Savarkar discusses the abolition of caste in Hindu society based on his views. He acknowledges that the caste system originally aimed to facilitate social cooperation and development, but that it led to birth-based divisions that are now a distortion. He argues that the concept of chaturvarnya was based on merit and duties rather than birth. While caste divisions once had benefits, their extreme practice and distortion must now end. Abolishing birth-based caste would not harm Sanatana Dharma itself. Savarkar advocates breaking social barriers of untouchability, occupation restrictions, and intermingling between castes to achieve a social revolution and prosperity for Hindus.
Savarkar discusses the abolition of caste in Hindu society based on his views. He acknowledges that the caste system originally aimed to facilitate social cooperation and development, but that it led to birth-based divisions that are now a distortion. He argues that the concept of chaturvarnya was based on merit and duties rather than birth. While caste divisions once had benefits, their extreme practice and distortion must now end. Abolishing birth-based caste would not harm Sanatana Dharma itself. Savarkar advocates breaking social barriers of untouchability, occupation restrictions, and intermingling between castes to achieve a social revolution and prosperity for Hindus.
Savarkar discusses the abolition of caste in Hindu society based on his views. He acknowledges that the caste system originally aimed to facilitate social cooperation and development, but that it led to birth-based divisions that are now a distortion. He argues that the concept of chaturvarnya was based on merit and duties rather than birth. While caste divisions once had benefits, their extreme practice and distortion must now end. Abolishing birth-based caste would not harm Sanatana Dharma itself. Savarkar advocates breaking social barriers of untouchability, occupation restrictions, and intermingling between castes to achieve a social revolution and prosperity for Hindus.
Resources Help 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 Languages Quick Links Gallery Shantaram Shivram or Balarao Savarkar and Govindrao Harshe of the Andaman Savarkar Memorial With Congress leader NV Gadgil Search 5nglish 6arathi Biography 7rmed Revolution Social Reform Rationalism Hindutva 8iterature Abolition of caste | Vinayak Damodar Savarkar http://www.savarkar.org/en/social-reforms/abolition-caste-0 1 of 8 5/13/2014 10:39 PM 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'"
Abolition of caste | Vinayak Damodar Savarkar http://www.savarkar.org/en/social-reforms/abolition-caste-0 2 of 8 5/13/2014 10:39 PM !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 Abolition of caste | Vinayak Damodar Savarkar http://www.savarkar.org/en/social-reforms/abolition-caste-0 3 of 8 5/13/2014 10:39 PM ,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$based Scripture-based caste division is a mental illness. *t gets cured instantly hen the mind refuses to accept it. The seven indigenous shac+les hose brea+ing ill liberate this Hindu ,ation from the illness and demonic possession that is caste division are as follosA vedokta andi !prohibition of #edic recital and orshipping according to #edas"% vyavasaya andi !prohibition of certain occupations"% sparsha andi !untouchability"% sindhu andi !prohibition of sea faring"% shuddhi andi !prohibiton of re-conversion"% roti andi !prohibition of inter-dining"% eti andi !prohibition of inter- marriages". !-./&% Samagra Savarkar vangmaya, #ol. /% p. 0.1-0.."
* felt like rebelling against the caste s"stem Fust as * felt * should rebel against the foreign rule over Hindusthan% * also felt that * should rebel against the caste system and untouchability in Hindusthan. !-.'2% )etters from the *ndamans, Samagra Savarkar vangmaya% #ol. &% p. 0.2"
!he social discrimination amongst different castes should end =The present-day birth-based caste division and social discrimination amongst different castes should go forthith for this social revolution to succeed. This is imperative for the rise% rejuvenation and prosperity of the Hindu ,ation. *f the root of this poisonous tree dies% the poisonous creeper of special privileges that thrives on it ill automatically die. Abolition of caste | Vinayak Damodar Savarkar http://www.savarkar.org/en/social-reforms/abolition-caste-0 4 of 8 5/13/2014 10:39 PM !-./$% 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% Abolition of caste | Vinayak Damodar Savarkar http://www.savarkar.org/en/social-reforms/abolition-caste-0 5 of 8 5/13/2014 10:39 PM 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 Abolition of caste | Vinayak Damodar Savarkar http://www.savarkar.org/en/social-reforms/abolition-caste-0 6 of 8 5/13/2014 10:39 PM 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 Abolition of caste | Vinayak Damodar Savarkar http://www.savarkar.org/en/social-reforms/abolition-caste-0 7 of 8 5/13/2014 10:39 PM 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" 8ogin to post comments Abolition of caste | Vinayak Damodar Savarkar http://www.savarkar.org/en/social-reforms/abolition-caste-0 8 of 8 5/13/2014 10:39 PM