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Abolition of caste
Given below is an English translation of Savarkars
assorted views on abolition of caste

!he basic aim of consolidating Hindu societ"
The Hindu social jurists had based social organization on the
principle of distribution of duties sans competition and mutual
co-operation as means to attain earthly prosperity on the path
to salvation of the soul. The duties of every individual from the
shudra to the Brahmin ere defined to facilitate societal
development. But fighting spirit !kshaatratej" is necessary to
fulfill these duties properly and to protect social life. !Samagra
Savarkar vangmaya, #ol. $% p.&''"

!he practice of caste and consolidation of Hindu societ"
(irstly% it should not be forgotten that the practice of
birth-based caste division must have been responsible for the
mighty consolidation and amazing stability of the Hindu
society under certain circumstances and conditions. )hile
evaluating its merits and demerits% it ill be sheer ingratitude
to only point fingers at the latter day ill-effects of the
institution of caste.
*t must also be admitted that +eeping the interests of the
Hindu ,ation at heart% the Hindus of yesteryears gave birth to
or alloed birth- based caste divisions to develop
spontaneously ith the aim of preserving the purity of blood
ties% community life and tradition. !-.$/% Sahaa soneri pane
or Six Glorious Epochs of Indian History; Samagra Savarkar
vangmaya, #ol. 0% p. 1-2"
#irth$based caste s"stem as an e%periment in the
science of heredit"
3onsidering its sheer magnitude% the amazing diligence and
the epochal time-frame over hich this inspirational
e4periment as played out% the human race should be
certainly grateful to this great e4periment played by
birth-based caste system to find out the e4tent to hich
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natural las of heredity may possibly benefit the human race.
7ssuming that the e4periment temporarily failed due to its
e4treme practice or distortion% it is no mean achievement to
prove that such an e4periment failed in such a form and under
such conditions. By thus failing in this great e4periment of the
caste system% our Hindu race enriched human e4perience and
has thereby succeeded in earning the gratitude of the human
race9 such as the scientific outloo+ and thought% sheer guts
and amazing diligence at the root of this e4periment. !-./-%
Jatyuchchedak niandha or essays on aolition of caste,
Samagra Savarkar vangmaya, #ol. /% p. 0&1"
!he role of heredit" in the development of merit
Heredity is not the sole determinant of merit9 rather it is one
of its many determinants.
5ven if inbreeding occurs% change in other factors such as
light% food% ater% climate% mental ma+eup of ancestors% their
upbringing% education% availability of opportunity and means
enhance or diminish or change the innate merit of children.
5ven here inbreeding occurs% li+e good :ualities% bad
:ualities too may get enhanced or accentuated9 hence
occasionally heredity may prove harmful in the e4treme and
crossbreeding becomes the most effective means of removing
defects or disabilities in children.
5ven if inbreeding occurs% the good :ualities of ancestors may
occasionally diminish or get distorted ith passage of time. *n
such circumstances too% cross-breeding proves beneficial to
animals.
)hile it is possible to maintain blood purity by inbreeding in
case of natural species% it is virtually impossible to maintain it
if the same is ordained by scriptures or belief.
7nd in those Hindu castes such as the Brahmins etc. too hich
have strict rules regarding inter-marriages% cross-breeding
has been occurring for generations past as ordained by
scriptures or secretly due to se4ual attraction. This ill
undoubtedly continue in future too and hence even if inter-
marriages are strictly prohibited% the very belief that the son
of a Brahmin has the innate :ualities of a Brahmin or that the
son of a ;shatriya must be naturally imbued ith the :ualities
of a ;shatriya needs to be discarded. This is because of the
fact that due to cross-breeding beteen all our castes from
time immemorial% no caste can claim monopoly over a specific
merit. !-./-% Jatyuchchedak niandha or essays on aolition
of caste, Samagra Savarkar vangmaya, #ol. /% p. 01'"

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!he meaning of chaturvarnya mayaa srishtam (I have
created the chaturvarnya system)
!haturvarnya means the four varnas !< the ord varna is
virtually untranslatable. *t denotes the old Hindu idea of a
four-tiered society ith an intellectual or spiritual class called
the Brahmins9 the ruling% political or arrior class called the
;shatriyas9 the merchant or commercial class called the
#aishyas and the servant or service-oriented class called the
Shudras. They represent the four human tendencies of
learning% fighting% trading and serving". These four varnas
ere determined by merit and actions and not by birth=
"!haturvarnya mayaa srishtam# means >* have created the
chaturvarnya system?. ,ohere in this shlo+a !by Sri ;rishna
in the $hag%ad Gita" is any there any suggestion hatsoever%
that He gives birth to people on basis of merit and that this
perpetuates on basis of birth in a particular family. .. The
smritis clearly say% "janmanaa jaayate shudraha# or "everyone
is a shudra at irth#& *t is only after imbibing samskaras that
one attains the status of the tice-born !meaning Brahmin%
;shatriya% #aishya". !-./2% Jatyuchchedak niandha or essays
on aolition of caste, Samagra Savarkar vangmaya, #ol. /% p.
000"
=.The present-day caste division has arisen from the debris of
the chaturvarnya of yore. !-./2% Jatyuchchedak niandha or
essays on aolition of caste, Samagra Savarkar vangmaya,
#ol. /% p. 00."

!he Sanatana Dharma will not die if the caste s"stem
goes awa"
Both chaturvarnya and caste divisions are but practices. They
are not coterminous ith Sanatana @harma !<litA timeless
code% though the ord @harma is virtually untranslatable".
The practice of caste division arose from a tectonic change in
the practice of chaturvarnya. 7s the Sanatana @harma did not
die due to this tectonic change% so too it ill not die if the
present-day distortion that is caste division is destroyed. The
true Sanatana 'harma% those true philosophical ideas
e4pounding the character of ish%ar(jeev(jagat
!Bod-individual-creation" and the (irst Crinciple can never die.
!-./2% Jatyuchchedak niandha or essays on aolition of
caste, Samagra Savarkar vangmaya, #ol. /% p. 000"
&otions of 'high and low on basis of (ualities) Hindu is
the caste b" birth
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,o one should ever thin+ that a certain Hindu caste is high or
that another is lo. The notion of high and lo ill be
determined by overt merit of individuals.
5very Hindu child has but one caste at birth- Hindu. Dther
than that% consider no other sub-caste. "Janmanaa jaayate
Hinduhu# !>every one is a Hindu by birth?"E *n truth% every man
has but one caste at birth- human. But at least so long as
other religionists such as 6uslims and 3hristians +eep aside
that lofty aim and consider themselves 6uslims and 3hristians
by birth and endeavour to sallo the Hindu% e too must
cling to the identity of our race. Dn every occasion and
especially during census% register yourselves as Hindus only.
3onsider all castes as occupations. !-./2% Jatyuchchedak
niandha or essays on aolition of caste, Samagra Savarkar
vangmaya, #ol. /% p. 01."
Present$da" caste divisions are scripture$based
Scripture-based caste division is a mental illness. *t gets cured
instantly hen the mind refuses to accept it. The seven
indigenous shac+les hose brea+ing ill liberate this Hindu
,ation from the illness and demonic possession that is caste
division are as follosA vedokta andi !prohibition of #edic
recital and orshipping according to #edas"% vyavasaya andi
!prohibition of certain occupations"% sparsha andi
!untouchability"% sindhu andi !prohibition of sea faring"%
shuddhi andi !prohibiton of re-conversion"% roti andi
!prohibition of inter-dining"% eti andi !prohibition of inter-
marriages". !-./&% Samagra Savarkar vangmaya, #ol. /% p.
0.1-0.."

* felt like rebelling against the caste s"stem
Fust as * felt * should rebel against the foreign rule over
Hindusthan% * also felt that * should rebel against the caste
system and untouchability in Hindusthan. !-.'2% )etters from
the *ndamans, Samagra Savarkar vangmaya% #ol. &% p. 0.2"

!he social discrimination amongst different castes
should end
=The present-day birth-based caste division and social
discrimination amongst different castes should go forthith for
this social revolution to succeed. This is imperative for the
rise% rejuvenation and prosperity of the Hindu ,ation. *f the
root of this poisonous tree dies% the poisonous creeper of
special privileges that thrives on it ill automatically die.
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!-./$% Samagra Savarkar vangmaya, #ol. /% p. $0-"
Ever" one possessed b" the cra+e of caste
This craze of caste is not limited to the Brahmin alone9 it
pervades the non-Brahmin 3handala% indeed the hole of
Hindusthan is imbued ith itE The societal body has become
asted ith this disease of caste arrogance% caste hatred and
caste conflict. !-./2% Jatyuchchedak niandha or essays on
aolition of caste, Samagra Savarkar vangmaya, #ol. /% p.
002"
3aste division is not the conspiracy of a handful of
Brahmins=it is not the joint conspiracy of the Brahmins and
;shatriyas. !-./2% Jatyuchchedak niandha or essays on
aolition of caste, Samagra Savarkar vangmaya, #ol. /% p.
0&2-0&-"

Ever" one preserved caste division) reform is a
collective responsibilit"
*ndeed% the blame for the atrocities perpetrated by the higher
castes on loer castes due to scripture-based caste division
lies ith all castes% from the Brahmin to the Bhangi !Balmi+i"%
not ith Brahmins and ;shatriyas aloneE This scripture-based
caste division enabled the Bhangi to assert his superiority over
the @omb% hence every one in his on ay preserved and is
still preserving it. The blame for unnecessarily alloing it to
thrive rests on every one=so the best ay is to accept that
every one is to be blamed and that the responsibility of reform
is collectiveE 5very one destroyed the edifice !< of society"
together. ,o in the fitness of things% let all of us Hindus
together rebuild it on the firm foundation of all-embracing
Hindutva. !-./&% +sha kirane or ,(rays, Samagra Savarkar
vangmaya, #ol. /% p. -1G"
!here should be no link between caste and human
discrimination, special privileges
=The aspect of caste division that e have to mainly abolish
because it is nationally undesirable is not merely its basis in
birth but its lin+ to discrimination and special privileges=*f one
ere to remove its basis in birth and the resulting
discrimination and attendant special privileges ithout regard
to merit% then even if the other causes of caste division ere
to someho remain for several years% they ould not cause
much harm. *n that case% if each caste ere to continue to
maintain its specific occupations% names% caste-based
organizations% its non-discriminatory and harmless rituals%
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familial duties and practices as ell as gotra traditions% these
per se ould not cause any significant harm to the Hindu
,ation. !-./&% Hindutvache panchapran or -he Spirit of
Hindutva, Samagra Savarkar vangmaya, #ol. /% p. &&-$1"

-rong to label an entire caste as 'wicked or 'harmless
=*n Brahmins and Bhangis !<Balmi+is" ali+e% just as you ould
find caste egoist% discriminatory and ic+ed people% in the
same measure you ould also find reformers ho stand for
e:uality and abolition of caste. *f a champion of abolition of
caste division ere to hold that only Brahmins and ;shatriyas
are ic+ed hile others are altruistic% harmless gentlemen
ho stand for e:uality% such a person ould inadvertently
prove the validity of caste division and contribute to caste
hatred through his slogan of abolition of caste. (or to say that
the entire caste of the Brahmin or someone else is ic+ed and
that of some others is une4ceptionably good is to say that
these castes are not man-made or scripture- based but that
they are innately different. !Samagra Savarkar vangmaya,
#ol. /% p. &0-"
!he use of the term 'non$#rahmins is improper
The use of the term >non-Brahmins? is improper. *t means that
on one side you have all non-Brahmins including 5nglishmen
and 7mericansE !-.'0% Hindu samaj sanrakshak Savarkar or
Savarkar as the defender of Hindu society% p. $."
Primac" of priests
Though the ord >priest? instantly conjures the image of the
Brahmin% yet the Buravs% Burus% Fangams% even the 6ahar
Bhats amongst the 6ahars are all priestsE Though they are all
non-Brahmins% there is nevertheless primacy of the priests
!original ord used by Savar+ar is hatshaahi". !-./&%
Hindutvache panchapran or -he Spirit of Hindutva, Samagra
Savarkar vangmaya, #ol. /% p. 10"
Priest should be based on merit
=*f you must have a priest% every reformer should choose him
not on the basis of caste but on merit. !-./&% Hindutvache
panchapran or -he Spirit of Hindutva, Samagra Savarkar
vangmaya, #ol. /% p. 1&"
-hat should be the nature of religious practices.
The priest is redundant on hundreds of occasions. Dne may
read the scripture oneself and orship after e4pressing
sentiments in chaste 6arathi. Than+sgiving alms may be given
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aay to institutions doing useful or+. !-./&% Hindutvache
panchapran or -he Spirit of Hindutva, Samagra Savarkar
vangmaya, #ol. /% p. 10"
Bod Himself ould be more pleased to see His devotee
perform orship on his on ithout help from othersE !!-./0%
Hindu samaj sanrakshak Savarkar or Savarkar as the defender
of Hindu society, p. /20"
/aste organi+ations and Hindu consolidation
3aste organizations are inevitable though undesirable in a
period of change=So long as most castes have their
organizations% the remaining ones find it difficult and harmful
to shun them=7s of no% the institution of caste is
deep-rooted and alive ith an innate sense of high and lo
appended to each caste. Hence% they have their specific issues
of their interest. )hen caste-specific disabilities% injustices or
needs gradually disappear% hen all castes reach the same
level or in other ords hen caste discrimination decreases
leading to loosening of caste divisions% such caste
organizations ill automatically become redundant and tread
the path to e4tinction=To organize the Hindu ,ation% it is
e4tremely difficult to bring together individuals. *t is relatively
easier to begin by bringing together different castes.. Bringing
people together can be initially done by caste organizations=if
you tal+ of organizations of sub-castes% some sub-castes ill
be e4cluded. *f you tal+ of an umbrella organization of castes%
you increasingly tend to amalgamate sub-castes. *f umbrella
organizations of different castes ma+e +een efforts in the right
direction then it ill not be difficult to tread the path leading to
the national temple of Hindu consolidation=
Though caste organizations are obstacles in the path to
abolition of caste% yet in the absence of other means% if these
organizations are s+illfully made use of% these obstacles may
be parado4ically used to ea+en the foundation of caste
division to a great e4tent9 it is imperative that they are put to
such use. !-./1% Samagra Savarkar vangmaya, #ol. /% p.
$'2-$'0"
!he polic" of caste abolitionists towards caste
organi+ations
The first essential thing is to start a caste abolitionist group in
each ton and village that ould have no lin+ hatsoever to
any caste organization=)e should not start any caste
organization. )e should not claim any caste as our on
present day-caste. Hoever% just as it is une4ceptionable to
say that * as born in such and such family% it is also
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H 5radication of
untouchability
up 3onversion and shuddhi I
une4ceptionable to say that * as born in such and such caste.
To deny it ould be laughable=*t is foolish and even harmful
for caste abolitionists to totally boycott all caste organizations
for they need to use the desirable element in caste
organizations to abolish caste itself=7mongst e4isting caste
organizations% there are those that have been established ith
the sole aim of asserting their caste superiority. 7bolitionists
ho belong to that caste ould have to give up their on
freedom to reject caste divisions and participate in inter-
dining if they ish to participate in such organizations. *f that
is the case% abolitionists should have no truc+ ith such caste
organizations=Dur Hindu caste abolitionist brethren should
most certainly participate in progressive caste organizations
to ma+e them more receptive to abolitionist principles% ensure
that they abolish sub-castes% cause elimination of the
practices of untouchability% prohibition of inter-dining etc. and
encourage them to do useful things such as education and the
li+e. *n fact they should go in such organizations in numbers
large enough to create their majority and ma+e their brothers
in caste receptive to its abolition. !!-./&% Samagra Savarkar
vangmaya% #ol. /% p. $'0-$'G"
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