The fight against untouchability has been a cornerstone of India’s social and political reform movements, and one of the most significant contributors to this cause was Vinayak Damodar (Veer) Savarkar. Among the most symbolic actions taken by him in this struggle was the public burning of the Manusmriti, an event that not only captured public attention but also aimed to challenge deeply ingrained social norms.
The Manusmriti and Its Role in Untouchability
The Manusmriti, also known as the Dharmashastra or the Laws of Manu, is an ancient Hindu text that has long been regarded as one of the sacred books of the Hindu religion. However, it has also been criticized for its promotion of caste-based discrimination. Savarkar and other reformers argued that the Manusmriti explicitly reinforced the degrading social position of the Untouchables. According to the text, contact with Untouchables would lead to the contamination of caste Hindus, bringing misfortune to them and their families. This created a framework in which the Untouchables were marginalized and condemned to a life of social and economic exclusion.
The Burning of the Manusmriti: A Symbol of Protest
In 1933, Savarkar chose to act boldly in protest against this oppressive ideology. On Mahashivaratri Day, he organized a public burning of the Manusmriti in Ratnagiri. The event was symbolic, meant to challenge the authority of this ancient text and its harmful impact on social justice. Savarkar’s decision to burn the Manusmriti was not only an act of defiance against the text itself but also a way of rallying Hindus against untouchability. The burning was seen by Savarkar and his supporters as the beginning of the end of untouchability in Ratnagiri, signaling a new era where caste discrimination was no longer acceptable.
The Struggle for Hindu Unity and the Protection of the “Numerical Strength Ratio”
For Savarkar, the fight against untouchability was not just a moral issue—it was also a matter of national unity and survival. He feared that if the situation for the Untouchables was not improved, they would eventually leave the Hindu fold and convert to other religions, potentially altering the “numerical strength ratio” to the detriment of Hindus.
Savarkar believed that the Untouchables’ separation from the rest of the Hindu community could be disastrous for the cohesion of the nation. He argued that the creation of a separate identity for the Untouchables, which was already beginning to take shape due to the discrimination they faced, posed a significant threat to the unity of Hindus and the broader movement for Hindu resurgence (Hindu-Sangathan).
Savarkar’s concern was further reinforced by the fact that many Untouchables were starting to form their own communities with distinct celebrations and festivals, often in defiance of the caste system. O’Malley notes that the Untouchables were becoming more organized and self-reliant, particularly in the face of an educational system that reinforced their marginalization. In this context, Savarkar viewed the Untouchables’ increasing independence as a sign of disunity, one that threatened the larger social fabric.
The Broader Reform Movements
While Savarkar’s efforts were significant, it’s important to remember that the Untouchables themselves were already taking steps to improve their social, religious, and economic conditions. Several movements had emerged, pushing for equal rights and an end to discrimination. These movements sought better living conditions, education, and opportunities, often with the support of progressive Hindus.
However, this support was frequently undermined by Hindu Orthodoxy, which used its influence to stifle these efforts. Despite some initial successes, such as the Act passed by the Legislative Council of Madras in 1930-31, which ensured that all classes had access to public places, the practical implementation of reforms often faced significant resistance. Even in Bombay, while resolutions were passed guaranteeing the rights of all to use public resources, the entrenched power of the orthodox caste Hindus ensured that these changes were slow to take effect.
Final Thoughts
Savarkar’s symbolic act of burning the Manusmriti was not just a protest against one text—it was a call to action for the entire Hindu community to rid itself of the social injustices that had long plagued India. Through this act, Savarkar sought to awaken Hindus to the urgent need for reform, not just for the sake of the Untouchables, but for the unity and strength of the entire nation. Though progress was often slow and met with fierce resistance, Savarkar’s role in the struggle against untouchability remains a defining chapter in India’s fight for social justice and equality.
💭 What do you think?
What do you think motivated Savarkar to publicly burn the Manusmriti instead of simply rejecting it through writing or speeches? How does Savarkar’s act of burning the Manusmriti compare to other symbolic protests in Indian history? Do you view Savarkar’s burning of the Manusmriti as primarily a social reform, a political act, or both? Why? Savarkar feared that the “numerical strength ratio” of Hindus could weaken if Untouchables left the community. Was this a pragmatic concern or a sign of political anxiety? How does Savarkar’s approach to ending untouchability differ from that of other reformers such as Ambedkar or Gandhi? Could Savarkar’s protest be seen as an early form of “decolonizing the mind”, challenging not just British rule but internal social hierarchies?👉 Share your thoughts in the comments below!
Sources:
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GODBOLE, Vasudev Shankar. 2004. Rationalism of Veer Savarkar. Itihas Patrika Prashan: Thane/Mumbai.
KEER, Dhananjay. 1988. Veer Savarkar. Third Edition. (Second Edition: 1966). Popular Prakashan: Bombay (Mumbai).
KELKAR, B. K. 1989. „Harbinger of Hindu Social Revolution“, in SWATANTRYAVEER SAVARKAR RASHTRIYA SMARAK. 1989. Smarak Inauguration. 28 May 1989. Festschrift. Swatantryaveer Savarkar Rashtriya Smarak: Bombay (Mumbai), 49-51.
PHADTARE, T. C. 1975. Social and Political Thought of Shri V.D. Savarkar. A Thesis submitted to the Marathwada University for the Degree of Doctor of Philosophy. Unpublished: Aurangabad.
SAMPATH, Vikram. 2019. Savarkar (Part 1). Echoes from a forgotten past. 1883-1924.Penguin Random House India: Gurgaon.
SHARMA, Suresh. 1996. „Savarkar’s Quest for a Modern Hindu Consolidation“, in Studies in Humanities and Social Sciences, Volume II, No. 2, 1996, 189-215, Simla.
VAIDYA, Prem. 1997. Memorable Documentary on Revolutionary Freedom Fighter Veer Savarkar. Veer Savarkar Prakashan: Mumbai.
Wolf, Siegfried O. 2010. Savarkar’s Strategic Agnosticism. A compilation of his political and economic worldview, in Heidelberg Papers in South Asian Comparative Politics (HPSACP), No. 51, Heidelberg University, Germany.
Wolf, Siegfried O. 2009. Vinayak Damodar Savarkar und sein Hindutva-Konzept. Die Konstruktion einer kollektiven Identität in Indien [“Vinayak Damodar Savarkar and his concept of Hindutva: The construction of a collective identity in India.”]. Online Dissertation: Heidelberg University: Heidelberg.
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