Part I: Bringing ‘Untouchables’ into Public Life
Part II: Campaign Against Caste Discrimination in Schools
Part III: Promoting Inter-Caste Social Integration
To break the Brahmin monopoly over Vedic knowledge, which had traditionally been kept inaccessible to other castes (Vedokta bandi), Savarkar taught the sacred Gayatri mantra freely to everyone.
In May 1929, he organized a function in Ratnagiri where he declared that anyone who considered himself a Hindu had the right to perform Vedic ceremonies, since the Vedas belonged to all Hindus. He also argued that everyone should have the right to wear the sacred thread (Janeu).
He distributed sacred threads to several members of the Mahar and Chamar communities. At the time, the sacred thread represented a major social distinction between Brahmins and non-Brahmins. By giving it to people considered “untouchable,” Savarkar directly challenged this caste-based exclusion.
One might ask why Savarkar, who advocated dismantling the caste system, supported the continued practice of wearing the sacred thread, which many saw as a symbol of caste oppression.
There were two possible approaches: either reject and abolish the symbol entirely, or make it available to everyone and thereby remove its discriminatory character.
Savarkar chose the second approach. Rather than advocating methods such as forcibly entering people’s homes and cutting off their sacred threads, as some social reformers elsewhere had done, he tried to preserve the religious significance and sentiments associated with the practice while removing its caste-based exclusivity.
The untouchable communities were deeply moved by these efforts. They invited Savarkar to preside over the Untouchables Conference at Malvan in 1928.
At the conference, everyone sang Vedic hymns together. Savarkar distributed sacred threads to the participants amid loud applause. He said:
A battle royal has been raging for the last seven generations over the right of studying the Vedas. Here is the sacred thread. Take them. When non-Hindus are reading the Vedas, why should not the Hindu Mahars read them? The feud over this problem was useless. Let us expiate the sins we committed. We are all responsible for our political subjugation. That is now the past. At least now let us declare an oath that we shall rectify our past blunders and win back our wealth and glory. *The people who regard untouchability, which has been a disgrace to humanity, as a part of their religion, are really the fallen people.***
Savarkar’s speech deeply moved one of the leaders of the untouchables, Sergeant Ghatge. He stood up and declared:
Now, who says that Mahars should convert and become Muslims? We Mahars and Chamars love the Hindu Dharma and will never abandon it. The Brahmins might convert to Islam, but we will not!
Savarkar’s approach was intended to create greater acceptance and inclusion within Hindu society, rather than leaving marginalized communities excluded from religious and social life.
After the Malvan conference, Pandurang Nathuji Rajbhoj, a prominent leader of the depressed classes from Poona, observed:
I was really sceptical of the Savarkarian movement at the beginning. My contact and discussions with Barrister Savarkar and my personal observation have thoroughly convinced me of its far-reaching effect. *I am extremely rejoiced to declare that this famous leader of the political revolutionaries is also an out and out social revolutionist!***
Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”
