Matribhumi Samachar English
Recently, Bharat commemorated the 150th anniversary of Vande Mataram, Parliament had an extensive debate that has persisted through generations, linking historical memory, national identity, and civilisational consciousness. First composed in 1875 by Bankim Chandra Chattopadhyay, the song emerged at a time when India was still under the yoke of British colonial rule. Its lyrical content, steeped in devotion to the motherland, became a rallying cry during the freedom struggle. Now, a century and a half later, Vande Mataram is again at the centre of public and political attention.
For the Rashtriya Swayamsevak Sangh (RSS), the parliamentary discussion transcended mere legislative procedure. Swayamsevaks view it as a moment to revisit the foundational impulses of Indian nationalism and to highlight what they call a civilisational idea of patriotism, a concept rooted not only in civic duty but in an enduring devotion to Bharat Mata. The RSS maintains that the song represents continuity, linking historical resistance to contemporary responsibilities of nation-building.
Sunil Ambekar, Akhil Bharatiya Prachar Pramukh of the RSS, described Vande Mataram as the “mantra of India’s freedom struggle” in an interview with News18. He emphasised that it was originally conceived as a revolutionary chant, not as a ceremonial or legislative artefact. In his words, the song’s essence lay in inspiring sacrifice and devotion, as freedom fighters and ordinary citizens alike sang it while risking imprisonment and, in many cases, their lives.
The Birth of Vande Mataram
Vande Mataram was introduced in Bankim Chandra Chattopadhyay’s novel Anandmath, which narrates the story of a disciplined group of ascetic warriors fighting colonial oppression. Set in the late 18th century, the novel elevated the motherland to the level of a deity, drawing imagery from Maa Durga, Maa Kali, and Bharat Mata. It presented the struggle against colonial powers not only as a political necessity but also as a moral and spiritual duty.
RSS frequently highlight this context to underscore the song’s original revolutionary and spiritual essence. In their view, Vande Mataram transcends mere patriotism, it embodies devotion to the nation in a form that calls for personal commitment. Ambekar noted that its emotional power lay in transforming ordinary citizens into participants in a national movement, providing a unifying rhythm for acts of resistance that ranged from protests and arrests to armed revolt.
British Anxiety and the Power of a Chant
Historical records show that the British administration understood the emotive power of Vande Mataram and sought to suppress it. Its cadence, symbolic imagery, and capacity to mobilise crowds were viewed as subversive. The colonial authorities imposed bans on singing the song in schools and other public forums, fearing its potential to ignite mass action against imperial control.
Yet attempts at suppression often intensified its popularity. Ambekar and other RSS spokespeople assert that the chant spread organically, driven by the collective spirit of resistance. Children, students, lawyers, monks, and ordinary citizens continued to sing it even when doing so invited punishment. The song’s appeal was primarily emotional and spiritual, and its endurance in public memory is attributed to its ability to evoke pride, courage, and collective belonging, rather than to formal instruction or ideological promotion.
Dr Hedgewar’s Defiance and the RSS’s Inheritance
The early life of RSS founder Dr Keshav Baliram Hedgewar is closely intertwined with the narrative of Vande Mataram. During the Bengal Partition agitation and the nationalist upsurge between 1906 and 1911, the song was banned in schools across India. Hedgewar, then a student in Nagpur, participated in one of the most celebrated acts of defiance against this ban.
In 1907, when a British inspector arrived for a school inspection, students sang Vande Mataram in unison across classrooms. Dr Mohan Bhagwat, Sarsanghchalak of the RSS, recounted that the inspector, enraged by this collective act, ordered the closure of all schools in Nagpur for four months. A compromise was proposed, requiring students to offer a nominal apology. Hedgewar and one other student refused, asserting that singing Vande Mataram was their right and that apologising for it was unthinkable. As a result, both students were expelled.
For the RSS, this episode is emblematic of the organisation’s ethos: the belief that national duty cannot be negotiated under pressure. Ambekar explained that Hedgewar’s defiance instilled a spirit of resilience that continues to shape the Sangh’s approach to patriotism. Hedgewar later pursued medical studies in Kolkata before founding the RSS in 1925, laying the foundation for the organisation’s continued emphasis on discipline, service, and devotion to the motherland.
Beyond 1947: Patriotism After Independence
The RSS views Vande Mataram as a symbol that extends beyond India’s political independence in 1947. According to Ambekar, while the freedom struggle achieved its immediate goal of liberation from colonial rule, the moral and civilisational responsibilities of nationhood persisted. Vande Mataram represents a continuum: from resistance against oppression to the active cultivation of unity, cultural preservation, and national progress.
This perspective explains the RSS designation of Vande Mataram as Rashtragaan, or national hymn. Swayamsevaks emphasise that this does not supplant the constitutionally recognised national anthem, Jana Gana Mana. Rather, the two co-exist symbolically: Jana Gana Mana represents the legal and administrative framework of the state, while Vande Mataram expresses devotion, civilisational ethos, and a shared moral conscience.
Hosabale’s call for unity at 150 Years
Marking the 150th anniversary of Vande Mataram, RSS General Secretary Dattatreya Hosabale issued a statement highlighting the song’s enduring spiritual and national significance. During the Akhil Bharatiya Karyakari Mandal meeting in Jabalpur from October 30 to November 1, 2025, Hosabale described it as an “extraordinary mantra” that embodies the worship of the motherland and infuses consciousness into national life.
He traced the song’s public emergence to the 1896 Indian National Congress session, where Rabindranath Tagore’s rendering drew widespread attention. Hosabale noted that leading figures of the freedom struggle, including Sri Aurobindo, Madam Bhikaji Cama, Subramania Bharati, Lala Hardayal, and Lala Lajpat Rai, incorporated the chant into journals, publications, and organisational activities. Even Mahatma Gandhi concluded letters with Vande Mataram for many years, underlining its status as a unifying and inspirational call.
Hosabale urged citizens to internalise the spirit of the song at a time when divisions along regional, linguistic, and caste lines were increasingly apparent. For the RSS, Vande Mataram serves as a thread connecting India’s civilisational past to contemporary efforts in nation-building.
Dr Mohan Bhagwat: Rights, Faith, and the Motherland
Dr Mohan Bhagwat has consistently framed Vande Mataram as both a right and an expression of faith. Speaking at Vigyan Bhavan in August 2025, he remarked, “We are the children of Bharat Mata. We cannot even dream of denying her freedom. Bharat Mata is our faith. Saying Vande Mataram is our right.” Such statements emphasise the emotional and spiritual dimensions that the Sangh associates with the song.
Dr Bhagwat has also reflected on historical compromises during the freedom movement. At a book release in Noida in 2021, he noted that Vande Mataram was shortened and adjustments were made to the national flag to avoid offending certain communities. These concessions, he said, were necessary to maintain unity against colonial rule, a reminder that patriotism sometimes involved negotiation and pragmatism.
Distinguishing Song and State
A recurring theme in RSS discourse is the distinction between Vande Mataram and Jana Gana Mana. In 2016, RSS General Secretary Bhaiyyaji Joshi explained that while Jana Gana Mana symbolises the state, Vande Mataram reflects the nation’s civilisational ethos. Both deserve respect, he said, but each occupies a different symbolic space: one administrative, the other cultural and emotional.
The distinction highlights a broader ideological point for the RSS: true patriotism involves devotion and moral engagement with the motherland, not merely procedural adherence to state protocols. By framing Vande Mataram as a civilisational hymn, the Sangh situates it within an ethical and cultural continuum that connects past struggles to present responsibilities.
The Contested Legacy
Despite its prominence, Vande Mataram has always been contested. Objections, particularly from some Muslim groups, highlight the song’s spiritual imagery and its framing of patriotism as a quasi-religious duty. These concerns date back to the colonial era, reflecting broader debates about inclusion, pluralism, and the nature of national identity. Each resurgence of public interest in the song renews these conversations.
The parliamentary debate thus unfolded against a long history of discussion and disagreement. For supporters, Vande Mataram is a symbol of unity, sacrifice, and cultural continuity. For critics, it raises questions about interpretation, representation, and the boundaries of national expression.
As Parliament deliberated, the RSS reiterates that Vande Mataram is not merely a historical artefact but a living call to action. Its journey, from a banned chant to a revolutionary slogan, from a literary composition to a national hymn, parallels India’s own trajectory through colonial subjugation, independence, and modern nationhood.
One hundred and fifty years after its creation, Vande Mataram continues to inspire devotion, provoke debate, and shape conversations about identity. Whether legislative discussions will reconcile differences or amplify them remains uncertain. What is indisputable, however, is that the song remains central to India’s ongoing dialogue about its past, present, and aspirations.
Credit : Organiser Weekly
