jpg|right|thumb|200px|Gopabandhu Das (alias 'Pandit Utkalamani'.)]]
Servants of the People Society[https://sops.in/] or Lok Sevak Samiti was established primarily by Lala Rai. Prominent members included Gandhi and former PMs Inder Kumar Gujral and Lala Bahadur Shastri, and former INC President Purushottam Das Tandon.

An important member was Pandit Utkalamani, who was both an INC and a Hindu Mahasabha member. He was president of the branches of both parties within the-then Utkal state. He referenced Hindu themes even outside of his works. His works included Odia poetry on the ''Bhagavad Gita'', ''Bhagavata Purana'', ''Katha Upanishad'', and ''Mahabharata''. He also wrote ''Dharmapada'', which glorified the Konark Temple, its makers, and the era of the Eastern Ganga Dynasty that commissioned it constructed. He also praised the dynasty for having the Jagganath Puri Temple built. He honoured the Gajapati Dynasty too. He established the Satyabadi Bana Bidyalaya, where he was an educator. He was a journalist for ''The Samaj'' newspaper that he founded.

==SVM's Hindu activist roots==
[[image:Sadhu Vaswani.jpg|right|thumb|100px|Sadhu T.L.V.]]
The Sadhu Vaswani Mission[https://www.sadhuvaswani.org/] was established by Sadhu Vaswani (born Thanwardas Lilaram Vaswani) of Sindh, who was a close associate of Mahatma Gandhi, participated in the Non-Cooperation Movement, moved a resolution in Sind Political Conference of the INC endorsing Gandhi's program. He also wrote a number of patriotic books—''Apostles of Freedom'', ''Awake, Young India!'', ''Builders of Tomorrow'', ''India Arisen'', and ''India in Chains''. He personally intervened in the execution verdict of martyr Hemu Kalani by signing a clemency petition but was not successful.

==WIA's Hindu activist roots==
[[image:Annie Besant.jpg|right|thumb|200px|Annie Besant.]]
[[image:Margaret Cousins.jpg|right|thumb|100px|Margaret Cousins.]]
[[image:Dorothy Jinarajadasa.jpg|right|thumb|100px|Dorothy Jinarajadasa.]]
"''Queens like Rani Lakshmibai of Jhansi and Rani Padmini of Chittor were not mere rulers but warriors who embodied Shakti. Lakshmibai fought the British as Durga incarnate, while Padmini chose Jauhar to preserve honor. These princesses and fighters show Hinduism's respect for women's courage and leadership.''" - Annie Besant in "The Revival of Hinduism" speech (1910s)
The Women's Indian Association[https://wiachennai.org/] was established by 3 Brits in 1917—Annie Besant (of England), Dorothy Jinarajadasa (of England), and Margaret Cousins (of Ireland, then part of U.K.) They were all Theosophists fascinated by ancient Indian culture and wisdom. The Theosophical Society did wonders for Hindu culture, even reviving Sanskrit learning and Hindu education (i.e., Central Hindu College), and opposing non-Hindu missionary activities. At its zenith, the group established 61 branches throughout India.

They fought to raise the marriage age, improving women's property laws, higher education, and suffrage—framing these as restoration of the Vedic-era gender roles.

The WIA focused on motherhood/wifehood as "''divine power''" (Shakti) symbolized promoting Hindu traditions like sari-wearing and family roles as patriotic to India.

Jinarajadasa at the at the 1923 Vienna Congress of the Federation of European National Societies of the Theosophical Society declared, "''India had a marvellous civilisation thousands of years ago...In that civilization women were not the suppressed, held-down kind of people that they have become in later days.''" At the same conference, she is written of by John Hopkins<ref>P. 121 ''Divine Feminine: Theosophy and Feminism in England'' (2001) By John Hopkins </ref> as having attributed suppression of women's rights to Islamic rule, saying that "''Mahomedan''" influences on the "''old Aryan races''" and urged "''modern and progressive Hindu young people''" to restore the ancient practices. She also said at the conference, "''In ancient Aryan races, queens and princesses like Savitri and Draupadi were strong, choosing their paths and challenging norms. Savitri defied death for her husband, Draupadi demanded justice—modern Hindu women must emulate these fighters to overcome suppression.''"

Cousins wrote, "''Hindu queens like Rudrama Devi and Rani Durgavati were warriors who led armies and protected dharma. Their strength as female fighters shows Hinduism's potential for women's equality, which we must revive.''"<ref> ''The Awakening of Asian Womanhood'' (1922) By Margaret Cousins </ref>

Ambujammal Desikachari was also a part this organization and she referenced Hindu scriptures like ''Bhagavad Gita'' in the contexts of national service and reform. Sarojini Naidu referenced Hindu scriptures and figures. Kamaladevi Chattopadhyay referenced cultural and historical Hindu elements.

The organization's official mouthpiece was ''Stri Dharma'' magazine.

==AIWC's Hindu activist roots==
[[image:Durgabai Deshmukh.jpg|right|thumb|200px|Durga Deshmukh.]]
"''I feel sad to see that the women of Madras who live in such a developed town are not taking any interest in joining the national movement… If you are born in this great land of Shivaji, Rana Pratap and Jitendra Nath and if it is the same blood that is flowing in your veins, it calls for your ultimate sacrifice in the cause of the nation… And still, if you do not have the courage to take part in the struggle for freedom, think of Jhansi Lakshmi Bai of Vimala (Khandga Tikkana’s mother) and such other great sacrifices.''"<ref> P. 276 ''Revisiting India’s Past: Commemoration Volume To Prof. Vijay Kumar Thakur'' (2023) By Prof. P. Chenna Reddy </ref> - Durga Deshmukh at rally in Chennai to convince local women to join the freedom cause

The All India Women’s Conference[https://www.aiwc.org.in/] was setup by Margaret Cousins in 1927. The organization is still active and it is a member of the International Alliance of Women.

==INC freedom fighters defecting to Hindu groups==
It wasn't only Bose who grew tired of Congress and quit to fight for freedom through other institutions. Many Congressmen defected to the political parties HM or Bharatiya Jana Sangh (BJS, predecessor to BJP), while others to the RSS, which wasn't a political party.

Disillusioned Congress members that did not join Hindu groups, created their own parties like Indian Liberal Party (Raj Bahadur Sapru), Kisan Mazdoor Praja Party (Acharya Kripalani), Socialist Party (J.P. Narayan and Acharya Dev), Swatantra Party (Rajaji), and others. Bhakna joined CPI due to ideological differences and Bismil the HRA due to opposition or Gandhi's policies. S.C. Bose had taken Savarkar's advice to join S.B. Bose's IIL.

There were also others who resigned when fed up with INC and did not rejoin politics, like former PM Gulzarilal Nanda and Dr. Laxman Vasudev Paranjape. The latter even while an INC activist helped found and spread the RSS. There was also Ganesh Damodar Savarkar who was an INC activist while also a member of the ABS and HM, and even used the HM to expand the RSS.
{| class="wikitable sortable"
|-
! Name
! Post
! Background
! Shift
! Other Significance
! Birth Region
! Ethnicity
|-
!Ashutosh Lahiri[https://satyaagrah.com/history/diary/jawaharlal-nehru/2917-ashutosh-lahiri][https://www.indiaprofile.com/people/freedomfighters.htm]
|Bengal Congress MLA
|
|Joined HM in 1948 amid post-Partition Hindu mobilization.
|Resorted to violence against imperialists.
|Bengal
|Bengali
|-
!Balraj Madhok
|Active in Congress youth wings (1940s)
|
|Joined RSS in 1942 (post-1947 consolidation) as a pracharak; later BJS founder.
|
|Gilgit-Baltistan (Skardu)
|Punjabi
|-
!Dr. Balakrishna Shivram Moonje
|Congress volunteer
|Early Congress member; influenced by Tilak’s philosophy.
|Pre-1947 HM leader who co-founded RSS (1925) with Hedgewar; post-1947, as RSS vice-president (1940-46), he mentored ex-Congress nationalists joining RSS shakhas. Post-1947 Relevance: Facilitated integration of Congress dissidents into RSS during its 1949 rehabilitation post-ban.
|Military leader
|Chhattisgarh (Bilaspur), then Central Provinces
|Marathi
|-
!Deendayal Upadhyaya
|Congress worker
|Active in Congress-affiliated labor unions (1940s); influenced by Gandhi’s constructive program.
|Joined RSS in 1942 (pre-1947), but post-1947, rose as RSS pracharak and BJS ideologue (general secretary 1952–67). His defection highlighted youth migration from Congress’ socialist wing.
|Started monthly ''Rashtra Dharma'' publication.
|U.P. (Mathura) then United Provinces
|Brajbhasha
|-
!Dwarka Prasad Mishra
|
|Defected to BJS in 1951 criticizing Nehru's "''dictatorship''"
|
|Attempted to start his own Bharatiya Lok Congress but later returned to Congress only to boost political career again
|U.P. (Unnao) then United Provinces
|Hindi
|-
!Hemwati Nandan Bahuguna
|U.P. Congress Chief Minister (1973–75)
|
|Defected to BJP in 1987
|
|Uttarakhand (Bughani), then United Provinces
|Garhwali
|-
!Jagannathrao Joshi
|Congress worker in Maharashtra
|
|Defected to RSS in 1948, leading Goa liberation efforts.
|
|Karnataka (Nargund)
|Kannadiga
|-
!Kanhaiyalal Maneklal Munshi (alias Ghanshyam Vyas)
|Congress leader
|
|Joined BJS
|
|Gujarat (Bharuch), then Bombay Presidency
|Gujarati
|-
!Dr. Keshav Baliram Hedgewar
|Joint secretary of Provincial Congress
|Quit in 1923 due to INC's appeasement policies like support of Khilafat Movement
|
|He was arrested in 1921 for delivering seditious speeches and was released 1922
|Maharashtra (Nagpur) then Bombay Presidency
|Telugu
|-
!Kewalram Ratanmal Malkani
|Congress journalist
|
|Joined BJS in 1951, serving as its first general secretary.
|
|Sindh (Hyderabad), then Bombay Presidency
|Sindhi
|-
!Lajpat Rai ('Lala', 'Punjab Kesari')
|Congress leader
|Key Congress figure; led Non-Cooperation in Punjab (1920–22)
|In 1926, he resigned from the Congress-backed Swaraj Party and joined the HM, criticizing Congress’ “''pro-Muslim''” compromises (e.g., Lucknow Pact). While this occurred pre-1947, his faction influenced post-1947 HM continuity. Post-1947 Relevance: His legacy drew Congress dissidents to HM in the 1950s, though Rai himself predeceased independence.
|A British publication, the ''Punjab Disturbances Report'' (alias ''Punjab Unrest Report'' or ''Aitken Report'') printed: “''The head and centre of the entire movement is Lajpat Rai, a Khatri pleader— he is a revolutionary and a political enthusiast who is inspired by the most intense hatred of the British government''.” He was martyred in a lathi charge by police in 1928 from lathi blows during Simon Commission protests.
|Punjab (Dhudike)
|Punjabi
|-
!Madan Mohan Malaviya ('Mahaman', 'Pandit')
|4-time Congress president
|Moderate Congress leader; opposed Gandhi’s Non-Cooperation but supported Swaraj.
|Dual affiliation pre-1947 (Congress and HM co-founder, 1915), but post-1947, his followers (e.g., in U.P. politics) bolstered HM against Congress’ “''secular drift''.” Malaviya died in 1946, but his network facilitated defections.
 He was a member of the HM while also a Congress member. In 1934 he quit to create the rival Congress Nationalist Party.
 Post-1947 Relevance: HM invoked his name to attract ex-Congress Hindus in 1948–50 elections.
|Saved lives in 1924 of 170 Non-Cooperation Movement participants sentenced to death for the Chauri Chaura Incident by securing acquittals for 155 and life sentences for the rest even though he had retired from law in 1911[https://vajiramandravi.com/upsc-exam/madan-mohan-malaviya/] Gandhi conferred him title 'Mahaman' Founded: 1) Banaras Hindu University 2) Bharat Scouts and Guides 3) ''Hindustan Dainik'' 4) ''The Leader''
|U.P. (Prayag), then United Provinces
|Hindi
|-
!Mukund Ramrao Jayakar
|
|
|
|
|
|Marathi
|-
!Narasimha Chintaman Kelkar ('Sahityasamrat Tatyasaheb')
|Congress leader and Tilak’s associate
|
|Defected in the 1920s (formalized post-1947) over Congress’s “soft” stance on communal issues; became HM general secretary.
|
|Maharashtra (Miraj)
|Marathi
|-
!Dr. Narayan Bhaskar Khare
|Premier of Central Provinces and Berar
|
|Expelled from Congress in 1938, and in August 15, 1949
|
|Maharashtra (Panvel)
|Marathi
|-
![[डॉ. सम्पूर्णानन्द जीवन एवम् चिन्तन- Dr. Sampoornanand Life and Thinking (An Old and Rare Book)|Dr. Sampurnanand]]
|Congress leader
|
|Briefly aligned with HM in 1947-1949 before shifting to BJS.
|Achieved doctorate
|U.P. (Varanasi)
|Hindi
|-
!Dr. Syama Prasad Mookerjee
|Congress minister, later HM president
|Elected to Bengal Legislative Council under Congress (1937); served as India’s first Industry Minister (1947) under Nehru.
|Resigned from Congress/HM in 1949 over ideological differences (opposed Article 370, Partition acceptance); founded BJS in 1951 with RSS support. RSS provided organizational backbone (e.g., volunteers for campaigns.)
 Post-1947 Relevance: His defection symbolized the right-wing Congress exodus to RSS-aligned politics.
|He died in 1953 during Kashmir agitation.
|Bengal (Kolkata) then Bengal Presidency
|Bengali
|-
|}

==Militant Hindu groups offering alternative to INC==
;Abhinav Bharat Society 
[[image:Savarkar and Senapati.jpg|right|thumb|200px|Savarkar and Senapati Bapat.]]
"''I have fought all my life to revive the Hindavī Swarājya of Shivaji and the Peshwas — nothing less than that will satisfy me.''" - Senapati Bapat<ref>Interview in ''Kirloskar'' magazine (1947) and autobiography</ref> (1940s)
Veer Savarkar formed this organization in 1904, as in his initial stages of the freedom struggle he aggressively wanted foreigners ruling India punished.

He founded the group on campus of Fergusson College at Pune, where he studied. On campus he smuggled arms and plotted against imperialist rule.

Senapati Bapat (Pandurang Mahadev Bapat) was a part of this organization, and after the group was banned, he later joined [[Indian Freedom Fighters#India House's Hindu activist roots|India House (London)]], Free India Society (London), [[Indian Freedom Fighters#Ghadar Movement's Hindu activist roots|Hindustan Gadar Party]], Jugantar Group, and [[Indian_Freedom_Fighters#HRA's Hindu activist roots|Hindustan Republican Association (HRA)]], but later served in nonviolent Gandhian groups. Up to 1910 in London, Savarkar and Bapat were still close. He used Hindu symbolism and teachings as inspiration for the freedom movement. When a member of the ABS, he called himself 'Shivaji’s soldier' and took the organization's oath ("''We will fight like Shivaji.''") For the 1915 Ghadar bomb training, he swore on ''[[Bhagavad Gita]]'' before bomb plots and quoted [[Karma Marga|Karma Yoga]] ("''Fight without fear.''") Within Pune in the 1900s, he used Tilak’s Ganesh Utsav festivals for secret meetings & weapon storage. In his revolutionary poems, he invoked "''Mother India as Kali''" to awaken martial spirit. During Swadeshi rallies, he chanted B.C. Chatterjee's "Vande Mataram" hymn as a battle cry. He was jailed in 1915 for being the accused number 1 in the Nasik Conspiracy Case and was acquitted 5 years later. He had said in the 1920s, "''Hindu gods inspire all Indians—Muslim, Sikh, Hindu—to fight the foreigner.''" Even after independence he participated in the Hyderabad and Goa liberation movements.

This group had not only inspired organizations in its era, but even today there are some named after this organization.[https://www.abhinavbharatparty.org/][https://www.abhinavbharat.org][https://www.abhinavbharatcongress.org/]

;Anushilan Samiti (''Secret Committee'') 
[[image:Anushilan Samiti members.jpg|right|thumb|200px|Members of the organization.]]
[[image:Delhi-Lahore Conspiracy.jpg|right|thumb|200px|1912 assassination attempt of Viceroy Hardinge.]]
"''The Marathas under Shivaji overthrew the Mughals with peasant armies; we Bengalis must emulate Hindavi Swarajya to free India from British chains.''" - ''Jugantar Patrika'' newspaper (1908)
This was the first organization that utilized violence against British imperialists. It influenced freedom groups that formed afterwards. It was formed in 1902.

It was established by Satish Chandra Basu and Pramathanath Mitra (Theosophist and a barrister.) It drew from physical and spiritual training inspired ''Anandamath'' (1882) and [[Swami Vivekananda|Vivekanand]]'s emphasis on "''muscular national''" (building physical strength for national revival.) Initial meetings at Mitra's home focused on lathi (stick) training, yoga, and revolutionary literature. It had eventually forged ties to Irish revolutionary (also anti-Britain) groups for obtaining weapons.

This group blended Hindu cultural promotion with anti-colonial militancy, viewing anti-imperialist violence as [[dharma|dharm]] (''spiritual duty'') that was needed in the circumstances. Members took oaths to assassinate imperialist officials and disrupt the British Raj.

Its key violent actions include 1907-1908 assassination attempts on imperialist officials, including plots against magistrates. Mentionable is the 1908 bomb-making and distribution of pistols, and they were linked to the Muzaffarpur Bomb Case of Bihar wherein member Khudiram Bose (then 18) threw a bomb at an imperialist judge's carriage in April 1908, killing 2 British women by mistake. Khudiram was hanged and became a martyr and inspiration for further violence against imperialism. The Alipore Bomb Case of 1908 is noteworthy and the accused was the-then leader Aurobindo Ghosh. In the 1910s when the group expanded to branches in Dhaka and other cities, and Sri Aurobindo was acquitted for conspiracy.

Niralamba Swami (born Jatindra Nath Banerjee) was an active member who became a sanyasi after revolutionary activity was suppressed in Bengal resulting from the association's Alipore bombing. He became a pupil of Aurobindo at Gujarat in 1897. He had met Soham Swami (born Tigoria Baba) was a guru to Niralamba through mentorship and writings. Soham's armed revolutionary training (including bomb-making) and yogic discipline shaped Niralamba. Soham propagated ''''Hindu martial dharma''" to fight imperialists and wrote the ''Soham Gita'' as the 'scripture' for armed revolt.

Rash Behari Bose (not familial relation to Subhas Chandra) was a another key figure of this organization, as in December 23, 1912, he, along with member Basanta Kumar Biswas threw a self made bomb, in the convoy of imperialist Hardinge at Delhi, severely injuring the Viceroy. This was part of the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]] that planned a number of attacks on imperialist officers in India. R.B. Bose would later escape Lahore and would then flee to Japan to avoid being caught and he supported the Indian freedom movement internationally by forming the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League (IIL) and Indian National Army (INA.)]]

This group ended up influencing not only R.B. Bose and his INA but also Bhagat Singh and his HSRA. It further influenced Congress to seek Purna Swaraj from previously seeking only Home Rule or Dominion Status within the British Empire.

The association didn't just aim for freedom but aimed to protect Hindus from Muslim terrorists, who were often backed by the Nawab of Bengal. For example, in the 1907 Jamalpur Riot, members wounded 40-50 Muslim terrorists that attacked the residence where the group's lathi-play was taught. Defending members were Bipin Behari Ganguli, Harish Shikdar, Indranath Nandi, Narendra Bose, and Sudhir Sarkar. Ganguli later became the mentor of Gopal Mukherjee. Pulin Behari Das was the establisher of the Dhaka Anushilan Samiti were. Also in 1907 was the riot in Comilla wherein a Hindu shopkeeper that was brooming his store was accused of insulting of the visiting Bengali Nawab with his broom. Muslims attacked the shop, after which a Muslim was shot at by a member and the rioting stopped. In Jamalpur, a Muslim mob attacked Goddess Basanti's image and broke it. (Basanti Puja is one of the biggest festival in Bengal.) This only ranged Hindus that responded to the aggression with aggression, and a member fired upon a Muslim, after which the violence subsided. The puja the proceeded as normal.

During World War I, it collaborated with German agents in the Hindu-German Conspiracy (1914-1917) for uprisings. The British Raj government banned the association. It only splintered into the successor Jugantar by 1914.

R.B. Bose met Aurobindo in 1920s and admired his early revolutionary phase (1905-1910) and ''Bande Mataram'' newspaper. Aurobindo's armed resistance in Bengal became a model to Bose. Mahatma Gandhi had condemned the group for using "''sinful''" violence. Aurobindo would later establish the Jugantar group.

Pulin Behari Das was given a life sentence and he later became an RSS sympathizer.

;Atmannati Samiti 
[[image:Bipin Behari Ganguli.jpg|right|thumb|200px|Bipin Behari Ganguli.]]
"''The Maratha Empire under the Peshwas embodied Hindavi Swarajya; we must follow Shivaji’s path to self-rule.''" - Society Newsletter (1908)
This group was founded around 1901-1902 in Kolkata by Bipin Behari Ganguli and Pravas Chandra Dey. It worked together with Srish Pal, another revolutionary, was associated with a different but related organization, the Dhaka-based Mukti Sangha (later known as Bengal Volunteers) These 2 groups worked together in carrying out targeted assassinations of British officials and Indian police officers. A notable instance involved a member of the Samiti, Ranen Ganguly, who, along with Srish Pal, assassinated police inspector Nandalal Banerjee in Kolkata in 1908.

;Bharat Jatiya Bahini 
[[image:Gopal Patha.jpg|right|thumb|200px|Gopal Patha.]]
The ''India People Army'' was established by Gopal Patha (born Gopal Chandra Mukhopadhyay) during the Non-Cooperation Movement around 1942 and mobilized the Bahini's members in August 1946 to defend Kolkata from becoming a part of Pakistan, which was the aim of Islamist mobs. The pro-Pakistan Islamists initiated the violence from their observance of Direct Action Day, which had the aim for the future state of Pakistan to incorporate Kolkata, and the resulting violence led to the Great Calcutta Killings.

Gopal, a former member of the Atmannati Samiti, formed a militia of around 400-800 around 1942, which included volunteers from the Arya Samaj, other Sanatan, and Sikh communities. The Bahini's weapons were a collection that began from the formation of the group in 1942. During riots, Hindu blacksmiths also forged weapons for the Bahini. Further financial backing came from Marwari businesspeople of Kolkata's Burrabazar locality. The majority of Bahini members were either Bengali Dalits or non-Bengalis (i.e., Biharis, Odias, Punjabis, and person of U.P.) Local vyayam samitis (wrestling clubs) provided recruitment and weapons, including rods, knives, and revolvers.

A freedom fighter from INC that joined Gopal's Bahini to combat Islamists was Jugal Chandra Ghosh. He and the HM secretary Bidhubhusan Sarkar collaborated to secure fundraising for the Bahini. Dr. Bidhan Chandra Roy, who would become CM of of W.B. after independence, had a close relationship with Gopal and provided moral support to his cause. Gopal Chandra Banerjee INC's trade union (INTUC) future leader also worked with Jugal Chandra Ghosh to secure funds from sawmills, dairies, and factories for the Bahini's operations in 1946.

The association would go on to defending Hindus even during the 1947 Partition riots instigated by Islamists.

After the riots subsided, the group turned to social work, running the National Relief Centre for the Destitute.

;Bharatha Matha Sangam 
[[image:Vanchi Iyer.jpg|right|thumb|200px|Vanchi Iyer.]]
"''The [[Mlecchas|mlecha]] of England, having captured our country, tread over the [[Sanātan Dharm Principle|Sanatana Dharma]] and destroy them. Every Indian is trying hard to drive out the English to get Swarajyam and restore our culture. Our Raman, Krishnan, Arjuna, Shivaji and Guru Gobind ruled our land, protecting all Dharmas,…''" - Vanchi Iyer in his suicide letter explaining assassination (1911)
The ''Mother India Association'' was founded by Nilakanta Brahmachari after the Tinnevely riot of March 17, 1908, instigated by the inflammatory speeches of Swadeshi Padmanabha Iyengar, Subramania Siva and V.O.C. Pillai (they were all later charged.) Pillai (with Subramania Bharathi) invoked Shivaji in songs and speeches (Bharathi declared, "''Shivaji danced the dance of freedom; we must dance it again.''")

This group sought swarajya through violence to achieve the retreat of the British imperialists.

Vishwanathan Iyer is more popularly known as Vanchi Iyer, who assassinated British officer Robert Ashe on June 17, 1911 by firearm. Vanchi was a pupil of Varahaneri Venkatesa Subramaniam Aiyar (himself a pupil of Savarkar.)

Subramania Siva was called by Bharathi "''My hero Shivaji!''" and "''reincarnation of Chhatrapati Shivaji.''" In Siva's writings and dramas, he mentioned Shivaji. They were made to spread pan-Indian nationalism among Tamils. In his 30s, his writings focused on Hindu-specific topics like spirituality and yoga.

;Hindu Dharma Rakshini Sabha 
[[image:Chapekar Brothers.jpg|right|thumb|200px|The Chapekar Brothers.]]
"''We formed the Hindu Dharma Rakshini Sabha in 1894 with the open aim of protecting Hindu religion and the secret aim of driving out the British by force.''" - ''Chapekar Bandhu-anchi Charitra'' (1901) By Damodar Hari Chapekar (wrote it in jail)
The ''Council for the Protection of Hinduism'' was founded by Damodar Chapekar with his brothers Balkrishna and Vasudeo, and with Mahadev Vinayak Ranade.

The membership oath was taken on the Gita and sword.

They were the founders and core members. The society was publicly a religious-cultural body but secretly a revolutionary conspiracy group.
"''We have taken the oath to re-establish Shivaji’s Hindavī Swarājya.''" - Chapekar brothers in their own statement before execution (1897)
Its secret inner circle (unnamed in records, but later called 'Chapekar Club' by British police) carried out the assassination of imperialist officers W.C. Rand and Lt. C.E. Ayerst on June 22, 1897. The inner circle's members were Chapekar brothers, M.V. Ranade, Khando Vishnu Sathe, and a few teenage runners.

;Jugantar Group 
[[image:Aurobindo.jpg|right|thumb|200px|Sri Aurobindo Ghosh (alias 'Srijut'.)]]
[[image:Satyananda Puri.jpg|right|thumb|200px|Swami Satyanand Puri (alias 'Bhavabhushan Mitra'.)]]
"''Shivaji’s Hindavi Swarajya and the Maratha Confederacy’s victories over Aurangzeb are the blueprint for our revolution; the Peshwas showed how to build a Hindu empire.''" - Bhupendranath Dutta (1908)
Aurobindo had formed this association.

Swami Satyanand Puri (born Bhavabhushan Mitra) was a key person of this group and he was a Hindu cleric that was influenced by the teachings of Vivekanand. He participated in the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]].

Acharya Mahananda Halder, although not a founder, is a mentionable member because he was a member of the Anushilan Samiti (1905-1910), then of the splinter Jugantar Group. He wrote positively since 1939 in his Bengali monthly magazine ''Ananta Bijoy'' about S.C. Bose and the INA. He would later establish the Nadia Zila Matua Mahasangha, Harichand Seva Sangha, and Mira High School in Plassey, Nadia. He had personally me the Matua [[Vaishnava]] sect founder's son Guruchand Thakur, who was led the sect.

Phanindra Nath Ghosh had gotten arrested and was imprisoned. He participated in the 1942 Quit India movement and on August 15, 1972 was awarded Tamra Patra by the Government of India.

This group, became involved in a serious of planned assassinations. Bagha Jatin (born Jatindranath Mukherjee) was the chief planner. On June 2 and November 29 of 1908; Lt. Governor of Bengal on November 7 of 1908; Prosecutor Ashutosh Biswas on 10 February Judge Douglas Kingsford on February 23-27; Narendranath Gossain on April 16, August 24 September; Deputy Superintendent of Police Shamsul Alam on 28 October of 1909.

The last major planned armed confrontation was the Howrah Plot<ref>Plan entailed seizing arms depot at Howrah station to distribute its rifles, bombing and raiding Shibpur Arsenal, and fight with imperialist forces in Kolkata</ref>, which was ultimately intercepted and crushed. However, it involved a lot of planning by Bagha Jatin, including collaborating with a German officer (Vincent Kraft) in February 1915 at Kolkata. Jugantar had raised ₹50,000 and over 500 recruits. By May this plot's planning was finalized. Bagha Jatin was the mastermind, M.N. Roy the liaison officer, Chittapriya Ray Chaudhuri the commander, and Jadugopal Mukherjee the bomb expert. Bagha Jatin was martyred in the fighting at Balasore on September 10.

"''We die so India may live free.''" - Bagha Jatin's dying words

The group's newspaper was also titled ''Jugantar Patrika'', which was also used by the Anushilan Samiti.

;Matruvedi Dal 
[[image:Ram Prasad.jpg|right|thumb|200px|Ram Prasad.]]
"''Being a Hindu I believe that an insult to my country is an insult to God. For the worship of my country is the worship of Shri Ram and the service of my country is the service of Shri Krishna.''" - Ram Prasad Bismil
The ''Motherland-Altar Council'' was founded by Ram Prasad Bismil
He justified the usage of violence for attaining freedom, viewing it, as Netaji did, as karma yoga. He even referenced ''Bhagavad Gita'', saying it authorizes it in certain situations.<ref>"''Lord Krishna's advice in the Bhagavad Gita is the kill even our own teachers and kinsmen [if duty demands]...No blame attaches to any person if he is doing deeds without being actuated to reap the fruits of his deeds.''"</ref> He was inspired by Dayanand's ''Satyarth Prakash'', which rejected nonviolence for the freedom struggle.

In his autobiography (''Kakori Ki Shaheed'') he noted converting Muslims but he also praised Ashfaquilla Khan's dedication to the freedom struggle and Hindu-Muslim unity.

His literature he distributed includes pamphlets "Deshvasiyon Ke Nam Sandesh" (''A Message to Countrymen'') and "Mainpuri Ki Pratigya" (''Vow of Mainpuri'') that urged armed uprising against British rule.

He participated in armed participation, like Mainpuri Conspiracy Case of 1918, together with Shivaji Samiti. The Dal's operations were in district of Agra, Etawah, Mainpuri, and Shahjahanpur. In 1920 Shivaji Samiti's leader Dixit died due to sickness and the Matruvedi Dal being a partner organization was impacted—it ceased activities.

In 1924 Bismil setup the [[Indian_Freedom_Fighters#HRA's Hindu activist roots|HRA]] together with Sachindranath Sanyal, Jogesh Chandra Chatterjee, and a few others.

He had evaded capture by imperialist forces multiple times, including by jumping into the Yamuna River. Eventually he was arrested. In his final moments, he recited "''Vishwani deva savitaha dunitani''", the Vedic prayer.

;Shivaji Ki Sena 
[[image:Phadke.jpg|right|thumb|200px|Vasudev Balwant Phadke ('Father of Indian Armed Revolution'.)]]
"''We are Shivaji's Sena—no name needed''." - Vasudev Balwant Phadke
Vasudev Balwant Phadke established it after leaving the Sarvajanik Sabha in 1875. He posthumously earned the title as 'Father of the Armed Revolution'.

The association used Hindu teachings, culture, and symbolisms to inspire the members and promote the movement. The group's flag was bhagwa with [[Hanuman]] on it. They said the armed struggle is a form of Karma Yoga. Members would take an oath on a sword and tulsi leaves. He used the term 'Dharm Yuddh' (''Spiritual Duty War''.) They rallied during [[Festivals|Ganesh Utsav]].

"''Shivaji killed Afzal Khan—we will kill British like demons''." - Vasudev Balwant Phadke (1879 speech)
He, together with his army of about 300 Ramoshi tribesmen revolted violently from February-November 1879. He was arrested and later died in jail.

The Sena established a provisional government that controlled parts of Pune but it was short-lived. However, it launched daring raids on wealthy British businessmen, moneylenders, and government treasuries in the Konkan and Deccan regions, raising funds to support famine-stricken farmers and arm the militia. He also preached swaraj village-to-village, becoming the first Indian leader to do so systematically, inspiring around 300 insurgents from diverse castes and laying the groundwork for future armed movements.

;Shivaji Samiti 
[[image:Genda Lal Dixit.jpg|right|thumb|200px|Genda Lal Dixit.]]
Genda Lal Dixit was greatly influenced by Shivaji and also by Tilak. He used Shivaji's symbolism of challenging and defeating Mughals in conflicts and eventually of Hindavi Swarajya defeating the Mughal Empire, as the model and inspiration that Indian freedom fighters need to take down the British Empire's stranglehold on India. It also drew from Arya Samaji influences.

He used Shivaji's militancy stories to inspire and recruit youths, and even dacoits from the Chambal ravines.

Slogans of Shivaji Samiti were "Maro Firangi Ko" ("''Kill the Foreigners''"), "Bhaiyon aage badho, Fort William chheen lo, jitne bhi Angrez saare ek ek kar been lo" ("''Brothers, advance, seize Fort William, however many Englishmen, strike each one''"), and "Vande Mataram".

Its operations were in the same areas as Matruvedi Dal, and both cooperated towards their common goal of overthrowing British rule.

In 1920, Dixit contracted tuberculosis and passed.

;Suhrid Samiti 
Kishori Chand Mitra, a Brahmo Samaji, established Samaj Unnati Vidhayini Suhrid Samiti (''Organization of Friends for Social Reform'') in 1854. Ashwini Kumari Rai of the group composed literature that highlighted the hardships that Hindu society was going through due to British rule.<ref>[https://cshc.substack.com/p/reclaiming-the-sacred-religion-revolution "Reclaiming the Sacred: Religion, Revolution and the Bengal Underground"] By CSHC and Colonel Walter E. Kurtz (Jan 12, 2026)</ref> Prominent members also included Debendranath Tagore (1st President), Harish Chandra Mukherjee, and Akshay Kumar Datta.

It also had a splinter faction known as Sadhana Samaj (alias Sadhana Samar, Swadeshi Sadhana Samaj) led by Hemendra Kishore Acharya Choudhury. Its oaths involved a ''Bhagavad Gita'' in 1 hand and a revolver in the other.

==Other Hindu groups offering alternative to INC==
The Servants of India Society and other secular organizations though sometimes making pro-Hindu statements and founded by Hindu activists, cannot be considered Hindu activist groups. Several other practicing Hindus participated and were martyred in the freedom movement. To such nationalists, religion was a personal matter and they didn't promote it but focused only on working with other freedom fighters for achieving freedom from imperialists.

'''Arya Samaj''' 
[[image:Dayananda Saraswati.jpg|right|thumb|200px|Dayanand Saraswati ('Rashtrarishi'.)]]
"''India can be free only when Hindus return to the pure Vedic Dharma and throw off the slavery of foreign religion and foreign rule.''" - "Chapter 13", ''Satyarth Prakash'' (1877) By Dayananad Saraswati
Dayananad Saraswati (born Mool Shankar Tiwari), titled by admirers as 'Rashtrarishi' (''Nation's Seer'') was the first vocal activist for Swaraj.

This group influenced freedom fighters Aiyar, Bhai Balmukund, Bhai Parmanand, Chaudhary Charan Singh, Dhingra, Justice Ranade, Kartar Singh Sarabha, Lala Dayal, Lala Rai, Mahatma Hansraj, Master Amir Chand, Pandit Lekh Ram, Ram Prasad Bismil, Shyamji Krishna Varma, Sohan Lal Pathak, Swami Shraddhanand, Roshan Singh, Vallabhbhai Jhaverbhai Patel (Sardar Patel), Veer Savarkar, Vishnu Sharan Dublish, Yogmaya Neupane, and others. A Sikh freedom fighter it influenced was Kishan Singh. It also influenced Bhagat Singh (former Sikh.)

Arya Samajis who were martyred in the freedom struggle were Balmukund, Bismil, Chand, Dhingra, Pathak, Rai, and Roshan Singh. Mentionable is that Balmukund, executed at Delhi's Chandni Chowk area, was the descendant of Bhai Mati Das, who was a 17th century martyr of Sikh genocide by Aurangzeb also at Chandni Chowk.
"''Shivaji is one of the immortals of the world. He is a figure of burning patriotism that he has become the pole-star of Indian Swarajya.''" - ''Shivaji the Great'', Volume I (1932) By Professor Bal Krishna, member at Kohlapur branch and Gurukul Kangri of Arya Samaj
Lajpat Rai, titled by admirers as 'Rashtrabhushan' (''Nation's Medal'') and 'Lala Rai', became a member and also joined the Congress.

Arya Samaji merchants vowed not to import foreign cloth, contributing to the Swadeshi Movement. Kisan Sabhas (''Farmer Councils'') were constituted under the guidance of Samaj activists and non-tax campaigns were launched at several places. Arya Samaj, especially led by Swami Shraddhanand and Dr. Satyapal, actively protested against the Rowlatt Act and spread hatred against British imperialists, even down to the village level throughout Punjab and Haryana.

The Samaj frustrated the aim of British rule and about 60% of the Punjab region's Satyagrahis were Samajis. Dr. Satyapal, Gyani Pindidas, Mahatma Devi Chand, Bhimsen Sachar, Gokul Chand Narang, Prabodh Chandra, Swami Atmananda, Rambhaj Datta, Dewan Alakhdhari, Yash, and Deshbandhu Gupta and several other Samaj leaders played a crucial role in the freedom struggle in the Punjab.

Arya Swaraj Conference of Lahore elected Dr. Satyapal as its chairman and Punjab War Council was formed with him as its general secretary.

'''Asom Sangrakshini Sabha & Assam Jatiya Mahasabha''' 
[[image:Ambikagiri Raichoudhury.jpg|right|thumb|200px|Ambikagiri Raichoudhury ('Assam Kesari'.)]]
"''The unchecked activities of Christian missionaries in the hills are separating our tribal brethren from the mainstream Assamese society. We must protect our indigenous culture and dharma from such external influences.''" - A representative from the Sabha (1928-1930)
These organizations, founded by Ambikagiri Raichoudhury,<ref>"''The hills and plains of Assam are being slowly taken over. Foreign missionaries are converting our tribal brothers and sisters, while outsiders are taking our land and jobs. If we do not wake up, the indigenous people of Assam will become minorities in their own motherland.''"</ref><ref>
Ambikagiri Raichoudhury Regularly used these phrases: 
1. "Hindu Asomiya Jati" (হিন্দু অসমীয়া জাতি) — "''Hindu-Assamese Nation/People''" (This was one of the most commonly used phrases by the Sabha.) 
2. "Hindu Asomiya Sanskriti" (হিন্দু অসমীয়া সংস্কৃতি) — "''Hindu-Assamese Culture''" 
3. "Hindu Asomiya Jibon Dhara" (হিন্দু অসমীয়া জীৱন ধাৰা) — "''Hindu-Assamese Way of Life''"</ref> in 1926, sought to protect Assamese identity, as during the colonial era, missionaries and non-Assamese were settling in Assam. Of particular concern was the interference in Assamese culture, such as Christian missionary work and outlawing puja at the famous Kamakhya Temple. Because the political area of Assam was larger then, concerning areas were the Garo Hills and Khasi Hills (both now in predominantly-Christian Meghalaya) and Naga Hills (now in predominantly-Christian Nagaland.) Assam Jatiya Mahasabha was the Sabha's political wing.

The Sabha's most prominent members of this group included Dandinath Kalita and Kirtinath Hazarika.

"''The Hindu people of Assam must be protected from becoming a minority in their own homeland.''" - Memoranda submitted by both groups to the British government and Congress leadership (1940s)

'''Bharat Dharma Mahamandala & Hindu Mahasabha''' 
[[image:Mahaman Malaviya.jpg|right|thumb|200px|Mahaman Malaviya (right) with Mahatma Gandhi (left.)]]
"''India will be free only when Hindus realise that they are a nation by themselves and organise politically, culturally, and militarily as Hindus.''" - Veer Savarkar
The BDMM formed in 1902 by Pandit Din Dayalu Sharma and Mahaman Malaviya to consolidate (better organize) Sanatan Sabhas and arrange activities. Several Sanatan Sabhas were established from 1887-1900 all over India but the BDMM gave them all a common platform.

Later, its political wing, the HM, formed in 1915 under Malaviya, and in its 1920s-1930s stages was highly political and supportive of the freedom struggle.

Congress congratulated<ref>"''The Congress welcomes the establishment of the Hindu University at Benares by the Bharat Dharma Mahamandala.''" - Congress resolution at Lahore session (1909)</ref> BDMM with establishing the [https://www.bhuonline.in/ Banaras Hindu University (BHU)], which would go on to become an extremely important a hub for the freedom movement.

Savarkar joined this organization in 1937, as he was banned from politics as a condition of his prison-release. He stated in 1937, "''Hindus must organize politically to secure Swaraj.''"

He would seize the opportunity of WWII to enlist Hindus for become militarized to eventually overthrow the imperialists and have an independent India.
"''The goal of complete independence is nothing but the revival of Hindavī Swarājya first established by Shivaji and expanded by the Peshwas.''" - Veer Savarkar<ref>''Hindutva'' (1923), ''Hindu Pad Padshahi'' (1925), and multiple prison letters and speeches 1937-38</ref> (1923-1938)
In 1991, the-then PM of India, Pamulaparthi Venkata Narasimha Rao (P.V.N.R.) said, "''Malaviya was a freedom fighter, educationalist, and Congress stalwart—his legacy is secular and inclusive''." He had also made other positive statements.<ref>"''Malaviya was a giant of the freedom movement—BHU is a national treasure''." - P.V.N.R. in BHU convocation speech, 1991</ref><ref>"''Malaviya's Congress leadership in 1909-1932 was crucial-he was a true nationalist''." - ''The Insider'' (1993) By P.V.N.R.</ref><ref>"''Mahamana Malaviya united education and patriotism—we owe him our universities''." - P.V.N.R. on Malaviya's birth anniversary, 1995</ref>

'''Bharat Sevashram Sangha''' 
[[image:Swami Pranavananda.jpg|right|thumb|200px|Swami Pranavananda.]]
"''The Hindus are not so much in need of ideas and ideals, as they are in need of strength, unity, organization, power of self-defense and a will for self-expansion. Ideas and ideals they have enough; they have enough of plans and programs. But everything has become meaningless for want of strength and energy. The entire Hindu population is to be vitalized by an infusion of tremendous energy.''" - Acharya Srimat Swami Pranavananda Maharaj
Acharya Srimat Swami Pranavananda Maharaj (born Binode Bhuiya) setup this organization in 1917 to mainly help in humanitarian ways, such as providing food relief to famine-, epidemic-, and cyclone-affected Bengalis.

Pranavananda criticized passive non-violence (extreme ahimsa of Gandhi), advocating instead for active self-defense and societal reorganization to counter colonial exploitation and communal divisions, which he saw as weakening the Hindu community and aiding foreign dominance. So he formed defense units to protect Hindus from Islamists during communal riots.

He interacted with freedom fighters, including Dr. S.P. Mukherjee. The Swami had secret contacts with revolutionary freedom fighters in East Bengal and motivated youth toward patriotic action, physical strength, and selfless service. He provided shelter and food to freedom fighters "in the dark of night" when they sought his inspiring words or hid from British police. This led to his brief imprisonment in 1914 for suspected involvement, though he was released due to lack of evidence. Like the Anushilan Samiti and Jugantar, he envisioned a 'dharm-rashtra'.

'''Brahmo Samaj''' 
[[image:Ramananda Chatterjee.jpg|right|thumb|200px|Ramananda Chatterjee ('Father of Indian Journalism'.)]]
"''The statesmenship and administrative capacity of the Peshwas deserve to be better known than they are.''" - Ramananda Chatterjee
Raja Ram Moham Roy, 'Father of the Indian Renaissance' and 'Father of Modern India' did not contribute to the freedom movement but his formation of the Brahmo Sabha (later becoming Brahmo Samaj) led to critically-thinking Indians, and future generations of the the Samaj became pro-freedom activists. Many attendants of the Indian National Conferences of 1883 and 1885 were Brahmos. The most prominent ones were R.N. Banerjee and A.M. Bose. Others were Durga Mohan Das, Kandukuri Veeresalingam Panthulu, Krishna Kumar Mitra, Manomohan Ghosh, Nabagopal Mitra, Ramesh Chandra Dutt, Shib Chandra Deb, and Umesh Chandra Dutta. It is mentionable that former Brahmo, Justice Ranade who later formed his own Prarthana Samaj, was present. In 1886, Bipin Chandra Pal of the Lal-Bal-Pal trio joined, becoming the most influential Brahmo in the INC that [with Rai and Tilak] [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|spearhead the Swadeshi movement]].

Its affiliated publications ''Indian Mirror'' (main editor Manmohan Ghose), ''Modern Review'' (main editor Ramananda Chatterjee), ''Tattwabodhini Patrika'' (main editors Akshay Kumar Datta, Dwijendranath Tagore, Ishwar Chandra Vidyasagar, R.N.Tagore, and R.N. Bose), and ''Sanjibani'' (main editor Krishna Kumar Mitra) fueled the nationalist spirit. Chatterjee also wrote ''Towards Home Rule'' in 1917. In 1929 he began publishing the pro-freedom ''Vishal Bharat'' magazine. Notably, he was a friend of Sister Nivedita[https://www.indica.today/long-reads/part-4-sister-nivedita-and-ramananda-chatterjee-an-association-of-enduring-impact/] of the Dawn Society.

To promulgate Brahmo ideas and literature, R.N. Bose established the Brahmodharma Bodhini Sabha wing (1872), and to facilitate spiritual discusions he made the Biddwajjana Sarnagam wing (1874).

Institutions of the Samaj included City College in Kolkata (a hub for nationalists) and Sadharan Brahmo Samaj Hall (hosted political meetings.)

It actively participated in the Swadeshi movement to boycott British good and heavily resisted Christian missionary efforts.

It was not solely Bengal-based and many times had a pan-Indian view—Brahmo Halls were opened further east and north of Bengal, and even in southern India. A.M. Bose, K.M. Mitra, and R.C. Dutt wrote positively of Shivaji and Hindavis.

'''Dawn Society''' 
[[image:Sister Nivedita.jpg|right|thumb|200px|Sister Nivedita.]]
"''What Shivaji did to the Mughals, we will do to the British.''" - Slogan of a huge exhibition held with portraits and weapons at the first Shivaji Utsav in Bengal organized by Dawn Society (1906)

Bipin Chandra Pal of the group earned the title 'Father of Revolutionary Thoughts in India' and he was part of the political trio of 3 separate politicians, Lal-Bal-Pal, consisting of Lala Rai, Lokmanya Tilak, and himself, from 3 separate political groups. In his Shivaji Utsav speech in the early 1900s, he emphasized Shivaji as embodying the "''religio-political idea of the Hindu people''" and a model for national honour and self-rule.

Aurobindo<ref>"''Shivaji's Maratha Empire teaches the Kshatriya virtue of protecting the weak from oppression; his Swarajya against Mughal foreigners is the doctrine we need for passive resistance to British despotism.''" - Aurobindo Ghosh in speeches at Shivaji festivals co-organized by Dawn Society (1906-1907) </ref> had given a similar statement as above. Dawn Society organizers at the June 1906 Shivaji Utsav in Kolkata too had made a similar reference.<ref>"''Shivaji's noble life and brilliant career exemplify resistance to foreign tyranny; his Hindavi Swarajya must inspire our boycott of British goods and demand for self-rule today.''"</ref> Aurobindo's "Bhavani Mandir" (1905) pamphlet called for a Shivaji-style rebellion against British rule.

"''Hinduism is India's soul—revive it for freedom''." - Sister Nivedita (born Margaret Elizabeth Noble)

It was established by Satish Chandra Mukherjee in 1902 at Kolkata. Members included Aurobindo, R.N. Tagore, Dr. Rajendra Prasad, Raja Subodh Chandra Mullick, Radha Kumud Mukherjee and Brajendra Kishore Roy Chowdhury.

It not only openly participated in Shivaji Jayanti and Ganesh Utsav, but used events like the latter for Swadeshi rallies. It performed bhajans. It also had Gita study classes wherein it encouraged the scripture's call for Karma Yoga but towards Swadeshi.

It also utilized Hindu symbols like Bharat Mata, the Aum for the Society's logo, and the lotus.

"''Gita is our battle cry—not for caste, but nation''." - Aurobindo Ghosh

Barindra Ghosh (Aurobindo’s brother) wrote, "''Shivaji is the god of revolutionary nationalism.''"

In Aurobindo's newspaper ''Bande Mataram'', he wrote, "''Shivaji did not beg for rights; he took them.''"

Its newspaper was ''Dawn''.

'''Deccan Education Society & Fergusson College''' 
[[image:Deccan Education Society.jpg|right|thumb|200px|Deccan Education Society founders.]]
"''Swaraj is my birthright, and I shall have it...[This is] the same Swaraj that Shivaji and Baji Rao I had established in the Maratha Empire—a model of Hindavi Swarajya against tyranny.''" - Lokmanya Tilak in lecture at Fergusson College and ''Kesari'' editorials (1890s-1910s)
The DES was formed in 1884 by Lokmanya Tilak, Vishnushastri Krushnashastri Chiplunkar, and others. Its prime focus was utilizing Western-tyle education to uplift the-then generation of children and train them in to become freedom fighters. So it established the Fergusson College (named after the-then Governor of the Bombay Presidency) in Pune. Tilak posthumously earned the title as 'Father of the Indian Unrest'.

It advocated assertive nationalism, mass mobilization, Swadeshi (boycott of British goods), and Swaraj.

Savarkar studied here, and being influenced by Tilak, he too sought independence for India. India's PM P.V.N.R., who would later participate in protests against the Hyderabad Nizam, studied here. Vishwanath Pratap Singh too. N.C. Kelkar and Acharya Kripalani are noteworthy.

Tilak would revive [[Festivals|Shivaji Jayanti and Ganesh Chaturthi]] as platforms for anti-imperialist speeches, turning religious events into freedom activist opportunities.

In 1905 its students protested against the Bengal Partition and organized boycotts too.

Tilak would mentor and create revolutionaries that would contribute to the independence movement. He said in a 1901 letter to Govindrao Apte, "''Vinayak is my spiritual son—he will surpass me in revolution''."
"''We shall teach [[Samyag Darshan|the best of Hindu thought]]—the [[Upanishad]]s, the [[Bhagavad Gita|Gita]]—but only as literature and ethics, never as religious dogma; our students will be Hindus, Muslims, Christians, and Parsis sitting together.''" - G.G. Agarkar, First Principal of Fergusson College (1885)
Shivram Mahadev Paranjape was a professor of Sanskrit here and he would later become president of the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League]]'s Maharashtra branch.

'''Gurudev Seva Sangh & Gurukunj Ashram''' 
[[image:Tokdoji Maharaj.jpg|right|thumb|200px|Tukdoji Maharaj ('Rashtrasant') in the centre.]]
"''Shivaji Maharaj’s Swarajya was Dharma-rajya (righteous rule). That is the real Swarajya we have to bring back again. When the British leave, true Swarajya will come.''" - "Chapter 47" (verse on national unity), ''Gram-Geeta'' (1946-47) By Tukdoji Maharaj
[[Tukdoji Maharaj]] (born Mankidev Banduji Ingale), established the Gurukunj Ashram in 1936, then the Gurudev Seva Sangh in 1942. After independence the Sangh would become the All India Shri Gurudev Seva Mandal. This organization sought a 'dharma-rajya'.

Shivaji was this saint's number 1 hero, and in speeches for Quit India at Vidarbha villages<ref>"''Shivaji Maharaj destroyed Mughal rule; today we have to destroy British rule. Har Har Mahadev!''" (1942)</ref>, Jungle Satyagraha<ref>"''Shivaji Maharaj established Hindavi Swarajya; now we have to end the yoke of British slavery and win Swarajya from the jungles.''" (At Gondia-Chimur forests, 1930)</ref>, and Sevagram Ashram<ref>"''Shivaji Maharaj kicked out Aurangzeb; today Gandhibaba has to kick out the British, but through the path of truth and non-violence.''" (In presence of Mahatma Gandhi & Acharya Vinoba, 1940s)</ref> he likened Shivaji defeating Mughal imperialists to modern the-then freedom freedom fighters against British imperialists. He even composed a bhajan, which he sang 1942-45, with the lyrics, "''Victory to Shivaji Maharaj, victory to Hindavi Swarajya; let British rule end, let Mother India be free.''" His main centre, the Mohan-Kheda Ashram, had attendants from mainly the Gond and other tribal communities, and he had said, "''I am a Gond-Koitur, I am a tribal, but Shivaji Maharaj’s Swarajya is also my Swarajya.''"

From 1935 onwards, bhajan mandal (hymn society) networks had for secret meetings, satyagraha training, and Quit India mobilization, and eventually numbered over 500 village-level groups in Vidarbha by 1942.

"''Hindu dharma is the soul of Bharat—its rivers of knowledge flow to unite all in selfless service. For freedom, Hindus must embody this dharma, building villages as temples of unity.''" - ''Gramgeeta'' (1940s), Gurudev Seva Sangh publication
In 1941, Tukdoji participated in satyagraha, and partook in the Quit India movement. He was arrested in 1942 and was imprisoned in Nagpur and Raipur Central Jails.

The ashram was a base for Quit India rallies in 1942, and British police raided it during Tukdoji’s arrest. Gandhi visited in 1945, praising it as a “''temple of service.''”

He earned the title 'Rashtrasant' (''National Saint''.) His other alias was Tukaram Vaidya.

'''Madras Native Association''' 
[[image:Gazulu Lakshminarasu Chetty.jpg|right|thumb|200px|Gazulu Lakshminarasu Chetty.]]
It strongly opposed Christian missionary work and British polices were perceived as interfering in Hindu matters. It was founded by Gazulu Lakshminarasu Chetty[https://chhatrashakti.in/2020/08/07/unsungfreedomfighter-gazulu-lakshminarasu-chetty/], who is a very important figure for Indian sovereignty because he His petitions gave more sovereignty to Indians from the British Crown.

Madras Mahajana Sabha, its successor association focused prioritized Indian democratic rights, and did not focus on the Christian missionary work that many of its members were still against. It was founded (1884) by [https://theosophy-india.org/ Theosophical Society][https://indiatos.org/] members (Panapakkam Ananda Charlu, Mudumbai Veeraraghavachariar, and Ganpathy Subramania Iyer.) Members used to have meetings at the [https://www.ts-adyar.org/ Adyar Theosophical Society] but it didn't highlight or preach spiritual principles or use spiritual symbolisms, so it cannot be considered a Hindu group that its predecessor was.

''The Crescent'' was MNA's newspaper that regularly wrote of missionary activities and others (i.e., negatively portraying Hinduism and Hindu practice in textbooks) that grieved the Hindu community.

The Hindu Literary Society[https://www.jetir.org/papers/JETIR2208554.pdf] was another association that, together with the MNA, merged to create the Madras Mahajana Sabha.

'''Prarthana Samaj''' 
[[image:Dr. K.B. Antrolikar.jpg|right|thumb|200px|Dr. K.B. Antrolikar.]]
"''The Marathas under Shivaji and the Peshwas proved that Indians are capable of the highest form of self-government. The British tell us we are unfit to rule ourselves — history answers them with the example of the Maratha Empire.''" - Justice Ranade speech at the Deccan College in Pune (late 1880s) <ref>M.G. Ranade speech at the Deccan College, Pune (late 1880s)</ref>

Shivaji was a major inspiration to Justice Ranade (born Mahadev Govind Ranade)[https://puneprarthanasamaj.org/] for achieving independence the way the Chhatrapati did.<ref>"''The rise of the Maratha nationality was the first successful attempt in modern Indian history to establish a Swaraj or self-government free from foreign domination… The same spirit which animated Shivaji and his successors is needed today to shake off the foreign yoke which has replaced the Muslim yoke.''" - ''Rise of the Maratha Power''(1900) By M.G. Ranade</ref><ref>"''Shivaji taught us that India could be free and united under Indian rulers. The lesson of the Maratha Confederacy is that we can again be a nation if we revive the same patriotism and self-sacrifice.''" - M.G. Ranade
during presidential address at Bombay Social Conference (1900)</ref><ref>"''The Maratha period is the only period in the last eight centuries when India was ruled by Indians for Indians…The same ideal of Swarajya which Shivaji proclaimed must be our goal today.''" - M.G. Ranade's article in ''Indu-Prakash'' (English series on Indian history, 1880s)</ref><ref>"''Tell the young men that the blood which flowed in Shivaji’s veins still flows in theirs. The same fire that burnt in the breasts of the Marathas must be rekindled to win back our lost independence.''" - M.G. Ranade in letter to Gopal Krishna Gokhale (c. 1897)</ref>

"''We pray for India’s freedom, but our main work is religious and social reform within Hindu society. Swaraj without Dharma-rajya is useless.''" - Dr. K.B. Antrolikar, President (1931)
This group supplied the manpower to Congress.

'''Ramakrishna Mission''' 
[[image:Swami Akhandananda.jpg|right|thumb|200px|Swami Akhandanand.]]
"''Shivaji was one of the greatest national saviors who emancipated our society and our Hindu dharma...His Hindavi Swarajya united the fragmented Hindu kingdoms against oppression.''" - Swami Vivekanand in speech at Chicago, U.S. (1890s-1902)
Vivekanand, titled by admirers as 'Rashtraguru' (''Nation's Mentor'') and 'Father of Indian Socialism', was S.C. Bose's primary spiritual and nationalist inspiration. He read Vivekanand's works as a teenager and joined the organization briefly. Vivekanand's call for "''man-making''," muscular Hinduism, and national regeneration through strength deeply shaped Bose's view that India needed physical courage and martial spirit. Bose later said, "''Vivekananda was the first prophet of Indian nationalism.''"
"''Political freedom without Hindu revival is useless. Swaraj must be based on Dharma; otherwise it will be slavery under a new name.''" - Swami Akhandanand in speech at Belur Math (1934)
M.N. Roy, founder of the [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI]] too praised this organization's Ramakrishna<ref>"''Ramakrishna’s greatness lies in the fact that, though steeped in mysticism, he rose above caste and sectarianism and embraced all religions as paths to the same truth.''" - M.N. Roy in speech at Ramakrishna Mission centenary, 1952</ref> and Vivekanand<ref>"''Vivekananda was a great patriot…He revolutionised Hindu thought, purged it of superstition and fatalism, and instilled a sense of pride and strength in the Indian masses.''" - M.N. Roy in letter to Ellen Roy, 1938; Repeated in public speeches</ref>.

Apart from swamis Ramakrishna, Vivekanand, and Akhandanand, other freedom fighters were swamis Adbhutanand (in broader anti-colonial activities), Abhedanand (had strong ties with revolutionaries), Advaitanand (in relief and reform), Brahmanand (in keeping close ties with freedom fighters), Chinmayanand, Nirmalanand (promoted Swadeshi in southern India), Nivedita, Paramahansa Yoganand (companion of Gandhi), Prajnanand (convict in Alipore Bomb Case), Saradanand (kept close ties with freedom fighters), Shivanand (aligned Mission ideologically with freedom struggle), Subodhanand (fostered national unity), Trigunatitanand (kept connections with revolutionaries who later joined Mission), Turiyanand (aided freedom fighters), and Vijnananand (promoted education that inspired freedom fighters.)

'''Sanatan Sabha''' 
[[image:Goswami Ganesh Dutt.jpg|right|thumb|200px|Goswami Ganesh Dutt ('Brahmleen Tyagmurti'.)]]
"''The only successful model of Swaraj in Indian history is Shivaji's Hindavi Swarajya and the Peshwa Empire. We must revive that spirit.''" - Lala Rai<ref>''Young India'' editorials (1920), ''Punjabee'' newspaper articles</ref> (1895, 1907, 1920-1928)
It formed in the 1890s, and members included Goswami Ganesh Dutt[[https://www.sdsaptrishi.com/]], Lala Rai, and Mahaman. There were several Sanatan Sabhas, but the most prominent of them was Sanatan Dharm Pratinidhi Sabha Punjab of Dutt. He later left the INC and established the Congress Nationalist Party.
"''The only way to save Hindu Dharma and obtain Swaraj is for Hindus to organise politically as Hindus and fight for Hindu Raj.''" - Punjab Sanatan Sabha (1895)

'''Srimanta Sankaradeva Sangha''' 
[[image:Sonaram Sutiya.jpg|right|thumb|200px|Sonaram Sutiya ('Vaishnav Pandit'.)]]
"''After this, my karma-jivan (work-life) began. I joined in the Freedom Struggle being led by Mahatma Gandhi, in 1921. It was then that I had to make a clear study of the political, economic, social and the religio-ethical condition of India as well as Assam. Sacrificing everything, even my job, I got busy in the work of Swaraj. But even at that time, I did not forget the matter of corruption of the Mahā purusiyā faith.''" - Haladhar Bhuyan reflecting on working towards both swarajya and protecting Ekasarana Dharm sect
It was founded by [https://srimantasankardevsangha.org/ Haladhar Bhuyan and Bishnu Prasad Rabha] in 1930, and it still operates. It is headquartered in Assam (Nagaon) but before the 1947 Partition it spread beyond the state to Meghalaya and Bengal. Its followers are [[Vaishnava]] worshippers.

Its primary purpose was to promulgate the teachings of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimant Sankardev]]'s [[Sampradāya|sectarian]] teachings (Ekasarana Dharm), particularly of tolerance and nonviolence. However, it became involved in the independence movement and supported Gandhi's freedom struggle. Some of its members even joined INC.

Lakshminath Bezbarua was a major contributor to the [https://srimantasankardevsangha.org/ movement].

==Hindavi legacy in 1946 RIN Mutiny==
Although religious sloganeering was banned in the In the Royal Indian Navy (RIN) Mutiny [to avoid conflict of focus on fighting imperialism] symbolism of Hindu warriors were definitely visible. Phrases proclaiming loyalty to Nana Sahib<ref>"''Nana Sahib disappeared fighting—we will do the same''"</ref>, Rani Lakshmi Bai<ref>"''Rani of Jhansi fought to the last—so will we''"</ref>, Tantia Tope<ref>"''Tatya kept fighting after 1858—we continue''"</ref>, Mangal Pandey<ref>"''Mangal Pandey began it in 1857—we finish it in 1946''"</ref>, as well as [[Indian Freedom Fighters#Other groups offering alternative to Congress|Anushilan Samiti's member Khudiram Bose]]<ref>"''Khudiram was hanged at 18—we are ready''</ref> and the INA's Netaji<ref>"''We are Netaji’s soldiers''"</ref> were used.

The RIN mutineers proclaimed themselves as the naval wing of the INA (the organization established by Savarkar's pupil R.B. Bose), even renamed the Central Strike Committee the 'Naval Wing Central Command of the Azad Hind Government'.<ref>"''We are no longer Royal Indian Navy. We are the Indian National Army Navy Wing.''" - The Central Strike Committee, HMIS Talwar of Bombay (February 18 evening); P. 148 ''Mutiny of the Innocents'' by B.C. Dutt</ref><ref>"''We are Netaji’s sailors. The INA is not dead—it lives on the sea now.''"- HMIS Narbada, Kumaon, etc. (February 20); Testimony of Lt. S.M. Nanda (later Chief of Naval Staff)</ref><ref>"''Netaji is alive in the heart of every Indian soldier and sailor. Jai Hind!''" - Signalman broadcasts (February 20)</ref> They even used the INA oath (not the British one) when administering new recruits on the ships. The mutineers hoisted the INA flag with the springing tiger.<ref>"''This is Netaji’s flag—touch it and die.''" - HMIS Hindustan of Karachi (February 22)</ref> HMIS Talwar’s February 19 broadcast called itself the 'Azad Hind Radio'.

==Controversy over HM and RSS==
"''He called himself an anarchist; but it was evident that he was really a nationalist, and that his whole soul was devoted to the cause of Indian independence.''" - Sir William Wedderburn, two-time INC President
Savarkar was the first arms smuggler of the freedom struggle. He was its first distributor of bomb-making literature (he also wrote the instructions.) He was the first freedom fighter to be extradited to India for anti-colonial activities. His ABS was the first organization from India to become international for supporting the freedom struggle. ABS was also the first secret society to fight British rule. It was also the first to provide regular militaristic or attack training regularly to selective recruits.

Savarkar was the 'Father of Indian Militarization and Overseas Mobilization'. Not only did his ABS go international, but so did his operations in providing training, such as to Lala Dayal, who then established the HGP, which had important revolutionaries who in turn formed other international fronts like IIL-INA (R.B. Bose). At India House in particular, Aiyar and Dhingra recruited Indian students into the freedom struggle, and they were trained by India House's core influencer Savarkar. It was Savarkar championed raising a volunteer army to fight in WWII, seeing it would become the future fighting force for India that could accomplish what the Sepoys in the 1857 War could not.

Even freedom fighters that opposed Savarkar's ideology had praised him, like communist M.N. Roy (called him a patriot), INC's Bhagwan Das (called him "''a great patriot''" in 1950s), Indira Gandhi (who called him "''a remarkable son of India''"), and Dr. Manmohan Singh (called him "''a patriot and freedom fighter''"), and Socialist Party's J.P. (called him "''a dedicated fighter''" against British rule.) In the 1957, MP Raja Mahendra Pratap ('Aryan Peshwa') had made a bill in Lok Sabha to formally recognize national services of Savarkar, Barindra Kumar Ghosh, and Bhupendranath, and this was supported by even by CPI's Hiren Mukherjee. In 1954, INC's Dr. R. Prasad (then President of India) visited Kala Pani prison in the Andaman Islands where Savarkar was imprisoned and he paid respects to Savarkar's cell.

Savarkar began noticeable anti-imperialist actions by first burning foreign clothes at Nasik in 1899. At age 16 on Ganesh Utsav in 1899 he founded the Mitra Mela, India's first secret revolutionary society to fight British rule in 1857-style armed revolts. The secret ritual of members was a sword puja and blood oath on Shivaji's portrait.

"''Mitra Mela is a secret revolutionary society—Savarkar brothers are leaders''." - ''CID Report'', Nasik (1900)

In 1900 he created a bomb manual. In 1901 he led anti-partition agitation in Pune (Pakistan's creation was supported among Muslims.) In 1902's Shivaji Utsav, he gave armed revolution speeches. In 1904 the Mitra Mela became the ABS.

"''V.D. Savarkar, Fergusson College student, is most dangerous—already praised as 'Young Shivaji' by Marathi press''." - ''CID Report'', Nasik (1900)

In 1902 ''Kal'' newspaper wrote of him as, "''Future leader of revolution''." As Savarkar departed for London in 1903, Nasik's ''Pratod'' newspaper wrote, "''Savarkar will shake the Empire''."

Savarkar was heralded a revolutionary hero when he was sentenced to life for partaking in assassinations of imperialist officers, even in secular newspapers, such as Maharashtra-based ''Kesari''<ref>"''Savarkar's courage mirrors Shivaji's defiance—Britain trembles at such sons of Bharat''." - ''Kesari'', October 1909</ref>, ''The Bombay Chronicle''<ref>"''Savarkar emerges not broken, but forged in fire—a beacon for Indian youth seeking swaraj''." - ''The Bombay Chronicle'', 1924</ref>, and ''The Mahratta''<ref>"''Savarkar's trial exposes British tyranny; his words arm the soul of India''." - ''The Mahratta'', 1909</ref>, Bengal-based ones like ''Amrita Bazar Patrika''<ref>"''Savarkar's life sentence is Britain's fear of his indomitable will-India salutes her poet-warrior''." - ''Amrita Bazar Patrika'', 1911 </ref>, Tamil-Nadu-based ones like ''The Hindu''<ref>"''Savarkar's endurance in the Andamans rivals that of any patriot—his release would strengthen the national cause''." - ''The Hindu'', 1920s</ref>, and Gujarat-based ones like ''Young India''<ref>"''Savarkar's suffering in exile commands respect; may it inspire constructive satyagraha''." - Mahatma Gandhi, ''Young India'', 1924</ref> and ''Harijan''<ref> "''Veer Savarkar's life of hardship is a testament to selfless service—let it unite, not divide''." - ''Harijan'', 1930s</ref>. After Savarkar focused on organizing Hindus upon released from prison, some of these newspapers, like Gandhian ''Harijan'' and ''Young India'' became critical of him.

In hindsight, evaluating the situation that Savarkar chose to organize Hindus looks fair because Muslims had their own Muslim League. Not only that, but this group of Muslims kept expecting more appeasement from Hindus via Gandhi. This same double standard was criticized by martyr Bhagat Singh, who was hanged under order of execution in prison by imperialists. He was critical of Savarkar and his HM, Jinnah and his Muslim League, and Gandhi and his Congress. Still, he acknowledged that Hindus nationalists were only reacting to Islamist abuse of Hindu tolerance: "''Congress is soft on Muslim League’s separatism and Hindu Mahasabha’s reaction. Their secularism is cowardice — it lets communalists grow''."<ref>Bhagat Singh, Jail letter to Sukhdev, March 1930</ref><ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class'. But Hindu Mahasabha's response—Savarkar's Hindu Rashtra—is equally poisonous.''" - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> Bose too acknowledged that Savarkar's response is reactionary and not the starter.<ref>"''Hindu communalism is a reaction—but a dangerous one.''" - Subhas Chandra Bose, Private letter to Emilie Schenki, 1942</ref>

===Savarkar's counsel to R.B. Bose and S.C. Bose===
[[image:RashBose.jpg|right|thumb|200px|R.B. Bose (left) pictured with R.N. Tagore (centre.) Rash's wife Toshiko and daughter Tosiko are pictured between the 2.]]
[[image:BoseNetaji.jpg|right|thumb|200px|R.B. Bose (centre) pictured with S.C. Bose (left) at Singapore.]]
While S.C. Bose criticized Savarkar for participating in pro-Hindu politics via the HM, Bose did tribute Savarkar for advice to join IIL and INA with Japanese military training, and also praised Savarkar for recruiting so many soldiers for the British military that benefitted Indians being militarized (for joining INA or fighting British.) The HM that Savarkar was a politician of had an offshore branch founded by R.B. Bose, who had later founded the IIL and INA. This pro-Hindu R.B. Bose became the military mentor of S.C. Bose, though focused purely on liberation of India without advising on how to deal with Islamic separatism. R.B. Bose was inspired by Savarkar to use violence against imperialist forces, and he had read Savarkar's ''The Indian War of Independence, 1857''. This book framed the 1857 warfare not as mere random flareups or even a 'mutiny' but a planned war of liberation. R.B. Bose wrote to A.M. Nair in the 1940s, "''Savarkar is my guru in revolution. His book lit the fire in me''." In a 1942 Tokyo speech he declared, "''It was Savarkar who taught us that 1857 was not a sepoy mutiny but India's First War of Independence...and that we must continue that war with bombs and bullets''." He learned from Savarkar's materials which were distributed at India House in London, England, how to make bombs. Hemchandra Das (of Anushilan Samiti) and Senapati Bapat learned bomb-making techniques at Paris from a Russian on direct instructions of Savarkar.

Judging by Savarkar's actions, without him the same fervour to fight imperialism militarily would not have spread to the extent it did, as not only did Savarkar's assassinations inspire other Indians to do so but his advice for S.C. Bose to train under the Japanese and fight the British imperialist forces would not have happened. The Ghadar Mutiny also would not have transpired.

===Support to RIN mutineers and INA soldiers===
Azad Hind Radio declared, "''Quit India failed—INA trials forced Britain to leave in 1947''."

In November 5, 1945 the INA trials began by hearings of Prem Sehgal, Shah Nawaz, and Gurbaksh Dhillon. On the 12th, declared INA Day, the riots of Kolkata and Mumbai began. In January 1946 10 more trials occurred. It is noteworthy that the U.S. and U.S.S.R. condemned the trials.

From 18-25 February 1946, the-then Royal Indian Navy (RIN) staged a revolt by Mumbai (then Bombay) and this struggle spread to other cities in the Subcontinent, such as Koltaka (then Calcutta) and Karachi, as well as to other colonial ports outside of India, such as Bahrain and Hong Kong. Although bloodless, it against sent a message to the British imperialists that Indians simply don't want to be ruled by them and want independence. It involved 78 ships, 20 shore bases, and 20,000 sailors.

Savarkar had written in ''The Mahratta'' (1947), “''The sailors of the RIN have done what the Congress could not do in decades—they have made the British tremble. This is the real meaning of Swaraj by any means.''”

The HM in defending the mutineers had also said, “''The RIN sailors—Hindus, Sikhs, and Muslims—have emulated the 1857 heroes…Their mutiny is a sacred fight for India’s freedom; we stand with these brave sons of Hindudom who turned against the Empire''.”

During the court trials of mutineers and INA soldiers, HM (i.e., N.C. Chatterjee, L.B. Bhopatkar) members defended them by providing legal assistance and positive support in the press.

Savarkar proclaimed at Mumbai in November 1945, "''INA men are Hindu warriors—their trial is British tyranny. We stand with them''." At Pune in 1946, he said, "''INA and RIN men are our soldiers—Hindu Mahasabha will feed, employ, and honour them''." The HM resolution of December 1945 wrote, "Demand full pardon—INA fought for Swaraj''." HM members rallied in 100+ cities to "''Release INA heroes''."

Golwalkar in 1945 demanded, "''Swayamsewaks must support INA—attend rallies''." He announced in 1946, "''INA and RIN mutineers are national heroes—British must quit''." Then in 1947 at an RSS shakha, "''Every INA and RIN veteran is a Sangh soldier—we will rehabilitate them as our own''." Swayamsewaks joined Mumbai strikes to support RIN mutineers. It had also provided prayers at shakhas for INA soldiers. ''Organiser'' equated INA with the 1857 war of independence.

A British CID Report (1946) wrote, "''HM and RSS gave shelter, funds to 3,000+INA/RIN men in Bombay, Delhi''." Nehru being scared of their influence had written to Sardar Patel in 1948, "''RSS is absorbing INA veterans—dangerous trend''." A British CID Report report also wrote, "''HM and RSS fully backed INA trials protests—mobilized 1 lakh+ in Maharashtra, Punjab''."

In 1945, the INA Defense Fund was setup and over ₹1 lakh was collected, including the ₹10,000 that Savarkar personally donated. In 1946, RSS swayamsewaks smuggled food to HMAS Talwar mutineers. IN 1945-46, 100+ shakhas in Maharashtra, U.P. provided food and clothing at INA relief camps. The HM had provided legal aid to Captain Shah Nawaz Khan (Muslim) and provided him a job in Bhopal state. Afterwards RSS provided Leading Seaman M.S. Khan (Muslim) of the RIN a job at Nagpur mill. Savarkar personally provided a ₹5,000 grant to Colonel Sehgal. In 1947-48, RSS' [https://www.sevabharathi.org/ Seva Bharati] wing even placed 2,000+ INA/RIN men in mills and/or schools. From 1947-50, 500+ INA veterans were provided jobs in HM-run schools and/or cooperatives. In the 1950s, HM spearheaded a pensions campaign wherein it demanded fighter pensions for INA soldiers. In the 1950s, RSS formed the Poorna Swaraj Sainik Dal (''Complete Self-Rule Soldier Council'') wing to provide pensions and housing for veterans.

RSS even built the INA Martyrs' Memorial at Nagpur.

Savarkar had written in his book that Hindu and Sikh sepoys used the British imperialists’ weapons against them and called for doing the same during WWII. This strategy had worked as demonstrated by uprisings of the INA (many British Indian Army soldiers defected to it) and the RIN, and even before them there were British officials that warned against training Indians as they feared it would lead to them revolting against British rule again.<ref>Lord Curzon, who was Viceroy (1899-1905), limited his Imperial Cadet Corps to "''extra-regimental''" commissions with no command powers, as fully-trained risked "''endangering British rule''."</ref><ref>General Lord Rawlinson, Commander-in-Chief (1920-1925) Supported limited Indianization and warned against "''too rapid''" progress, as it could lead to "''disaffection''" like 1857; "''Too rapid Indianization may produce officers disloyal in a crisis''." - General Lord Rawlinson, Eight Unit Scheme Discissions (1923)</ref><ref>"''Advanced officer training risks creating a class dangerous to imperial control''." - British Army Staff College Papers (1930s)</ref><ref>"''Full military education for Indians risks creating a class dangerous to British rule''." - ''Montagu-Chelmsford Report'' (1917)</ref><ref>"''Educating Indians in military science may produce leaders capable of organizing resistance''." - ''Montagu-Chelmsford Report'' (1917)</ref> Modern historians have pointed this out. <ref>"''Many British officers feared that training Indians as officers would give them the skills to lead future revolts''." - ''The Indian Army and the End of the Raj'' By Daniel Marsto (2014)</ref><ref>"''Many British officers believed that giving Indians officer training would render them too efficient and therefore dangerous''." - ''The Indian Army in the Early Twentieth Century'' By Merryn Allingham (2005)</ref>

While Veer Savarkar had already begun recruiting soldiers in 1939 to fight Axis Powers, Sardar Patel began in 1940. While from 1939 to a part of 1940 Patel strongly opposed recruitment<ref>"''Not a single man, not a single rupee''." - Sardar Patel on India's support for the British military in WWII</ref>, he later admittedly saw Savarkar's logic as useful for India's future; "''Join the army—get trained, get armed. This is our chance to build India's future military''."<ref>Sardar Patel at Ahmedabad speech in 1940</ref> Patel first began recruiting from Bardoli and villages of Gujarat in 1941. By 1942 he even openly encouraged Congress workers to flood the army with Indian youth. (Patel and Savarkar raised the largest volunteer army in history.<ref>"''Savarkar's Hindu Mahasabha had given us 3-4 lakh disciplined recruits-second only to Congress''." - Viceroy Wavell (1944)</ref><ref>"''HM recruitment second to Congress in volume and discipline''." - CID Report (1943)</ref>) The difference was that Patel recruited from all provinces whereas Savarkar from Hindu-majority ones. It is officially a Guinness World Record.

Savarkar at a Nagpur speech in 1941 stated, "''2.5 lakh Hindus have joined—this is Hindu power. Britain's war is our training ground''."

{| class="wikitable sortable"
|-
! Savarkar in 1909
! Savarkar in 1937
! Savarkar in WWII era
! Patel's acknowledgement
! British admissions
|-
|“''Hindus and Sikhs, brothers in blood and battle, forgot their differences…The sepoy mutiny became a national uprising…Thousands of Hindu and Sikh soldiers laid down their lives for Swaraj, turning British bayonets against their oppressors.''”
|"''The era of the secret societies and bombs is over. We fight through open politics and military service''."
|“''Hinduise all politics and militarise Hindudom! The Sikhs and Hindus must join the forces in millions…to learn the arts of war… When the time comes, as in 1857, they will turn their guns on the foreigner and secure Swaraj.''”
|"''Savarkar was right on one count—we must have our men in the army in overwhelming numbers''." - Sardar Patel (1942)<ref>Letter to Dr. Rajendra Prasad; ''Sardar Patel's Correspondence'' (Volume 5)</ref> "''We opposed recruitment in 1939 out of principle, but now with Japan at our borders, we must support it for the greater national interest—to build an army that will one day be ours, as Savarkar has long argued''." - Patel (1942)<ref>Letter to Dr. Rajendra Prasad; P. 210-212 ''Sardar Patel's Correspondence 1945-50'' (Volume 5) edited by Durga Das (1974)</ref> "''Sardar admitted that the Hindu Mahasabha policy of recruitment has proved strategically correct''." - G.D. Birla
|"''INA trials made the Indian Army unreliable—we cannot hold India''." - Field Marshal Auchinleck, 1946 "''The INA sentiment in the Army was the chief reason for leaving''." - U.K. PM Clement Attlee, 1946
|-
|}

===Liberation of princely-states and colonies===
It was Savarkar in August 15, 1947 who wrote for the Indian government to force accession or required annexation upon princely states (Bhopal, Hyderabad, Junagadh) that were ruled by Muslims who did not want to accede to the Indian Union and instead would choose Pakistan. He said in August, "''Muslim rulers of Hindu-majority states like Junagadh and Hyderabad must accede to India or face liberation by force''."<ref>''Hindu Rashtra''</ref> He had said in 1948, "''Junagadh and Hyderabad prove: Hindu blood and soil cannot be surrendered to Muslim rulers. Force is dharma when persuasion fails''." Golwalkar had said in 1948, "''Where the Hindu majority is suppressed by a Muslim ruler, the Indian state has a duty to intervene''."

It is noteworthy that the Muslim-ruled princely states whose rulers supported the British in the 1857 War of Independence also were pro-Pakistan and the kingdoms becoming incorporated into the Union of India was delayed as a result. These princely states were Balasinor (Gujarat), Bhopal (M.P.), Hyderabad (A.P., Karnataka, Maharashtra, and Telangana), Jafarabad (Gujarat), Jaora (M.P.), Junagadh (Gujarat), Palanpur (Gujarat), Rampur (U.P.), Sachins (Gujarat), and Tonk (Rajasthan.) Of the princely states which became a part of Pakistan, all were pro-British in the 1857 War; Bhawalpur (Panjab), Kalat (Balochistan), and Khairpur (Sindh.)

;Kashmir
Savarkar said in 1947, "''Kashmir must be India's-by the Maharaja's will, by Hindu blood, and by eternal dharma''." Golwalkar followed in August 17. Patel delayed the decision because he even in independence India took Mountbatten's advice to exhaust diplomacy (letters, negotiations.) The accession agreed by Maharaja Hari Singh occurred October 26 but Pakistan-sent raiders had invaded his territory. The actual invasion of Kashmir by Indian Army occurred November 9.

The RSS already had a presence in Kashmir since the early 1940s, with pracharaks like Balraj Madhok. Swayamsewaks assisted the Indian Army and Kashmir's state forces in several ways. It provided intelligence and early warning like by providing knowledge to authorities about Pakistani invaders' movements. It gave defense and combat support wherein Swayamsewaks and their leaders like Kedar Nath Sahani and Jagdish Abrol collaborated with state forces under Baldev Singh Pathania. Swayamsewaks organized local defense, secured weapons for themselves, and protected residents as Pakistan invaders approached. The Sangh had a significant presence in Kotli, contributing to holding off invaders until evacuations could occur. In 1948, large numbers of Swayamsewaks received quick training from the Indian Army and were deployed to support operations in Kashmir, managing emergency services like traffic, water, and electricity in key areas. RSS organized relief for Hindu and Sikh refugees fleeing violence, providing food, medical camps, shelter, and transportation. In Kotli they arranged buses to evacuate thousands, prioritizing vulnerable groups like women, elders, and children. Post-war, RSS was involved in rescue missions for abducted women in Pakistan, at the request of Indian leaders like Sardar Baldev Singh. The RSS having proved a worthy ally to Kashmir's raja Hari Singh, partook in the accession talks with the Indian government and himself.

Arya Samaj provided aid to state forces and population, particularly in Kotli, where they Arya Samajis worked with RSS and Sanatan Dharam Sabha members to support state forces and locals during Pakistani invasion. They also contributed to defense efforts and provided humanitarian aid. They also provided refugee support by helping refugees from invaded areas in migration to safer regions like Jammu.

;Junagadh
On August 17, RSS' ''Organiser'' published, "''Junagadh's Nawab cannot defy 80% Hindu population. India must act decisively''." September 13, Savarkar declared in a speech in Mumbai<ref>''Free Press Journal'' (September 14, 1947)</ref>, "''Junagadh is Hindu land. If the Nawab joins Pakistan, India must invade''." Patel followed by his statement to the press at New Delhi on September 15, "''We cannot accept Junagadh's accession to Pakistan. The Government of India will take appropriate action''." On November 9 the Indian Army liberated Junagadh.

;Hyderabad
It was clear that the Islamist administration was abusing its privileges and terrorizing the Hindus. Dr. S.P. Mukherjee forwarded a letter to Patel that stated, "''Within a short time over a lakh of poorer class Hindus would have been butchered.''"<ref>December 11, 1947</ref> It was also clear that the newly-formed government of free India was hesitant and incompetent in some important matters.

RSS joined 1938-1939 satyagraha, resulting in 12 swayamsevaks being arrested. On August, ''Hindu Rashtra'' published, "''Hyderabad's Nizam rules over 85% Hindus. He must be join India or be removed''." Golwalkar wrote, "''Hyderabad's Hindus are under Razakar terror. India must intervene''."<ref>Guru Golwalkar in ''Kesari'' (December 1947)</ref> Patel followed in August 21, 1948 by a statement in the Constituent Assembly, "''If Hyderabad does not accede, we will be forced to take police action''." India launched Operation Polo invasion in September 13, 1948.

Prior to Operation Polo by the Indian Army, Hindu organizations (Arya Samaj, HM, and RSS) took military matters into their own hands and decided to protect Hindus and fight aggressors within the princely state. There were even those members of the groups that travelled from the-then Dominion of India into Hyderabad. Arya Samaj set up self-defense camps in border areas like Mundargi (Hyderabad Karnataka region) to resist Razakars, involving raids and killings. The ''Sunderlal Report'' claims that armed and trained men from Arya Samaj (among other Hindu communal organizations) infiltrating from Sholapur and other Indian towns, participating in riots, and in some cases leading killers and abductors.

Hindu Mahasabhans' influx from Maharashtra (e.g., Nagpur head Datta Deshpande led groups) resulted in arrests and sentences. Led by Savarkar, the HM agitated for Hindu civil rights, with volunteers from Central Provinces joining satyagraha and violence in peripheral districts. Actions of the HM included border raids and sabotage wherein they [along with RSS members] conducted border raids from camps in surrounding Indian territories to create chaos: attacking civilians in retaliatory violence, blasting trains, and looting banks. This was aimed at paralyzing the Nizam's administration and provoking an uprising to hasten annexation.

''Sunderlal Report'' notes RSS members from Sholapur infiltrating with the Indian Army, participating in riots and leading attacks. In Udgir/Bidar, they formed self-defense units, raiding Razakar positions and killing Razakars/police over months. From Central Provinces/Berar (half of RSS members in 1943) and Maharashtra (e.g., Balshastri Hardas led groups) infiltrated the Nizam to protect Hindus and defend integrate it with India.

===Other post-liberation support===
Acharya Vinoba had met Golwalkar in 1951 at Meerut, U.P. He requested RSS volunteers for Bhoodan land collection, to which Golwakar decreed, "''Bhoodan is national service—every swayamsewak must participate''." As a result, thousands of swayamsewaks fanned out in U.P., M.P., and Bihar (then included Jharkhand too), RSS shakhas were used as collection centres for documentation and transport. This resulted in 1.5 lakh acres in RSS-strong areas. It is noteworthy that RSS weekly ''Organiser'' paper declared the Bhoodan as "''Hindu social duty''."

===Summary of criticisms===
{| class="wikitable sortable"
|-
! Person
! Group
! Criticism
! Rebuttal
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing in the freedom movement.'
|Savarkar's influence was international and monumentous, not only by his own actions of having participated in assassinations of imperialist officers and ways to disturb British Raj in India, but personally training and having given instructions of bomb-making.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing for the freedom movement after being released from jail.'
|After his release, which included the condition that he couldn't join politics until 1937, not wanting to have the HM banned, he focused on organizing Hindus, which would be beneficial for recognizing common threats (British Raj) and finding way to challenge them non-military for the moment and militarily when the time is right. 
S.C. Bose and his mentor R.B. Bose credit Savarkar for his precious advice to them. R.B. viewed Savarkar as his greatest mentor.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar begged for mercy to escape jail, making him a coward.'
|Savarkar's mercy petitions allowed him to escape for contributing to the freedom movement, such as by organizing Hindus to eliminate prejudices among themselves for uniting them to strike the British Raj. Lala's ''The Tribune''<ref>"''Savarkar's clemency pleas were forced by torture in Andamans. His release in 1921 proves the strategy worked—he now leads Hindu youth against the same Raj.''" - ''The Tribune'', 1920</ref> and later speech<ref>"''We all petitioned for Tilak's release in 1914. Why condemn Savarkar for the same? It is tactical, not treason''." - Lala Rai at Lahore, 1921</ref> and Lokmanya's ''Kesari''<ref>"''Savarkar's petitions are a clever use of British law to break their chains. A lion in a cage must roar wisely to escape and hunt again''." - ''Kesari'', 1911</ref> wrote that they were a clever strategy to strike the imperialist forces later. Madame Bhikaji Cama, Shyamji Krishna Varma and S.C. Bose defended Savarkar's release, albeit by mercy petitions. Savarkar's pupil R.B.'s letter<ref>"''Your mercy pleas were the price of survival. Without them, India would have lost its greatest strategist''." - Rash Behari Bose, 1938</ref> to him and speech<ref>"''Savarkar's petitions were a masterstroke. He escaped the gallows, survived the Andamans, and lived to guide us in militarizing Hindus against British''." - Rash Behari Bose, 1942</ref> in Tokyo supported the petitions for the same reasons. 
Lala by 1927 grew disappointed of Savarkar, but realized that same year<ref>"''The Hindu must awaken to his cultural heritage to secure India's future''."</ref> Savarkar was correct to unite Hindus and in 1928<ref>"''Their sacrifices in exile remind us of the fire needed for a swaraj''." - Lala Rai, 1928 speech at Lahore</ref> even declared to his sacrifices and those of people like him will not be in vain because Hindus will honour them with fighting for swaraj. 
Mercy petitions (clemency appeals) were a strategy implement by several freedom fighters, including CPI's Muzaffar Ahmed, Nalini Gupta, and Shaukat Usmani who promised no future crimes. Ones who apologized or showed remorse for actions in petitions were Awadh Behari, Nand Gopal, and INC's Sudhir Kumar Sarkar. There were several others who filed mercy petitions.
|-
|Savarkar
|Hindu Mahasabha
|'Partition was Savarkar's idea and wouldn't have happened without him.'
|Partition was already a theory openly declared by Muslims. Savarkar only stated that he was fine with partition for Muslims to create a Pakistan only if Hindus then create a Hindu-centric Hindustan. In essence, this was a threat to Muslim supremacists that if they create an Islamofascist nation then Hindus will cease their Gandhi-like openness and create a pro-Hindu nation. 
Savarkar personally fought against Pakistan's creation<ref>"''Pakistan will be a permanent threat to Hindu Rashtra''." - 1941 All-India HM Conference</ref><ref>"''Pakistan means eternal enmity—we must prevent it or neutralize it''." - 1943 Radio Speech</ref><ref>1946 Election Campaign wherein it ran on a "No Pakistan" platform</ref>, beginning with leading mass nationwide petitions. He held nonviolent conferences like the 1938 Nagpur session and the 1940 Lahore protest against the demand for Pakistan's creation. 
Examples of Muslim politicians in support of a separate Islamic nation before Savarkar even mentioned the two-nation theory were Sir Syed Ahmad Khan<ref>"''Hindus and Muslims are two separate nations...they have different religions, different histories, different cultures. They can never become one nation. It is impossible for them to live together as one people''." - Sir Syed Ahmad Khan in ''Aligarh Institute Gazette'', March 31, 1888</ref>, Allama Muhammad Iqbal (Muslim League President) in 1930<ref>Proposed a "consolidated Muslim state in the north-west" of India." - Allama Muhammad Iqbal in Prayag (then Allahabad), December 29, 1930</ref>, Syed Zafarul Hasan between 1930-1931<ref>In writings for the Muslim League's journal between 1930-1931, Syed Zafarul Hasan advocated for "''Muslim self-determination in a separate dominion''."</ref>, Choudhry Rahmat Ali in 1933<ref>"''At this solemn hour in the history of India, we Indian Muslims demand a separate homeland...We propose a state named 'Pakistan' in the Indus Valley—Punjab, Afghania (NWFP), Kashmir, Sindh, and Baluchistan''." - Choudhry Rahmat Ali</ref>, Abul Kasem Fazlul Huq (Bengal League leader) between 1935-1936<ref>Abul Kasem Fazlul Huq in speeches demanded "''autonomous Muslim-majority provinces''," and this was formalized in the 1937 Lucknow Pact.</ref>, and Sir Muhammad Iqbal in 1937<ref>"''The Muslims of India cannot accept subordination...a separate federation for northwestern Muslim provinces is essential''." - Sir Muhammad Iqbal in correspondence with Jinnah, May 28, 1937</ref>. Bhagat Singh even wrote about the Muslim League's demand for Pakistan in 1930.<ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class''." - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> 
While everyone acknowledges that Jinnah and Muslim League were the primary cause of Pakistan, many freedom fighters agreed that Congress were the secondary cause because it only enabled Muslim demands. Socialists like Netaji<ref>"''Congress' repeated compromises with Jinnah and the League made Pakistan inevitable. Their 'unity at any cost' became surrender''." - ''The Indian Struggle'' (1948) By Subhas Chandra Bose</ref>, J.P.<ref>"''Congress accepted Cabinet Mission's grouping—that was the death knell of unity. They surrendered to Jinnah's bluff''." - Jayaprakash Narayan Srivastava</ref>, Acharya Dev<ref>"''Congress accepted Cabinet Mission's grouping—that was the legal birth of Pakistan''." - CSP Resolution of 1946 By Narendra Dev</ref>, and Ram Mohan Lohia<ref>"''Congress' secularism is anti-Hindu —it alienated Muslims into Jinnah's arms''." - ''Guilty Men of Partition'' By Ram Mohan Lohia, 1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it appeases Muslims, neglects Hindu backward classes''." - Ram Mohan Lohia</ref> blamed Congress' appeasement. While Bhagat Singh died before the two-nation theory was accepted, he criticized Congress' appeasement of Muslims.<ref>"''The Congress has surrendered to Muslim communalism. Gandhi fasted for 21 days to force the British to give separate electorates to Muslims, but he never fasted even for one day when thousands of Hindus were butchered in Noakhali or when Hindu girls were abducted in Bengal. This is not ahimsa — this is pure cowardice and vote-bank politics.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''The government is deliberately creating Hindu–Muslim riots. Congress leaders instead of exposing this, are busy appeasing Muslim leaders.''" - Bhagat Singh in statement before the Lahore High Court (during hunger strike), 1930</ref><ref>"''Nehru is a bigger fool than Gandhi. He talks of socialism but is ready to sacrifice everything for Muslim support. His ‘complete independence’ resolution is just a drama to please the Muslim League.''" - Bhagat Singh in letter to Sukhdev, 1929; Later published in ''Selected Writings of Bhagat Singh''</ref><ref>"''The Congress leaders are cowards. They are afraid of Muslims. They will give separate electorates, weightage, anything to keep Jinnah happy, but will not fight for Hindu rights.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''Gandhi has sold the country to Muslims. He suspended the Non-Cooperation Movement because a few Muslims were upset at Chauri Chaura.''" - Bhagat Singh, 1928; Unsigned HSRA leaflet (authorship confirmed by Shiv Verma & Jaidev Kapoor)</ref> Minoo Masani of the Swatantra Party did the same<ref>"''Nehru's secularism is anti-Hindu bias—his legacy is minority appeasement''." - Minoo Masani</ref>, and others like Acharya Vinoba<ref>"''Congress' appeased Muslims to avoid partition—but lost the nation's soul''." - Acharya Vinoba Bhave, 1947-1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it bends backward for minorities''." - Acharya Vinoba Bhave, 1950s</ref><ref>"''Congress gave away land (Kashmir, Berubari) to please Pakistan—this is not ahimsa, it's cowardice''." - Acharya Vinoba Bhave, 1960s</ref>. Congress members like Dr. R. Prasad<ref>"''Congress' repeated compromises on Muslim electorates and reservations sowed the seeds of division we now reap''." - Dr. Rajendra Prasad in his diary, 1947 pre-partition</ref> and Purushottam Tandon<ref>"''Congress surrendered to Gandhi's fast for Delhi's Muslims—that sealed Partition's logic''." - Private letter in 1948 by Purushottam Tandon</ref> admitted Congress went too far to appease Muslims. As Sardar Patel blamed Nehru's appeasement responsible for creating Pakistan<ref>"''Your eagerness to compromise with Jinnah from the start gave him the upper hand...The tragedy of Pakistan is not Jinnah's alone-it is partly yours. Your vacillation in 1946 sealed it''." - Sardar Patel in letter to Nehru</ref>, Nehru admitted "over-accommodation."<ref>"''Our eagerness for unity has been mistaken for weakness, leading us to this partition abyss''." - Jawaharlal Nehru in a letter to Patel</ref><ref>"''Had you stood firm in 1946, Jinnah would have backed down. Your idealism cost us half of India''." - Sardar Patel in letter to Nehru (November 7, 1947)</ref> Patel later proclaimed at an RSS meeting that he doesn't want to appease any community, be it Hindu or Muslim<ref>"''No appeasement of any community—Hindu or Muslim''." - Sardar Patel, 1948</ref>. He also made it clear that Muslims must accept Indian secularism and ask for no privileges.<ref>"''Muslims who stayed must accept India's Constitution—no separate laws''." - Sardar Patel, 1949</ref><ref>"''India is secular because all are equal—no special treatment''." - Sardar Patel, Constituent Assembly speech, 1950</ref> It is noteworthy that Savarkar too pointed out the Cabinet Mission of 1946 as Congress appeasement of Muslims.<ref>"''The Congress has been appeasing Muslims for the last thirty years, from the Khilafat to the Cabinet Mission...their policy is the real creator of Pakistan''." - HM Nagpur Session speech, Veer Savarkar (December 1946)</ref><ref>"''June 25, 1946, is the day the Congress signed the birth certificate of Pakistan by accepting the grouping under the Cabinet Mission''." - P. 23-25 ''Hindu Rashtra'' By Veer Savarkar (July 1946 issue)</ref>
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar's name or title shouldn't be Veer.'
|Many Indians keep nicknames, and Lajpat Rai was 'Lala' while Chakravarti Rajagopalachari was 'Rajaji'. Savarkar wrote ''The Indian War of Independence, 1857'', and the warfare included an insurgency instigated in Chhattisgarh by Veer Narayan Singh. 'Veer' is a legitimate first name. 
He was referred to as 'brave' by multiple freedom fighters, including Gandhi<ref>"''I have read the life of your brother. It is a brave record of suffering and sacrifice. I wish him and you long life and strength to serve the motherland''." - Mahatma Gandhi, Letter to Dr. Narayan Damodar Savarkar</ref><ref>"''A faithful son of Bharat...brave, clever, and frankly, a revolutionary''." - Mahatma Gandhi in an article urging the British Viceroy to grant Royal Clemency to Savarkar; P. 368-371 ''Young India; Collected Works of Mahatma Gandhi'', Volume 20</ref>. He was also personally addressed as Veer Savarkar by freedom fighters including S.C. Bose.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the Quit India movement.'
|Savarkar opposed the movement on the basis that Indians wouldn't become soldiers to fight in WWII. He wanted Hindus to become militarized to overthrow the British later. The HM already had members that were war veterans, such as Savarkar's brother Ganesh<ref>Lieutenant Colonel</ref>, B.B. Tholkar<ref>Major in British Indian Army</ref>, B.S. Moonje<ref>Lieutenant in British Indian Army, trained in U.K.</ref>, and L.V. Paranjpe<ref>Captain in British Indian Army</ref>, and wanted an army to eventually fight British rule. Golwalkar's policy for the RSS was, "''Swayamsewaks who are inclined to participate in the national struggle should do so as individual citizens, without involving the Sangh organization''."<ref>RSS internal circular, 1942</ref><ref>"''The Sangh will not participate as an organization...but any Swayamsewak who wishes to join the struggle as a citizen may do so''." - ''Golwalkar: A Biography'' By H.V. Seshadri (1979)</ref> Thousands of RSS members joined underground networks, distributed pro-movement pamphlets, and sheltered to Aruna Asaf Ali (Muslim) and Jayaprakash Narayan, who were being hunted by imperialist forces. RSS underground networks in Delhi also helped Acharya Kripalani evade arrest in 1942. RSS members also contributed in bomb-making and railway sabotage. 
S.C. Bose, while an ally of the Japanese, believed the timing was wrong and would replace British imperialist rule in India with a Japanese one. He wanted to be a involved in the war wherein India is invaded from the Burmese border and British imperialists are fought. 
Communist Party of India also decide to not partake in the movement, as it supported fellow communists of the U.S.S.R., which was under attack by Nazi Germany.<ref>"''Quit India is a Japanese-inspired conspiracy—Congress plays into Tojo's hands''." - P.C. Joshi (1942)</ref> It must be noted, however, that there were HM and RSS members who participated in Quit India.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the freedom celebrations.'
|HM<ref>"''I boycott August 15—not because I am stopped, but because I reject this mutilated freedom''." - Veer Savarkar</ref> and RSS, as well as INA and CPI boycotted the festivities, as they were dissatisfied with the outcome of the struggle (partition) and having dominion status (having Britain's Viceroy as Head of State) instead of outright independence.
|-
|}

==Related articles==
*[[Kingdoms: Restoration of Hindu Rulership]]
*[[Hindu World War Warriors]]
*[[Concept of Motherland]]
*[[Patriotism]]

==External resources==
*[https://ruralsouthasia.org/wp-content/uploads/2021/05/Article_II_-Ojas-Borse_Final.pdf "Contribution of Bhil Adivasis of Khandesh in the Revolt of 1857"] By Ojas Borse, within ''Rural South Asian Studies'', Vol. ILL (No. 3, 2017)

==References==
{{reflist}}

[[Category: Politics]]
[[Category: Political parties]]
[[Category: Organizations]]
[[Category: History]]
[[Category: Warriors]]
[[Category: Patriotism]]

Indian Freedom Fighters

2026-04-30T20:43:49Z

Himanshu Bhatt: /* Militant Hindu groups offering alternative to INC */

{{Author|Himanshu Bhatt}}
[[image:GandhiBosePatel.jpg|right|thumb|200px|M.K. Gandhi, S.C. Bose and V.J. Patel.]]
"''Shivaji did not merely fight for Maratha independence; he fought for Hindavi Swaraj – the self-rule of the people of this country… Today we are fighting for the same Hindavi Swaraj against the British.''" - Subhas Chandra Bose<ref>''Amrita Bazar Patrika'' (1939); also quoted in multiple biographies</ref> (1939)
History is familiar with the saint Mahatma Gandhi, the ultimate peacemaker in human history, who nonviolently contributed immensely to achieving India's independence and is not only admired worldwide but was emulated in several independence movements and is still mirrored in democratic struggles. His movement, however, was purely a political and sociopolitical movement not giving importance to Hinduism. He was at times overgenerous for his own good and unnecessarily conceded to demands that only pampered divisive forces (Muslim separatists.) This created the appeasement problem that India still faces. This is also termed 'pseudo-secularism' wherein Hindu tolerance is abused to unfairly benefit institutions that are antithetical to democracy and equality.

Today, historical Hindu activist freedom fighters are purposely overshadowed to only perpetuate liberal parties' appeasement agendas.
[[image:Bose & Savarkar.jpg|right|thumb|200px|S.C. Bose and V.D. Savarkar pictured at Savarkar Sadan in Mumbai, June 22, 1940.]]

Subhas Chandra Bose, titled by admirers as 'Rashtranayak' (''Nation's Leader''), who militarily championed the Indian independence movement, was advised by Veer Savarkar to escape his fugitivity from house arrest in India (where he could do little) by emigrating and then forging alliances with Axis powers during World War II (WWII.) "''Leave India, go to Germany or Japan, raise an army''." In Jan 1941, Bose escaped from house arrest, and later, having listened to Savarkar, joined the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian National Army (''Azad Hind Fauj'') or INA]] in Japan, which received training from the Japanese Empire. Savarkar cleverly played both sides, supporting Indian freedom on the one hand and collaborating with the British imperialists in acts, such as raising a volunteer army to fight Axis powers in WWII. Bose once again praised Savarkar for having done so, because these returning soldiers or soldiers-in-training were in many instances convinced by Bose into defecting towards INA. He said, "''When due to misguided political whims and lack of vision almost all the leaders of the Congress Party are decrying all the soldiers in the Indian Army as mercenaries, it is heartening to know that Veer Savarkar is fearlessly exhorting the youth of India to enlist in the Armed Forces. These men will learn modern warfare and return to India as trained soldiers to free their motherland.''"<ref>''Azad Hind Radio'' broadcast, June 25, 1944</ref> This was the final mention of Savarkar that Bose had made—a positive one, even acknowledging Savarkar as "''Veer''."

==Reconciling militarism as a Hindu==
A question that would arise to someone studying the life of a Hindu warrior is, "How could a Hindu justify using violence, which clearly goes against the [[Five Precepts|Vow]] of [[Ahimsa]] (''Nonviolence'')?"

Although living nonviolently is crucial to avoid bad [[karma]], fulfill [[Sadachara|right conduct]], and accomplish [[Moksha]], it can be necessary to save lives. For example, due to British PM Churchill's policy of confiscating Indian agricultural produce, millions in India starved to death. Violence against a few thousand or event tens of thousands would have been justifiable to prevent the deaths of Indians.

In the ''[[Mahabharata]]'' as well, [[Krishna]] only after all alternatives to war turned down by the Kauravas, advised [[Arjuna]] Pandava to do [[Rulership in Hinduism|secure his kingdom]] and [[Sadachara|uphold righteousness]] (i.e., Kauravas were spoiled royals that lived in materialism and even attempted to disrobe Draupadi.) [[Rama]] too, engaged in combat only when threatened or to save the life of Sita. For these reasons, both Krishna and Rama are worshipped even by [[Jain Dharm|Jains]] and [[Bauddh Dharm|Bauddhs]], who historically have gone at extreme lengths to remain nonviolent. Krishna's ''[[Bhagavad Gita]]'' was the favourite book of both Gandhi and Bose, but both implemented its wisdom in opposite ways to achieve freedom.

Bose himself said, "''Non-violence is a great ideal, but when a nation is enslaved, the first duty is to secure freedom-by any means''."<ref>''Azad Hind Radio'' broadcast in 1944</ref>

Savarkar had said in 1941, "''Hindus should not be afraid of war...Enlist in the army in large numbers The more Hindus join the army, the better for us...This war is a golden opportunity to militarize Hindu society''." Savarkar's strategy was to utilize free military training to implement it against the British in the future to obtain independence. He said in 1941, "''An Indian army wherein millions of Hindus occupy the dominant position...must prove the most effective factor not only to defend our country...but also to further the cause of the political emancipation of our motherland in the long run.''"<ref>"''Let every Hindu youth enlist in the British forces...acquire the mastery of modern weapons...and the day will come when these trained and armed millions will rise and throw off the foreign yoke''." - 1940 speech at Madura (after meeting Subhas Chandra Bose); P. 24 ''Hindu Sanghatan: Its Ideology and Immediate Programme'' (1940)</ref><ref>"''The British are giving us free military training at their own cost. We must avail ourselves to this golden opportunity...so that tomorrow we can turn those very arms against them and win Swaraj''." - 1942 appeal to Hindu youth, published in ''Mahratta''; P. 287 ''Veer Savarkar'' By Dhananjay (1966)</ref><ref>"''Enter the Army, the Navy, the Air Force in lakhs...learn the use of modern arms and warfare...and when the time comes you will know how to use that training for liberating your motherland''." - 1941 Hindu Mahasabha presidential address, Nagpur; P. 379 ''Samagra Savarkar Vangmaya'', Volume 6</ref>

==Hindu literature's impact on freedom fighters==
[[image:The War of Independence, 1857.jpg|right|thumb|200px|The book that inspired dissent and launched insurgencies.]]
{| class="wikitable sortable"
|-
! Book
! Year
! Composer (Ideology)
! Nature
|-
|''Bhagavad Gita''
|
|Krishna (Hindu)
|Spiritual
|-
|''Anandamath''
|1882
|Bankim Chandra Chatterjee (Hindu nationalism)
|Nationalistic
|-
|''The Indian War of Independence, 1857''
|1909
|Veer Savarkar (Hindu nationalism)
|Historical
|-
|''Hind Swaraj''
|1909
|Mahatma Gandhi (Nationalism)
|Political
|-
|''Gita Rahasya''
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Poverty and Un-British Rule in India''
|1901
|Dadabhai Naoroji (Nationalist)
|Economic
|-
|''Neel Darpan'' (''The Indigo Mirror'')
|1860
|Dinabandhu Mitra (Economic reform)
|Economic
|-
|''Bartaman Bharat'' (''Present-Day India'')
|1899
|Swami Vivekanand (Hindu activism)
|Nationalistic
|-
|''The Arctic Home in the Vedas''
|1903
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''Bandi Jeevan'' (''A Life of Captivity'')
|1922
|Sachindra Nath Sanyal (Hindu activism)
|Nationalistic
|-
|''Shrimad Bhagavad Gita Rahasya'' (alias ''Karmayog Shastra'')
|1915
|Bal Gangadhar Tilak (Hindu activism)
|Spiritual
|-
|''Unhappy India''
|1928
|Lajpat Rai (Hindu nationalism)
|Nationalistic
|-
|''England's Debt to India''
|1917
|Lajpat Rai (Hindu nationalism)
|Economic
|-
|''The Orion''
|1893
|Bal Gangadhar Tilak (Hindu activism)
|Historical
|-
|''A Nation in Making''
|1925
|Surendranath Banerjee (Nationalist)
|Nationalistic
|-
|}

Krishna's words recorded the ''Bhagavad Gita'' fired up nationalists more than any other literature. God Himself can take credit for having the most contributary literature of the Indian independence movement. Not only did liberation fronts use the Gita ritually for oath-taking membership, like Anushilan Samiti, Hindu Dharma Rakshini Sabha, HRA, and Jugantar, but some extracted teachings from it, like Abhinav Bharat Society. Even Bhagat Singh the self-declared atheist used terminology from the scripture but in a secular way, like dharma being an imperative duty to humanity. Although becoming an atheist at 26, he still read scripture like the Gita in prison. Singh mentions his comrade Rajendra Lahiri reciting Upanishadic and Gita’s verses to his execution.<ref> "''The famous Kakory martyrs, all four of them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri could not suppress his desire to recite hymns from Upanishads and Gita.''" -"Why I Am an Atheist" (October 5-6, 1930) by Bhagat Singh</ref> Other freedom fighters who either took the Gita to their executions or read it in their final days are [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Damodar Hari Chapekar of Hindu Dharma Rakshini Sabha (executed 1898)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Khudiram Bose of Anushilan Samiti (executed 1908)]], [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Madan Lal Dhingra of ABS (executed 1909)]], [[Indian Freedom Fighters#IRA's Hindu activist roots|Surya Sen of IRA (executed 1934)]], [[Indian Freedom Fighters#CPI's Hindu activist roots|Hemu Kalani of AISF (executed 1943)]], and [[Indian Freedom Fighters#INC's Hindu activist roots|Kushal Konwar of INC (executed 1943.)]]

One can see the profound impact by pro-Hindu composers. Even while Chatterjee's ''Anandamath'' and Savarkar's ''The Indian War of Independence, 1857'' were overall nationalistic texts, they had Hindu undertones. ''Anandamath'' showed an India that was exploited by Islamists and the sanyasis were the heroes. Although not part of the top 15 books, Bhudev Mukhopadhyay's ''Anguriya Binimoy'' portrays Shivaji as an ideal hero, liberator, and patriot who fought valiantly against Mughal tyranny under Aurangzeb. It was written amid the 1857 War, and was intended to inspire Bengalis for overthrowing British rule.

''The Indian War of Independence, 1857'' made inroads into ideologies across the political spectrum and its admirers included Bhagat Singh, and other [[Indian Freedom Fighters#CPI's Hindu activist roots|communists, including CPI founders]] M.N. Roy (born Narendra Nath Bhattacharya), S.A. Dange, Hiren Mukherjee (born Hirendranath Mukhopadhyay), and E.M.S. Namboodiripad. Savarkar's book was Bhagat Singh's favourite Indian book. He quoted from Savarkar's works, and associates noted its role in shaping his view of 1857 as a war of independence, fueling his commitment to violent revolution. R.B. Bose, titled by admirers as 'Biplabi Mahanayak' (''Revolutionary Great Leader''), was deeply moved by the book, as was Netaji, who distributed its copies to INA members. It was banned by British but was smuggled into the hands of nationalists.

In the list is Dadabhai Naoroji's book. He was a [[Zoroastrian and Hinduism|Zoroastrian]] by religion but identified [[Hindu Culture|culturally and ethnically as a Hindu]]. Surendranath Banerjee too, whose book is in the list was a [[Brāhmoism|Brahmo]] by religion but identified as a Hindu in the same way.

Of significance is ''Ghadar di Gunj'', a compilation of revolutionary poems, songs, and articles from the HGP's newspaper published 1914-1916. Although the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP had pro-Hindu undertones]], the text itself had none but it still was extremely popular among freedom fighters.

Pro-freedom organizations that popularized, lectured on, and disseminated mainly-Hindu literature were Hindi Sahitya Sammelan<ref>"''हिंदी भाषा को राष्ट्र की सेवा में लगाया जाए। हम पूर्ण स्वराज की मांग करते हैं और साहित्य के माध्यम से स्वराज प्राप्त करने का संकल्प लेते हैं।''" "''The Hindi language must be employed in the service of the nation. We demand complete Swaraj and pledge to achieve it through our literature and platforms.''" Proceedings of the Hindi Sahitya Sammelan, 1920 session (Prayag or Allahabad) ''Hindi Sahitya Sammelan ka Itihas'' by Amrit Rai</ref>, Bangiya Sahitya Parishad<ref>"''বাংলা সাহিত্য জাতির আত্মাকে প্রকাশ করবে এবং স্বাধীনতার সংগ্রামে আমাদের মানুষকে অনুপ্রাণিত করবে। আমাদের পূর্বপুরুষদের আত্মাকে জাগ্রত করতে হবে।''" "''Bengali literature must reflect the soul of the nation and inspire our people in the struggle for freedom. We must awaken the spirit of our ancestors through our writings.''" ''The Swadeshi Movement in Bengal'' (1973) by Sumit Sarkar Addresses and resolutions during the Swadeshi Movement (1905-1908)</ref>, Marathi Sahitya Parishad<ref>"''मराठी साहित्य राष्ट्राच्या स्वातंत्र्याच्या कार्यात सहभागी होईल. छत्रपती शिवाजी महाराज आणि त्यांच्या हिंदवी स्वराज्याच्या आदर्शाला सलाम. आमचे साहित्य प्रत्येक मराठी हृदयात स्वातंत्र्याची ज्योत प्रज्वलित करेल.''" "''Marathi literature must serve the cause of national freedom. We salute Chhatrapati Shivaji Maharaj and his ideal of Hindavi Swarajya. Let our literature awaken the spirit of freedom in every Marathi heart.''" ''Lokmanya Tilak and studies on Marathi literary nationalism'' by G.P. Pradhan Resolutions from the Marathi Sahitya Parishad sessions (especially 1910s-1920s under Tilak’s influence)</ref>, Asom Sahitya Sabha, Gurukul Kangri<ref>"''यह गुरुकुल केवल विद्यालय नहीं है। यह स्वतंत्रता के सैनिक तैयार करने का कारखाना है। हम भारत माता की गुलामी से मुक्ति दिलाने वाले पुरुष तैयार करेंगे जो सब कुछ बलिदान करने को तैयार होंगे।''" "''This Gurukul is not merely a school. It is a factory to manufacture soldiers of freedom who will liberate Bharat Mata from foreign slavery. We will produce men who will sacrifice everything for the motherland.''" ''Swami Shraddhananda: His Life and Causes'' (1981) by J.T.F. Jordens</ref>, Bharat Dharma Mahamandala<ref>"''हम स्वराज के संघर्ष का समर्थन करते हैं। हिंदू धर्म की रक्षा के लिए भारत को स्वतंत्र होना चाहिए। हम एक स्वतंत्र भारत में एकीकृत हिंदू समाज की स्थापना चाहते हैं।''" "''We support the struggle for Swaraj. India must be free so that Hindu Dharma can flourish without foreign interference. We stand for a free and united Hindu society within a free India.''" ''Socio-Religious Reform Movements in British India'' (1989) by Kenneth W. Jones Resolutions of the Bharat Dharma Mahamandala, Varanasi sessions (1920s)</ref>, and Tattvabodhini Sabha<ref>"''I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess… The glory of the Hindu nation shall again spread over the whole world.''" Rajnarain Bose in his 1872 lecture Hindu Dharmer Shreshthata</ref>, in that order for level of influence.

==Support of Hindu institutions and clerics==
Hindu symbols being deeply intertwined with Indian culture would be strategically useful to mobilize Indians as they have sentimental value and inspiration of good versus evil. Therefore, the symbols utilized many time by freedom fighters were temples and monasteries.

Sanyasis (mainly Naga Sadhus) had fought Afghan invaders in the 18th century. from 1760s-1800, they fought British imperialists, the revolt triggered by EIC taxation. Naga Sadhus, known for their martial traditions, were traditionally pilgrims and guardians of sacred sites (i.e., protecting pilgrims at Kumbh Melas.) They now formed guerrilla bands to resist exploitative taxes, famines, and bans on their movements. They raided EIC treasuries, and engaged in hit-and-run tactics. Key figures included leaders like Bhabani Pathak and Devi Chaudhurani. The rebellion, though suppressed, inspired later nationalist narratives, such as the novel ''Anandamath'' (1882), which portrayed martial ascetics fighting for freedom and popularized the anthem "Vande Mataram." Pandit Bhavanicharan Pathak organized sannyasis in late 18th-century revolts and coordinated attacks on EIC forces.

In the 1857 War of Independence, Naga Sadhus (belonged to Dasnami Order) and other ascetics joined battles, with some estimates of thousands participating or attaining martyrdom. The sanyasis traveled across regions to rally sepoys and civilians, using temples and monasteries as coordination points. For instance, the Bodh Gaya Math (Dashnami Order) in Bihar provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny. Temples like Augharnath Mandir in Meerut, U.P. [where a priest's actions sparked soldier outrage over greased cartridges] and Ram Janaki Mandir in Bulandshahr, U.P. (a strategy hub) served as rallying sites. In Rajasthan too (i.e., Erinpura, Nasirabad) they spread anti-imperialist messages through street plays, puppetry, and oral storytelling; they promoted Swadharma, Swadeshi, and Swaraj ideas.

Afterwards, Anushilan Samiti, an organization with clerics like Niralamba Swami and Swami Satyanand Puri, promoted physical and spiritual training for nationalism.

It is noteworthy that Hindu festivals like Ganesh Utsav and Shivaji Jayanti were used as platforms to express the fervour of independence.
{| class="wikitable sortable"
|-
!Institution
!Date
!Home
!Significance
|-
|[https://advaitaashrama.org/ Aluva Advaita Ashram]
|1890s-1940s
|Kerala (Kalady)
|Established by Narayana Guru in 1914; hosted interfaith dialogues and education programs promoting equality. Supported the SNDP Yogam, which mobilized lower castes for political participation in the freedom struggle.
|-
|Atal Akhara[https://atalakhara.com/]
|1900s-1930s
|U.P. (Varanasi)
|Contributed through support networks and occasional direct involvement. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Augharnath Mandir
|1905-1920s
|U.P. (Meerut)
|Where a priest's actions sparked soldier outrage over greased cartridges.
|-
|[https://www.sriaurobindoashram.org/ Aurobindo Ashram]
|
|Puducherry (Reiki)
|Established in 1926 by Sri Aurobindo (former revolutionary); provided ideological support through writings on spiritual nationalism. Attracted freedom fighters like Subhas Chandra Bose, blending yoga with anti-colonial thought.
|-
|[https://www.bhu.ac.in/Site/Home/1_2_16_Main-Site Banaras Hindu University]
|1900s-1940s
|U.P. (Varanasi)
|
|-
|[https://www.bihariji.org/ Banke Bihari Mandir]
|
|H.P. (Hamirpur)
|Printed nationalist newspaper ''Bundelkhand Kesari'' (1940-47).
|-
|Beech Wala Chowk Mandir
|
|U.P. (Kanpur)
|Established by Gandhi and utilized by freedom fighters for meetings, particularly Ganesh Shankar Vidyarthi
|-
|Bharadwaja Ashram
|
|T.N. (Cheranmadevi)
|Established by V.V.S. Aiyar, who trained revolutionaries here.
|-
|Bhareshar Mahadev Mandir
|
|U.P. (Bhareh)
|In 1857, acted as a training hub for revolutionaries; folklore credits a "divine bee swarm" for repelling British forces, boosting morale. Used for secret oaths and strategy in later uprisings.
|-
|[https://belurmath.org/ Belur Math]
|1890s-1940s
|W.B. (Belur)
|Ramakrishna Mission math established by Swami Vivekanand that indirectly supported the freedom struggle by fostering national unity and education by providing relief work during famines and floods built public trust. It contributed to India's "national renaissance," culminating in political independence.
|-
|Bodh Gaya Math
|
|Bihar (Gaya)
|A Dashnami Order monastery that provided shelter, food, and logistics for soldiers and revolutionaries during the mutiny.
|-
|Champaran Mandir[https://viraatramayanmandir.com/]
|
|Bihar (Champaran)
|Gave refuge for Bhagat Singh, Chandra Shekhar Azad, Mahatma Gandhi, and S.C. Bose.
|-
|Chapra Shiva Mandir[https://www.bhaktibharat.com/mandir/chopra-mahadev-mandir]
|
|Bihar (Chapra)
|From 1940-42, served as a covert printing press and funding center under Pandit Mahendra Misra; produced nationalist literature and counterfeit currency to finance Quit India activists undetected.
|-
|[https://fergusson.edu/ Fergusson College]
|1900s-1940s
|Maharashtra (Pune)
|Founded in 1885 by the Deccan Education Society; nurtured leaders like Bal Gangadhar Tilak and Gopal Krishna Gokhale. Site of Swadeshi Movement (1905) lectures and revolutionary cells against British education policies.
|-
|DAV College
|1900s-1940s
|Punjab (Lahore)
|Served as a refuge for revolutionaries; Bhagat Singh and Rajguru sought shelter here after assassinations (e.g., Saunders murder in 1928). Associated with Lala Lajpat Rai (co-founder and freedom fighter); hosted secret meetings and nationalist speeches during Non-Cooperation (1920–22) and Civil Disobedience (1930–34). Acted as an impetus for academic-nationalist movement in northern India, with alumni like Bhagat Singh influenced by its patriotic ethos.
|-
|DAV College[https://www.davcollegekanpur.ac.in/]
|1900s-1940s
|U.P. (Kanpur)
|Hostel as nerve center for patriotic activities; students like Shiv Verma, Surendra Pandey, Jaidev Kapoor, and Mahadev Singh tried in Kakori Case (1925–27). Martyr Pt. Shaligram Shukla (statue on campus); Mahatma Gandhi's visit (1928) infused fervor. Participation in Quit India (1942), inspiring youth; tradition of national love, with founders like Anand Swaroop and Brijendra Swarup promoting anti-colonial education.
|-
|DAV School[http://davkaimrihsr.org/]
|1900s-1940s
|Haryana (Hisar)
|Played role in information dissemination during freedom struggle; improved education standards while spreading nationalist ideas in rural Haryana. Actively participated in anti-British efforts, as per district repositories.
|-
|Garamur Satra
|
|Assam
|It was presided over by Pitambar Deva Goswami, himself a freedom fighter who blended Vaishnava ethics<ref>He referenced and promoted neo-Vaishnava values by leading anti-opium campaigns, boycott programs, and untouchability eradication in Majuli even before the Congress adopted them widely.</ref> with anti-colonial efforts. Originally it was built and patronized by by Ahom Dynasty, and then managed by Vaishnava saint and scholar Lakshmikant Dev.
|-
|Gopal Mandir[https://pilgrimdata.in/temple/gopal-mandir-near-old-rajwada-indore-city-district-indore/]
|
|M.P. (Indore)
|Between 1880-1920, hosted nationalist speeches by Jamnalal Bajaj and others; provided food, medical aid, and shelter to freedom fighters, inspiring mass participation in Non-Cooperation.
|-
|Gurukul Kangri[https://www.gkv.ac.in/]
|1900s-1940s
|Uttarakhand (Haridwar)
|Founded by Swami Shraddhanand (Arya Samaj leader and freedom fighter); became a nationalist stronghold during Non-Cooperation and Quit India Movements. Hubs of nationalist thought, producing leaders who fought for independence; promoted Vedic education as resistance to British cultural dominance. Shraddhanand's martyrdom (1926) inspired anti-colonial fervor among students.
|-
|Juna Akhara[https://junaakhada.com/] (Bhairav Akhara)
|1900s-1930s
|U.P. (Prayag)
|One of the largest and most active akharas of the freedom struggle. Naga sadhus fought British imperialists, provided shelter to revolutionaries, and participated in armed resistance even during the 1857 War. It maintained an armoury and trained in combat. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Kadua Ashram (Gopabandhu Seva Sadan)[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|
|Orissa (Sakhigopal)
|Founded in 1921 by freedom fighter and reformer Gopabandhu Das, it functioned as a key discussion hub where activists planned strategies for the independence movement, including Non-Cooperation and anti-colonial protests.
|-
|Kasturba Ashram[https://assam.mygov.in/en/talk/kasturba-ashram-guwahati-silently-nurturing-gandhian-philosophy/]
|1915-1947
|Maharashtra (Madhan)
|Established in the 1930s by Gandhi's associates, it emphasized women's empowerment and rural service, offering shelter and training to female freedom fighters involved in Quit India and village-level anti-colonial work.
|-
|Kochrab Ashram[https://www.gujarattourism.com/central-zone/ahmedabad/kocharab-ashram.html]
|1915-1947
|Gujarat (Ahmedabad)
|Gandhi's first Indian ashram (1915); pioneered Satyagraha principles, community living, and education for Harijans. Site of early experiments in non-cooperation and Swadeshi, influencing the national movement.
|-
|Mahatma Gandhi Kashi Vidyapith
|1900s-1940s
|U.P. (Varanasi)
|
|-
|Mahanirvani Akhara[https://nirvaniakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Mahavir Akhara
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Modi Mandir
|
|U.P. (Banda)
|Was where Netaji Bose's 1941 secret meeting was held.
|-
|Nagla Mandir[https://myadhyatm.com/nagla-mandir-budaun/]
|
|U.P. (Badaun)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|Naya Akhara[https://udasinpanchayatinayaakhara.com/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Contributed through relief and nationalist work; some trained revolutionaries. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Niranjani Akhara[https://mahakumbh.in/niranjani-akhara-at-kumbh-mela-2025/]
|1900s-1930s
|Uttarakhand. (Haridwar)
|Actively involved in nationalist activities; some sadhus participated in anti-colonial resistance. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|Phulwari Ashram[https://www.amarujala.com/uttar-pradesh/saharanpur/martyr-bhagat-singh-spent-his-time-in-hiding-in-phulwari-ashram-saharanpur-news-c-30-1-smrt1053-129206-2024-08-11]
|
|U.P. (Saharanpur)
|Was Bhagat Singh's hideout and pledge site.
|-
|Pinakini Satyagraha Ashram[https://spsnellore.ap.gov.in/pinakini-satyagraha-ashram-pallipadu/]
|1915-1947
|A.P. (Nellore)
|Founded by Gandhi in 1921; focused on non-violent resistance against British salt laws and land revenue. Trained volunteers for the Salt Satyagraha (1930) and served as a model for rural mobilization.
|-
|Ram Janaki Mandir
|
|U.P. (Bulandshahr)
|A strategy hub that served for rallying events.
|-
|Ramanandi Akhara[https://ramanandiakhara.com]
|1900s-1930s
|
|Provided shelter and support to freedom fighters; some sadhus joined local Satyagrahas. (It was later consolidated into Akhil Bharatiya Akhara Parishad.)
|-
|[https://www.rkmrajkot.org/ Ramakrishna Ashram]
|
|Gujarat (Rajkot)
|Founded in 1927; ran value education programs and cultural units that instilled patriotic ideals. Provided healthcare and retreats for freedom workers during the 1930s Civil Disobedience.
|-
|[https://www.gandhiashramsabarmati.org/en/ Sabarmati Ashram]
|1915-1947
|Gujarat (Ahmedabad)
|Founded by Mahatma Gandhi in 1917 as his primary base until 1930; served as a training center for Satyagraha, spinning khadi for Swadeshi, and launching the Dandi March (1930). Hosted leaders like Jawaharlal Nehru and Vallabhbhai Patel for strategy sessions.
|-
|Sarasbagh Mandir[https://www.bhaktibharat.com/en/mandir/sarasbaug-ganesh-temple]
|
|Maharashtra (Pune)
|Facilitated Marathis planning against British imperialists.
|-
|Sivagiri Math
|1890s-1940s
|Kerala (Sivagiri)
|
|-
|Sodepur Khadi Pratishthan Ashram[https://yappe.in/west-bengal/khardaha/sodepur-khadi-pratishthan-gandhi-ashram/707727]
|
|W.B. (Khardaha)
|Founded by Chittaranjan Das ('Deshbandhu') in 1921; promoted khadi production and boycott of British goods during Non-Cooperation (1921–22). Served as a refuge for revolutionaries and a hub for Bengal's Swadeshi activities.
|-
|Swaraj Ashram[https://spiritualhindu.com/hindu-temples/swaraj-ashram-surat-gujarat]
|1915-1947
|Gujarat (Vedchhi and Bardoli variants)
|Offshoots of Sabarmati founded in the 1920s–1930s, these focused on tribal upliftment and constructive programs like khadi production and education. They trained rural activists for satyagraha, supported Bardoli Satyagraha (1928), and provided bases for non-violent resistance among adivasis.
|-
|[https://tarkulhadevi.com/contact-us.php Tarkulha Devi Mandir]
|1915-1935
|U.P. (Devipur)
|During the 1857 Revolt, it symbolized sacrifice for guerrilla leader Babu Bandhu Singh, who dedicated victories to the goddess before martyrdom. Later, site of Non-Cooperation meetings (1920s).
|-
|Tamoli Mandir[https://www.vsktelangana.org/Encyc/2025/8/16/bharat-temples-freedom-struggle-unknown-strongholds-.html]
|
|U.P. (Kannauj)
|Hosted defiant gatherings and strategy sessions under religious guises (e.g., kirtans).
|-
|[https://www.vivekanandahome.org/ Vivekananda House (Ramakrishna Math)]
|1890s-1940s
|W.B. (Kolkata)
|Established in 1913 on the site where Vivekanand stayed in 1897; promoted Vedanta and nationalism through education and publications. Supported Swadeshi by training youth in self-reliance during 1905–11.
|-
|Yugantar Ashram[https://www.cgisf.gov.in/page/gadar-memorial-hall/]
|1913-1917
|U.S. (San Francisco)
|Established around 1913 as the headquarters for the revolutionary HGP, it coordinated arms smuggling, propaganda, and uprisings against British rule, sheltering Ghadarites returning to India for armed rebellion.
|-
|}

==Support of Visva-Bharati University==
[[image:Shivaji in constitution.jpg|right|thumb|200px|Shivaji featured [next to Guru Gobind Singh] in the first handwritten manuscript of the Indian Constitution by Prem Raizada of Kala Bhavan department of Vishva-Bharati University.]]
"''The first and great leader of Maratha history had formed in his mind a clear concept of the establishment of a Hindu kingdom before launching a movement in the historical state for the rise of Maratha power. Whatever he did—conquest of territories, annihilation of the enemy, expansion of the kingdom—all this was a part of his All India project.''" - Rabindranath Tagore<ref>"Shivaji O Guru Govind" By Rabindranath Tagore (1908-1911)</ref> (1908-1911)
The university, established in 1921 at Shantiniketan and later also at Sriniketan, offered a refuge for freedom fighters to convene. Some freedom fighters were actually educated here too (i.e., Dinkar Kowshik.) It had notable involvement in aspects of India's freedom struggle, particularly during the early Swadeshi Movement (1905-1908), though R.N. Tagore and the institution distanced themselves from aggressive nationalism and mass agitations like the Non-Cooperation or Quit India Movements [to avoid the school being shut down and the staff arrested.]
[[image:Shivaji Temple.png|right|thumb|200px|Shivaji Temple in Pune visited by Tagore]]
Tagore had met Mahaman Malaviya at least once. On October 2, 1920 (Gandhi’s birthday), at a public meeting in Pune’s Shivaji Mandir, where Malaviya presided and Tagore delivered a speech. Although most sources claim Gandhi having conferred the title "Mahaman" on Malaviya, 1 source states Tagore, reflecting their shared reformist circles, though the exact context of this bestowal (in person or via correspondence) is unclear beyond general accounts of mutual respect.

Tagore had met Dr. Shyama Prasad Mukerjee at another event. As Vice-Chancellor of Calcutta University, Mukherjee invited Tagore to deliver the convocation address in Bengali on December 23, 1937—the first time this occurred in the university’s history. Given Mukherjee’s role in presiding over such events and Tagore’s physical presence to speak, they met during this occasion.

==Hindavi legacy in 1857 War==
"''These are not mutinous sepoys but independent Hindu chieftains with their private armies, fighting for their ancient privileges and religion.''" - Colonel Colin Macaulay, dispatch after capturing Kattabomman (1799)
The 1857 War of Independence drew inspiration from the earlier Polygar (Palayakkarar) revolts (1799-1805) and Vellore Mutiny (July 10, 1806), which erupted because Hindus saw British policies and British cultural influences as anti-Hindu. For example the Polygar chieftains revolted because of the British imposition of cow-tax, forced Christian conversions by missionaries, and destruction of local temples to build churches/forts. The Vellore sepoys revolted because they feared forced Christian conversion<ref>"''The insurrection was caused by religious fears among the Hindu sepoys that they were to be forcibly converted to Christianity.''" - Sir John Cradock (Commander-in-Chief, Madras) official report (1806)</ref> via turban regulation wherein troops' turbans were required to have a leather cockade and the soldiers couldn't have any religious symbolism. Both the Polygar and Vellore rebellions' insurgents used saffron flags, and the prior even proclaimed temple oaths for the revolts. The phrases 'Dharma rakshana(m)' and 'Dharma Yuddha(m)' were used by insurgents in the Polygar<ref>"''Dharma Yuddham seidhē nām desam kāppōm''" (''We are waging Dharma Yuddha to protect our country'') - Marudu Brothers’ Panchalankurichi Proclamation in Tamil (June 16, 1801); Marudu Pandyan brothers—calling all southern Polygars to unite against the British imperialists</ref><ref>"''Dharma rakshanam pannuvatharkāka ratham ōttukiṛōm''" (''We are spilling blood for the protection of dharma'') - Oomathur Polygar in letter to Travancore Dewan (1804)</ref> and Vellore<ref>"''Dharma rakshana''" (''protection of religion'')—repeated 27 times in the Tamil proclamation circulated in the fort (July 9, 1806)</ref><ref>"''Dharma ke liye yudh''" (''war for dharma'') - Court-martial testimony of Sepoy Gundu Rao (August 8, 1806); Maratha soldier explaining why they killed European officers</ref> revolts and would be used again in the 1857 war<ref>"''Yeh dharma yudh hai''" (''This is a war of religion / righteous war'') - Azamgarh Proclamation (Aug 25, 1857); Signed by 12 rebel leaders—declared the revolt as dharma yuddh against cow-fat cartridges and Christian proselytising.</ref><ref>"''Dharma raksha ke liye utho''" (''Rise for the protection of religion'') - Delhi rebel newspaper ''Payam-e-Azadi'' (July 1857); Editorial calling sepoys and civilians to arms</ref><ref>"''Dharma Yuddha kar rahe hain''" (''We are fighting a righteous war'') - Rani Lakshmi Bai in letter to Nana Sahib (June 1858); Explaining why she would not surrender Jhansi</ref><ref>"''Apne dharma ki raksha ke liye angrezon se ladna farz hai''" (''Fighting the English to protect our religion is a religious duty'') - Proclamation of Maulvi Ahmadullah Shah at Faizabad (June 1857); Used in both Hindu and Muslim gatherings to stress common dharma against the British imperialists</ref>.
{| class="wikitable sortable"
|-
!Insurgent
!Date
!Source
!Proclamation
!More
|-
|Rao Jwala Prasad (Diwan post) and Azimullah Khan (Munshi post)
|July 15, 1857
|Farman sent from Bithoor/Kanpur to the Bundela rajas of Orchha, Datia, Chanderi, and Shahgarh.
|"''Be it known to all true Hindus that the Hindavi Swarajya has been re-established under the Peshwa Shri Nana Sahib Bahadur, the rightful successor of Baji Rao. All who desire the restoration of dharma and the expulsion of the Firangi should rally to his banner.''"<ref>Original in Persian-Devanagari script, copy preserved in National Archives of India, Foreign Department, Political Consultations, 31 July 1857, No. 142-144</ref>
|Coins minted in Kanpur in Nana Sahib’s name (1857) bear the legend "Hindavi Swarajya" in Devanagari on the reverse
|-
|Rani Lakshmi Bai of Jhansi
|May-June 1858
|Letter to Tantia Tope & Rao Sahib
|"''We are fighting for Hindavi Swarajya, not for the Mughal shadow.''"
|"''The Ranee’s troops shouted ‘Hindavi Swaraj’ as they charged.''" - British officer Sir Hugh Rose’s dispatch (June 1858)
|-
|Tantia Tope & Rao Sahib
|August 1858
|Letter sent to various Hindus<ref>National Archives of India, Foreign Dept, Political Consultations, 27 Aug 1858, No. 178</ref>
|"''The Peshwa has restored Hindavi Swarajya; all true Hindus must join the army of liberation or be treated as enemies of dharma.''"
|The letter ended with "''Jai Hindavi Swarajya! Jai Peshwa!''" Gwalior mint coins (June 1858) struck in Rao Sahib’s name carry "''श्री हिंदवी स्वराज्य''" (''Shri Hindavi Swarajya'')
|-
|Baba Sahib Bhonsle
|1858
|Letter to local zamindars, including Raja Bakht Singh Bundela of Shahgarh (Bundelkhand), Raja of Chanderi (Malwa), and Raja of Nurpur (Gondwana)<ref>National Archives of India, Foreign Department, Political Consultations, 31 December 1858, No. 214-216</ref>
|"''We are establishing Hindavi Samrajya free from Mughal and Firangi yoke.''"
|
|-
|}
The Marathas never stopped after overthrowing the Mughals, and continued to fight the other foreign threats—European imperialists (British, Dutch, French, and Portuguese.) In the 1857 war, the most prominent names of all the participants are Rani Lakshmi Bai (born Manikarnika Tambe) of Jhansi, Nana Sahib (Nana Govind Dhondu Pant) of Kanpur, and his supreme commander Tantia Tope (born Ramchandra Pandurang.) They not only fought on the battlefield but directed the war on a cross-regional scale. Whereas Muslim rulers relied on their militaries, the Hindavis usually participated, whether they were royalty or not. The most common flag of the war was Shivaji's saffron flag. This was used at places like Jhansi & Gwalior. A variant that Hindavis had also used was implemented too, like at Kanpur & Kalpi. In Bihar, Kunwar Singh used a saffron flag with the lotus.
"''The old King at Delhi was nothing but the flag of the rebellion—a puppet in the hands of the sepoys. The real directing mind, the moving spirit of the whole insurrection, was the Nana Sahib at Bithoor.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock, Outram, and other officers)
Nana Sahib was identified by British officers as the primary orchestrator and strategic director.<ref>"''Nana Sahib is the chief director of this accursed revolt. It is his gold and his orders that have set the sepoys in motion from Cawnpore to Lucknow.''" - Sir Henry Havelock, Commander of British relief force at Kanpur</ref><ref>"''The Nana of Bithoor is the prime mover and chief director of the mutiny in the Doab and Central Provinces; without his direction and resources, the sepoys would have scattered like chaff.''" - Sir Colin Campbell, Commander-in-Chief of India</ref><ref>"''Nana Sahib is the master spirit of the rebellion; he has directed the operations at Cawnpore, supplied arms to the mutineers in Oudh, and his emissaries are stirring up the countryside from Allahabad to Benares.''" - Major William Tayler, Commissioner of Patna</ref><ref>"''The Nana is no mere local agitator; he is the chief director of the entire conspiracy, with agents in every cantonment and treasury from the Ganges to the Nerbudda.''" - Captain John Waterfield, Political Assistant to the Resident at Lucknow</ref><ref>"''Nana Sahib was the brain and the purse of the mutiny; from his palace at Bithoor he directed the storm that burst upon Cawnpore, and his influence extended to the councils of Delhi itself.''" - Sir John Kaye, officer and official historian of the-then Mutiny (interviewed Havelock's staff)</ref> Further testimonies<ref>"''His Majesty of Delhi is a mere shadow and tool; the actual head and director of the revolt in this part of India is the Nana Sahib, whose orders are obeyed from Cawnpore to Calpee.''" - Major-General Sir Henry Havelock (commander who retook Kanpur), Dispatch to the Commander-in-Chief, 18 July 1857 (published in ''Parliamentary Papers'', 1857-58)</ref><ref>"''Bahadur Shah was the emblem, the pretext, the nominal head; Nana Sahib was the brain, the organiser, the director-in-chief of the entire movement in the Doab and Central India.''" - P. 178 ''The Indian Mutiny of 1857'' (1891 edition, based on 1857-58 documents) By G.B. Malleson, British staff officer & historian</ref><ref>"''The King of Delhi was only the consecrated banner of the mutiny; the Nana Sahib was its real generalissimo and directing authority.''" - Sir Hugh Rose's "Letter to the Governor-General", 20 June 1858 (India Office Records), Commander who defeated Jhansi & Gwalior</ref><ref>"''The King of Delhi is a trembling coward, letting his Hindu sepoys and Rohilla mercenaries die while he prays in the mosque.''" - ''Narrative of the Siege of Delhi'' (1857) by John Nicholson (Delhi Field Force); Letter before Delhi assault (August 8, 1857)</ref> hamper and disprove arrogant Islamist assertions that the Mughal Bahadur Shah Zafar was the architect or prime leader of the rebellion. Like most Muslim royals of the era, he personally did not fight against the British on the battlefield and whereas the Hindavis that didn't die on the battlefield were executed, he was only exiled to Rangoon in Burma. Despite Zafar having adopted the imperial title of 'Bahadur Shah' (''Brave King''), he did not live up to it at any point in his life, in combat or in strategy. Although by the rebellion he was 81, Kunwar Singh was the same age and died from an injury that he received on the battlefield.
"''The Nana Sahib [Dhondu Pant] is the chief director of this accursed revolt...but his Muslim allies are as cowardly as their Mughal masters, letting the Hindu sepoys do all the dying.''" - Major-General Sir Henry Havelock, Commander at Kanpur<ref>P. 189 ''Parliamentary Papers'' (1857-58), Volume XLII</ref>
British officers of the era stated that Hindus were very brave and they did the fighting while the Muslim rulers of their regions and even the other Muslims involved in the conflict against the British were 'cowardly'.<ref>"''The old King [Bahadur Shah Zafar] is a thorough coward — he trembled and whined like a frightened child while his sons and the brave Hindu sepoys fought and died for him in the streets of Delhi.''" - Captain William Hodson (British officer who captured Bahadur Shah Zafar in 1857); P. 147 ''Hodson's Horse'' (1859) By William Stephen Raikes Hodson</ref><ref>"''The Mughal Emperor was nothing but a cowardly puppet; it was the Hindu sepoys and Rajputs who bore the brunt of the fighting, dying for a shadow of a throne while their nominal sovereign hid in the zenana.''" - P. 456 ''History of the Sepoy War in India, Volume III'' By Sir John Kaye (British historian and officer, based on 1857 dispatches)</ref><ref>"''The so-called Emperor proved a contemptible coward, abandoning his army to its fate; the Sikhs and Gurkhas fought like lions for us, while the Muslims cowered behind their fanatical maulvis.''" - Colonel Keith Young (Military Secretary to the Delhi Field Force), dispatch after Delhi recapture; P. 234 ''Parliamentary Papers'' (1857-58), Volume XLII</ref><ref>"''The Nawab of Oudh [Wajid Ali Shah] was a craven poltroon who fled to Calcutta, leaving his Hindu taluqdars and sepoys to die in his defence; now his Begum fights with more courage than he ever showed.''" - P. 312 ''Reminiscences of Forty-Three Years in India'' (1875) By Sir Henry Lawrence (British Resident at Lucknow), dispatch during Lucknow siege</ref><ref>"''The enemy we face are mostly Hindoos of the sepoy regiments—Brahmins and Rajpoots from the east; the Mahomedans are far fewer, and their rulers are cowards who send Hindu peasants to die in their place.''" - Lieutenant Charles Griffiths (36th Native Infantry, Delhi veteran); P. 456 ''Selections from the Letters, Despatches and State Papers'' (1902), Volume III Letter from Ridge Camp, Delhi (August 12, 1857)</ref><ref>"''The insurgents besieging us are nine in ten Hindus—sepoys and Oudh taluqdars; the Muhammadan Nawabs are cowards who let their Hindu subjects bear the brunt of the fight.''" - Captain John Waterfield (Political Assistant, Lucknow); British Library Add MS 43856 October 1857 (memorandum on the rebellion)</ref><ref>"''The rebel forces in Bundelkhand are predominantly Hindu—Rajpoots and Bundelas dying for a cause their Muslim overlords never had the courage to lead.''" - Sir Hugh Rose (Central India Field Force commander), dispatch after Jhansi fall (May 22, 1858); P. 156 ''Parliamentary Papers'' (1858-59), Volume XLII</ref>
{| class="wikitable sortable"
|-
!Name
!Background
!Base of operations
!Role
!Outcome
|-
|Nana Sahib (Dhondu Pant)
|Royalty
|Bithoor → Kanpur → Kalpi → Arrah
|Proclaimed Peshwa; overall commander at Kanpur; ordered siege & Satichaura Ghat massacre; financed large armies
|Disappeared into Nepal 1859 (probably died 1859-61)
|-
|Rao Sahib (nephew of Nana Sahib)
|Royalty
|Kanpur
|Deputy commander at Kanpur & Kalpi; later proclaimed Peshwa after Nana vanished
|Hanged (1860)
|-
|Tantia Tope (Ramchandra Pandurang)
|
|Kanpur → Kalpi → Jhansi → Gwalior → Rajasthan → Tonk → Paron
|Supreme guerrilla commander; kept 20,000-30,000 men fighting for 18 months after all cities fell
|Hanged (April, 18, 1859)
|-
|Rani Lakshmi Bai
|Royalty (Jhansi)
|Jhansi
|Led defense of Jhansi; commanded 20,000 troops; died sword in hand at Gwalior
|Killed in battle, Kotah-ki-Serai (June 18, 1858)
|-
|Damodar Rao 
|Royalty (Jhansi), and adopted son of Lakshmi Bai
|Jhansi
|Nominal commander after mother’s death; continued resistance with Tantia Tope
|Escaped to Nepal; pensioned by British later
|-
|Appa Sahib Bhonsle II
|Royalty (Nagpur Bhonsles)
|Nagpur
|Sent money & agents to rebels; British intercepted letters urging Maratha unity
|Died in exile (1853), but his son and retainers were active
|-
|Bhau Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Nagpur
|Raised troops in Mandla & Central Provinces; fought with Tantia Tope
|Captured & imprisoned (1844)
|-
|Raghuji Bhonsle III
|Royalty (Satara Bhonsles)
|Satara
|British deposed him just before 1857; his retainers & adopted son joined rebels
|Died under house arrest, Florence (1904)
|-
|Chimnabai Sahib
|Royalty (Satara Bhonsles), and widow of Satara Raja
|Satara (covertly)
|Secretly funded rebels in Satara & Kolhapur region
|Pensioned off after 1857
|-
|Balaji Pant Natu
|
|Satara (covertly)
|Organised underground network in Deccan; supplied intelligence & money to Nana Sahib
|Hanged, Pune (1858)
|-
|Krishnarao Bhasker
|
|Pune → Satara
|Secret courier between Nana Sahib & Lakshmi Bai
|Executed (1858)
|-
|Vinayak Rao Shinde
|Royalty (Gwailor Shinde)
|Gwalior
|Deserted Gwalior army with troops to join Rani Lakshmi Bai
|Killed in battle, Gwalior (1858)
|-
|Moropant Tambe
|Father-in-law to Lakshmi Bai, not a royal himself
|Jhansi → Kalpi → Gwalior
|
|Killed in battle (1858)
|-
|Baba Sahib Bhonsle
|Royalty (Nagpur Bhonsles)
|Mandla → Sagar → Narmada valley
|Raised 5,000 men in Narmada valley; fought alongside Tantia Tope
|Captured & blown from cannon (1859)
|-
|Sadashiv Rao Bhau
|
|Kalpi
|Commanded rebel artillery at Kalpi
|Killed (1858)
|-
|Tukoji Rao Holkar II
|Royalty (Indore Holkar)
|Indore / Mhow
|Tacitly allowed large-scale rebel activity in his territory
|Died in battle, Maheshwar (June 17, 1886)
|}

==Hindavi legacy in Swaraj concept==
'Swarajya' was the term used extensively during Hindavi dynastic rule, and its meaning of "''self-rule''" or "''self-governance''", which became more important than simply a dominion with home rule, was used in the freedom movement. It became the goal of every freedom organization, to see an independent India that governs itself. Naoroji, a Zoroastrian and the Father of Indian Political Nationalism, was a staunch admirer of Shivaji and was the first freedom fighter to use the term ‘swaraj’ in the freedom movement. Some freedom fighters like Tilak even directly connected the specific kind of ‘swaraj’ to that of Shivaji’s.

The phrase 'Shivrajya Abilashchya', which means "''Aspiration for Shivaji’s Rulership''", became popularized by Tilak and then the 1930’s farmers of Maharashtra.

Gandhi's himself, inspired by Shivaji and his Swarajya, wrote a book titled ''Hind Swaraj'' (originally titled ''Hind Swarajya'' in Gujarati) in 1909. He avoided directly referencing Shivaji's Swarajya to not alienate Muslims, as Shivaji's dynasty fought and eventually incorporated Muslim-ruled dynasties.

Eventually, Aurobindo wrote of Purna Swaraj (''Complete Self-Rule'') in his 1907 ''Bande Mataram'' weekly newspaper. This phrase then made it to politics, and both Swami Kumaranand and Hasrat Mohani (a Muslim follower of some of Krishna’s teachings) jointly released the Purna Swaraj Declaration for full independence from U.K. in the All-India Congress forum at the Ahmedabad session on December 27-28, 1921. Both later became [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI members]].

==Hindavi legacy in Swadeshi concept==
[[image:Lal-Bal-Pal.jpg|right|thumb|200px|Lal-Bal-Pal trio.]]
"''Just as Shivaji forged Hindavi Swarajya from Deccan resistance to Mughal invaders, we must build Swadeshi Swarajya through indigenous industries and education to expel British economic domination.''" - Bipin Chandra Pal (1905-1906)
Naoroji, who admired Shivaji and his Swarajya, coined the term 'swadeshi' meaning "''self-national''", and it came to be synonymous with "''self-reliance''". He saw Indians producers of products becoming poorer due to Indians buying western-made products. This was atop of India losing its wealth to Britain through taxation (unbearable many times) and other means. The swadeshi concept then gained momentum and began being used in the context to achieve swarajya.

The Lal-Bal-Pal trio made statements connecting swadeshi to Shivaji. Just as Pal made the above statement, "Lal" (Rai) had said during a Shivaji festival that like the spirit of Shivaji for love and duty of nation, all Indians should have the same priority and that "''...swadeshi will be our cry for ever...''"<ref>"''Shivaji was born at a time when there was darkness and helplessness. I believe that Bengal will produce such a leader at this juncture who will follow the great Mahratta leader not in method but in spirit... This festival shows that Providence has not forsaken us... Love of nation is one's first duty. Next comes religion and the Government. Our duty to the nation will be the first. Swadeshi and Swadeshi will be our cry for ever and by this we will grow in spite of the wishes of the rulers. Swadeshi and national education are the two methods.''" - "The Political Situation" speech at Kolkata by Lajpat Rai (June 7, 1906)</ref>
"''Swadeshi and boycott are the way to the goal of Swaraj...It has been defined by Dadabhai Naoroji as a self-governing colony...The meaning of Swaraj, in our [[Overview Of Scriptures|ancient literature]], is the spiritual condition of the soul which attains to [[Mukti]]...To get rid of [[Bandha, Bandhana|Maya, bondage]], is the real ideal of our ancient religion.''" - "Swadeshi and Boycott" speech at Dhulia, Maharashtra by Aurobindo Ghosh (January 26, 1908)

Bhudev Mukhopadhyay promoted this and while he was inclusive in promoting the unity of all Indians regardless of religion into a "''Swadeshi Samaj''", in his works like ''Samajik Prabandha'' (''Societal Essays''), ''Paribarik Prabandha'' (''Essays of the Family''), ''Bhudev Rachana Sambhar'' and others he promoted pride in Hindu/Bengali traditions. In his novel ''Anguriya Binimoy'' he portrays Shivaji an ideal hero resisting tyranny.

Sakharam Ganesh Deuskar[https://motherandsriaurobindo.in/seekers/revolutionaries/sakharam-ganesh-deuskar/] wrote the Bengali book ''Desher Katha'', focused on awakening Bengalis to a pan-Indian identity and it used the word "''desh''" to refer to India as a whole instead of a linguistic region. This book, which promoted swadeshi and referenced Shivaji, quickly became bestseller and sold over 10,000-15,000 copies soon. It called for economic self-reliance and resistance to industrial/commercial exploitation. Such influential it was for nationalists that British rule banned it.

Before 1910 in Maharashtra, the Savarkar brothers used to organize events invoking Shivaji and urging boycott of British goods by burning them.

==India House's Hindu activist roots==
[[image:Shyamji Krishna Varma.jpg|right|thumb|200px|Shyamji Krishna Varma ('Krantiguru').]]
India House in London, U.K. was a hub for nationalists that were plotting to free India. It was established by Shyamji Krishna Varma, a disciple of
Dayanand. Varma was ordained by him and became the first President of the Bombay Arya Samaj (established in 1875). He actively participated in its activities, including spreading its reformist agenda in India and abroad.

As a disciple of Dayanand, Varma translated and promoted Arya Samaj texts (including ''Satyarth Prakash'') during his time in England, where he studied at Oxford and the Inner Temple. He viewed the Arya Samaj as a vehicle for cultural nationalism and Vedic ideals, integrating its principles into his anti-colonial activism.

Sardarsinhji Ravaji Rana (established Paris Indian Society), though cannot be considered a Hindu activist, was influenced by Savarkar. This is notable as he created scholarships named after Shivaji and Maharana Pratap for Indian students, emphasized the 1857 confrontation as the Indian War of Independence, provided financial assistance to Savarkar's operations for smuggling efforts, and that he aided Savarkar in legal costs during the Marseilles dispute with U.K.

==INC's Hindu activist roots==
"''Hindus alone can save India, and India and Hinduism are one.''" - Annie Besant
The Indian National Congress was founded by ethnically-British Allan Octavian Hume (1829-1912), born in Britain. He was a member of the Hindu-affiliated Theosophical Society for a while, and even after leaving he remained a vegetarian and the group had inspired him to give up killing birds for their specimens. He was influenced by freedom fighter Gopal Krishna Gokhale.

The organization that began as India(n) League, would become Indian Association, and then formally, the politically party Indian National Congress.

'''Indian League''' 
[[image:Sisir Kumar Ghosh.jpg|right|thumb|200px|Sisir Kumar Ghosh ('Father of Indian Nationalism'.)]]
"''The Marathas under Shivaji exemplified unyielding resistance against Mughal tyranny, a valor that must now inspire us to reclaim our rights from British overlords who impose racial barriers and economic exploitation.''" - Editorial in ''Hindoo Patriot'' (1870s-1880s) By Sisir Kumar Ghosh
While the group was [[Upanishad]]-inspired, it was a universal organization open to all and cannot be claimed to be of only Hindis but the Hindus of this group not only had members in the freedom movement, but those members proactively promulgated independence. This association was established by S.K. Ghosh, who grew up a critic of Hinduism but [[Devayāna|after a vision]] of [[Kali]], became a devout Hindu.<ref>"''For forty years I mocked the gods and the faith of my forefathers. In one night Mother Kali appeared to me and I became Her slave forever.''" - Sisir Kumar Ghosh, public confession printed in ''Amrita Bazar Patrika'' (1880)</ref> Ghosh was a big admirer of Shivaji and wanted Indians to emulate how he succeeded against Mughals for doing the same to British imperialists<ref>"''Just as Shivaji forged Hindavi Swarajya from the Deccan hills, we must agitate for political Swaraj to end British paternalism.''" - Sisir Kumar Ghosh (1876-1883)</ref> and described him as "''the emancipator who broke the chains of foreign subjugation.''"

;Indian Association
[[image:Surendranath Banerjee.jpg|right|thumb|200px|Surendranath Banerjee ('Rashtraguru'.)]]
This successor to the League that in 1876 focused more on politics.
One of the leaders, S.N. Banerjee, too used Shivaji as the example of a freedom fighter.<ref>"''The history of Shivaji teaches us the spirit of resistance and unity; he rose against Mughal despotism to establish Swarajya, a lesson for Indians now groaning under British bureaucratic tyranny and racial arrogance.''" - Surendranath Banerjee in speeches at Ripon College and Indian Association events (1875-1880s)</ref><ref>"''Shivaji's Maratha Empire stands as a beacon of indigenous sovereignty against invaders; let it guide our demand for Swaraj from the British, who treat us as inferiors despite our ancient glory.''" - Surendranath Banerjee (1883-1885), echoed in ''Bengalee'' editorials and conference resolutions on unity</ref>

Rajnarain Bose[https://www.midnapore.in/people/rishi_rajnarayan_basu_prospectus_of_society.html] was one of the founders of this organization.

"''Hinduism's ancient spirit of tolerance and justice must inspire all Indians—Hindus, Muslims, Christians—to demand equal political rights from the British, for India's freedom lies in our collective national awakening, not religious division.''" - Association Resolution on Ilbert Bill Protest, ''The Bengalee'' newspaper (1877)
Its members created the Indian Association (1876) and Indian National Conference (1883), which merged into the Indian National Congress. The Indian National Conference was the first to demand self-government.
;Indian National Conference
[[image:1885 Conference Session.jpg|right|thumb|200px|1885 consolidation conference.]]
The 1st INC session (1883) was held in Kolkata’s Albert Hall, owned by the Sen family, from which emerged Keshab Chunder Sen (founder of a Brahmo faction) in the same generation. The 2nd (1885) was at Mumbai’s Gokuldas Tejpal Sanskrit College, a Hindu-oriented institution.
"''We are the first national political body-Congress will carry our torch.''" - Surendranath Banerjee (1883)
Ananda Mohan Bose described the 1883 conference as the "''first stage towards a National Indian Parliament.''" It served as a key all-India precursor to the Indian National Congress (founded December 1885), with which the Indian Association/National Conference efforts merged around 1886.
"''We, the Hindus of India, demand political rights.''" - Indian National Conference Resolution (December 1883)
This assembly formally established the INC party.
"''This Conference, representing chiefly the Hindu community, declares that the political regeneration of India is the first and highest duty of every Hindu, and calls upon all Hindus to unite for the attainment of self-government.''" - Indian National Conference Resolution No. 3 (December 1883)
It actively participated in the Swadeshi movement to boycott British goods.

==CPI's Hindu activist roots==
[[image:Swami Satyabhakta.jpg|right|thumb|200px|Swami Satyabhakt ('Converger of Indian Communism', born Chaman Lal.)]]
[[image:Shripad Amrit Dange.jpg|right|thumb|200px|Shripad Amrit Dange ('Architect of Indian Communism'.)]]
[[image:Swami Kumaranand.jpg|right|thumb|200px|Swami Kumaranand (born Dvijendra Kumar Naag.)]]
"''Shivaji's defiance...provides a lesson for today's fight against British imperialism, where peasants and workers must unite to reclaim self-rule from colonial chains.''" - E.M.S. Namboodiripad<ref>''A History of the Indian Freedom Struggle'' (1986) By E.M.S. Namboodiripad</ref> (1940s)
Even the Communist Party of India, which is today infested with atheistic critics of religion and Indian customs, was founded by some Hindu activists, other practicing Hindus, and members that wrote of parallels between Hinduism and socialism. Although Manabendra Nath Roy, previously a member of Anushilan Samiti was among the founding members, and although most of the founding members were Brahmans [which means nothing, as caste is irrelevant for being a good Hindu, and because they were all atheists anyway], it was Swami Satyabhakt[https://www.factsnippet.com/site/facts-about-swami-satyabhakta.html], Swami Sahajanand Saraswati, and Shripad Amrit Dange that are noteworthy as Hindus. It was Swami Kumaranand and Hasrat Mohani (wrote poetry of Krishna, celebrated Krishna Janmashtami, kept his idols, did pilgrimages to Mathura and did darshan at Krishna and Radha temples) together first declared Purna Swaraj.

Early communists occasionally referenced Hindu mantras (e.g., "''Sarve bhavantu sukhinah''" – ''may all be happy'') as embodying communal harmony akin to socialism.

Satyabhakt[https://www.academia.edu/49119836/Charu_Gupta_Hindu_Communism_Satyabhakta_Apocalypses_and_Utopian_Ram_Rajya_The_Indian_Economic_and_Social_History_Review_58_2_2021_213_48], Dange, Keezhedathu Damodaran, Radhamohan Gokulji, Rahul Sankrityayan (born Kedar Nath Pandey) were all founding members of the CPI in December 25–28, 1925 at the formal foundation at Kanpur Conference. Satyabhakt was the innovator who convened this first all-India conference, and if resulted in various communist groups unifying under his initiative. He even merged his own Indian Communist Party, which had at least 150 members, into the CPI then. It was Satyabhakt’s ''ABC of Communism'' that [[Indian Freedom Fighters#HRA's Hindu activist roots|C.S. Azad]] would use to educate HRA members about socialism, and Azad being a passionate socialist, changed the name of his group to Hindustan Socialist Republican Association. Satyabhakt wrote of Ram Rajya being the same socialist utopia that communism aims for. (Hasrat Mohani wrote of Ram Rajya in this manner and provided a few other relevant [[Ethics of Hinduism|ethics from Hinduism]].) Satyabhakt also wrote works on [[Bauddh Dharm|Bauddh]] and [[Jain Dharm|Jain]] [[Dharma|dharms]]. Damodaran wrote of scriptural references he considered proto-communist elements, like welfare in ''Charaka Samhita''.
"''Shivaji's festivals...draw the youth through national symbols to fight for independence, just as he defied Mughal tyranny with people's power.''" - S.A. Dange (1930s)
Swami Sahajanand Saraswati founded the All India Kisan Sabha (CPI’s peasant front) in 1936 and collaborated closely with the CPI during 1940's peasant movements. He provided a Marxist reinterpretation of the ''Bhagavad Gita'' in works like ''Gita Hriday'' (1942), and portrayed [[Krishna]]’s teachings on selfless action ([[Nishkam Karma|nishkama karma]]) and social harmony as a call for egalitarian reform and class struggle against feudal oppression, positioning the Gita as inspiring proletarian revolution and peasant agency for [[Samyag Darshan#Loksangraha|welfare (lok sangrah)]]. (He never formally joined CPI.) Swami Kumaranand was a CPI leader who spread the communist movement in Rajasthan. He tabled the first motion for full independence in the All Indian Congress Committee of 1921. He organized a trade union of textile workers in 1931 (Mill Mazdoor Sabha.) He formally joined the CPI in 1945, following his release from prison (he was imprisoned for civil disobedience activities.) Sudarshan Chakravarti may not have ever been a CPI member but he was its supporter as an early propagandist (wrote ''Communist Ramayana'' and of a utopian Ram Rajya.) Manmath Nath Gupta used Krishna/scriptural precedents for supporting armed or revolutionary struggle against British rule. Bhupendranath Datta (brother of Vivekanand), though a communist, did not disown Hinduism either, and both he and his supporters used its philosophies and symbolism for their cause. He critiqued<ref>''Dialectics of Hindu Ritualism'' (1950) By Bhupendranath Datta</ref> certain practices prevalent in the-then Hindu society but did not attack Hinduism's principles, he praised Hinduism's adaptability<ref>"''He [Vivekananda] was born when Hindu society was on the way to regain its dynamism. Winds of change were blowing furiously within his own community.''" - Bhupendranath Datta</ref>, and he supported Hindu revivalism like the organization [[Indian Freedom Fighters#HMM's Hindu activist roots|Hindu Mahamela]]<ref>"''It was an organization to resurrect the Hindu life in order to make the Hindus a nation. It was purely a national organization with national revival as its ideal.''" - Bhupendranath Datta</ref> and the work of Vivekanand<ref>"''The nation must ponder about the program of Swami Vivekananda in the perspective of an independent India, and work out its future advancement.''" - Bhupendranath Datta</ref>. Ganesh Shankar Vidyarthi, though a Congress member, supported the 1925 Kanpur Conference organizers.

Malayapuram Singaravelu Chettiar initially wrote positively about Buddhism and about Buddha being a communist but later abandoned religion in general. However, party member Sankrityayan (a monk) and D.D. Kosambi, being Bauddhs, wrote favourably of Bauddh teachings. Kosambi was also influenced by Jainism and translated Jain scriptures, and near the end of his life committed voluntary fasting (sallekhana.)
"''This is the reason why the ryots today must fathom into Shivaji’s history. It should be interpreted in a meaningful way...There is a lot in Shivaji’s history, his ideas, and his practice; there is much in the inspiring forces behind his cause and achievements. All this can be extremely beneficial to today’s ryots. We must understand all this properly and take it ahead.''" - Govind Pansare<ref>P. 59 ''Who Was Shivaji?'' (1988) By Govind Pansare</ref> (1988)
Dange was not a practicing Hindu but was not an atheist either. He wrote of parallels between Hindu teachings, including from the Gita, and communism. Dange worked with his mentor Pandurang Sadashiv Sane in organizing labourers and peasants of Maharashtra. Govind Pansare was not a founding member and only joined after independence, but despite being an atheist, still wrote of parallels between Hindu teachings and communism.
[[image:Roy and Savarkar.jpg|right|thumb|200px|M.N. Roy ('Father of Indian Communism') with Savarkar on stage.]]
M.N. Roy was previously a [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|member of the Anushilan Samiti]] and collected funds for the association. He was inspired with Vivekanand's views on spirituality. Roy agreed with Bankim Chandra Chatterjee that true religion was not being isolated from the world, but working actively for the public good. As a result, he saw the egalitarianism that communism aims for, as the as what would best serve the public good. It is commendable that even after his transition to an atheistic version of communism, he never disowned Vivekanand or Chatterjee as his idols.
"''Remember the heroes of 1857 — Rani Lakshmibai, Tantia Tope, Nana Sahib — who fought the British with sword and gun when Gandhi was not even born.''" - P.C. Joshi (CPI General Secretary) in May Day leaflet (1946)
The same warriors (Nana Sahib, Tantia Tope, Rani Lakshmi Bai) who fought their Dharma Yuddha for Hindavi Swarajya were spoken positively as honourable freedom fighters by communists, including atheists Roy, B.T. Ranadive, E.M.S. Namboodiripad, and P.C. Joshi.
[[image: Bishnu Prasad Rabha.jpg|right|thumb|200px|Bishnu Prasad Rabha ('Kalaguru'.)]]
Bishnu Prasad Rabha of Assam defected from INC to CPI (then to its offshoot RCPI) and was a devout [[Vaishnava]] of the Srimanta Sankardev Sangha organization.

Mentionable is Swami Agnivesh, though not a CPI member, he collaborated with the CPI(ML) Liberation and other communist groups. He established his own political party (Arya Sabha) and social activist group (Bandhua Mukti Morcha.) He participated in supporting the 2015 nationwide general strike called by CPI(M)'s CITU and CPI's AITUC against changes in labour laws. (It is mentionable that the CPI-affiliated AITUC had Lala Rai as a founder and its 1st President.) As BMM chairman, he announced unorganized sector workers' solidarity with the strike. Sitaram Goel is noteworthy too, as he was an active communist sympathizer throughout most of the 1940's but after attended the 1948 CPI's Second Congress, he saw communism as a cult that teaches nationals of countries to hate their cultures and its leaders, around whom cult-of-personality revolves, abuse power and brutally oppress the people they are supposed to care for and empower. He then became a popular Hindu nationalist writer. Amalendu Guha (prominent Marxist historian) began his communist activism from 1943 and wrote positively of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimanta Sankardev]] and the latter's Vaishnava movement, but from a non-devotional developmental perspective. Though Lala Dayal was never affiliated with CPI, during his atheist phase in life, he was a member of the Communist Workers' Party of Germany.

Today, communists of the CPI and other parties are too liberal and have become appeasers of minorities who do not offer solutions to illegal migration of Bangladeshi and Rohingya Muslims. They would make the Hindu and atheist founders hang their heads in shame.

;Relation to Hindu Mahasabha and Savarkar
At India House in London, both M.P.T. Acharya and Virendranath Chattopadhyaya worked with Savarkar. Acharya went to become the chairman of the CPI formed in Tashkent in 1920. Chattopadhyaya would join ComIntern and worked with Soviet leaders like Lenin, eventually founding the League Against Imperialism.

After independence (1948), when the Nehru government banned and jailed CPI leaders, prominent Hindu Mahasabha figure Nirmal Chandra Chatterjee (father of CPI(M) leader Somnath Chatterjee) defended communists civil liberties by forming the All India Civil Liberties Union and advocating their release. He provided legal assistance. Later in the 1960s, N.C. Chatterjee contested Lok Sabha by-elections (1963, 1967) from Burdwan as an independent with CPI support, winning both times.

Mir Abdul Majid "Mirjakar", an atheistic CPI leader touched Savarkar's feet upon release from prison, and even post-1947, he reportedly shared "''great respect''" for Savarkar.

Roy openly called Savarkar "''my inspiration''" from his youth and praised him as a "''great revolutionary.''" In 1937-1938, Roy shared stages with Savarkar, dressed traditionally to pay respects, and introduced him positively at public events. Namboodripad praised Savarkar’s "''revolutionary zeal''" in his book ''A History of Indian Freedom Struggle'', noting his efforts to ignite anti-colonial revolution from England and India. Hiren Mukherjee (who also wrote non-devotionally but positively of R.N. Tagore and Vivekanand), CPI leader and parliamentarian, personally pushed for commemoration in parliament after Savarkar's death in 1966 and he paid homage, acknowledging his patriotic contributions despite political differences<ref>"''The passing away of Veer Savarkar is a matter of such national importance that Members of Parliament sitting on a day when that happens ought to register our feelings... If rules preclude us from condoling the death of a very great man... this is something I cannot comprehend.''" - Hiren Mukherjee (February 26, 1966)</ref>. Dange held Savarkar in high esteem for his early sacrifices in the freedom struggle.

==IRA's Hindu activist roots==
[[image:Surya Sen.jpg|right|thumb|200px|Surya Sen ('Master Da'.)]]
The Indian Republican Army was founded by former [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Atmannati Samiti]] member Surya Sen (alias Master Da). He drew inspiration mainly from the ''Bhagavad Gita'', but also found solace in the ''Mahabharata'' and ''Devi Mahatmya (Chandi)''. He interpreted the Gita’s call for Karma Yoga as a call for armed struggle against imperialists.

The groups most well-known dent in the Empire was the Chittagong Armoury Raid (1930). It also executed the Battle of Jalalabad Hills (April 22, 1930), which resulted in the revolutionaries after fleeing to the hills being surrounded by British troops. In the ensuing gunfight, 80 British officers and 12 revolutionaries died before survivors dispersed into villages. The Pahartali European Club Attack (September 1932) was led by Pritilata Waddedar [under Surya Sen’s direction], whereby a group attacked the club (a European social hub), killing one and injuring others in a symbolic strike against colonial segregation. Pritilata died by suicide to avoid capture. In the guerrilla raids and assassinations (1930-1933), surviving IRA members operated in small groups, launching sporadic attacks on government personnel, property, and informers.

During his 11-month imprisonment awaiting execution (1933-1934), his constant companions were sacred the Gita, ''Mahabharata'', ''Devi Mahatmya (Chandi)''. He rose early to recite Gita verses, sing "Brahma Sangeet" (devotional hymns to [[Brahm]]), or chant Hindu hymns.

==HRA's Hindu activist roots==
"''Long live revolution! Long live the Hindu nation! Inquilab Zindabad!''" - Chandra Shekhar Azad<ref>HSRA poster after Saunders killing, Lahore, (Dec 17, 1928); Signed "''Balraj''" (pseudonym of Chandra Shekhar Azad)</ref>
The Hindustan Republican Association's founder Sachindra Nath Sanyal, who constantly used Shivaji to appeal to Hindu youth in Punjab and U.P. Sanyal repeatedly praised Shivaji’s wars against Mughals as 'Hindu Pad Padshahi'. He even wrote wrote long articles calling Shivaji "''the first revolutionary guerrilla''" and described him as "''the founder of Hindu independence''". Sanyal used 'Hindavi Swarajya' constantly as the ideal model and claimed that he was reviving the Swarajya. Shivaji’s portrait was in every HRA bomb factory and hideout alongside Bhagat Singh.

The Oath taken by new HRA recruits in 1925-1928 was, "''We swear by the Bhagavad Gita to free Hindustan from British slavery.''"<ref>This was recorded by several members, including Shiv Verma, Jaidev Kapoor</ref>
"''The revolution we are waging is the same that Chhatrapati Shivaji began against the Mughals and the Peshwas carried to the Attock — Hindavi Swarajya for all India, a Hindu government of Hindus for the whole of India.''" - HSRA comrades<ref>HSRA leaflet "The Red Pamphlet" (April 8, 1929)</ref> (1929)
(Printed on the HSRA manifesto distributed after the Assembly bomb)
The HRA was renamed as the Hindustan Socialist Republican Association (HSRA) when Bhagat Singh became member.

The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''The blood of Hindu youth is boiling. Rise, O Hindus, and avenge Lala Lajpat Rai!''" - HSRA handbill circulated in Lahore (Dec 1928); Direct reaction to Lala Rai’s death</ref><ref>“''The goddess of liberty demands the blood of Hindu youth.''" - HSRA wall graffiti in Kanpur and Allahabad (1925)</ref><ref>"''Remember Shivaji, Rana Pratap and Guru Gobind Singh – the immortal Hindu warriors.''" - "The Revolutionary" leaflet (1929)</ref><ref>"''Bande Mataram! The Hindu nation will be free!''" - HSRA poster after Assembly bomb case (April 1929); Signed "''Hindustan Republican Army''"</ref><ref>"''Hindus of India! Your motherland is in chains. Will you remain silent?''" - Ram Prasad Bismil in pamphlet dropped after Kakori case accused were sentenced (1927)</ref><ref>"''The sword of revolution is sharpened on the whetstone of Hindu dharma.''" - Ram Prasad Bismil; Poem published in HSRA journal (1926)</ref> and had devout Hindus and Sikhs as members.
"''We are fighting for the same Swarajya that Shivaji and the Peshwas established — a government of the people, by the people, for the people of Hindustan, free from the yoke of foreign rule.''" - Declaration of the HSRA manifesto at Assembly Hall in Delhi (April 8, 1929), signed by Bhagat Singh, C.S. Azad, Rajguru, Sukhdev, and others
C.S. Azad (born Chandra Shekhar Sitaram Tiwari) made other pro-Hindu statements too and used Hindu symbolism for the freedom movement. He had not only used, "''Hindu nation''", but also "''Hindu youth''"<ref>"''The Hindu youth of India must now take the sword to free Bharat Mata.''" (1929, Jhansi); - Shiv Verma, Yashpal, Jaidev Kapoor (all recorded the same words)</ref><ref>"''Rise, O Hindu youth! The blood of Lala Lajpat Rai cries for vengeance.''" - Note recovered by police; Azad’s fingerprints identified in court (Lahore Conspiracy Case Exhibit P-47); - Handwritten note thrown with the Saunders poster in Lahore (December 17, 1928)</ref>, "''Hindu women''"<ref>"''The sword of revolution is sharpened on the whetstone of the Bhagavad Gita and the honour of Hindu women.''" Private meeting in Kanpur (1929); Recorded by Durga Bhabhi and confirmed by Shiv Verma</ref>, "''Bhagavad Gita''"<ref>"''I swear by the Bhagavad Gita that I will free Hindustan or die.''" 1926-1931; At every HSRA recruitment</ref>, "''Shivaji''"<ref>"''Shivaji and Guru Gobind Singh are my ideals — both were Hindu warriors who never bowed to foreigners.''" - Conversation with Sadashiv Malkapurkar (1930, Jhansi); Sadashiv Rao Malkapurkar’s memoirs (published 1970s) and police interrogation notes</ref>, and "''Bharat Mata''"<ref>"''Bharat Mata is in chains. Her Hindu sons must break those chains with bombs and bullets.''" - Last public speech at Alfred Park, Allahabad (February 1931)</ref>.

==HGP’s Hindu activist roots==
[[image:GhadarMartyrs.jpg|right|thumb|200px|Ghadar Party's poster of martyrs.]]
[[image:Lala Dayal.jpg|right|thumb|200px|Lala Dayal.]]
"''Awake Hindus! The time has come for Hindus to rule Hindustan again.''" - Kartar Singh Sarabha<ref>"Ghadar di Gunj" (1914) poem By Kartar Singh Sarabha</ref> (1914)
The group had made a number of pro-Hindu and pro-Sikh statements<ref>"''Hindus, Muslims and Sikhs are brothers, but Hindus are the elder brother who must lead the fight.''" - ''The Ghadar'' newspaper (Nov 1, 1913)</ref><ref>"''Bharat Mata is calling her Hindu sons to free her from slavery.''" - Ghadar poster, San Francisco (1915)</ref><ref>"''Remember Shivaji, Rana Pratap, Guru Gobind Singh—Hindu-Sikh warriors who never bowed.''" - "Ghadar di Gunj" (multiple poems, 1914-1917)</ref><ref>"''The British have defiled our temples and gurdwaras. Rise, O Hindus and Sikhs!''" - Leaflet of Ghadar Conspiracy dropped in Punjab villages (Feb 1915)</ref><ref>"''We swear by the Bhagavad Gita and Guru Granth Sahib to destroy British rule.''" - Oath taken by Ghadar volunteers in Stockton Gurdwara (1914)</ref><ref>"''The lion of Punjab (Maharaja Ranjit Singh) and the lion of Maharashtra (Shivaji) must roar together.''" - ''The Ghadar'' newspaper (1916)</ref><ref>"''Hindustan was once the land of the Vedas; we will make it so again.''" - Lala Dayal in speech at Portland, Oregon (1914)</ref> and had devout Hindus and Sikhs as members.

The Ghadar movement's founders were Bhai Parmanand (Hindu), Har Dayal Mathur (Hindu), Pandurang Sadashiv Khankhoje (Hindu), Sachindra Nath Sanyal (Hindu), Sohan Singh Bhakna (Sikh), and Tarak Nath Das (Hindu.) Har Dayal (alias Lala Dayal) was a pupil of Savarkar and was initially a part of the latter's [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|ABS]]. It was first known as Pacific Coast Hindustan Association, then Ghadar Party, and finally as Hindustan Ghadar Party.

In December 1914, many movement-linked armed robberies to acquire funds were executed in Kolkata. Jatin Mukherjee communicated with R.B. Bose via Kartar Singh Sarabha, and Vishnu Ganesh Pingle. The freedom-motivated robberies, organized and operated separately by different groups, merged under a common umbrella under the leadership of R.B. Bose in North India, Pingle in Maharashtra, and Sanyal in Benares. A strategy was made for a unified insurrection dated for February 21, 1915.

Pingle started out initially as a part of Savarkar's movement and also partook in the Swadeshi movement of Tilak<ref>"''Tilak's call for Swadeshi and boycott shaped my youth''." - V.G. Pingle, according to Ghadar fellow member Pandurang Khankhoke in 1970s interview</ref>.

Ultimately, this movement, like the 1857 rebellion, was crushed with 46 participants hanged (Pingle, Sarabha, and Kanshi Ram), 69 sentenced to life imprisonment, and 106 received lesser terms. Still, this only fueled further rebellion against British rule by inspiring others to do what they could against imperialism.

Sanyal was previously a member of the [[Indian Freedom Fighters#Militant Hindu groups offering alternative to INC|Anushilan Samiti]]. He was sentenced to life imprisonment for his participation in the Ghadar movement but was freed in 1920. He then founded the [[Indian Freedom Fighters#HRA's Hindu activist roots|HRA]], which Bhagat Singh became a part of. He, with other members, organized the Kakori Conspiracy robbery and was sentenced again for life but was released in 1937. After R.B. Bose escaped to Japan, Sanyal was considered the most senior revolutionary figure of the freedom movement. He collaborated with the Japanese for fighting the British Empire and was arrested for in 1941. He died in jail, 1942 of tuberculosis.

Tarak Nath Das, before becoming part of the Ghadar Movement, was part of the Anushilan Samiti. To stir Bengali enthusiasm, commemoration of the achievements of Raja Sitaram Ray (Bengali Hindu who fought against Mughals), was introduced as a festival. He was was sentenced in 1918 to 22 months in prison. He would later move to the U.S. east coast and established the Freedom of India (FFI) with Lala Dayal, Lala Rai, M.N. Roy, and Virendranath Chattopadhyay and the latter's partner American journalist and writer Agnes Smedley. After partition he founded the Vivekananda Society in Kolkata.

Bhai Parmanand was initially sentenced to death but was later given imprisonment for life. However, his sentence was cut short and he was released in 1920, and the following year he joined the [[Indian Freedom Fighters#Controversy over HM and RSS|Hindu Mahasabha]]. He also remained part of the Arya Samaj for life. He invited [[Indian Freedom Fighters#Controversy over HM and RSS|Hedgewar]] to Hindu Yuvak Parishad events in the 1930s, and aligned with RSS precursors via [[Indian Freedom Fighters#Other groups offering alternative to INC|Arya Samaj]]. He also founded the Founded Jat Pat Todak Mandal (''Caste System Abolition Society''.)

Lala Dayal had become an atheist but eventually returned to see the value in Sanatan Dharm<ref>"''The Upanishads and the Bhagavad Gita are the greatest scriptures ever written. They contain the pure Aryan wisdom that the modern world needs.''" - "Our Scriptures" article in ''The Vedic Magazine'', Lahore (March 1937)</ref> and backed Savarkar's Hindu activism<ref>"''Veer Savarkar is the greatest living Hindu leader and thinker. His book Hindutva is the manifesto of the Hindu nation. Every Indian abroad must read it.''" - Lala Dayal in letter published by ''The Hindu'', Madras, (May 14, 1937)</ref>.

==HMM's Hindu activist roots==
[[image:RajnarainBose.jpg|right|thumb|200px|Rajnarain Bose ('Grandfather of Indian Nationalism'.)]]
The Hindu Mahamela (est. 1867) or Chaitra Mela was an association that held annual meetings. However, it did operate the National Society (Jatiya Sabha), National Press, ''National Paper'', and other institutions to have ongoing activities, thereby carrying forward the nationalist spirit year-round.

Its main organizers were Nabagopal Mitra, R.N. Bose, and the Tagore family.
"''We do not understand why our correspondent takes exception to the Hindus who certainly form a nation by themselves, and as such as society established by them can very properly be called a National Society.''" - ''National Paper''
Its ''National Paper'' had made pro-Hindu statements. It emphasized on reviving the "''glory of the Hindu nation.''"<ref>"''I may say that I see in my mind the noble and puissant Hindu nation rousing herself after sleep, and rushing headlong towards progress with divine prowess. I see this rejuvenated nation again illuminating the world by her knowledge, spirituality, and culture, and the glory of the Hindu nation again spreading over the whole world.''" - Rajnarain Bose</ref>

;Sanjivani Sabha
R.N. Bose and Jyotirindranath Tagore formed this secret society organ of the Mela to promulgate the Swadeshi movement.

Bose in his 1872 lecture "Hindu Dharmer Shreshthata" (''The Superiority of Hindu Dharm''), he strongly defended Hindu religion and scriptures, arguing for the greatness of Hindu religion and culture as a foundation for national regeneration. He frequently used the concept of dharm in both ethical and nationalistic senses, viewing it as the moral and cultural basis for Indian/Hindu unity and awakening. He promoted the study and revival of ancient Hindu scriptures (especially the Vedas and Upanishads) as essential for national progress, while advocating a purified, rational form of Hinduism through the Brahmo Samaj<ref>"''I am a Hindu like yourself. I pride myself in the name. I do not consider Brahmoism to be different from Hinduism… Brahmoism is Hinduism and Brahmos are emphatically Hindus.''" - Rajnarain Bose</ref>.

Bose advocated for a 'Maha Hindu Samiti' (''Great Hindu Committee'') in his pamphlet "Old Hindu’s Hope", envisioning a national awakening rooted in Hindu cultural and religious identity.

Tagore wrote several plays and dramatic works that drew upon Hindu mythological themes, gods, and epic narratives for patriotic and cultural purposes.

==IIL-INA's Hindu activist roots==
[[image:BoseSingh.jpg|right|thumb|200px|R.B. Bose (right) and M.S. Ghuman (centre.)]]
[[image:Rani Ki Jhansi Regiment.jpg|right|thumb|200px|R.B. Bose and Rani Ki Jhansi Regiment of INA in Singapore.]]
[[image:INA troops.jpg|right|thumb|200px|INA troops in Singapore.]]
"''I have named this organization after the Abhinav Bharat of Savarkar, which means 'New India'—a society dedicated to complete liberation from foreign rule''." - Rash Behari Bose in Tokyo speech (1942)

In a 1915 speech during the [[Indian Freedom Fighters#HGP’s Hindu activist roots|HGP]] planning at Bengal, he praised Hindu nationalism to free India from imperialist control: "''The revival of Hindu nationalism is the only path to India's freedom. Hindus must awaken their ancient spirit of valour and unity to throw off foreign yoke—our culture is the weapon against the British''." In a 1938 letter to Savarkar, while establishing the Japanese Hindu Mahasabha, he writes, "''The Hindu Rashtra must be built on the unbreakable foundation of our ancient civilization—Hindu nationalism is not mere politics; it is the soul of Bharat, calling for unity against all external threats''." In a June 1942 Tokyo Conference speech for establishing IIL, he said, "''Hindu nationalism is the eternal flame of India's soul—it unites us not just against the British, but for a resurgent Asia where Hindu culture leads the way to freedom and dignity''." Then at a 1943 Bangkok (Thailand) speech he stated, "''In the Hindu Rashtra of our dreams, every Indian—Hindu by culture—stands as one against imperialism. This nationalism is our shield and sword for a free Bharat''."

Throughout the 1930s, R.B. Bose, a Savarkarite in Japan, and Savarkar himself had exchanged letters about there being a transnational 'Hindu bloc'. Bose in letters from 1938<ref>March 7, May 23, July 11, August 11, August 18</ref> proposed an "''authorised international mouth piece of the Hindu Mahasabha''" in Eastern countries, and Savarkar responded affirmatively. In a letter from 1942<ref>March 21, 1942</ref>, Bose praises Savarkar's revolutionary history and foreign policy views and discusses mobilization of Indians in East Asia against Britain, references Japanese aid, and warns against British compromises.

R.B. Bose founded the IIL (he named it after ABS) and Indian National Army (INA.)<ref>"''Without Rash Behari, there would be no INA''." - Subhas Chandra Bose</ref><ref>"''Rash Behari Bose was the father of the Indian freedom movement in Japan. Without his 30 years of work, there would be no INA''." - P. 87 ''Soldiers' Contributions to Indian Independence'' By Mohan Singh Ghuman (1974)</ref><ref>"''Rash Behari planted the seed. Netaji made it a tree''." - Mohan Singh Ghuman, 1974</ref><ref>"''Rash Behari's Tokyo Resolution (1942) was our charter. It declared India's independence before Netaji arrived''." - Mohan Singh Ghuman at INA Veterans Meet in Delhi (1972)</ref><ref>"''We followed Rash Behari's call from Tokyo. His Indian Independence League gave us political cover and civilian support''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref><ref>"''I formed the INA in his name—he was our President in exile''." - Mohan Singh Ghuman </ref> R.B. Bose formed the INA with Mohan Singh Ghuman (Sikh). This happened when the latter was captured by the Japanese imperial army with about 30,000-40,000 other British Indian Army soldiers in Singapore but because the Japanese greatly respected R.B. Bose, they listened to him and freed the POWs, who then became INA soldiers. M.S. Ghuman not only credited R.B. Bose with the INA's foundation but also indirectly credited the Ghadar Movement<ref>"''Ghadar was Punjab's fire. Rash Behari lit a new flame in Japan''." - M.S. Ghuman in 1972 speech</ref><ref>"''Ghadar was the first soldier revolt...Sikh officers in 1915 showed the way''." - P. 34 of Memoir by Mohan Singh Ghuman</ref><ref>"''The Ghadar Mutiny of 1915 was the first spark in my Mind. When I saw Indian soldiers ready to turn guns on British officers, I knew we could do it again—and we did, in 1942''." - ''Leaves from a Soldier's Diary'' by Mohan Singh Ghuman (1974)</ref><ref>"''Ghadar taught us: A soldier's duty is to his nation, not the Crown. That's why I formed the INA''." - Mohan Singh Ghuman's interview with ''The Tribune'' (1965)</ref> [for turning him into a freedom fighter], which is essentially R.B.'s movement.

His INA used Hindu/Sikh culture and symbolisms. For example, tilak ceremonies and verses from ''Ramayana'' references used. Hindus and Sikhs also formed 70% of the INA. R.B. Bose ran the INA as President and contributed via fundraising, radio broadcasts, and supplies.) About 1,000 of IIL's women<ref>''INA'' By K.K. Ghosh (1969)</ref> (i.e., Lakshmi Sahgal) likely joined the Rani of Jhansi Regiment as nurses and combatants. A further 100-200 youth were sent to Penang (Malaysia) for spy training.
"''Swami Vivekananda's message is my political Bible, but the Gita is my spiritual Bible and the source of my inner strength.''" - Subhas Chandra Bose in speech to INA officers at Rangoon, Burma<ref>P. 287 ''Chalo Delhi'' compiled by Sisir Kumar Bose</ref> (1940)
Savarkar's secretary had stated that Savarkar himself connected R.B. Bose with S.C. Bose and upon Savarkar's advice did the latter leave to join forces in the INA. This event is even described by Yukikazu Sakurasawa's ''Two Great Indians in Japan''. R.B. Bose then passed on leadership of the IIL and INA to S.C. Bose after the latter showed enthusiasm to join the cause for fighting to liberate India. S.C. Bose, though secular in his freedom struggle for India, was not secular in beliefs and proclaimed the ''Bhagavad Gita'' as his favourite book. S.C. Bose had joined the IIL first in India, which Shivram Mahadev Paranjape, owner and writer of ''Kaal'' newspaper, became president of. (Paranjape wrote, "''The British are the new Mughals; Shivaji’s path is our path.''")

==NBS' Hindu activist roots==
[[image:Dr. Satyapal Singh.jpg|right|thumb|200px|Dr. Satyapal Singh.]]
"''Is it not really degrading for us, with Guru Govind Singh, Shivaji, and Hari Singh as our heroes; to be told that we are incapable of defending ourselves?''" - Manifesto of "Naujawan Bharat Sabha, Punjab" (April 6, 1928) By Bhagwati Charan Vohra
Naujawan Bharat Sabha[https://naubhas.com/] (''New-Youth India Council''), modelled and named after Savarkar's ABS, was founded by Bhagat Singh, Bhagwati Charan Vohra, Ram Chander, Ramkishan and Sukhdev.<ref> ''Militant Nationalism in The Punjab, 1919–1935: Interweaving Region and Nation'' By Kamlesh Mohan </ref> It was made at the suggestion of [[Indian Freedom Fighters#Other groups offering alternative to INC|Dr. Satyapal Singh the Arya Samaji activist]].<ref> P. 34 ''Bhagat Singh and His Ideology'' By Shiri Ram Bakshi </ref> It was setup as a communist and secular group. However, it was the Arya Samaji Lala Rai's death from a wound by an imperialist officer at an anti-imperialist protest that trigger Bhagat Singh to assassinate British Army officer John Saunders.

Dr. Satyapal himself was 1 of the NBS’ eminent members and supporters who participated in its events and addressed its meetings. For instance, Dr. Satyapal spoke at NBS gatherings, including alongside figures like Sardul Singh and Sohan Singh Josh, indicating his ongoing role in promoting its anti-colonial and youth mobilization efforts. He is also listed among the main organizers or key affiliates of revolutionary groups in Punjab that overlapped with NBS activities, such as the Kirti Kisan Party, where he collaborated with Bhagat Singh and others on leftist-nationalist initiatives.

The association had members at schools in Lahore to recruit students into the revolutionary movement. Of particular focus was the National College (alias Indian National College, Punjab College, Punjabi Quami Vidyapith), which had been established by the Lala Rai. The institute's principal was NBS member Chhabil Das. Bhagat Singh had been educated at this school

On February 17, 1931, as the Punjab region observed Bhagat Singh Day, in Lahore, all students of Sanatan Dharam Colleges and the Arya Samaj's D.A.V. Colleges absented themselves from classes.<ref>P. 127 ''History of the Naujawan Bharat Sabha'' By Ram Chandra </ref> In other schools, only a proportion were absent. There was a meeting held for Bhagat Singh, Sukhdev Thapar, and Shivaram Rajguru for which around 15,000 people attended. Its most important speakers were Sardul Singh, Dr. Satyapal, and S.S. Josh.

When it was banned in July 1929, some members in Ambala and Sirsa rebranded the outlawed group as the 'Naujawan Hindu Sabha' so that the members and their struggles can continue while evading the British ban on the original NBS association. The most politically prominent organization made by former members of the NBS was the Punjab Socialist Party (est. July 1933), which eventually [[Indian Freedom Fighters#CPI's Hindu activist roots|merged into the CPI]].

==PSS' Hindu activist roots==
[[image:Ganesh Vasudev Joshi.jpg|right|thumb|200px| Ganesh Vasudev Joshi (alias 'Sarvajanik Kaka')]]
"''The Hindu community is the backbone of this country; its ancient culture and philosophy are the richest treasure of India, and we must preserve and reform them so that Hindus can lead the nation to freedom.''" - Ganesh Vasudev Joshi in speech (1884)
Poona Sarvajanik Sabha was established primarily by Ganesh Vasudev Joshi, and other prominent members included Justice Ranade and Gopal Hari Deshmukh (Lokhanwadi). All of them were also Prarthana Samaj members.
"''Shivaji Maharaj was the ideal Hindu king. He combined in himself the qualities of a great warrior, a wise administrator, and a protector of Hindu religion. His establishment of Swarajya was not for personal glory but for the honour and independence of the Hindu people.''" - Vishnushastri Krushnashastri Chiplunkar in ''Nibandhamala''
Vishnushastri Krushnashastri Chiplunkar (alias 'Savai Shastribuwa') was a prolific writer and wrote in detail about Hindavis and their accomplishments.<ref>"''The rise of the Maratha power was a glorious event in the history of the Hindu race. It proved that Hindus were capable of ruling and defending their own dharma. Shivaji Maharaj created a new Hindu kingdom in the face of Mughal tyranny.''"</ref><ref>"''Shivaji was not merely a great warrior or conqueror of forts. He was the founder of Hindavi Swarajya. He awakened the Hindu nation from its slumber and established an independent Hindu kingdom. This was his greatest achievement.''"</ref>

This association was 1 of the 6 organizations whose members were at the 1885 conference to established the INC. It and the Indian Association were the 2 largest groups of the 6 that attendants of the conference belonged to.

==SBS' Hindu activist roots==
[[image:Ashwini Kumar Rai.jpg|right|thumb|200px|Ashwini Kumar Dutta.]]
"''The object of these Shivaji festivals is to awaken in us a feeling of respect for the noble, for the disinterested and for the self-sacrificing life of Shivaji. The other object of the festival is the union of the Bengalees with the Marathas.''" - Ashwini Kumar Dutta on Shiv Jayanti at Field and Academy Club, Kolkata (June 5, 1906)
A.K. Dutta founded the Swadesh Bandhab Samiti to promulgate the [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|Swadeshi Movement]].

In 1904, he had organized a Shiv Jayanti event at Barisal. At the conclusion of the meeting, pamphlets and pictures (or portraits) of Shivaji were distributed to attendees.

He had also established the Brojo Mohan School and Brojo Mohan College[https://www.bmcollege.gov.bd/].

He was deported to Lucknow (eventually jailed there) and this organization banned 1908. He was released in 1910.

He wrote the Bengali dharmic books ''Atmapratistha'', ''Bhaktiyoga'', ''Durgotsavtattva'', ''Karmayoga'', and ''Prem''.

==SIS' Hindu activist roots==
[[image:V.S.S. Sastri.jpg|right|thumb|200px|Valangaiman Sankaranarayana Srinivasa Sastri (alias 'Silver-Tongued Orator'.)]]
The Servants of India Society[https://www.servantsofindia.in/] or Bharat Sevak Samaj was established by people from across India—S.N. Banerjee (Bengali) the founder of other organizations, as well as Anant Patwardhan (Marathi), Appaji Dravid (Tamil), Gopal Krishna Deodhar (Marathi), Gopal Krishna Gokhale (Marathi), and Valangaiman Sankaranarayana Srinivasa Sastri (Tamil).
"''There has been much misunderstanding of India, and it is my task, as far as I can, to remove it.''" - Valangaiman Sankaranarayana Srinivasa Sastri
V.S.S. Sastri was the greatest orator in English that India whose eloquence<ref>"''I never knew that the English language was so beautiful till I heard Sastri speak it.''" - Arthur Lionel Smith (c. early 1920s)</ref><ref>"''It is a curious thing that the two best English speakers we have in South Africa are… one is a Dutchman… and the other is an Indian, Sastri.''" - ''The Pretoria News'' (South Africa)</ref><ref>"''He is among the greatest living speakers in the English tongue, a natural orator, with a most effective delivery.''" - ''The Cape Times'' (South Africa, British imperial press) </ref> with the language that he used in defending<ref>"''India’s contribution to the world has been not in arms, nor in wealth, but in the realm of the spirit and of ethics.''" - Valangaiman Sankaranarayana Srinivasa Sastri
</ref><ref>"''The moral law is not the possession of any one race or nation; it is universal, and India has striven to interpret it in her own way.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''Religion, as we understand it, is not a matter of dogma, but of conduct.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref><ref>"''A people that loses faith in its own past cannot build its future.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref> Indian ideas and practices impressed Anglophones of European ancestry in U.K., U.S., and South Africa. He also spoke about ethics<ref>"''We have prized restraint above indulgence, and self-discipline above the pursuit of power.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>, including the treatment of Indians in colonial South Africa<ref>"''We claim no privilege; we ask only for justice.''" - Valangaiman Sankaranarayana Srinivasa Sastri</ref>. He also presented lectures of ''Ramayana'' at Madras Sanskrit Academy.

==SPS' Hindu activist roots==
[[image:Gopabandhu Das.jpg|right|thumb|200px|Gopabandhu Das (alias 'Pandit Utkalamani'.)]]
Servants of the People Society[https://sops.in/] or Lok Sevak Samiti was established primarily by Lala Rai. Prominent members included Gandhi and former PMs Inder Kumar Gujral and Lala Bahadur Shastri, and former INC President Purushottam Das Tandon.

An important member was Pandit Utkalamani, who was both an INC and a Hindu Mahasabha member. He was president of the branches of both parties within the-then Utkal state. He referenced Hindu themes even outside of his works. His works included Odia poetry on the ''Bhagavad Gita'', ''Bhagavata Purana'', ''Katha Upanishad'', and ''Mahabharata''. He also wrote ''Dharmapada'', which glorified the Konark Temple, its makers, and the era of the Eastern Ganga Dynasty that commissioned it constructed. He also praised the dynasty for having the Jagganath Puri Temple built. He honoured the Gajapati Dynasty too. He established the Satyabadi Bana Bidyalaya, where he was an educator. He was a journalist for ''The Samaj'' newspaper that he founded.

==SVM's Hindu activist roots==
[[image:Sadhu Vaswani.jpg|right|thumb|100px|Sadhu T.L.V.]]
The Sadhu Vaswani Mission[https://www.sadhuvaswani.org/] was established by Sadhu Vaswani (born Thanwardas Lilaram Vaswani) of Sindh, who was a close associate of Mahatma Gandhi, participated in the Non-Cooperation Movement, moved a resolution in Sind Political Conference of the INC endorsing Gandhi's program. He also wrote a number of patriotic books—''Apostles of Freedom'', ''Awake, Young India!'', ''Builders of Tomorrow'', ''India Arisen'', and ''India in Chains''. He personally intervened in the execution verdict of martyr Hemu Kalani by signing a clemency petition but was not successful.

==WIA's Hindu activist roots==
[[image:Annie Besant.jpg|right|thumb|200px|Annie Besant.]]
[[image:Margaret Cousins.jpg|right|thumb|100px|Margaret Cousins.]]
[[image:Dorothy Jinarajadasa.jpg|right|thumb|100px|Dorothy Jinarajadasa.]]
"''Queens like Rani Lakshmibai of Jhansi and Rani Padmini of Chittor were not mere rulers but warriors who embodied Shakti. Lakshmibai fought the British as Durga incarnate, while Padmini chose Jauhar to preserve honor. These princesses and fighters show Hinduism's respect for women's courage and leadership.''" - Annie Besant in "The Revival of Hinduism" speech (1910s)
The Women's Indian Association[https://wiachennai.org/] was established by 3 Brits in 1917—Annie Besant (of England), Dorothy Jinarajadasa (of England), and Margaret Cousins (of Ireland, then part of U.K.) They were all Theosophists fascinated by ancient Indian culture and wisdom. The Theosophical Society did wonders for Hindu culture, even reviving Sanskrit learning and Hindu education (i.e., Central Hindu College), and opposing non-Hindu missionary activities. At its zenith, the group established 61 branches throughout India.

They fought to raise the marriage age, improving women's property laws, higher education, and suffrage—framing these as restoration of the Vedic-era gender roles.

The WIA focused on motherhood/wifehood as "''divine power''" (Shakti) symbolized promoting Hindu traditions like sari-wearing and family roles as patriotic to India.

Jinarajadasa at the at the 1923 Vienna Congress of the Federation of European National Societies of the Theosophical Society declared, "''India had a marvellous civilisation thousands of years ago...In that civilization women were not the suppressed, held-down kind of people that they have become in later days.''" At the same conference, she is written of by John Hopkins<ref>P. 121 ''Divine Feminine: Theosophy and Feminism in England'' (2001) By John Hopkins </ref> as having attributed suppression of women's rights to Islamic rule, saying that "''Mahomedan''" influences on the "''old Aryan races''" and urged "''modern and progressive Hindu young people''" to restore the ancient practices. She also said at the conference, "''In ancient Aryan races, queens and princesses like Savitri and Draupadi were strong, choosing their paths and challenging norms. Savitri defied death for her husband, Draupadi demanded justice—modern Hindu women must emulate these fighters to overcome suppression.''"

Cousins wrote, "''Hindu queens like Rudrama Devi and Rani Durgavati were warriors who led armies and protected dharma. Their strength as female fighters shows Hinduism's potential for women's equality, which we must revive.''"<ref> ''The Awakening of Asian Womanhood'' (1922) By Margaret Cousins </ref>

Ambujammal Desikachari was also a part this organization and she referenced Hindu scriptures like ''Bhagavad Gita'' in the contexts of national service and reform. Sarojini Naidu referenced Hindu scriptures and figures. Kamaladevi Chattopadhyay referenced cultural and historical Hindu elements.

The organization's official mouthpiece was ''Stri Dharma'' magazine.

==AIWC's Hindu activist roots==
[[image:Durgabai Deshmukh.jpg|right|thumb|200px|Durga Deshmukh.]]
"''I feel sad to see that the women of Madras who live in such a developed town are not taking any interest in joining the national movement… If you are born in this great land of Shivaji, Rana Pratap and Jitendra Nath and if it is the same blood that is flowing in your veins, it calls for your ultimate sacrifice in the cause of the nation… And still, if you do not have the courage to take part in the struggle for freedom, think of Jhansi Lakshmi Bai of Vimala (Khandga Tikkana’s mother) and such other great sacrifices.''"<ref> P. 276 ''Revisiting India’s Past: Commemoration Volume To Prof. Vijay Kumar Thakur'' (2023) By Prof. P. Chenna Reddy </ref> - Durga Deshmukh at rally in Chennai to convince local women to join the freedom cause

The All India Women’s Conference[https://www.aiwc.org.in/] was setup by Margaret Cousins in 1927. The organization is still active and it is a member of the International Alliance of Women.

==INC freedom fighters defecting to Hindu groups==
It wasn't only Bose who grew tired of Congress and quit to fight for freedom through other institutions. Many Congressmen defected to the political parties HM or Bharatiya Jana Sangh (BJS, predecessor to BJP), while others to the RSS, which wasn't a political party.

Disillusioned Congress members that did not join Hindu groups, created their own parties like Indian Liberal Party (Raj Bahadur Sapru), Kisan Mazdoor Praja Party (Acharya Kripalani), Socialist Party (J.P. Narayan and Acharya Dev), Swatantra Party (Rajaji), and others. Bhakna joined CPI due to ideological differences and Bismil the HRA due to opposition or Gandhi's policies. S.C. Bose had taken Savarkar's advice to join S.B. Bose's IIL.

There were also others who resigned when fed up with INC and did not rejoin politics, like former PM Gulzarilal Nanda and Dr. Laxman Vasudev Paranjape. The latter even while an INC activist helped found and spread the RSS. There was also Ganesh Damodar Savarkar who was an INC activist while also a member of the ABS and HM, and even used the HM to expand the RSS.
{| class="wikitable sortable"
|-
! Name
! Post
! Background
! Shift
! Other Significance
! Birth Region
! Ethnicity
|-
!Ashutosh Lahiri[https://satyaagrah.com/history/diary/jawaharlal-nehru/2917-ashutosh-lahiri][https://www.indiaprofile.com/people/freedomfighters.htm]
|Bengal Congress MLA
|
|Joined HM in 1948 amid post-Partition Hindu mobilization.
|Resorted to violence against imperialists.
|Bengal
|Bengali
|-
!Balraj Madhok
|Active in Congress youth wings (1940s)
|
|Joined RSS in 1942 (post-1947 consolidation) as a pracharak; later BJS founder.
|
|Gilgit-Baltistan (Skardu)
|Punjabi
|-
!Dr. Balakrishna Shivram Moonje
|Congress volunteer
|Early Congress member; influenced by Tilak’s philosophy.
|Pre-1947 HM leader who co-founded RSS (1925) with Hedgewar; post-1947, as RSS vice-president (1940-46), he mentored ex-Congress nationalists joining RSS shakhas. Post-1947 Relevance: Facilitated integration of Congress dissidents into RSS during its 1949 rehabilitation post-ban.
|Military leader
|Chhattisgarh (Bilaspur), then Central Provinces
|Marathi
|-
!Deendayal Upadhyaya
|Congress worker
|Active in Congress-affiliated labor unions (1940s); influenced by Gandhi’s constructive program.
|Joined RSS in 1942 (pre-1947), but post-1947, rose as RSS pracharak and BJS ideologue (general secretary 1952–67). His defection highlighted youth migration from Congress’ socialist wing.
|Started monthly ''Rashtra Dharma'' publication.
|U.P. (Mathura) then United Provinces
|Brajbhasha
|-
!Dwarka Prasad Mishra
|
|Defected to BJS in 1951 criticizing Nehru's "''dictatorship''"
|
|Attempted to start his own Bharatiya Lok Congress but later returned to Congress only to boost political career again
|U.P. (Unnao) then United Provinces
|Hindi
|-
!Hemwati Nandan Bahuguna
|U.P. Congress Chief Minister (1973–75)
|
|Defected to BJP in 1987
|
|Uttarakhand (Bughani), then United Provinces
|Garhwali
|-
!Jagannathrao Joshi
|Congress worker in Maharashtra
|
|Defected to RSS in 1948, leading Goa liberation efforts.
|
|Karnataka (Nargund)
|Kannadiga
|-
!Kanhaiyalal Maneklal Munshi (alias Ghanshyam Vyas)
|Congress leader
|
|Joined BJS
|
|Gujarat (Bharuch), then Bombay Presidency
|Gujarati
|-
!Dr. Keshav Baliram Hedgewar
|Joint secretary of Provincial Congress
|Quit in 1923 due to INC's appeasement policies like support of Khilafat Movement
|
|He was arrested in 1921 for delivering seditious speeches and was released 1922
|Maharashtra (Nagpur) then Bombay Presidency
|Telugu
|-
!Kewalram Ratanmal Malkani
|Congress journalist
|
|Joined BJS in 1951, serving as its first general secretary.
|
|Sindh (Hyderabad), then Bombay Presidency
|Sindhi
|-
!Lajpat Rai ('Lala', 'Punjab Kesari')
|Congress leader
|Key Congress figure; led Non-Cooperation in Punjab (1920–22)
|In 1926, he resigned from the Congress-backed Swaraj Party and joined the HM, criticizing Congress’ “''pro-Muslim''” compromises (e.g., Lucknow Pact). While this occurred pre-1947, his faction influenced post-1947 HM continuity. Post-1947 Relevance: His legacy drew Congress dissidents to HM in the 1950s, though Rai himself predeceased independence.
|A British publication, the ''Punjab Disturbances Report'' (alias ''Punjab Unrest Report'' or ''Aitken Report'') printed: “''The head and centre of the entire movement is Lajpat Rai, a Khatri pleader— he is a revolutionary and a political enthusiast who is inspired by the most intense hatred of the British government''.” He was martyred in a lathi charge by police in 1928 from lathi blows during Simon Commission protests.
|Punjab (Dhudike)
|Punjabi
|-
!Madan Mohan Malaviya ('Mahaman', 'Pandit')
|4-time Congress president
|Moderate Congress leader; opposed Gandhi’s Non-Cooperation but supported Swaraj.
|Dual affiliation pre-1947 (Congress and HM co-founder, 1915), but post-1947, his followers (e.g., in U.P. politics) bolstered HM against Congress’ “''secular drift''.” Malaviya died in 1946, but his network facilitated defections.
 He was a member of the HM while also a Congress member. In 1934 he quit to create the rival Congress Nationalist Party.
 Post-1947 Relevance: HM invoked his name to attract ex-Congress Hindus in 1948–50 elections.
|Saved lives in 1924 of 170 Non-Cooperation Movement participants sentenced to death for the Chauri Chaura Incident by securing acquittals for 155 and life sentences for the rest even though he had retired from law in 1911[https://vajiramandravi.com/upsc-exam/madan-mohan-malaviya/] Gandhi conferred him title 'Mahaman' Founded: 1) Banaras Hindu University 2) Bharat Scouts and Guides 3) ''Hindustan Dainik'' 4) ''The Leader''
|U.P. (Prayag), then United Provinces
|Hindi
|-
!Mukund Ramrao Jayakar
|
|
|
|
|
|Marathi
|-
!Narasimha Chintaman Kelkar ('Sahityasamrat Tatyasaheb')
|Congress leader and Tilak’s associate
|
|Defected in the 1920s (formalized post-1947) over Congress’s “soft” stance on communal issues; became HM general secretary.
|
|Maharashtra (Miraj)
|Marathi
|-
!Dr. Narayan Bhaskar Khare
|Premier of Central Provinces and Berar
|
|Expelled from Congress in 1938, and in August 15, 1949
|
|Maharashtra (Panvel)
|Marathi
|-
![[डॉ. सम्पूर्णानन्द जीवन एवम् चिन्तन- Dr. Sampoornanand Life and Thinking (An Old and Rare Book)|Dr. Sampurnanand]]
|Congress leader
|
|Briefly aligned with HM in 1947-1949 before shifting to BJS.
|Achieved doctorate
|U.P. (Varanasi)
|Hindi
|-
!Dr. Syama Prasad Mookerjee
|Congress minister, later HM president
|Elected to Bengal Legislative Council under Congress (1937); served as India’s first Industry Minister (1947) under Nehru.
|Resigned from Congress/HM in 1949 over ideological differences (opposed Article 370, Partition acceptance); founded BJS in 1951 with RSS support. RSS provided organizational backbone (e.g., volunteers for campaigns.)
 Post-1947 Relevance: His defection symbolized the right-wing Congress exodus to RSS-aligned politics.
|He died in 1953 during Kashmir agitation.
|Bengal (Kolkata) then Bengal Presidency
|Bengali
|-
|}

==Militant Hindu groups offering alternative to INC==
;Abhinav Bharat Society 
[[image:Savarkar and Senapati.jpg|right|thumb|200px|Savarkar and Senapati Bapat.]]
"''I have fought all my life to revive the Hindavī Swarājya of Shivaji and the Peshwas — nothing less than that will satisfy me.''" - Senapati Bapat<ref>Interview in ''Kirloskar'' magazine (1947) and autobiography</ref> (1940s)
Veer Savarkar formed this organization in 1904, as in his initial stages of the freedom struggle he aggressively wanted foreigners ruling India punished.

He founded the group on campus of Fergusson College at Pune, where he studied. On campus he smuggled arms and plotted against imperialist rule.

Senapati Bapat (Pandurang Mahadev Bapat) was a part of this organization, and after the group was banned, he later joined [[Indian Freedom Fighters#India House's Hindu activist roots|India House (London)]], Free India Society (London), [[Indian Freedom Fighters#Ghadar Movement's Hindu activist roots|Hindustan Gadar Party]], Jugantar Group, and [[Indian_Freedom_Fighters#HRA's Hindu activist roots|Hindustan Republican Association (HRA)]], but later served in nonviolent Gandhian groups. Up to 1910 in London, Savarkar and Bapat were still close. He used Hindu symbolism and teachings as inspiration for the freedom movement. When a member of the ABS, he called himself 'Shivaji’s soldier' and took the organization's oath ("''We will fight like Shivaji.''") For the 1915 Ghadar bomb training, he swore on ''[[Bhagavad Gita]]'' before bomb plots and quoted [[Karma Marga|Karma Yoga]] ("''Fight without fear.''") Within Pune in the 1900s, he used Tilak’s Ganesh Utsav festivals for secret meetings & weapon storage. In his revolutionary poems, he invoked "''Mother India as Kali''" to awaken martial spirit. During Swadeshi rallies, he chanted B.C. Chatterjee's "Vande Mataram" hymn as a battle cry. He was jailed in 1915 for being the accused number 1 in the Nasik Conspiracy Case and was acquitted 5 years later. He had said in the 1920s, "''Hindu gods inspire all Indians—Muslim, Sikh, Hindu—to fight the foreigner.''" Even after independence he participated in the Hyderabad and Goa liberation movements.

This group had not only inspired organizations in its era, but even today there are some named after this organization.[https://www.abhinavbharatparty.org/][https://www.abhinavbharat.org][https://www.abhinavbharatcongress.org/]

;Anushilan Samiti (''Secret Committee'') 
[[image:Anushilan Samiti members.jpg|right|thumb|200px|Members of the organization.]]
[[image:Delhi-Lahore Conspiracy.jpg|right|thumb|200px|1912 assassination attempt of Viceroy Hardinge.]]
"''The Marathas under Shivaji overthrew the Mughals with peasant armies; we Bengalis must emulate Hindavi Swarajya to free India from British chains.''" - ''Jugantar Patrika'' newspaper (1908)
This was the first organization that utilized violence against British imperialists. It influenced freedom groups that formed afterwards. It was formed in 1902.

It was established by Satish Chandra Basu and Pramathanath Mitra (Theosophist and a barrister.) It drew from physical and spiritual training inspired ''Anandamath'' (1882) and [[Swami Vivekananda|Vivekanand]]'s emphasis on "''muscular national''" (building physical strength for national revival.) Initial meetings at Mitra's home focused on lathi (stick) training, yoga, and revolutionary literature. It had eventually forged ties to Irish revolutionary (also anti-Britain) groups for obtaining weapons.

This group blended Hindu cultural promotion with anti-colonial militancy, viewing anti-imperialist violence as [[dharma|dharm]] (''spiritual duty'') that was needed in the circumstances. Members took oaths to assassinate imperialist officials and disrupt the British Raj.

Its key violent actions include 1907-1908 assassination attempts on imperialist officials, including plots against magistrates. Mentionable is the 1908 bomb-making and distribution of pistols, and they were linked to the Muzaffarpur Bomb Case of Bihar wherein member Khudiram Bose (then 18) threw a bomb at an imperialist judge's carriage in April 1908, killing 2 British women by mistake. Khudiram was hanged and became a martyr and inspiration for further violence against imperialism. The Alipore Bomb Case of 1908 is noteworthy and the accused was the-then leader Aurobindo Ghosh. In the 1910s when the group expanded to branches in Dhaka and other cities, and Sri Aurobindo was acquitted for conspiracy.

Niralamba Swami (born Jatindra Nath Banerjee) was an active member who became a sanyasi after revolutionary activity was suppressed in Bengal resulting from the association's Alipore bombing. He became a pupil of Aurobindo at Gujarat in 1897. He had met Soham Swami (born Tigoria Baba) was a guru to Niralamba through mentorship and writings. Soham's armed revolutionary training (including bomb-making) and yogic discipline shaped Niralamba. Soham propagated ''''Hindu martial dharma''" to fight imperialists and wrote the ''Soham Gita'' as the 'scripture' for armed revolt.

Rash Behari Bose (not familial relation to Subhas Chandra) was a another key figure of this organization, as in December 23, 1912, he, along with member Basanta Kumar Biswas threw a self made bomb, in the convoy of imperialist Hardinge at Delhi, severely injuring the Viceroy. This was part of the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]] that planned a number of attacks on imperialist officers in India. R.B. Bose would later escape Lahore and would then flee to Japan to avoid being caught and he supported the Indian freedom movement internationally by forming the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League (IIL) and Indian National Army (INA.)]]

This group ended up influencing not only R.B. Bose and his INA but also Bhagat Singh and his HSRA. It further influenced Congress to seek Purna Swaraj from previously seeking only Home Rule or Dominion Status within the British Empire.

The association didn't just aim for freedom but aimed to protect Hindus from Muslim terrorists, who were often backed by the Nawab of Bengal. For example, in the 1907 Jamalpur Riot, members wounded 40-50 Muslim terrorists that attacked the residence where the group's lathi-play was taught. Defending members were Bipin Behari Ganguli, Harish Shikdar, Indranath Nandi, Narendra Bose, and Sudhir Sarkar. Ganguli later became the mentor of Gopal Mukherjee. Pulin Behari Das was the establisher of the Dhaka Anushilan Samiti were. Also in 1907 was the riot in Comilla wherein a Hindu shopkeeper that was brooming his store was accused of insulting of the visiting Bengali Nawab with his broom. Muslims attacked the shop, after which a Muslim was shot at by a member and the rioting stopped. In Jamalpur, a Muslim mob attacked Goddess Basanti's image and broke it. (Basanti Puja is one of the biggest festival in Bengal.) This only ranged Hindus that responded to the aggression with aggression, and a member fired upon a Muslim, after which the violence subsided. The puja the proceeded as normal.

During World War I, it collaborated with German agents in the Hindu-German Conspiracy (1914-1917) for uprisings. The British Raj government banned the association. It only splintered into the successor Jugantar by 1914.

R.B. Bose met Aurobindo in 1920s and admired his early revolutionary phase (1905-1910) and ''Bande Mataram'' newspaper. Aurobindo's armed resistance in Bengal became a model to Bose. Mahatma Gandhi had condemned the group for using "''sinful''" violence. Aurobindo would later establish the Jugantar group.

Pulin Behari Das was given a life sentence and he later became an RSS sympathizer.

;Atmannati Samiti 
[[image:Bipin Behari Ganguli.jpg|right|thumb|200px|Bipin Behari Ganguli.]]
"''The Maratha Empire under the Peshwas embodied Hindavi Swarajya; we must follow Shivaji’s path to self-rule.''" - Society Newsletter (1908)
This group was founded around 1901-1902 in Kolkata by Bipin Behari Ganguli and Pravas Chandra Dey. It worked together with Srish Pal, another revolutionary, was associated with a different but related organization, the Dhaka-based Mukti Sangha (later known as Bengal Volunteers) These 2 groups worked together in carrying out targeted assassinations of British officials and Indian police officers. A notable instance involved a member of the Samiti, Ranen Ganguly, who, along with Srish Pal, assassinated police inspector Nandalal Banerjee in Kolkata in 1908.

;Bharat Jatiya Bahini 
[[image:Gopal Patha.jpg|right|thumb|200px|Gopal Patha.]]
The ''India People Army'' was established by Gopal Patha (born Gopal Chandra Mukhopadhyay) during the Non-Cooperation Movement around 1942 and mobilized the Bahini's members in August 1946 to defend Kolkata from becoming a part of Pakistan, which was the aim of Islamist mobs. The pro-Pakistan Islamists initiated the violence from their observance of Direct Action Day, which had the aim for the future state of Pakistan to incorporate Kolkata, and the resulting violence led to the Great Calcutta Killings.

Gopal, a former member of the Atmannati Samiti, formed a militia of around 400-800 around 1942, which included volunteers from the Arya Samaj, other Sanatan, and Sikh communities. The Bahini's weapons were a collection that began from the formation of the group in 1942. During riots, Hindu blacksmiths also forged weapons for the Bahini. Further financial backing came from Marwari businesspeople of Kolkata's Burrabazar locality. The majority of Bahini members were either Bengali Dalits or non-Bengalis (i.e., Biharis, Odias, Punjabis, and person of U.P.) Local vyayam samitis (wrestling clubs) provided recruitment and weapons, including rods, knives, and revolvers.

A freedom fighter from INC that joined Gopal's Bahini to combat Islamists was Jugal Chandra Ghosh. He and the HM secretary Bidhubhusan Sarkar collaborated to secure fundraising for the Bahini. Dr. Bidhan Chandra Roy, who would become CM of of W.B. after independence, had a close relationship with Gopal and provided moral support to his cause. Gopal Chandra Banerjee INC's trade union (INTUC) future leader also worked with Jugal Chandra Ghosh to secure funds from sawmills, dairies, and factories for the Bahini's operations in 1946.

The association would go on to defending Hindus even during the 1947 Partition riots instigated by Islamists.

After the riots subsided, the group turned to social work, running the National Relief Centre for the Destitute.

;Bharatha Matha Sangam 
[[image:Vanchi Iyer.jpg|right|thumb|200px|Vanchi Iyer.]]
"''The [[Mlecchas|mlecha]] of England, having captured our country, tread over the [[Sanātan Dharm Principle|Sanatana Dharma]] and destroy them. Every Indian is trying hard to drive out the English to get Swarajyam and restore our culture. Our Raman, Krishnan, Arjuna, Shivaji and Guru Gobind ruled our land, protecting all Dharmas,…''" - Vanchi Iyer in his suicide letter explaining assassination (1911)
The ''Mother India Association'' was founded by Nilakanta Brahmachari after the Tinnevely riot of March 17, 1908, instigated by the inflammatory speeches of Swadeshi Padmanabha Iyengar, Subramania Siva and V.O.C. Pillai (they were all later charged.) Pillai (with Subramania Bharathi) invoked Shivaji in songs and speeches (Bharathi declared, "''Shivaji danced the dance of freedom; we must dance it again.''")

This group sought swarajya through violence to achieve the retreat of the British imperialists.

Vishwanathan Iyer is more popularly known as Vanchi Iyer, who assassinated British officer Robert Ashe on June 17, 1911 by firearm. Vanchi was a pupil of Varahaneri Venkatesa Subramaniam Aiyar (himself a pupil of Savarkar.)

Subramania Siva was called by Bharathi "''My hero Shivaji!''" and "''reincarnation of Chhatrapati Shivaji.''" In Siva's writings and dramas, he mentioned Shivaji. They were made to spread pan-Indian nationalism among Tamils. In his 30s, his writings focused on Hindu-specific topics like spirituality and yoga.

;Hindu Dharma Rakshini Sabha 
[[image:Chapekar Brothers.jpg|right|thumb|200px|The Chapekar Brothers.]]
"''We formed the Hindu Dharma Rakshini Sabha in 1894 with the open aim of protecting Hindu religion and the secret aim of driving out the British by force.''" - ''Chapekar Bandhu-anchi Charitra'' (1901) By Damodar Hari Chapekar (wrote it in jail)
The ''Council for the Protection of Hinduism'' was founded by Damodar Chapekar with his brothers Balkrishna and Vasudeo, and with Mahadev Vinayak Ranade.

The membership oath was taken on the Gita and sword.

They were the founders and core members. The society was publicly a religious-cultural body but secretly a revolutionary conspiracy group.
"''We have taken the oath to re-establish Shivaji’s Hindavī Swarājya.''" - Chapekar brothers in their own statement before execution (1897)
Its secret inner circle (unnamed in records, but later called 'Chapekar Club' by British police) carried out the assassination of imperialist officers W.C. Rand and Lt. C.E. Ayerst on June 22, 1897. The inner circle's members were Chapekar brothers, M.V. Ranade, Khando Vishnu Sathe, and a few teenage runners.

;Jugantar Group 
[[image:Aurobindo.jpg|right|thumb|200px|Sri Aurobindo Ghosh (alias 'Srijut'.)]]
[[image:Satyananda Puri.jpg|right|thumb|200px|Swami Satyanand Puri (alias 'Bhavabhushan Mitra'.)]]
"''Shivaji’s Hindavi Swarajya and the Maratha Confederacy’s victories over Aurangzeb are the blueprint for our revolution; the Peshwas showed how to build a Hindu empire.''" - Bhupendranath Dutta (1908)
Aurobindo had formed this association.

Swami Satyanand Puri (born Bhavabhushan Mitra) was a key person of this group and he was a Hindu cleric that was influenced by the teachings of Vivekanand. He participated in the [[Indian Freedom Fighters#HGP’s Hindu activist roots|Ghadar Mutiny]].

Acharya Mahananda Halder, although not a founder, is a mentionable member because he was a member of the Anushilan Samiti (1905-1910), then of the splinter Jugantar Group. He wrote positively since 1939 in his Bengali monthly magazine ''Ananta Bijoy'' about S.C. Bose and the INA. He would later establish the Nadia Zila Matua Mahasangha, Harichand Seva Sangha, and Mira High School in Plassey, Nadia. He had personally me the Matua [[Vaishnava]] sect founder's son Guruchand Thakur, who was led the sect.

Phanindra Nath Ghosh had gotten arrested and was imprisoned. He participated in the 1942 Quit India movement and on August 15, 1972 was awarded Tamra Patra by the Government of India.

This group, became involved in a serious of planned assassinations. Bagha Jatin (born Jatindranath Mukherjee) was the chief planner. On June 2 and November 29 of 1908; Lt. Governor of Bengal on November 7 of 1908; Prosecutor Ashutosh Biswas on 10 February Judge Douglas Kingsford on February 23-27; Narendranath Gossain on April 16, August 24 September; Deputy Superintendent of Police Shamsul Alam on 28 October of 1909.

The last major planned armed confrontation was the Howrah Plot<ref>Plan entailed seizing arms depot at Howrah station to distribute its rifles, bombing and raiding Shibpur Arsenal, and fight with imperialist forces in Kolkata</ref>, which was ultimately intercepted and crushed. However, it involved a lot of planning by Bagha Jatin, including collaborating with a German officer (Vincent Kraft) in February 1915 at Kolkata. Jugantar had raised ₹50,000 and over 500 recruits. By May this plot's planning was finalized. Bagha Jatin was the mastermind, M.N. Roy the liaison officer, Chittapriya Ray Chaudhuri the commander, and Jadugopal Mukherjee the bomb expert. Bagha Jatin was martyred in the fighting at Balasore on September 10.

"''We die so India may live free.''" - Bagha Jatin's dying words

The group's newspaper was also titled ''Jugantar Patrika'', which was also used by the Anushilan Samiti.

;Matruvedi Dal 
[[image:Ram Prasad.jpg|right|thumb|200px|Ram Prasad.]]
"''Being a Hindu I believe that an insult to my country is an insult to God. For the worship of my country is the worship of Shri Ram and the service of my country is the service of Shri Krishna.''" - Ram Prasad Bismil
The ''Motherland-Altar Council'' was founded by Ram Prasad Bismil
He justified the usage of violence for attaining freedom, viewing it, as Netaji did, as karma yoga. He even referenced ''Bhagavad Gita'', saying it authorizes it in certain situations.<ref>"''Lord Krishna's advice in the Bhagavad Gita is the kill even our own teachers and kinsmen [if duty demands]...No blame attaches to any person if he is doing deeds without being actuated to reap the fruits of his deeds.''"</ref> He was inspired by Dayanand's ''Satyarth Prakash'', which rejected nonviolence for the freedom struggle.

In his autobiography (''Kakori Ki Shaheed'') he noted converting Muslims but he also praised Ashfaquilla Khan's dedication to the freedom struggle and Hindu-Muslim unity.

His literature he distributed includes pamphlets "Deshvasiyon Ke Nam Sandesh" (''A Message to Countrymen'') and "Mainpuri Ki Pratigya" (''Vow of Mainpuri'') that urged armed uprising against British rule.

He participated in armed participation, like Mainpuri Conspiracy Case of 1918, together with Shivaji Samiti. The Dal's operations were in district of Agra, Etawah, Mainpuri, and Shahjahanpur. In 1920 Shivaji Samiti's leader Dixit died due to sickness and the Matruvedi Dal being a partner organization was impacted—it ceased activities.

In 1924 Bismil setup the [[Indian_Freedom_Fighters#HRA's Hindu activist roots|HRA]] together with Sachindranath Sanyal, Jogesh Chandra Chatterjee, and a few others.

He had evaded capture by imperialist forces multiple times, including by jumping into the Yamuna River. Eventually he was arrested. In his final moments, he recited "''Vishwani deva savitaha dunitani''", the Vedic prayer.

;Shivaji Ki Sena 
[[image:Phadke.jpg|right|thumb|200px|Vasudev Balwant Phadke ('Father of Indian Armed Revolution'.)]]
"''We are Shivaji's Sena—no name needed''." - Vasudev Balwant Phadke
Vasudev Balwant Phadke established it after leaving the Sarvajanik Sabha in 1875. He posthumously earned the title as 'Father of the Armed Revolution'.

The association used Hindu teachings, culture, and symbolisms to inspire the members and promote the movement. The group's flag was bhagwa with [[Hanuman]] on it. They said the armed struggle is a form of Karma Yoga. Members would take an oath on a sword and tulsi leaves. He used the term 'Dharm Yuddh' (''Spiritual Duty War''.) They rallied during [[Festivals|Ganesh Utsav]].

"''Shivaji killed Afzal Khan—we will kill British like demons''." - Vasudev Balwant Phadke (1879 speech)
He, together with his army of about 300 Ramoshi tribesmen revolted violently from February-November 1879. He was arrested and later died in jail.

The Sena established a provisional government that controlled parts of Pune but it was short-lived. However, it launched daring raids on wealthy British businessmen, moneylenders, and government treasuries in the Konkan and Deccan regions, raising funds to support famine-stricken farmers and arm the militia. He also preached swaraj village-to-village, becoming the first Indian leader to do so systematically, inspiring around 300 insurgents from diverse castes and laying the groundwork for future armed movements.

;Shivaji Samiti 
[[image:Genda Lal Dixit.jpg|right|thumb|200px|Genda Lal Dixit.]]
Genda Lal Dixit was greatly influenced by Shivaji and also by Tilak. He used Shivaji's symbolism of challenging and defeating Mughals in conflicts and eventually of Hindavi Swarajya defeating the Mughal Empire, as the model and inspiration that Indian freedom fighters need to take down the British Empire's stranglehold on India. It also drew from Arya Samaji influences.

He used Shivaji's militancy stories to inspire and recruit youths, and even dacoits from the Chambal ravines.

Slogans of Shivaji Samiti were "Maro Firangi Ko" ("''Kill the Foreigners''"), "Bhaiyon aage badho, Fort William chheen lo, jitne bhi Angrez saare ek ek kar been lo" ("''Brothers, advance, seize Fort William, however many Englishmen, strike each one''"), and "Vande Mataram".

Its operations were in the same areas as Matruvedi Dal, and both cooperated towards their common goal of overthrowing British rule.

In 1920, Dixit contracted tuberculosis and passed.

;Suhrid Samiti 
Kishori Chand Mitra, a Brahmo Samaji, established Samaj Unnati Vidhayini Suhrid Samiti (''Organization of Friends for Social Reform'') in 1854. Ashwini Kumari Rai of the group composed literature that highlighted the hardships that Hindu society was going through due to British rule.<ref>[https://cshc.substack.com/p/reclaiming-the-sacred-religion-revolution "Reclaiming the Sacred: Religion, Revolution and the Bengal Underground"] By CSHC and Colonel Walter E. Kurtz (Jan 12, 2026)</ref> Prominent members also included Debendranath Tagore (1st President), Harish Chandra Mukherjee, and Akshay Kumar Datta.

It also had a splinter faction known as Sadhana Samaj (alias Sadhana Samar, Swadeshi Sadhana Samaj) led by Hemendra Kishore Acharya Choudhury. Its oaths involved a ''Bhagavad Gita'' in 1 hand and a revolver in the other.

==Other Hindu groups offering alternative to INC==
The Servants of India Society and other secular organizations though sometimes making pro-Hindu statements and founded by Hindu activists, cannot be considered Hindu activist groups. Several other practicing Hindus participated and were martyred in the freedom movement. To such nationalists, religion was a personal matter and they didn't promote it but focused only on working with other freedom fighters for achieving freedom from imperialists.

'''Arya Samaj''' 
[[image:Dayananda Saraswati.jpg|right|thumb|200px|Dayanand Saraswati ('Rashtrarishi'.)]]
"''India can be free only when Hindus return to the pure Vedic Dharma and throw off the slavery of foreign religion and foreign rule.''" - "Chapter 13", ''Satyarth Prakash'' (1877) By Dayananad Saraswati
Dayananad Saraswati (born Mool Shankar Tiwari), titled by admirers as 'Rashtrarishi' (''Nation's Seer'') was the first vocal activist for Swaraj.

This group influenced freedom fighters Aiyar, Bhai Balmukund, Bhai Parmanand, Chaudhary Charan Singh, Dhingra, Justice Ranade, Kartar Singh Sarabha, Lala Dayal, Lala Rai, Mahatma Hansraj, Master Amir Chand, Pandit Lekh Ram, Ram Prasad Bismil, Shyamji Krishna Varma, Sohan Lal Pathak, Swami Shraddhanand, Roshan Singh, Vallabhbhai Jhaverbhai Patel (Sardar Patel), Veer Savarkar, Vishnu Sharan Dublish, Yogmaya Neupane, and others. A Sikh freedom fighter it influenced was Kishan Singh. It also influenced Bhagat Singh (former Sikh.)

Arya Samajis who were martyred in the freedom struggle were Balmukund, Bismil, Chand, Dhingra, Pathak, Rai, and Roshan Singh. Mentionable is that Balmukund, executed at Delhi's Chandni Chowk area, was the descendant of Bhai Mati Das, who was a 17th century martyr of Sikh genocide by Aurangzeb also at Chandni Chowk.
"''Shivaji is one of the immortals of the world. He is a figure of burning patriotism that he has become the pole-star of Indian Swarajya.''" - ''Shivaji the Great'', Volume I (1932) By Professor Bal Krishna, member at Kohlapur branch and Gurukul Kangri of Arya Samaj
Lajpat Rai, titled by admirers as 'Rashtrabhushan' (''Nation's Medal'') and 'Lala Rai', became a member and also joined the Congress.

Arya Samaji merchants vowed not to import foreign cloth, contributing to the Swadeshi Movement. Kisan Sabhas (''Farmer Councils'') were constituted under the guidance of Samaj activists and non-tax campaigns were launched at several places. Arya Samaj, especially led by Swami Shraddhanand and Dr. Satyapal, actively protested against the Rowlatt Act and spread hatred against British imperialists, even down to the village level throughout Punjab and Haryana.

The Samaj frustrated the aim of British rule and about 60% of the Punjab region's Satyagrahis were Samajis. Dr. Satyapal, Gyani Pindidas, Mahatma Devi Chand, Bhimsen Sachar, Gokul Chand Narang, Prabodh Chandra, Swami Atmananda, Rambhaj Datta, Dewan Alakhdhari, Yash, and Deshbandhu Gupta and several other Samaj leaders played a crucial role in the freedom struggle in the Punjab.

Arya Swaraj Conference of Lahore elected Dr. Satyapal as its chairman and Punjab War Council was formed with him as its general secretary.

'''Asom Sangrakshini Sabha & Assam Jatiya Mahasabha''' 
[[image:Ambikagiri Raichoudhury.jpg|right|thumb|200px|Ambikagiri Raichoudhury ('Assam Kesari'.)]]
"''The unchecked activities of Christian missionaries in the hills are separating our tribal brethren from the mainstream Assamese society. We must protect our indigenous culture and dharma from such external influences.''" - A representative from the Sabha (1928-1930)
These organizations, founded by Ambikagiri Raichoudhury,<ref>"''The hills and plains of Assam are being slowly taken over. Foreign missionaries are converting our tribal brothers and sisters, while outsiders are taking our land and jobs. If we do not wake up, the indigenous people of Assam will become minorities in their own motherland.''"</ref><ref>
Ambikagiri Raichoudhury Regularly used these phrases: 
1. "Hindu Asomiya Jati" (হিন্দু অসমীয়া জাতি) — "''Hindu-Assamese Nation/People''" (This was one of the most commonly used phrases by the Sabha.) 
2. "Hindu Asomiya Sanskriti" (হিন্দু অসমীয়া সংস্কৃতি) — "''Hindu-Assamese Culture''" 
3. "Hindu Asomiya Jibon Dhara" (হিন্দু অসমীয়া জীৱন ধাৰা) — "''Hindu-Assamese Way of Life''"</ref> in 1926, sought to protect Assamese identity, as during the colonial era, missionaries and non-Assamese were settling in Assam. Of particular concern was the interference in Assamese culture, such as Christian missionary work and outlawing puja at the famous Kamakhya Temple. Because the political area of Assam was larger then, concerning areas were the Garo Hills and Khasi Hills (both now in predominantly-Christian Meghalaya) and Naga Hills (now in predominantly-Christian Nagaland.) Assam Jatiya Mahasabha was the Sabha's political wing.

The Sabha's most prominent members of this group included Dandinath Kalita and Kirtinath Hazarika.

"''The Hindu people of Assam must be protected from becoming a minority in their own homeland.''" - Memoranda submitted by both groups to the British government and Congress leadership (1940s)

'''Bharat Dharma Mahamandala & Hindu Mahasabha''' 
[[image:Mahaman Malaviya.jpg|right|thumb|200px|Mahaman Malaviya (right) with Mahatma Gandhi (left.)]]
"''India will be free only when Hindus realise that they are a nation by themselves and organise politically, culturally, and militarily as Hindus.''" - Veer Savarkar
The BDMM formed in 1902 by Pandit Din Dayalu Sharma and Mahaman Malaviya to consolidate (better organize) Sanatan Sabhas and arrange activities. Several Sanatan Sabhas were established from 1887-1900 all over India but the BDMM gave them all a common platform.

Later, its political wing, the HM, formed in 1915 under Malaviya, and in its 1920s-1930s stages was highly political and supportive of the freedom struggle.

Congress congratulated<ref>"''The Congress welcomes the establishment of the Hindu University at Benares by the Bharat Dharma Mahamandala.''" - Congress resolution at Lahore session (1909)</ref> BDMM with establishing the [https://www.bhuonline.in/ Banaras Hindu University (BHU)], which would go on to become an extremely important a hub for the freedom movement.

Savarkar joined this organization in 1937, as he was banned from politics as a condition of his prison-release. He stated in 1937, "''Hindus must organize politically to secure Swaraj.''"

He would seize the opportunity of WWII to enlist Hindus for become militarized to eventually overthrow the imperialists and have an independent India.
"''The goal of complete independence is nothing but the revival of Hindavī Swarājya first established by Shivaji and expanded by the Peshwas.''" - Veer Savarkar<ref>''Hindutva'' (1923), ''Hindu Pad Padshahi'' (1925), and multiple prison letters and speeches 1937-38</ref> (1923-1938)
In 1991, the-then PM of India, Pamulaparthi Venkata Narasimha Rao (P.V.N.R.) said, "''Malaviya was a freedom fighter, educationalist, and Congress stalwart—his legacy is secular and inclusive''." He had also made other positive statements.<ref>"''Malaviya was a giant of the freedom movement—BHU is a national treasure''." - P.V.N.R. in BHU convocation speech, 1991</ref><ref>"''Malaviya's Congress leadership in 1909-1932 was crucial-he was a true nationalist''." - ''The Insider'' (1993) By P.V.N.R.</ref><ref>"''Mahamana Malaviya united education and patriotism—we owe him our universities''." - P.V.N.R. on Malaviya's birth anniversary, 1995</ref>

'''Bharat Sevashram Sangha''' 
[[image:Swami Pranavananda.jpg|right|thumb|200px|Swami Pranavananda.]]
"''The Hindus are not so much in need of ideas and ideals, as they are in need of strength, unity, organization, power of self-defense and a will for self-expansion. Ideas and ideals they have enough; they have enough of plans and programs. But everything has become meaningless for want of strength and energy. The entire Hindu population is to be vitalized by an infusion of tremendous energy.''" - Acharya Srimat Swami Pranavananda Maharaj
Acharya Srimat Swami Pranavananda Maharaj (born Binode Bhuiya) setup this organization in 1917 to mainly help in humanitarian ways, such as providing food relief to famine-, epidemic-, and cyclone-affected Bengalis.

Pranavananda criticized passive non-violence (extreme ahimsa of Gandhi), advocating instead for active self-defense and societal reorganization to counter colonial exploitation and communal divisions, which he saw as weakening the Hindu community and aiding foreign dominance. So he formed defense units to protect Hindus from Islamists during communal riots.

He interacted with freedom fighters, including Dr. S.P. Mukherjee. The Swami had secret contacts with revolutionary freedom fighters in East Bengal and motivated youth toward patriotic action, physical strength, and selfless service. He provided shelter and food to freedom fighters "in the dark of night" when they sought his inspiring words or hid from British police. This led to his brief imprisonment in 1914 for suspected involvement, though he was released due to lack of evidence. Like the Anushilan Samiti and Jugantar, he envisioned a 'dharm-rashtra'.

'''Brahmo Samaj''' 
[[image:Ramananda Chatterjee.jpg|right|thumb|200px|Ramananda Chatterjee ('Father of Indian Journalism'.)]]
"''The statesmenship and administrative capacity of the Peshwas deserve to be better known than they are.''" - Ramananda Chatterjee
Raja Ram Moham Roy, 'Father of the Indian Renaissance' and 'Father of Modern India' did not contribute to the freedom movement but his formation of the Brahmo Sabha (later becoming Brahmo Samaj) led to critically-thinking Indians, and future generations of the the Samaj became pro-freedom activists. Many attendants of the Indian National Conferences of 1883 and 1885 were Brahmos. The most prominent ones were R.N. Banerjee and A.M. Bose. Others were Durga Mohan Das, Kandukuri Veeresalingam Panthulu, Krishna Kumar Mitra, Manomohan Ghosh, Nabagopal Mitra, Ramesh Chandra Dutt, Shib Chandra Deb, and Umesh Chandra Dutta. It is mentionable that former Brahmo, Justice Ranade who later formed his own Prarthana Samaj, was present. In 1886, Bipin Chandra Pal of the Lal-Bal-Pal trio joined, becoming the most influential Brahmo in the INC that [with Rai and Tilak] [[Indian Freedom Fighters#Hindavi legacy in Swadeshi concept|spearhead the Swadeshi movement]].

Its affiliated publications ''Indian Mirror'' (main editor Manmohan Ghose), ''Modern Review'' (main editor Ramananda Chatterjee), ''Tattwabodhini Patrika'' (main editors Akshay Kumar Datta, Dwijendranath Tagore, Ishwar Chandra Vidyasagar, R.N.Tagore, and R.N. Bose), and ''Sanjibani'' (main editor Krishna Kumar Mitra) fueled the nationalist spirit. Chatterjee also wrote ''Towards Home Rule'' in 1917. In 1929 he began publishing the pro-freedom ''Vishal Bharat'' magazine. Notably, he was a friend of Sister Nivedita[https://www.indica.today/long-reads/part-4-sister-nivedita-and-ramananda-chatterjee-an-association-of-enduring-impact/] of the Dawn Society.

To promulgate Brahmo ideas and literature, R.N. Bose established the Brahmodharma Bodhini Sabha wing (1872), and to facilitate spiritual discusions he made the Biddwajjana Sarnagam wing (1874).

Institutions of the Samaj included City College in Kolkata (a hub for nationalists) and Sadharan Brahmo Samaj Hall (hosted political meetings.)

It actively participated in the Swadeshi movement to boycott British good and heavily resisted Christian missionary efforts.

It was not solely Bengal-based and many times had a pan-Indian view—Brahmo Halls were opened further east and north of Bengal, and even in southern India. A.M. Bose, K.M. Mitra, and R.C. Dutt wrote positively of Shivaji and Hindavis.

'''Dawn Society''' 
[[image:Sister Nivedita.jpg|right|thumb|200px|Sister Nivedita.]]
"''What Shivaji did to the Mughals, we will do to the British.''" - Slogan of a huge exhibition held with portraits and weapons at the first Shivaji Utsav in Bengal organized by Dawn Society (1906)

Bipin Chandra Pal of the group earned the title 'Father of Revolutionary Thoughts in India' and he was part of the political trio of 3 separate politicians, Lal-Bal-Pal, consisting of Lala Rai, Lokmanya Tilak, and himself, from 3 separate political groups. In his Shivaji Utsav speech in the early 1900s, he emphasized Shivaji as embodying the "''religio-political idea of the Hindu people''" and a model for national honour and self-rule.

Aurobindo<ref>"''Shivaji's Maratha Empire teaches the Kshatriya virtue of protecting the weak from oppression; his Swarajya against Mughal foreigners is the doctrine we need for passive resistance to British despotism.''" - Aurobindo Ghosh in speeches at Shivaji festivals co-organized by Dawn Society (1906-1907) </ref> had given a similar statement as above. Dawn Society organizers at the June 1906 Shivaji Utsav in Kolkata too had made a similar reference.<ref>"''Shivaji's noble life and brilliant career exemplify resistance to foreign tyranny; his Hindavi Swarajya must inspire our boycott of British goods and demand for self-rule today.''"</ref> Aurobindo's "Bhavani Mandir" (1905) pamphlet called for a Shivaji-style rebellion against British rule.

"''Hinduism is India's soul—revive it for freedom''." - Sister Nivedita (born Margaret Elizabeth Noble)

It was established by Satish Chandra Mukherjee in 1902 at Kolkata. Members included Aurobindo, R.N. Tagore, Dr. Rajendra Prasad, Raja Subodh Chandra Mullick, Radha Kumud Mukherjee and Brajendra Kishore Roy Chowdhury.

It not only openly participated in Shivaji Jayanti and Ganesh Utsav, but used events like the latter for Swadeshi rallies. It performed bhajans. It also had Gita study classes wherein it encouraged the scripture's call for Karma Yoga but towards Swadeshi.

It also utilized Hindu symbols like Bharat Mata, the Aum for the Society's logo, and the lotus.

"''Gita is our battle cry—not for caste, but nation''." - Aurobindo Ghosh

Barindra Ghosh (Aurobindo’s brother) wrote, "''Shivaji is the god of revolutionary nationalism.''"

In Aurobindo's newspaper ''Bande Mataram'', he wrote, "''Shivaji did not beg for rights; he took them.''"

Its newspaper was ''Dawn''.

'''Deccan Education Society & Fergusson College''' 
[[image:Deccan Education Society.jpg|right|thumb|200px|Deccan Education Society founders.]]
"''Swaraj is my birthright, and I shall have it...[This is] the same Swaraj that Shivaji and Baji Rao I had established in the Maratha Empire—a model of Hindavi Swarajya against tyranny.''" - Lokmanya Tilak in lecture at Fergusson College and ''Kesari'' editorials (1890s-1910s)
The DES was formed in 1884 by Lokmanya Tilak, Vishnushastri Krushnashastri Chiplunkar, and others. Its prime focus was utilizing Western-tyle education to uplift the-then generation of children and train them in to become freedom fighters. So it established the Fergusson College (named after the-then Governor of the Bombay Presidency) in Pune. Tilak posthumously earned the title as 'Father of the Indian Unrest'.

It advocated assertive nationalism, mass mobilization, Swadeshi (boycott of British goods), and Swaraj.

Savarkar studied here, and being influenced by Tilak, he too sought independence for India. India's PM P.V.N.R., who would later participate in protests against the Hyderabad Nizam, studied here. Vishwanath Pratap Singh too. N.C. Kelkar and Acharya Kripalani are noteworthy.

Tilak would revive [[Festivals|Shivaji Jayanti and Ganesh Chaturthi]] as platforms for anti-imperialist speeches, turning religious events into freedom activist opportunities.

In 1905 its students protested against the Bengal Partition and organized boycotts too.

Tilak would mentor and create revolutionaries that would contribute to the independence movement. He said in a 1901 letter to Govindrao Apte, "''Vinayak is my spiritual son—he will surpass me in revolution''."
"''We shall teach [[Samyag Darshan|the best of Hindu thought]]—the [[Upanishad]]s, the [[Bhagavad Gita|Gita]]—but only as literature and ethics, never as religious dogma; our students will be Hindus, Muslims, Christians, and Parsis sitting together.''" - G.G. Agarkar, First Principal of Fergusson College (1885)
Shivram Mahadev Paranjape was a professor of Sanskrit here and he would later become president of the [[Indian Freedom Fighters#IIL-INA's Hindu activist roots|Indian Independence League]]'s Maharashtra branch.

'''Gurudev Seva Sangh & Gurukunj Ashram''' 
[[image:Tokdoji Maharaj.jpg|right|thumb|200px|Tukdoji Maharaj ('Rashtrasant') in the centre.]]
"''Shivaji Maharaj’s Swarajya was Dharma-rajya (righteous rule). That is the real Swarajya we have to bring back again. When the British leave, true Swarajya will come.''" - "Chapter 47" (verse on national unity), ''Gram-Geeta'' (1946-47) By Tukdoji Maharaj
[[Tukdoji Maharaj]] (born Mankidev Banduji Ingale), established the Gurukunj Ashram in 1936, then the Gurudev Seva Sangh in 1942. After independence the Sangh would become the All India Shri Gurudev Seva Mandal. This organization sought a 'dharma-rajya'.

Shivaji was this saint's number 1 hero, and in speeches for Quit India at Vidarbha villages<ref>"''Shivaji Maharaj destroyed Mughal rule; today we have to destroy British rule. Har Har Mahadev!''" (1942)</ref>, Jungle Satyagraha<ref>"''Shivaji Maharaj established Hindavi Swarajya; now we have to end the yoke of British slavery and win Swarajya from the jungles.''" (At Gondia-Chimur forests, 1930)</ref>, and Sevagram Ashram<ref>"''Shivaji Maharaj kicked out Aurangzeb; today Gandhibaba has to kick out the British, but through the path of truth and non-violence.''" (In presence of Mahatma Gandhi & Acharya Vinoba, 1940s)</ref> he likened Shivaji defeating Mughal imperialists to modern the-then freedom freedom fighters against British imperialists. He even composed a bhajan, which he sang 1942-45, with the lyrics, "''Victory to Shivaji Maharaj, victory to Hindavi Swarajya; let British rule end, let Mother India be free.''" His main centre, the Mohan-Kheda Ashram, had attendants from mainly the Gond and other tribal communities, and he had said, "''I am a Gond-Koitur, I am a tribal, but Shivaji Maharaj’s Swarajya is also my Swarajya.''"

From 1935 onwards, bhajan mandal (hymn society) networks had for secret meetings, satyagraha training, and Quit India mobilization, and eventually numbered over 500 village-level groups in Vidarbha by 1942.

"''Hindu dharma is the soul of Bharat—its rivers of knowledge flow to unite all in selfless service. For freedom, Hindus must embody this dharma, building villages as temples of unity.''" - ''Gramgeeta'' (1940s), Gurudev Seva Sangh publication
In 1941, Tukdoji participated in satyagraha, and partook in the Quit India movement. He was arrested in 1942 and was imprisoned in Nagpur and Raipur Central Jails.

The ashram was a base for Quit India rallies in 1942, and British police raided it during Tukdoji’s arrest. Gandhi visited in 1945, praising it as a “''temple of service.''”

He earned the title 'Rashtrasant' (''National Saint''.) His other alias was Tukaram Vaidya.

'''Madras Native Association''' 
[[image:Gazulu Lakshminarasu Chetty.jpg|right|thumb|200px|Gazulu Lakshminarasu Chetty.]]
It strongly opposed Christian missionary work and British polices were perceived as interfering in Hindu matters. It was founded by Gazulu Lakshminarasu Chetty[https://chhatrashakti.in/2020/08/07/unsungfreedomfighter-gazulu-lakshminarasu-chetty/], who is a very important figure for Indian sovereignty because he His petitions gave more sovereignty to Indians from the British Crown.

Madras Mahajana Sabha, its successor association focused prioritized Indian democratic rights, and did not focus on the Christian missionary work that many of its members were still against. It was founded (1884) by [https://theosophy-india.org/ Theosophical Society][https://indiatos.org/] members (Panapakkam Ananda Charlu, Mudumbai Veeraraghavachariar, and Ganpathy Subramania Iyer.) Members used to have meetings at the [https://www.ts-adyar.org/ Adyar Theosophical Society] but it didn't highlight or preach spiritual principles or use spiritual symbolisms, so it cannot be considered a Hindu group that its predecessor was.

''The Crescent'' was MNA's newspaper that regularly wrote of missionary activities and others (i.e., negatively portraying Hinduism and Hindu practice in textbooks) that grieved the Hindu community.

The Hindu Literary Society[https://www.jetir.org/papers/JETIR2208554.pdf] was another association that, together with the MNA, merged to create the Madras Mahajana Sabha.

'''Prarthana Samaj''' 
[[image:Dr. K.B. Antrolikar.jpg|right|thumb|200px|Dr. K.B. Antrolikar.]]
"''The Marathas under Shivaji and the Peshwas proved that Indians are capable of the highest form of self-government. The British tell us we are unfit to rule ourselves — history answers them with the example of the Maratha Empire.''" - Justice Ranade speech at the Deccan College in Pune (late 1880s) <ref>M.G. Ranade speech at the Deccan College, Pune (late 1880s)</ref>

Shivaji was a major inspiration to Justice Ranade (born Mahadev Govind Ranade)[https://puneprarthanasamaj.org/] for achieving independence the way the Chhatrapati did.<ref>"''The rise of the Maratha nationality was the first successful attempt in modern Indian history to establish a Swaraj or self-government free from foreign domination… The same spirit which animated Shivaji and his successors is needed today to shake off the foreign yoke which has replaced the Muslim yoke.''" - ''Rise of the Maratha Power''(1900) By M.G. Ranade</ref><ref>"''Shivaji taught us that India could be free and united under Indian rulers. The lesson of the Maratha Confederacy is that we can again be a nation if we revive the same patriotism and self-sacrifice.''" - M.G. Ranade
during presidential address at Bombay Social Conference (1900)</ref><ref>"''The Maratha period is the only period in the last eight centuries when India was ruled by Indians for Indians…The same ideal of Swarajya which Shivaji proclaimed must be our goal today.''" - M.G. Ranade's article in ''Indu-Prakash'' (English series on Indian history, 1880s)</ref><ref>"''Tell the young men that the blood which flowed in Shivaji’s veins still flows in theirs. The same fire that burnt in the breasts of the Marathas must be rekindled to win back our lost independence.''" - M.G. Ranade in letter to Gopal Krishna Gokhale (c. 1897)</ref>

"''We pray for India’s freedom, but our main work is religious and social reform within Hindu society. Swaraj without Dharma-rajya is useless.''" - Dr. K.B. Antrolikar, President (1931)
This group supplied the manpower to Congress.

'''Ramakrishna Mission''' 
[[image:Swami Akhandananda.jpg|right|thumb|200px|Swami Akhandanand.]]
"''Shivaji was one of the greatest national saviors who emancipated our society and our Hindu dharma...His Hindavi Swarajya united the fragmented Hindu kingdoms against oppression.''" - Swami Vivekanand in speech at Chicago, U.S. (1890s-1902)
Vivekanand, titled by admirers as 'Rashtraguru' (''Nation's Mentor'') and 'Father of Indian Socialism', was S.C. Bose's primary spiritual and nationalist inspiration. He read Vivekanand's works as a teenager and joined the organization briefly. Vivekanand's call for "''man-making''," muscular Hinduism, and national regeneration through strength deeply shaped Bose's view that India needed physical courage and martial spirit. Bose later said, "''Vivekananda was the first prophet of Indian nationalism.''"
"''Political freedom without Hindu revival is useless. Swaraj must be based on Dharma; otherwise it will be slavery under a new name.''" - Swami Akhandanand in speech at Belur Math (1934)
M.N. Roy, founder of the [[Indian Freedom Fighters#CPI's Hindu activist roots|CPI]] too praised this organization's Ramakrishna<ref>"''Ramakrishna’s greatness lies in the fact that, though steeped in mysticism, he rose above caste and sectarianism and embraced all religions as paths to the same truth.''" - M.N. Roy in speech at Ramakrishna Mission centenary, 1952</ref> and Vivekanand<ref>"''Vivekananda was a great patriot…He revolutionised Hindu thought, purged it of superstition and fatalism, and instilled a sense of pride and strength in the Indian masses.''" - M.N. Roy in letter to Ellen Roy, 1938; Repeated in public speeches</ref>.

Apart from swamis Ramakrishna, Vivekanand, and Akhandanand, other freedom fighters were swamis Adbhutanand (in broader anti-colonial activities), Abhedanand (had strong ties with revolutionaries), Advaitanand (in relief and reform), Brahmanand (in keeping close ties with freedom fighters), Chinmayanand, Nirmalanand (promoted Swadeshi in southern India), Nivedita, Paramahansa Yoganand (companion of Gandhi), Prajnanand (convict in Alipore Bomb Case), Saradanand (kept close ties with freedom fighters), Shivanand (aligned Mission ideologically with freedom struggle), Subodhanand (fostered national unity), Trigunatitanand (kept connections with revolutionaries who later joined Mission), Turiyanand (aided freedom fighters), and Vijnananand (promoted education that inspired freedom fighters.)

'''Sanatan Sabha''' 
[[image:Goswami Ganesh Dutt.jpg|right|thumb|200px|Goswami Ganesh Dutt ('Brahmleen Tyagmurti'.)]]
"''The only successful model of Swaraj in Indian history is Shivaji's Hindavi Swarajya and the Peshwa Empire. We must revive that spirit.''" - Lala Rai<ref>''Young India'' editorials (1920), ''Punjabee'' newspaper articles</ref> (1895, 1907, 1920-1928)
It formed in the 1890s, and members included Goswami Ganesh Dutt[[https://www.sdsaptrishi.com/]], Lala Rai, and Mahaman. There were several Sanatan Sabhas, but the most prominent of them was Sanatan Dharm Pratinidhi Sabha Punjab of Dutt. He later left the INC and established the Congress Nationalist Party.
"''The only way to save Hindu Dharma and obtain Swaraj is for Hindus to organise politically as Hindus and fight for Hindu Raj.''" - Punjab Sanatan Sabha (1895)

'''Srimanta Sankaradeva Sangha''' 
[[image:Sonaram Sutiya.jpg|right|thumb|200px|Sonaram Sutiya ('Vaishnav Pandit'.)]]
"''After this, my karma-jivan (work-life) began. I joined in the Freedom Struggle being led by Mahatma Gandhi, in 1921. It was then that I had to make a clear study of the political, economic, social and the religio-ethical condition of India as well as Assam. Sacrificing everything, even my job, I got busy in the work of Swaraj. But even at that time, I did not forget the matter of corruption of the Mahā purusiyā faith.''" - Haladhar Bhuyan reflecting on working towards both swarajya and protecting Ekasarana Dharm sect
It was founded by [https://srimantasankardevsangha.org/ Haladhar Bhuyan and Bishnu Prasad Rabha] in 1930, and it still operates. It is headquartered in Assam (Nagaon) but before the 1947 Partition it spread beyond the state to Meghalaya and Bengal. Its followers are [[Vaishnava]] worshippers.

Its primary purpose was to promulgate the teachings of [[Bhakti]] [[Sants|saint]] [[Sankardeva|Srimant Sankardev]]'s [[Sampradāya|sectarian]] teachings (Ekasarana Dharm), particularly of tolerance and nonviolence. However, it became involved in the independence movement and supported Gandhi's freedom struggle. Some of its members even joined INC.

Lakshminath Bezbarua was a major contributor to the [https://srimantasankardevsangha.org/ movement].

==Hindavi legacy in 1946 RIN Mutiny==
Although religious sloganeering was banned in the In the Royal Indian Navy (RIN) Mutiny [to avoid conflict of focus on fighting imperialism] symbolism of Hindu warriors were definitely visible. Phrases proclaiming loyalty to Nana Sahib<ref>"''Nana Sahib disappeared fighting—we will do the same''"</ref>, Rani Lakshmi Bai<ref>"''Rani of Jhansi fought to the last—so will we''"</ref>, Tantia Tope<ref>"''Tatya kept fighting after 1858—we continue''"</ref>, Mangal Pandey<ref>"''Mangal Pandey began it in 1857—we finish it in 1946''"</ref>, as well as [[Indian Freedom Fighters#Other groups offering alternative to Congress|Anushilan Samiti's member Khudiram Bose]]<ref>"''Khudiram was hanged at 18—we are ready''</ref> and the INA's Netaji<ref>"''We are Netaji’s soldiers''"</ref> were used.

The RIN mutineers proclaimed themselves as the naval wing of the INA (the organization established by Savarkar's pupil R.B. Bose), even renamed the Central Strike Committee the 'Naval Wing Central Command of the Azad Hind Government'.<ref>"''We are no longer Royal Indian Navy. We are the Indian National Army Navy Wing.''" - The Central Strike Committee, HMIS Talwar of Bombay (February 18 evening); P. 148 ''Mutiny of the Innocents'' by B.C. Dutt</ref><ref>"''We are Netaji’s sailors. The INA is not dead—it lives on the sea now.''"- HMIS Narbada, Kumaon, etc. (February 20); Testimony of Lt. S.M. Nanda (later Chief of Naval Staff)</ref><ref>"''Netaji is alive in the heart of every Indian soldier and sailor. Jai Hind!''" - Signalman broadcasts (February 20)</ref> They even used the INA oath (not the British one) when administering new recruits on the ships. The mutineers hoisted the INA flag with the springing tiger.<ref>"''This is Netaji’s flag—touch it and die.''" - HMIS Hindustan of Karachi (February 22)</ref> HMIS Talwar’s February 19 broadcast called itself the 'Azad Hind Radio'.

==Controversy over HM and RSS==
"''He called himself an anarchist; but it was evident that he was really a nationalist, and that his whole soul was devoted to the cause of Indian independence.''" - Sir William Wedderburn, two-time INC President
Savarkar was the first arms smuggler of the freedom struggle. He was its first distributor of bomb-making literature (he also wrote the instructions.) He was the first freedom fighter to be extradited to India for anti-colonial activities. His ABS was the first organization from India to become international for supporting the freedom struggle. ABS was also the first secret society to fight British rule. It was also the first to provide regular militaristic or attack training regularly to selective recruits.

Savarkar was the 'Father of Indian Militarization and Overseas Mobilization'. Not only did his ABS go international, but so did his operations in providing training, such as to Lala Dayal, who then established the HGP, which had important revolutionaries who in turn formed other international fronts like IIL-INA (R.B. Bose). At India House in particular, Aiyar and Dhingra recruited Indian students into the freedom struggle, and they were trained by India House's core influencer Savarkar. It was Savarkar championed raising a volunteer army to fight in WWII, seeing it would become the future fighting force for India that could accomplish what the Sepoys in the 1857 War could not.

Even freedom fighters that opposed Savarkar's ideology had praised him, like communist M.N. Roy (called him a patriot), INC's Bhagwan Das (called him "''a great patriot''" in 1950s), Indira Gandhi (who called him "''a remarkable son of India''"), and Dr. Manmohan Singh (called him "''a patriot and freedom fighter''"), and Socialist Party's J.P. (called him "''a dedicated fighter''" against British rule.) In the 1957, MP Raja Mahendra Pratap ('Aryan Peshwa') had made a bill in Lok Sabha to formally recognize national services of Savarkar, Barindra Kumar Ghosh, and Bhupendranath, and this was supported by even by CPI's Hiren Mukherjee. In 1954, INC's Dr. R. Prasad (then President of India) visited Kala Pani prison in the Andaman Islands where Savarkar was imprisoned and he paid respects to Savarkar's cell.

Savarkar began noticeable anti-imperialist actions by first burning foreign clothes at Nasik in 1899. At age 16 on Ganesh Utsav in 1899 he founded the Mitra Mela, India's first secret revolutionary society to fight British rule in 1857-style armed revolts. The secret ritual of members was a sword puja and blood oath on Shivaji's portrait.

"''Mitra Mela is a secret revolutionary society—Savarkar brothers are leaders''." - ''CID Report'', Nasik (1900)

In 1900 he created a bomb manual. In 1901 he led anti-partition agitation in Pune (Pakistan's creation was supported among Muslims.) In 1902's Shivaji Utsav, he gave armed revolution speeches. In 1904 the Mitra Mela became the ABS.

"''V.D. Savarkar, Fergusson College student, is most dangerous—already praised as 'Young Shivaji' by Marathi press''." - ''CID Report'', Nasik (1900)

In 1902 ''Kal'' newspaper wrote of him as, "''Future leader of revolution''." As Savarkar departed for London in 1903, Nasik's ''Pratod'' newspaper wrote, "''Savarkar will shake the Empire''."

Savarkar was heralded a revolutionary hero when he was sentenced to life for partaking in assassinations of imperialist officers, even in secular newspapers, such as Maharashtra-based ''Kesari''<ref>"''Savarkar's courage mirrors Shivaji's defiance—Britain trembles at such sons of Bharat''." - ''Kesari'', October 1909</ref>, ''The Bombay Chronicle''<ref>"''Savarkar emerges not broken, but forged in fire—a beacon for Indian youth seeking swaraj''." - ''The Bombay Chronicle'', 1924</ref>, and ''The Mahratta''<ref>"''Savarkar's trial exposes British tyranny; his words arm the soul of India''." - ''The Mahratta'', 1909</ref>, Bengal-based ones like ''Amrita Bazar Patrika''<ref>"''Savarkar's life sentence is Britain's fear of his indomitable will-India salutes her poet-warrior''." - ''Amrita Bazar Patrika'', 1911 </ref>, Tamil-Nadu-based ones like ''The Hindu''<ref>"''Savarkar's endurance in the Andamans rivals that of any patriot—his release would strengthen the national cause''." - ''The Hindu'', 1920s</ref>, and Gujarat-based ones like ''Young India''<ref>"''Savarkar's suffering in exile commands respect; may it inspire constructive satyagraha''." - Mahatma Gandhi, ''Young India'', 1924</ref> and ''Harijan''<ref> "''Veer Savarkar's life of hardship is a testament to selfless service—let it unite, not divide''." - ''Harijan'', 1930s</ref>. After Savarkar focused on organizing Hindus upon released from prison, some of these newspapers, like Gandhian ''Harijan'' and ''Young India'' became critical of him.

In hindsight, evaluating the situation that Savarkar chose to organize Hindus looks fair because Muslims had their own Muslim League. Not only that, but this group of Muslims kept expecting more appeasement from Hindus via Gandhi. This same double standard was criticized by martyr Bhagat Singh, who was hanged under order of execution in prison by imperialists. He was critical of Savarkar and his HM, Jinnah and his Muslim League, and Gandhi and his Congress. Still, he acknowledged that Hindus nationalists were only reacting to Islamist abuse of Hindu tolerance: "''Congress is soft on Muslim League’s separatism and Hindu Mahasabha’s reaction. Their secularism is cowardice — it lets communalists grow''."<ref>Bhagat Singh, Jail letter to Sukhdev, March 1930</ref><ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class'. But Hindu Mahasabha's response—Savarkar's Hindu Rashtra—is equally poisonous.''" - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> Bose too acknowledged that Savarkar's response is reactionary and not the starter.<ref>"''Hindu communalism is a reaction—but a dangerous one.''" - Subhas Chandra Bose, Private letter to Emilie Schenki, 1942</ref>

===Savarkar's counsel to R.B. Bose and S.C. Bose===
[[image:RashBose.jpg|right|thumb|200px|R.B. Bose (left) pictured with R.N. Tagore (centre.) Rash's wife Toshiko and daughter Tosiko are pictured between the 2.]]
[[image:BoseNetaji.jpg|right|thumb|200px|R.B. Bose (centre) pictured with S.C. Bose (left) at Singapore.]]
While S.C. Bose criticized Savarkar for participating in pro-Hindu politics via the HM, Bose did tribute Savarkar for advice to join IIL and INA with Japanese military training, and also praised Savarkar for recruiting so many soldiers for the British military that benefitted Indians being militarized (for joining INA or fighting British.) The HM that Savarkar was a politician of had an offshore branch founded by R.B. Bose, who had later founded the IIL and INA. This pro-Hindu R.B. Bose became the military mentor of S.C. Bose, though focused purely on liberation of India without advising on how to deal with Islamic separatism. R.B. Bose was inspired by Savarkar to use violence against imperialist forces, and he had read Savarkar's ''The Indian War of Independence, 1857''. This book framed the 1857 warfare not as mere random flareups or even a 'mutiny' but a planned war of liberation. R.B. Bose wrote to A.M. Nair in the 1940s, "''Savarkar is my guru in revolution. His book lit the fire in me''." In a 1942 Tokyo speech he declared, "''It was Savarkar who taught us that 1857 was not a sepoy mutiny but India's First War of Independence...and that we must continue that war with bombs and bullets''." He learned from Savarkar's materials which were distributed at India House in London, England, how to make bombs. Hemchandra Das (of Anushilan Samiti) and Senapati Bapat learned bomb-making techniques at Paris from a Russian on direct instructions of Savarkar.

Judging by Savarkar's actions, without him the same fervour to fight imperialism militarily would not have spread to the extent it did, as not only did Savarkar's assassinations inspire other Indians to do so but his advice for S.C. Bose to train under the Japanese and fight the British imperialist forces would not have happened. The Ghadar Mutiny also would not have transpired.

===Support to RIN mutineers and INA soldiers===
Azad Hind Radio declared, "''Quit India failed—INA trials forced Britain to leave in 1947''."

In November 5, 1945 the INA trials began by hearings of Prem Sehgal, Shah Nawaz, and Gurbaksh Dhillon. On the 12th, declared INA Day, the riots of Kolkata and Mumbai began. In January 1946 10 more trials occurred. It is noteworthy that the U.S. and U.S.S.R. condemned the trials.

From 18-25 February 1946, the-then Royal Indian Navy (RIN) staged a revolt by Mumbai (then Bombay) and this struggle spread to other cities in the Subcontinent, such as Koltaka (then Calcutta) and Karachi, as well as to other colonial ports outside of India, such as Bahrain and Hong Kong. Although bloodless, it against sent a message to the British imperialists that Indians simply don't want to be ruled by them and want independence. It involved 78 ships, 20 shore bases, and 20,000 sailors.

Savarkar had written in ''The Mahratta'' (1947), “''The sailors of the RIN have done what the Congress could not do in decades—they have made the British tremble. This is the real meaning of Swaraj by any means.''”

The HM in defending the mutineers had also said, “''The RIN sailors—Hindus, Sikhs, and Muslims—have emulated the 1857 heroes…Their mutiny is a sacred fight for India’s freedom; we stand with these brave sons of Hindudom who turned against the Empire''.”

During the court trials of mutineers and INA soldiers, HM (i.e., N.C. Chatterjee, L.B. Bhopatkar) members defended them by providing legal assistance and positive support in the press.

Savarkar proclaimed at Mumbai in November 1945, "''INA men are Hindu warriors—their trial is British tyranny. We stand with them''." At Pune in 1946, he said, "''INA and RIN men are our soldiers—Hindu Mahasabha will feed, employ, and honour them''." The HM resolution of December 1945 wrote, "Demand full pardon—INA fought for Swaraj''." HM members rallied in 100+ cities to "''Release INA heroes''."

Golwalkar in 1945 demanded, "''Swayamsewaks must support INA—attend rallies''." He announced in 1946, "''INA and RIN mutineers are national heroes—British must quit''." Then in 1947 at an RSS shakha, "''Every INA and RIN veteran is a Sangh soldier—we will rehabilitate them as our own''." Swayamsewaks joined Mumbai strikes to support RIN mutineers. It had also provided prayers at shakhas for INA soldiers. ''Organiser'' equated INA with the 1857 war of independence.

A British CID Report (1946) wrote, "''HM and RSS gave shelter, funds to 3,000+INA/RIN men in Bombay, Delhi''." Nehru being scared of their influence had written to Sardar Patel in 1948, "''RSS is absorbing INA veterans—dangerous trend''." A British CID Report report also wrote, "''HM and RSS fully backed INA trials protests—mobilized 1 lakh+ in Maharashtra, Punjab''."

In 1945, the INA Defense Fund was setup and over ₹1 lakh was collected, including the ₹10,000 that Savarkar personally donated. In 1946, RSS swayamsewaks smuggled food to HMAS Talwar mutineers. IN 1945-46, 100+ shakhas in Maharashtra, U.P. provided food and clothing at INA relief camps. The HM had provided legal aid to Captain Shah Nawaz Khan (Muslim) and provided him a job in Bhopal state. Afterwards RSS provided Leading Seaman M.S. Khan (Muslim) of the RIN a job at Nagpur mill. Savarkar personally provided a ₹5,000 grant to Colonel Sehgal. In 1947-48, RSS' [https://www.sevabharathi.org/ Seva Bharati] wing even placed 2,000+ INA/RIN men in mills and/or schools. From 1947-50, 500+ INA veterans were provided jobs in HM-run schools and/or cooperatives. In the 1950s, HM spearheaded a pensions campaign wherein it demanded fighter pensions for INA soldiers. In the 1950s, RSS formed the Poorna Swaraj Sainik Dal (''Complete Self-Rule Soldier Council'') wing to provide pensions and housing for veterans.

RSS even built the INA Martyrs' Memorial at Nagpur.

Savarkar had written in his book that Hindu and Sikh sepoys used the British imperialists’ weapons against them and called for doing the same during WWII. This strategy had worked as demonstrated by uprisings of the INA (many British Indian Army soldiers defected to it) and the RIN, and even before them there were British officials that warned against training Indians as they feared it would lead to them revolting against British rule again.<ref>Lord Curzon, who was Viceroy (1899-1905), limited his Imperial Cadet Corps to "''extra-regimental''" commissions with no command powers, as fully-trained risked "''endangering British rule''."</ref><ref>General Lord Rawlinson, Commander-in-Chief (1920-1925) Supported limited Indianization and warned against "''too rapid''" progress, as it could lead to "''disaffection''" like 1857; "''Too rapid Indianization may produce officers disloyal in a crisis''." - General Lord Rawlinson, Eight Unit Scheme Discissions (1923)</ref><ref>"''Advanced officer training risks creating a class dangerous to imperial control''." - British Army Staff College Papers (1930s)</ref><ref>"''Full military education for Indians risks creating a class dangerous to British rule''." - ''Montagu-Chelmsford Report'' (1917)</ref><ref>"''Educating Indians in military science may produce leaders capable of organizing resistance''." - ''Montagu-Chelmsford Report'' (1917)</ref> Modern historians have pointed this out. <ref>"''Many British officers feared that training Indians as officers would give them the skills to lead future revolts''." - ''The Indian Army and the End of the Raj'' By Daniel Marsto (2014)</ref><ref>"''Many British officers believed that giving Indians officer training would render them too efficient and therefore dangerous''." - ''The Indian Army in the Early Twentieth Century'' By Merryn Allingham (2005)</ref>

While Veer Savarkar had already begun recruiting soldiers in 1939 to fight Axis Powers, Sardar Patel began in 1940. While from 1939 to a part of 1940 Patel strongly opposed recruitment<ref>"''Not a single man, not a single rupee''." - Sardar Patel on India's support for the British military in WWII</ref>, he later admittedly saw Savarkar's logic as useful for India's future; "''Join the army—get trained, get armed. This is our chance to build India's future military''."<ref>Sardar Patel at Ahmedabad speech in 1940</ref> Patel first began recruiting from Bardoli and villages of Gujarat in 1941. By 1942 he even openly encouraged Congress workers to flood the army with Indian youth. (Patel and Savarkar raised the largest volunteer army in history.<ref>"''Savarkar's Hindu Mahasabha had given us 3-4 lakh disciplined recruits-second only to Congress''." - Viceroy Wavell (1944)</ref><ref>"''HM recruitment second to Congress in volume and discipline''." - CID Report (1943)</ref>) The difference was that Patel recruited from all provinces whereas Savarkar from Hindu-majority ones. It is officially a Guinness World Record.

Savarkar at a Nagpur speech in 1941 stated, "''2.5 lakh Hindus have joined—this is Hindu power. Britain's war is our training ground''."

{| class="wikitable sortable"
|-
! Savarkar in 1909
! Savarkar in 1937
! Savarkar in WWII era
! Patel's acknowledgement
! British admissions
|-
|“''Hindus and Sikhs, brothers in blood and battle, forgot their differences…The sepoy mutiny became a national uprising…Thousands of Hindu and Sikh soldiers laid down their lives for Swaraj, turning British bayonets against their oppressors.''”
|"''The era of the secret societies and bombs is over. We fight through open politics and military service''."
|“''Hinduise all politics and militarise Hindudom! The Sikhs and Hindus must join the forces in millions…to learn the arts of war… When the time comes, as in 1857, they will turn their guns on the foreigner and secure Swaraj.''”
|"''Savarkar was right on one count—we must have our men in the army in overwhelming numbers''." - Sardar Patel (1942)<ref>Letter to Dr. Rajendra Prasad; ''Sardar Patel's Correspondence'' (Volume 5)</ref> "''We opposed recruitment in 1939 out of principle, but now with Japan at our borders, we must support it for the greater national interest—to build an army that will one day be ours, as Savarkar has long argued''." - Patel (1942)<ref>Letter to Dr. Rajendra Prasad; P. 210-212 ''Sardar Patel's Correspondence 1945-50'' (Volume 5) edited by Durga Das (1974)</ref> "''Sardar admitted that the Hindu Mahasabha policy of recruitment has proved strategically correct''." - G.D. Birla
|"''INA trials made the Indian Army unreliable—we cannot hold India''." - Field Marshal Auchinleck, 1946 "''The INA sentiment in the Army was the chief reason for leaving''." - U.K. PM Clement Attlee, 1946
|-
|}

===Liberation of princely-states and colonies===
It was Savarkar in August 15, 1947 who wrote for the Indian government to force accession or required annexation upon princely states (Bhopal, Hyderabad, Junagadh) that were ruled by Muslims who did not want to accede to the Indian Union and instead would choose Pakistan. He said in August, "''Muslim rulers of Hindu-majority states like Junagadh and Hyderabad must accede to India or face liberation by force''."<ref>''Hindu Rashtra''</ref> He had said in 1948, "''Junagadh and Hyderabad prove: Hindu blood and soil cannot be surrendered to Muslim rulers. Force is dharma when persuasion fails''." Golwalkar had said in 1948, "''Where the Hindu majority is suppressed by a Muslim ruler, the Indian state has a duty to intervene''."

It is noteworthy that the Muslim-ruled princely states whose rulers supported the British in the 1857 War of Independence also were pro-Pakistan and the kingdoms becoming incorporated into the Union of India was delayed as a result. These princely states were Balasinor (Gujarat), Bhopal (M.P.), Hyderabad (A.P., Karnataka, Maharashtra, and Telangana), Jafarabad (Gujarat), Jaora (M.P.), Junagadh (Gujarat), Palanpur (Gujarat), Rampur (U.P.), Sachins (Gujarat), and Tonk (Rajasthan.) Of the princely states which became a part of Pakistan, all were pro-British in the 1857 War; Bhawalpur (Panjab), Kalat (Balochistan), and Khairpur (Sindh.)

;Kashmir
Savarkar said in 1947, "''Kashmir must be India's-by the Maharaja's will, by Hindu blood, and by eternal dharma''." Golwalkar followed in August 17. Patel delayed the decision because he even in independence India took Mountbatten's advice to exhaust diplomacy (letters, negotiations.) The accession agreed by Maharaja Hari Singh occurred October 26 but Pakistan-sent raiders had invaded his territory. The actual invasion of Kashmir by Indian Army occurred November 9.

The RSS already had a presence in Kashmir since the early 1940s, with pracharaks like Balraj Madhok. Swayamsewaks assisted the Indian Army and Kashmir's state forces in several ways. It provided intelligence and early warning like by providing knowledge to authorities about Pakistani invaders' movements. It gave defense and combat support wherein Swayamsewaks and their leaders like Kedar Nath Sahani and Jagdish Abrol collaborated with state forces under Baldev Singh Pathania. Swayamsewaks organized local defense, secured weapons for themselves, and protected residents as Pakistan invaders approached. The Sangh had a significant presence in Kotli, contributing to holding off invaders until evacuations could occur. In 1948, large numbers of Swayamsewaks received quick training from the Indian Army and were deployed to support operations in Kashmir, managing emergency services like traffic, water, and electricity in key areas. RSS organized relief for Hindu and Sikh refugees fleeing violence, providing food, medical camps, shelter, and transportation. In Kotli they arranged buses to evacuate thousands, prioritizing vulnerable groups like women, elders, and children. Post-war, RSS was involved in rescue missions for abducted women in Pakistan, at the request of Indian leaders like Sardar Baldev Singh. The RSS having proved a worthy ally to Kashmir's raja Hari Singh, partook in the accession talks with the Indian government and himself.

Arya Samaj provided aid to state forces and population, particularly in Kotli, where they Arya Samajis worked with RSS and Sanatan Dharam Sabha members to support state forces and locals during Pakistani invasion. They also contributed to defense efforts and provided humanitarian aid. They also provided refugee support by helping refugees from invaded areas in migration to safer regions like Jammu.

;Junagadh
On August 17, RSS' ''Organiser'' published, "''Junagadh's Nawab cannot defy 80% Hindu population. India must act decisively''." September 13, Savarkar declared in a speech in Mumbai<ref>''Free Press Journal'' (September 14, 1947)</ref>, "''Junagadh is Hindu land. If the Nawab joins Pakistan, India must invade''." Patel followed by his statement to the press at New Delhi on September 15, "''We cannot accept Junagadh's accession to Pakistan. The Government of India will take appropriate action''." On November 9 the Indian Army liberated Junagadh.

;Hyderabad
It was clear that the Islamist administration was abusing its privileges and terrorizing the Hindus. Dr. S.P. Mukherjee forwarded a letter to Patel that stated, "''Within a short time over a lakh of poorer class Hindus would have been butchered.''"<ref>December 11, 1947</ref> It was also clear that the newly-formed government of free India was hesitant and incompetent in some important matters.

RSS joined 1938-1939 satyagraha, resulting in 12 swayamsevaks being arrested. On August, ''Hindu Rashtra'' published, "''Hyderabad's Nizam rules over 85% Hindus. He must be join India or be removed''." Golwalkar wrote, "''Hyderabad's Hindus are under Razakar terror. India must intervene''."<ref>Guru Golwalkar in ''Kesari'' (December 1947)</ref> Patel followed in August 21, 1948 by a statement in the Constituent Assembly, "''If Hyderabad does not accede, we will be forced to take police action''." India launched Operation Polo invasion in September 13, 1948.

Prior to Operation Polo by the Indian Army, Hindu organizations (Arya Samaj, HM, and RSS) took military matters into their own hands and decided to protect Hindus and fight aggressors within the princely state. There were even those members of the groups that travelled from the-then Dominion of India into Hyderabad. Arya Samaj set up self-defense camps in border areas like Mundargi (Hyderabad Karnataka region) to resist Razakars, involving raids and killings. The ''Sunderlal Report'' claims that armed and trained men from Arya Samaj (among other Hindu communal organizations) infiltrating from Sholapur and other Indian towns, participating in riots, and in some cases leading killers and abductors.

Hindu Mahasabhans' influx from Maharashtra (e.g., Nagpur head Datta Deshpande led groups) resulted in arrests and sentences. Led by Savarkar, the HM agitated for Hindu civil rights, with volunteers from Central Provinces joining satyagraha and violence in peripheral districts. Actions of the HM included border raids and sabotage wherein they [along with RSS members] conducted border raids from camps in surrounding Indian territories to create chaos: attacking civilians in retaliatory violence, blasting trains, and looting banks. This was aimed at paralyzing the Nizam's administration and provoking an uprising to hasten annexation.

''Sunderlal Report'' notes RSS members from Sholapur infiltrating with the Indian Army, participating in riots and leading attacks. In Udgir/Bidar, they formed self-defense units, raiding Razakar positions and killing Razakars/police over months. From Central Provinces/Berar (half of RSS members in 1943) and Maharashtra (e.g., Balshastri Hardas led groups) infiltrated the Nizam to protect Hindus and defend integrate it with India.

===Other post-liberation support===
Acharya Vinoba had met Golwalkar in 1951 at Meerut, U.P. He requested RSS volunteers for Bhoodan land collection, to which Golwakar decreed, "''Bhoodan is national service—every swayamsewak must participate''." As a result, thousands of swayamsewaks fanned out in U.P., M.P., and Bihar (then included Jharkhand too), RSS shakhas were used as collection centres for documentation and transport. This resulted in 1.5 lakh acres in RSS-strong areas. It is noteworthy that RSS weekly ''Organiser'' paper declared the Bhoodan as "''Hindu social duty''."

===Summary of criticisms===
{| class="wikitable sortable"
|-
! Person
! Group
! Criticism
! Rebuttal
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing in the freedom movement.'
|Savarkar's influence was international and monumentous, not only by his own actions of having participated in assassinations of imperialist officers and ways to disturb British Raj in India, but personally training and having given instructions of bomb-making.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar did nothing for the freedom movement after being released from jail.'
|After his release, which included the condition that he couldn't join politics until 1937, not wanting to have the HM banned, he focused on organizing Hindus, which would be beneficial for recognizing common threats (British Raj) and finding way to challenge them non-military for the moment and militarily when the time is right. 
S.C. Bose and his mentor R.B. Bose credit Savarkar for his precious advice to them. R.B. viewed Savarkar as his greatest mentor.
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar begged for mercy to escape jail, making him a coward.'
|Savarkar's mercy petitions allowed him to escape for contributing to the freedom movement, such as by organizing Hindus to eliminate prejudices among themselves for uniting them to strike the British Raj. Lala's ''The Tribune''<ref>"''Savarkar's clemency pleas were forced by torture in Andamans. His release in 1921 proves the strategy worked—he now leads Hindu youth against the same Raj.''" - ''The Tribune'', 1920</ref> and later speech<ref>"''We all petitioned for Tilak's release in 1914. Why condemn Savarkar for the same? It is tactical, not treason''." - Lala Rai at Lahore, 1921</ref> and Lokmanya's ''Kesari''<ref>"''Savarkar's petitions are a clever use of British law to break their chains. A lion in a cage must roar wisely to escape and hunt again''." - ''Kesari'', 1911</ref> wrote that they were a clever strategy to strike the imperialist forces later. Madame Bhikaji Cama, Shyamji Krishna Varma and S.C. Bose defended Savarkar's release, albeit by mercy petitions. Savarkar's pupil R.B.'s letter<ref>"''Your mercy pleas were the price of survival. Without them, India would have lost its greatest strategist''." - Rash Behari Bose, 1938</ref> to him and speech<ref>"''Savarkar's petitions were a masterstroke. He escaped the gallows, survived the Andamans, and lived to guide us in militarizing Hindus against British''." - Rash Behari Bose, 1942</ref> in Tokyo supported the petitions for the same reasons. 
Lala by 1927 grew disappointed of Savarkar, but realized that same year<ref>"''The Hindu must awaken to his cultural heritage to secure India's future''."</ref> Savarkar was correct to unite Hindus and in 1928<ref>"''Their sacrifices in exile remind us of the fire needed for a swaraj''." - Lala Rai, 1928 speech at Lahore</ref> even declared to his sacrifices and those of people like him will not be in vain because Hindus will honour them with fighting for swaraj. 
Mercy petitions (clemency appeals) were a strategy implement by several freedom fighters, including CPI's Muzaffar Ahmed, Nalini Gupta, and Shaukat Usmani who promised no future crimes. Ones who apologized or showed remorse for actions in petitions were Awadh Behari, Nand Gopal, and INC's Sudhir Kumar Sarkar. There were several others who filed mercy petitions.
|-
|Savarkar
|Hindu Mahasabha
|'Partition was Savarkar's idea and wouldn't have happened without him.'
|Partition was already a theory openly declared by Muslims. Savarkar only stated that he was fine with partition for Muslims to create a Pakistan only if Hindus then create a Hindu-centric Hindustan. In essence, this was a threat to Muslim supremacists that if they create an Islamofascist nation then Hindus will cease their Gandhi-like openness and create a pro-Hindu nation. 
Savarkar personally fought against Pakistan's creation<ref>"''Pakistan will be a permanent threat to Hindu Rashtra''." - 1941 All-India HM Conference</ref><ref>"''Pakistan means eternal enmity—we must prevent it or neutralize it''." - 1943 Radio Speech</ref><ref>1946 Election Campaign wherein it ran on a "No Pakistan" platform</ref>, beginning with leading mass nationwide petitions. He held nonviolent conferences like the 1938 Nagpur session and the 1940 Lahore protest against the demand for Pakistan's creation. 
Examples of Muslim politicians in support of a separate Islamic nation before Savarkar even mentioned the two-nation theory were Sir Syed Ahmad Khan<ref>"''Hindus and Muslims are two separate nations...they have different religions, different histories, different cultures. They can never become one nation. It is impossible for them to live together as one people''." - Sir Syed Ahmad Khan in ''Aligarh Institute Gazette'', March 31, 1888</ref>, Allama Muhammad Iqbal (Muslim League President) in 1930<ref>Proposed a "consolidated Muslim state in the north-west" of India." - Allama Muhammad Iqbal in Prayag (then Allahabad), December 29, 1930</ref>, Syed Zafarul Hasan between 1930-1931<ref>In writings for the Muslim League's journal between 1930-1931, Syed Zafarul Hasan advocated for "''Muslim self-determination in a separate dominion''."</ref>, Choudhry Rahmat Ali in 1933<ref>"''At this solemn hour in the history of India, we Indian Muslims demand a separate homeland...We propose a state named 'Pakistan' in the Indus Valley—Punjab, Afghania (NWFP), Kashmir, Sindh, and Baluchistan''." - Choudhry Rahmat Ali</ref>, Abul Kasem Fazlul Huq (Bengal League leader) between 1935-1936<ref>Abul Kasem Fazlul Huq in speeches demanded "''autonomous Muslim-majority provinces''," and this was formalized in the 1937 Lucknow Pact.</ref>, and Sir Muhammad Iqbal in 1937<ref>"''The Muslims of India cannot accept subordination...a separate federation for northwestern Muslim provinces is essential''." - Sir Muhammad Iqbal in correspondence with Jinnah, May 28, 1937</ref>. Bhagat Singh even wrote about the Muslim League's demand for Pakistan in 1930.<ref>"''The real danger is communalism on both sides. Muslim League's demand for separate electorates and Pakistan-like ideas are dividing the working class''." - Bhagat Singh, Jail letter to Sukhdev, March 1930</ref> 
While everyone acknowledges that Jinnah and Muslim League were the primary cause of Pakistan, many freedom fighters agreed that Congress were the secondary cause because it only enabled Muslim demands. Socialists like Netaji<ref>"''Congress' repeated compromises with Jinnah and the League made Pakistan inevitable. Their 'unity at any cost' became surrender''." - ''The Indian Struggle'' (1948) By Subhas Chandra Bose</ref>, J.P.<ref>"''Congress accepted Cabinet Mission's grouping—that was the death knell of unity. They surrendered to Jinnah's bluff''." - Jayaprakash Narayan Srivastava</ref>, Acharya Dev<ref>"''Congress accepted Cabinet Mission's grouping—that was the legal birth of Pakistan''." - CSP Resolution of 1946 By Narendra Dev</ref>, and Ram Mohan Lohia<ref>"''Congress' secularism is anti-Hindu —it alienated Muslims into Jinnah's arms''." - ''Guilty Men of Partition'' By Ram Mohan Lohia, 1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it appeases Muslims, neglects Hindu backward classes''." - Ram Mohan Lohia</ref> blamed Congress' appeasement. While Bhagat Singh died before the two-nation theory was accepted, he criticized Congress' appeasement of Muslims.<ref>"''The Congress has surrendered to Muslim communalism. Gandhi fasted for 21 days to force the British to give separate electorates to Muslims, but he never fasted even for one day when thousands of Hindus were butchered in Noakhali or when Hindu girls were abducted in Bengal. This is not ahimsa — this is pure cowardice and vote-bank politics.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''The government is deliberately creating Hindu–Muslim riots. Congress leaders instead of exposing this, are busy appeasing Muslim leaders.''" - Bhagat Singh in statement before the Lahore High Court (during hunger strike), 1930</ref><ref>"''Nehru is a bigger fool than Gandhi. He talks of socialism but is ready to sacrifice everything for Muslim support. His ‘complete independence’ resolution is just a drama to please the Muslim League.''" - Bhagat Singh in letter to Sukhdev, 1929; Later published in ''Selected Writings of Bhagat Singh''</ref><ref>"''The Congress leaders are cowards. They are afraid of Muslims. They will give separate electorates, weightage, anything to keep Jinnah happy, but will not fight for Hindu rights.''" - "Communal Riots and Their Solution" (1929) By Bhagat Singh</ref><ref>"''Gandhi has sold the country to Muslims. He suspended the Non-Cooperation Movement because a few Muslims were upset at Chauri Chaura.''" - Bhagat Singh, 1928; Unsigned HSRA leaflet (authorship confirmed by Shiv Verma & Jaidev Kapoor)</ref> Minoo Masani of the Swatantra Party did the same<ref>"''Nehru's secularism is anti-Hindu bias—his legacy is minority appeasement''." - Minoo Masani</ref>, and others like Acharya Vinoba<ref>"''Congress' appeased Muslims to avoid partition—but lost the nation's soul''." - Acharya Vinoba Bhave, 1947-1948</ref><ref>"''Nehru's secularism is pseudo-secularism—it bends backward for minorities''." - Acharya Vinoba Bhave, 1950s</ref><ref>"''Congress gave away land (Kashmir, Berubari) to please Pakistan—this is not ahimsa, it's cowardice''." - Acharya Vinoba Bhave, 1960s</ref>. Congress members like Dr. R. Prasad<ref>"''Congress' repeated compromises on Muslim electorates and reservations sowed the seeds of division we now reap''." - Dr. Rajendra Prasad in his diary, 1947 pre-partition</ref> and Purushottam Tandon<ref>"''Congress surrendered to Gandhi's fast for Delhi's Muslims—that sealed Partition's logic''." - Private letter in 1948 by Purushottam Tandon</ref> admitted Congress went too far to appease Muslims. As Sardar Patel blamed Nehru's appeasement responsible for creating Pakistan<ref>"''Your eagerness to compromise with Jinnah from the start gave him the upper hand...The tragedy of Pakistan is not Jinnah's alone-it is partly yours. Your vacillation in 1946 sealed it''." - Sardar Patel in letter to Nehru</ref>, Nehru admitted "over-accommodation."<ref>"''Our eagerness for unity has been mistaken for weakness, leading us to this partition abyss''." - Jawaharlal Nehru in a letter to Patel</ref><ref>"''Had you stood firm in 1946, Jinnah would have backed down. Your idealism cost us half of India''." - Sardar Patel in letter to Nehru (November 7, 1947)</ref> Patel later proclaimed at an RSS meeting that he doesn't want to appease any community, be it Hindu or Muslim<ref>"''No appeasement of any community—Hindu or Muslim''." - Sardar Patel, 1948</ref>. He also made it clear that Muslims must accept Indian secularism and ask for no privileges.<ref>"''Muslims who stayed must accept India's Constitution—no separate laws''." - Sardar Patel, 1949</ref><ref>"''India is secular because all are equal—no special treatment''." - Sardar Patel, Constituent Assembly speech, 1950</ref> It is noteworthy that Savarkar too pointed out the Cabinet Mission of 1946 as Congress appeasement of Muslims.<ref>"''The Congress has been appeasing Muslims for the last thirty years, from the Khilafat to the Cabinet Mission...their policy is the real creator of Pakistan''." - HM Nagpur Session speech, Veer Savarkar (December 1946)</ref><ref>"''June 25, 1946, is the day the Congress signed the birth certificate of Pakistan by accepting the grouping under the Cabinet Mission''." - P. 23-25 ''Hindu Rashtra'' By Veer Savarkar (July 1946 issue)</ref>
|-
|Savarkar
|Hindu Mahasabha
|'Savarkar's name or title shouldn't be Veer.'
|Many Indians keep nicknames, and Lajpat Rai was 'Lala' while Chakravarti Rajagopalachari was 'Rajaji'. Savarkar wrote ''The Indian War of Independence, 1857'', and the warfare included an insurgency instigated in Chhattisgarh by Veer Narayan Singh. 'Veer' is a legitimate first name. 
He was referred to as 'brave' by multiple freedom fighters, including Gandhi<ref>"''I have read the life of your brother. It is a brave record of suffering and sacrifice. I wish him and you long life and strength to serve the motherland''." - Mahatma Gandhi, Letter to Dr. Narayan Damodar Savarkar</ref><ref>"''A faithful son of Bharat...brave, clever, and frankly, a revolutionary''." - Mahatma Gandhi in an article urging the British Viceroy to grant Royal Clemency to Savarkar; P. 368-371 ''Young India; Collected Works of Mahatma Gandhi'', Volume 20</ref>. He was also personally addressed as Veer Savarkar by freedom fighters including S.C. Bose.
|-
|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the Quit India movement.'
|Savarkar opposed the movement on the basis that Indians wouldn't become soldiers to fight in WWII. He wanted Hindus to become militarized to overthrow the British later. The HM already had members that were war veterans, such as Savarkar's brother Ganesh<ref>Lieutenant Colonel</ref>, B.B. Tholkar<ref>Major in British Indian Army</ref>, B.S. Moonje<ref>Lieutenant in British Indian Army, trained in U.K.</ref>, and L.V. Paranjpe<ref>Captain in British Indian Army</ref>, and wanted an army to eventually fight British rule. Golwalkar's policy for the RSS was, "''Swayamsewaks who are inclined to participate in the national struggle should do so as individual citizens, without involving the Sangh organization''."<ref>RSS internal circular, 1942</ref><ref>"''The Sangh will not participate as an organization...but any Swayamsewak who wishes to join the struggle as a citizen may do so''." - ''Golwalkar: A Biography'' By H.V. Seshadri (1979)</ref> Thousands of RSS members joined underground networks, distributed pro-movement pamphlets, and sheltered to Aruna Asaf Ali (Muslim) and Jayaprakash Narayan, who were being hunted by imperialist forces. RSS underground networks in Delhi also helped Acharya Kripalani evade arrest in 1942. RSS members also contributed in bomb-making and railway sabotage. 
S.C. Bose, while an ally of the Japanese, believed the timing was wrong and would replace British imperialist rule in India with a Japanese one. He wanted to be a involved in the war wherein India is invaded from the Burmese border and British imperialists are fought. 
Communist Party of India also decide to not partake in the movement, as it supported fellow communists of the U.S.S.R., which was under attack by Nazi Germany.<ref>"''Quit India is a Japanese-inspired conspiracy—Congress plays into Tojo's hands''." - P.C. Joshi (1942)</ref> It must be noted, however, that there were HM and RSS members who participated in Quit India.
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|Savarkar, Golwalkar
|Hindu Mahasabha, RSS
|'They did not participate in the freedom celebrations.'
|HM<ref>"''I boycott August 15—not because I am stopped, but because I reject this mutilated freedom''." - Veer Savarkar</ref> and RSS, as well as INA and CPI boycotted the festivities, as they were dissatisfied with the outcome of the struggle (partition) and having dominion status (having Britain's Viceroy as Head of State) instead of outright independence.
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==Related articles==
*[[Kingdoms: Restoration of Hindu Rulership]]
*[[Hindu World War Warriors]]
*[[Concept of Motherland]]
*[[Patriotism]]

==External resources==
*[https://ruralsouthasia.org/wp-content/uploads/2021/05/Article_II_-Ojas-Borse_Final.pdf "Contribution of Bhil Adivasis of Khandesh in the Revolt of 1857"] By Ojas Borse, within ''Rural South Asian Studies'', Vol. ILL (No. 3, 2017)

==References==
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[[Category: Politics]]
[[Category: Political parties]]
[[Category: Organizations]]
[[Category: History]]
[[Category: Warriors]]
[[Category: Patriotism]]