Brahmarshi, Padmabhushan, Pandit Shripad Damodar Satavlekar, [‘Panditji’ as he was affectionately addressed.], the visionary founder president of Swadhyay Mandal was indeed a versatile genius we were fortunate enough to have in INDIA in her most turbulent period of history. His own inner impulsions and the then prevailing national and social circumstances led him to play various eminent roles in his lifetime spanning over a hundred and odd years. Coming from traditional Purohit [Priest] family in a remote area, he rose to eminence as an Artist, Yoga and Surya Namaskar teacher, Arya Samajist, Theosophist, Social Worker, Political activist, Visionary Philosopher, Editor, Prolific writer and regular practitioner of Vedic values and culture consistent with present era. It is inspiring to study his life and achievements. Shri P.P. Gokhale has in fact, written an inspiring and exhaustive biography, ‘Vedavyas Pandit Satavlekar’ in Marathi. It has been published by Usha Prakashan a subsidiary of Swadhyay Mandal. Here only a short biographical sketch is attempted.

Modest Beginning

Panditji was born on 19th September 1867 at Kolgaon, a small village in erstwhile Sawantwadi state [Now Sindhudurg district] in the Konkan region of Maharashtra, in a traditional Purohit [Priest] family. Apart from being a Purohit and Joshi [Astrologer] his father cultivated a small piece of land he possessed. Panditji remained in Kolgaon till he was eight years old. He was given training as a Purohit and taught Sanskrit Language upto the stage of Vyakaran mahabhashya of Patanjali at home only. He was by then able to memorize and recite quite a few Vedic suktas [Hymns]. His initiation into the Vedas thus took place at a very early age. Sanskrit and Vedas constituted his life’s mission later on.

Formal Education

At the age of eight years, he was sent to Sawantwadi to join school. Besides academic education, he was given advanced lessons in Sanskrit by Shri Chintaman Shastri Kelkar, privately. While at Sawantwadi itself he was able to speak Sanskrit fluently and even occasionally delivered lectures in Sanskrit. His love of Sanskrit Language led him later on to teach and propagate that language.

By that time, a technical school teaching drawing as well, was opened at Sawantwadi. Panditji could not afford higher English education beyond sixth standard. He therefore joined the new technical school and received lessons in drawing. His father Damodar was a gifted artist and used to draw pictures and landscapes as his hobby and pastime. Panditji also inherited this gift and with proper training and passing the two drawing examination, he was able to draw very good pictures from photographs. This stood him in good stead later on, to earn from his art and become a renowned painter and sculptor.

Panditji was not keen on going back to village to pursue his traditional profession. It was not because he did not like it but because it could not life the family above poverty in those days. Even so, he did assist his father in Purohit’s activities whenever he happened to be at Kolgaon during vacations. He was, however, keen to have a decent living above wants even with Vedic learning. He felt confident that Art could help him in this respect. He therefore made up his mind to go to Mumbai.

Arts and extracurricular activities

With some financial assistance Panditji left for Mumbai in 1890 and joined the renowned J. J. School of Arts. He was able to supplement his income there by drawing and enlarging pictures. He was in the J. J. School of Arts for three years and won the prestigious Mayo Gold Medal twice, once in painting and the second time in sculpture. One of his colleagues in this school, Shri Balasaheb Pant Pratinidhi, the prince of Aundh State in Maharashtra became his life-long friend and benefactor later on. Panditji used to visit Aundh often while in Mumbai. This Aundh was to become his Karmabhoomi later on.

He was offered and accepted the position of Teacher in 1900. Panditji received a decent salary there which completely removed his financial worries.

His stay in Mumbai was not confined to the pursuit of Arts only. He continued his self-study of Vedas, Upanishads, Bhagavad Gita, Yogasanas and Pranayam. He also prepared an article ‘Scientific Terminology of Vedic Verses’. This article was highly appreciated by Lokmanya Tilak and published in Kesari in 1892. At Mumbai, Panditji also regularly practised Suryanamaskar, Yogasanas and Pranayam. This practice continued throughout his life. It also prompted him to propagate Surynamaskars and Yogasanas later on.

He was not, however, quite satisfied with his job in the J. J. School of Arts and often thought of setting up his own studio.

Hyderabad the blossoming

Ultimately Panditji made up his mind, resigned his job and left for Hyderabad to set up his own studio there. This was at the end of year 1900. By the beginning of 1901 the studio was setup and in a short-while it became a lucrative activity.

The stay at Hyderabad helped the blossoming of his personality by drawing him in various other pursuits. It also brought significant transformations in his life.

He was deeply involved in educational, religious, social, political and philosophical activities at Hyderabad. Along with local friends, he set up Vivek Vardhini High School at Hyderabad. Dr. Sitarampant Satavlekar later became Principal of this institution.

With friends from different walks of life, he came into contact with Arya Samaj and its leaders. Their philosophy appealed to him and he joined the Arya Samaj. Being a Vedic Scholar and sure of his contribution to their cause, the Arya Samaj leaders encouraged him to deliver regular lectures and participate in serious discussions on Vedas and Vedic lore. Arya Samaj was against animal sacrifice [Bali] in the Yajnas [sacrificial rites]. Panditji was also convinced that Vedas do not sanction such a practice. To actively protest against this practice and bring about an awakening, he undertook a number of tours and delivered a series of lectures. Now he undertook a deeper study of Vedas and held a number of discussions with scholars. He also took to writing in this period and translated in Marathi Maharshi Dayanand Swami’s great works, ‘Satyartha Prakash’ and ‘Rigvedadi Bhashya Bhumika’.

The association with Arya Samaj was mutually beneficial and Panditji received active support from them in his critical period. It was primarily through Arya Samaj and of course because of his own scholarship of Vedas, that Panditji became known in the north and became a household name particularly in Punjab. But Panditji was an independent thinker and some of his views were not quite appreciated by Arya Samaj. It was therefore a loose if not uneasy association that lasted till 1918.

He also came in contact with the Theosophical Society at Hyderabad and became its member. Later on he was admitted to their inner circle as well. They valued his scholarship and appreciated his views and lectures. Dr. Annie Besant had a high regard and soft corner for him. She even intervened on his behalf with the Maharaja of Kolhapur when Panditji was in prison there. His association with Theosophical Society continued up to 1907.

Some of his friends at Hyderabad were staunch followers of Lokmanya Tilak. Panditji’s article on Vedic Terminology was already appreciated and published by Lokmanya Tilak in Kesari. Panditji was greatly attracted to him and particularly his interpretation of Bhagavad Gita. Panditji’s writings later also show Lokmanya Tilak’s deep influence on him. He had met Lokmanya Tilak quite a few times and used to regularly attend sessions of Indian National Congress. Panditji also came in contact with Mahatma Gandhi (The Father of Nation) and had long meetings and discussions with him at Gurukul Kangdi in 1915 and 1916. He again met Gandhiji as late as 1939 in connection with the Constitution Bill for Aundh State and received appreciation and approval from Gandhiji for his role. Panditji remained associated with Indian National Congress till 1930 when he gave an undertaking to Ruler of Aundh and through him the British Government that he would not take part in any agitations outside Aundh State.

The background given above shows how the element of nationalism and politics fully manifested in Panditji at Hyderabad. In 1907 he wrote the famous ‘Vaidic Rashtrageet’ [ Vaidic National Anthem] which contained a Sanskrit 63 verse sookta [Hymn] from Atharva Veda with translation and commentary. It was published from Hyderabad and 2000 copies were printed in Mumbai. As soon as the British Government came to know of it, the book was confiscated and all copies were burned. The Hindi translation of this book [3000 copies] was also confiscated. All this resulted in black-listing of Panditji’s name by the British Government. It also put pressure on Nizam to expel Panditji from Hyderabad state. The Nizam was an admirer of artist Satavlekar. He enjoined on Panditji to eschew all political activity and stay peacefully in Hyderabad. He had also taken necessary steps for issuing expulsion order if Panditji did not heed his advice. Panditji left Hyderabad in 1907 before any such orders could be issued.

Gurukul Kangdi and the troubles.

Panditji stayed at Jaipur for some months for an assignment before joining as a Sanskrit and Drawing Teacher at Gurukul Kangdi, Haridwar established by Swami Shraddhanand of Arya Samaj. His stay here was quite peaceful and happy. But unfortunately it was brief. While in Gurukul, he wrote an article ‘Brilliance of Vedic Prayers’ in Marathi. It was published in the March 1908 issue of ‘Vishwavritta’ magazine of Kolhapur. As soon as it was published, the Kolhapur State, under pressure from British Government, started prosecution against him for treason and even issued arrest warrant against him. An immediate provocation for this action was the publication of this article in the ‘Indu Prakash’ daily of Mumbai. When the news of prosecution and arrest warrant reached Gurukul, Panditji in consultation with Swami Shraddhanandji, decided to leave Gurukul to avoid any adverse repercussions on the Institution.

Although his regular stay in Gurukul was brief, his association with Gurukul continued for many years thereafter. It was here that Panditji had long meetings and discussions with Gandhiji during the latter’s stay there in 1915 and 1916.

After leaving Gurukul he decided to face the prosecution at Kolhapur. On way to Kolhapur he visited Ahmednagar, Pune and Belgaum. His well-wishers there advised him not to surrender before the prosecutors. He was therefore forced to remain incognito and peripatetic. He stayed successively at Anagol, Hangirge, Kurundwad etc. in the southern states. Shri Bijapurkar of ‘Vishwavritta’ who published his article was also prosecuted and it took six months to complete the case and award punishment to Shri Bijapurkar. After this it became necessary for Panditji to plan further steps. After deliberations he went to Pithapuram in the south where the local ruler gave him assignment. After completing this assignment he ultimately decided to go back to Gurukul Kangdi via Calcutta. But British Intelligence was so sharp that within 48 hours of his arrival at Gurukul Kangdi, he was finally arrested and kept in Bijnor jail in U.P (Utter Pradesh). He remained in jail till 1909 when he was acquitted by the Kolhapur Court.

Lahore –Back to Square One.

The question of settling somewhere had again to be faced. Panditji on the advice of Swami Sharaddhanand, selected Lahore, as the place in southern states and Maharashtra were found to be risky. Lahore had a good Arya Samaj network and Panditji was assured support from them. After arriving at Lahore at the end of 1909 Panditji setup his ‘Satavlekar Art Studio’ and residence in ‘Sukhsagar’ Bungalow on Anarkali Road, Lahore.

At Lahore Panditji got strong support and company from Dr. Kischlu, Lala Lajpatrai, Lala Hardayal and other Arya Samaj workers. Being a Vedic Scholar, they were keen to arrange Panditji’s lectures at various places in Punjab as also in Arya Samaj meetings. As a result his whirlwind lecture tours were arranged and ere long he became famous all over Punjab as a Vedic Pandit as well as an Artist. His pictures were highly appreciated and in demand all over the North. He now started photography also and soon had a lucrative practice. By the time he left Punjab in 1917 his monthly income had risen to Rs. 1500/1600 per month.

But the British Government was averse to his lecture tours and political activities. His encouragement to workers involved in Home Rule and Ghadar movements further added to their displeasure. His house was now kept under surveillance and the guards watched his and his visitor’s movements in Lahore. Panditji therefore decided to leave Lahore and hand over his studio to his student.
The news of his impending departure was published in an Urdu news paper by Shri Krishnaji. He also wrote a number of articles in papers and paid rich tributes to Panditji. There was a public send-off to him in a very big meeting at Lahore. He was also given a grand send-off at Lahore station. He thus left Lahore in October 1917 before the Governor of Punjab could issue any expulsion orders. The police, even then, followed him up to Delhi.

Shri Balasaheb Pant Pratinidhi, the Ruler of Aundh state had invited him to Aundh and requested him to settle at Aundh Panditji therefore decided to shift to Aundh and arrived there by the end of 1917.

At Lahore itself he had been thinking of spending his surplus earning for writing and publishing of books on Vedas. This thinking ripened later on, in his decision to devote whole heartedly to his central mission – the Vedas.

Aundh- A new beginning, Swadhyay Mandal

For the first time, therefore, Panditji did not think of setting up a studio at Aundh. He devoted himself to the translation of Vedas. His books were printed at Mumbai. As his study of Vedas grew deeper; Panditji was convinced that Vedas were not meant for mere chanting of mantras. They in fact contained a veritable treasure of knowledge useful for modern times. It was therefore necessary to translate and correctly interpret all the Vedas and present the correct versions of Vedas to the public at large. The task was quite stupendous and needed an institutional effort. Swadhyay Mandal was therefore established in 1918 as an effective vehicle to carry on this mission. A printing press was also subsequently setup at Aundh for printing the books.

Panditji now vigorously pursued this mission and went on with the translation of Vedas, allied literature and writing of books on Vedic subjects, values and subjects of social and national importance. ‘Vaidik Dharma’ a Hindi monthly was started in 1919. ‘Purushartha’ Marathi monthly was started in 1924. Another monthly ‘Bhagavad Gita’ was published for three years to serialise his Magnum Opus, ‘Purushartha Bodhini Bhagavad Gita’. It was later on published as a book in Hindi, Marathi, Gujarati and English.

Side by side, however, Panditji continued his national awakening efforts through social, political and constructive activities. He was already associated with Indian National Congress. He was appointed as President of Satara District Congress Committee in 1920 and President of Satara Zilla Parishad in 1930. He also worked on programmes of Sutkatai [spinning], Hatmag [handloom], Grampanchayat and Panchayat Raj. The British Government was alarmed with his activities in British India outside Aundh state and put pressure on the Ruler to expel him. Consequently the Ruler served notice on him to leave Aundh State within eight days. In reply, Panditji undertook not to take part in any political or agitational activities and continue to strive only for the upliftment of people in Aundh state. Fortunately the matter subsided there itself and he was thereafter saved from persecution from the British Government.

The Ruler of Aundh appointed him the Chief Pandit of Aundh Durbar. He then undertook various constitutional, political and social reforms in Aundh state with active support from the Ruler. In the southern states also he set up Praja Parishads [Peoples’ assemblys] and tried to revive the association of Southern States. He become the President of the South States ‘Congress Session in 1943 and guided the states’ activities in an amicable manner.

Panditji had been closely observing the activities of Rashtriya Swayam Sevak Sangh [R.S.S] for many years in many diverse places such as Quetta, Peshawar, Rawalpindi, Multan, Amritsar, Lahore, Sialkot, Jammu, Hoshiarpur, Patiala and Delhi and also in Gujarat, Maharashtra and Karnataka. He was convinced of their national, social, cultural and constructive organizational activities and took oath as a Swayamsewak in 1936. His active association with R.S.S continued till the end.

Along with Barrister Appasaheb Pant, he held consultations with Mahatma Gandhi in 1939 on constitutional reforms and representative democracy in Aundh State. Gandhiji appreciated them and approved the proposals which were later implemented in the state. Aundh became the most progressive state and was the first to voluntarily merge in Indian Union after Independence.

Panditji was also instrumental in giving shelter to the underground workers of the 1942 movement, till 1945. It was thus a period all-round fulfillment at Aundh for Panditji.

Swadhyay Mandal was by now well established. Its name had become famous and its publications sold all over India. Even so, another change was looming large on the horizon. So far, the Ruler of Aundh had stood solidly behind him and Swadhyay Mandal. With the merger of the state, this support waned. By 1948, the political climate in Maharashtra became explosive. The safety and security of Panditji’s lifelong works, manuscripts, publications, press and property not to speak of himself and his colleagues and staff was threatened. In such atmosphere, with a heavy heart, Panditji was forced to decide to shift lock, stock and barrel elsewhere.

Shifting

Panditji tried his level best to secure alternative site at Mumabi, Nasik, Talegaon, Lonavala, Anand, Baroda and Ahmadabad, but to no avail. At long last the Trustees of Arya Samaj graciously offered to sell their 18-acre site, located about two kilometers away from KILLA PARDI, a taluka place in Surat [Now VALSAD] district. Panditji personally visited the site and decided to purchase it. Many promised financial assistance but nothing ultimately materialised. Panditji had to raise loan on interest to purchase the site for Rs. One Lakh. The expenses of shifting lock stock and barrel and starting of a fresh at Killa Pardi total Rs 78000, In the process all the saving of Swadhyay Mandal were wiped out and it faced a debt – burdened of Rs 1.5 Lacs (in 1948) Panditji was then 80 years old!

Killa Pardi

The site at Killa Pardi earlier belonged to a Christian mission and was purchased by Arya Samaj. The latter sold it to Swadhyay Mandal. Before starting work there the necessary Bhushanti [propitiatory rites], Vedapath [recitation of Vedas] and Homa-Havan [Sacrificial rites] were performed on the site. The missionaries had demolished the Church standing there and taken away all the rubble from there. Panditji constructed ‘Vedamandir’ there and it was inaugurated in 1954. Fortunately there were a number of buildings in good condition on the site. The spacious bungalow was used for Panditji’s residence, work and guests. It was appropriately named ‘Anandashram’ Other buildings were used for office, printing press, godown and staff quarters and all was set to resume the work.

Resumption – Swadhyay Mandal

Finally work of Swadhya Mandal was resumed at the site. It was like the rise of phoenix from the ashes. All were full of hope and confidence and ready for hard work. ‘Vedasandesh’ a Gujrati monthly was soon started and publishing resumed.

‘Swadhyay’ mean self-recitation, study of Vedas, sacred study, perusal of sacred books and also Veda itself. ‘Mandal’ means circle, group, society, association etc. Swadhyay is not to be taken in the narrow sense as theoretical study of Vedas only. It also means the practice of Vedic values, teachings and culture. It does not mean repetition of dogma but deep exploration and interpretation consistent with changing times. It is not running away from life but boldly facing vicissitudes equanimously, helping to lead a spiritual and joyous life. That is why Vedas are known as all times, Sanatan [eternal, ever anew].

Here Panditji’s son Shri Vasantraoji looked after all administrative matters. Panditji devoted himself to his mission of Vedas, Sanskrit, Yogasanas, Suryanamaskars, periodical lectures, and meaningful discussions with visiting scholars and leaders from different walks of life.

Panditji lived as a house holder according to Vedic values, discharging all his familial and social responsibilities. He had good relation with leaders of all religions and was secular in the real sense of the term. Shri Batliwala, a Parsi was the trustee and later president of Swadhyay Mandal. Scriptures of all religions were kept in the Vedamandir. The Parsi head priest Shri Hormus Mirza presented ‘Zend Avesta’ and the Nawabsaheb of Bajana presented ‘Koran’ for display in the Vedamandir. It was following truly the Vedic injunction’ Let noble thought come to us from all sides’. Panditji lived like the ancient householder Rishi [Sage].

Prolific Writer

Panditji was a prolific writer. The number of foolscap sized manuscripts he wrote in his lifetime exceeds 60,000. He wrote and published over 400 books. A significant portion of his writings is yet to be published. His quality writing feat can only be compared with the saint Prajnachakshu Gulabrao Maharaj of Madhan, Amraoti, Maharashtra and Mahamahopadhyay Madhusudan Oza of Jaipur, Rajasthan. Panditji himself was conferred with the title of Mahamahopadhyay by Jagadguru Shankaracharya of Goverdhan Peeth.

Memorable Occasions

The Silver jubilee of Swadhya Mandal was celebrated [though late] in 1954. People all over India had enthusiastically responded to Panditji’s appeal and completed one crore Gayatri Japa. Thereafter a grand Gayatri Yojna was performed at Swadhyay Mandal in the presence of saints, religious heads, scholars and other invitees. Panditji’s centenary year began in 1966. A grand function was therefore arranged at Swadhyay Mandal campus on 19th September 1966. Param Pujaniya Shri M.S. Golwalyajnaar Guruji presided over this function and paid rich tributes to Panditji and his achievements. Receptions in his honur were arranged at Ahmedabad and Pune. Earlier also receptions in his honur were given in Bihar, Hyderabad, Mumbai and many other places. It was indeed a life fruitfully lived.

Honours, Titles, Degrees etc.

Panditji received a number of honours, titles, degrees, medals etc. He received ‘Padmabhushan’ from the President of India Dr. Zakir Hussain in 1968. Dr. Rajendra Prasad the first President of India honoured him and presented an ‘Annual grant’ in 1959. Honorary degree of ‘Doctor of Laws’ was conferred on him by Mumbai University. Pune University conferred on him the honorary degree of ‘Doctor of Literature’. He had received ‘Mayo gold medal’ twice from J. J. School of Arts, Mumbai. Rashtrabhasha Prachar Samiti, Wardha presented him with ‘Mahatma Gandhi Gold Medal’ and ‘Purse’. Government of Gujarat presented him with a ‘Purse’. Gurukul Kangdi gave him the title of ‘Vidya Martand’. Gita Dharma Mandal Amritsar honoured him with the title ‘Geetalankar’. He was conferred the title of ‘Sahitya Vachaspati’ by Prayag Hindi Sammelan. Jagadguru Shankaracharya honoured him with the title of ‘Mahamahopadhyay’ and Hatha yogi Devaraha Baba titled him as ‘Brahmarshi’. The leading German daily ‘De Welt’ made a respectful mention of him in its special supplement on 30th October 1966. He was also invited to address the world religious conferences in Switzerland, Russia and Japan.

Mahatma Gandhi was his great admirer for his propagation of Sanskrit. Mrs. Indira Gandhi specially visited Swadhya Mandal at Killa Pardi and appreciated his mission. His admirers or visitors included Shri Vinoba Bhave, Shri Golwalkar Guruji, Shri Kaka Kalelkar, Shri C. D Deshmukh, Maharshi Aurobindo, Shri P. G. Mavlankar, Shri Mahadev Desai, Shri Balwantrai Mehta, Shri Morarji Desai, Shri Hitendra Desai, Shri Shriprakash, Nawab Mehadi Nawaz Jung, Shri H. K. Mehtab and a multitide of others from all walks of life.

Adieu

Panditji used to boldly assert that one who lives according to the Vedic values and injunctions can obtain and even exceed a life span of 100 years. He himself lived according to these values and injunctions and set himself an example by li