The Aadyanagha Foundation : Birth-Based Caste System and Complementary Social Evils

Glories to Aadyanagha Mahadevi and Duranteshwar Mahadev 🙏!

Today we will be discussing extremely sensitive topics that are vital for the protection of Sanatan Dharma.

Caste Distinctions

1. Caste System in originality was based on Karma

In Hindu dharma, society and individual life are traditionally understood through the complementary frameworks of the four varṇas and the four āśramas, which together aim at social harmony and spiritual progress. The four varṇas are Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra, defined primarily by guṇa (qualities) and karma (duties) rather than mere birth. Brāhmaṇas are characterized by knowledge, self-discipline, teaching, and spiritual guidance; Kṣatriyas embody courage, leadership, protection, and governance; Vaiśyas engage in agriculture, trade, animal husbandry, and economic sustenance of society; and Śūdras support all other groups through service, skilled labor, and craftsmanship, contributing to social stability.

Parallel to this social classification, the four āśramas outline the spiritual journey of an individual across life. Brahmacarya emphasizes education, discipline, and moral training under a teacher; Gṛhastha centers on family life, livelihood, social responsibility, and charity; Vānaprastha marks gradual withdrawal from worldly attachments with increased spiritual focus; and Sanyāsa represents complete renunciation, devoted solely to self-realization and liberation. Together, varṇa and āśrama systems were conceived as dynamic and ethical frameworks to balance material duties with spiritual growth, guiding individuals and society toward dharma and mokṣa.

Let us understand the following from Bhagavad Gita

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: |

तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ||

The four categories of occupations were created by Me according to people’s qualities and activities. Although I am the Creator of this system, know Me to be the Non-doer and Eternal. (Bhagavad Gita, Chapter 4, Verse 13)

If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification. (Srimad Bhagavatam, Canto 7, Chapter 11, Verse 35)

Before some people try to twist the words of the Bhagavad Gita to justify birth-based caste system, let me clarify that Shri Chakradhar Swami of Mahanubhav Panth himself was a manifestation of Krishna. He opposed birth-based caste system. In the Sutrapatha (a collection of his aphorisms), the focus is consistently on the merit of one's devotion and character rather than the circumstances of their birth. He encouraged his followers from various caste backgrounds to live, eat, and pray together - actions that were revolutionary and often considered 'taboo' in the 13th-century socio-religious climate. He actively accepted disciples from the lower rungs of society, as well as women, granting them the same spiritual status as those from upper-caste backgrounds.

शूद्रो ब्राह्मणतामेति ब्राह्मणश्चैति शूद्रताम् ।

क्षत्रियाज् जातमेवं तु विद्याद् वैश्यात् तथैव च ॥ ६५ ॥

The Śūdra attains the position of the Brāhmaṇa and the Brāhmaṇa sinks to the position of the Śūdra; the same should be understood to be the case with the offspring of the Kṣatriya or of the Vaiśya. Manusmriti 10.65

The verses from Shiv Puran, Vidyesvara Samhita, Chapter 17, Verses 124-129 proves that the caste of a person can be changed via japa :

"A Kṣatriya must repeat the mantra five hundred thousand times to remove Kṣatratva. A further repetition of five hundred thousand times enables him to become a brahmin. After the mantrasiddhi he shall gradually become liberated. A Vaiśya dispels the Vaiśyatva by five hundred thousand japas. Then he becomes a mantra-Kṣatriya by repeating it five hundred thousand times. He then dispels the Kṣatratva by five hundred thousand japas. He then becomes a mantrabrahmin by repeating the mantra five hundred thousand times. A Śūdra, repeating the mantra with Namaḥ at the end, for two million five hundred thousand times becomes a mantrabrahmin and so pure enough for liberation. If one is sick, whether man or woman, of brahmin caste or otherwise, one must repeat it always with Namaḥ in the beginning or at the end. As for the women, the preceptor shall instruct them in proper order."

The story of Satyakama Jabala is a profound narrative from the Chandogya Upanishad that highlights truthfulness as the true mark of character. As a young boy seeking spiritual education, Satyakama asked his mother, Jabala, about his lineage so he could present it to a teacher. With remarkable honesty, Jabala admitted she did not know his father's identity due to her busy life as a servant and told him to simply call himself "Satyakama Jabala." When Satyakama repeated this truth to Sage Gautama, the teacher was so moved by his integrity that he declared Satyakama a true Brahmin of the spirit, asserting that only a noble soul could speak such a difficult truth. Satyakama was then sent into the forest to tend to 400 weak cows, vowing not to return until the herd grew to 1,000. During his years of solitary service and meditation, he received divine wisdom from nature—specifically from a bull, a fire, a swan, and a diver bird—eventually returning to his master with 1,000 cows and a face glowing with the radiance of Brahman-knowledge.

Jabālā said to him: ‘My son, I don’t know what your lineage is. I was very busy serving many people when I was young, and I had you. As this was the situation, I know nothing about your lineage. My name is Jabālā, and your name is Satyakāma. When asked about your lineage, say, “I am Satyakāma Jābāla”’. Chandogya Upanishad 4.4.2

Gautama said to him: ‘No non-brāhmin could speak like this. O Somya, go and get me some fuel [for the sacrificial fire]. I will initiate you [as a brāhmin by presenting you with the sacred thread], as you have not deviated from truth.’ After the initiation, he selected four hundred feeble and famished cows. Addressing Satyakāma, Gautama said, ‘O Somya, take these cows away [and look after them].’ As. Satyakāma was taking them away, he said, ‘I will not come back until there are a thousand of them.’ He lived away for many years until they had become a thousand. Chandogya Upanishad 4.4.5

This sufficiently proves that caste is malleable based on Karma. If lineage were the only thing that mattered, Sage Gautama would have rejected him until his father was identified. By accepting him based on a moral trait, the text implies that Truth is the ultimate lineage.

For a few moments, let us even consider that the father of Satyakama Jabala was a Brahmin. But we clearly know that Jabala (mother) was definitely not a Brahmin, suggesting that this was an inter-caste union. So by that logic, Satyakama Jabala was a वर्ण संकर (if the father was a Brahmin) ........ And the so-called Dharma Rakshaks say that the birth of a वर्ण संकर is a corruption of Hindu society .......

Let's check the words of Swami Vivekananda on this topic.

"Caste is a social organization and not a religious one. It was the outcome of the natural evolution of our society. It was found necessary and convenient at one time. It has served its purpose. But for it, we would long ago have become Mahomedans [Muslims]. It is useless now. It may be dispensed with. Hindu religion no longer requires the prop of the caste system. A Brahmin may interdine with anybody, even a Pariah. He won’t thereby lose his spirituality."

"The caste system is opposed to the religion of the Vedanta. Caste is a social custom, and all our great preachers have tried to break it down." - Swami Vivekananda further states.

Netaji Subhash Chandra Bose adderessed Presidential Address, Maharashtra Provincial Conference (May 1928)

"Privileges based on birth, caste or creed should go, and equal opportunities should be thrown to all irrespective of caste, creed or religion."

He further states in the Presidential Address, Punjab Students' Conference (October 1929)

"This freedom implies not only emancipation from political bondage but also equal distribution of wealth, abolition of caste barriers and social inequities, and destruction of communalism and religious intolerance."

Sri Ramakrishna Paramhansa repeatedly said:

"As long as one identifies with the body, caste distinctions exist. When one realizes God, there is no caste."

2. Which is more scientific? Birth-based caste system or Karma-based caste system?

Let us have a logical discussion on the scientific validity of caste system, whether by birth or by karma.

1. Modern genetics show that no gene cluster corresponds to “Brahmin”, “Kshatriya”, “Vaishya”, “Shudra”, etc. Complex traits (intelligence, leadership, creativity) are polygenic and environment-dependent.

2. Abilities like intelligence, leadership, craftsmanship, or spirituality are not inherited rigidly. Environment, education, nutrition, and practice matter far more. With respect to Neuroscience, cognitive traits and moral behavior are shaped largely by learning and experience, not lineage. Let us assume caste is decided on the basis of birth. People from different castes study in the same school, study the same subjects like literature, mathematics, science, commerce, humanities, law, etc. This is what shapes character and further the DNA.

3. A closed hereditary hierarchy reduces genetic diversity, which is biologically harmful, not advantageous.

4. Modern science classifies people by skills, temperament, aptitude, and behavior, not ancestry. Let us assume caste is decided on the basis of birth. Then we see that people from different castes are in the same professions like sports, acting, dancing, music, painting, writing, finance, marketing, medicine, pharmacy, nutrition, engineering, etc! Kshatriyas are normally considered to be warriors. But even a Brahmin, Vaishya and Shudra can join the Indian army, navy and air-force. It is the environment that impacts the subconscious reprogramming and DNA. The Guna Theory aligns well with motivation theory, behavioural neuroscience, personality traits and psychological development. Humans can change through training and effort — exactly what karma-based systems assume.

5. Performance-based role allocation is the basis of modern institutions (education, professions, civil services, entertainment industries). Many professional tests are cracked based on merit (though there are reservations, but that doesn't mean merit isn't important ; small reservations are there to minimize social discrimination). Interviews and auditions too are cleared on merit. Hence, professions today are decoupled from birth and regulated by credentials, not lineage.

6. Personality forms via temperament, upbringing, surroundings and experience. Motivation and aptitude vary within families. For example, the child of a doctor may be interested in dance. The child of an engineer may be interested in music. The child of a businessman may be interested in acting. The child on an environmentalist may be interested in sports. The child of a farmer may be interested in joining the army, navy or air-force. The child of a janitor / maid may be a lawyer. Adoption studies show children resemble adoptive environment, not biological caste.

7. Nations with higher mobility show higher innovation, better economic growth and lower violence. Hereditary stratification correlates with poverty traps and inter-generational disadvantage.

If "scientific" means alignment with observable social reality and logic, the karma-based (meritocratic) system is more rational because it accounts for individual talent and the necessity of social mobility. It treats human potential as something that can be developed rather than something fixed at birth.

3. Inter-caste Marriages - In alignment with scientific, economic and social development

In fact many oppose inter-caste marriages as it leads to 'वर्ण संकर' which honestly has no scientific basis. The traditional theory argues that intermixing of Varnas leads to 'degraded' or 'unqualified' children, causing 'social chaos' and 'spiritual decline'.

1. Exogamous Children are Healthier : In biology, "outbreeding" (mixing different genetic groups) generally leads to healthier offsprings. It increases genetic diversity, which helps a population adapt to diseases and environmental changes. When parents are genetically unrelated, the probability that they both carry a mutation in the same recessive gene is significantly lower. This drastically reduces the chance that their child will be homozygous for the harmful allele and express the disease. Exogamous children also have a better immune system.

2. The Danger of Endogamy : Modern studies (such as those by the CSIR - Centre for Cellular and Molecular Biology) show that the practice of marrying strictly within one's own caste (endogamy) for thousands of years has led to a high prevalence of recessive genetic disorders in India. Because the gene pool is restricted, harmful mutations are more likely to be passed on. Inbreeding (endogamy) - sharply increases the risk of shared recessive alleles. Studies consistently show that offspring of closely related parents have a higher prevalence of congenital disorders, childhood mortality, and reduced fitness.

3. Genes are not Caste Specific : As mentioned before There is no evidence that complex human traits like "intelligence" (Brahmin) or "valor" (Kshatriya) are tied to specific caste DNA. These are behavioral and environmental traits, not biological ones fixed by a "pure" lineage.

4. Negative Impact of Forced Marriages and Marital Rape on Health of Baby : Well there are many cases where inter-caste lovers are separated and intra-caste marriages are forced by families and societies. In some cases of forced intra-caste marriages, marital rape takes place. From a scientific and clinical perspective, the intersection of forced marriage and marital rape creates a high-risk environment for the infant, beginning in utero. The chronic activation of the mother’s hypothalamic-pituitary-adrenal (HPA) axis due to persistent psychological trauma and sexual violence leads to elevated maternal cortisol levels. This excess cortisol can cross the placental barrier, disrupting the fetal environment and potentially causing epigenetic modifications (such as DNA methylation) that alter the child's future stress response. Clinically, these conditions are associated with a higher incidence of intrauterine growth restriction (IUGR), preterm birth, and low birth weight, as maternal stress and physical trauma impede optimal fetal development. Furthermore, the risk of vertically transmitted sexually transmitted infections (STIs), such as HIV or syphilis—often a direct consequence of sexual coercion—can lead to severe neonatal complications, including congenital infections or even stillbirth. Postnatally, the psychological toll on the mother often results in impaired mother-infant bonding, which can manifest in the child as developmental delays, difficult temperament, and a long-term predisposition to anxiety and metabolic disorders.

5. Happier Country : Modern sociology views the mixing of groups as essential for a healthy, functioning democracy. It breaks down prejudices and allows talent to move to where it is most useful. This will also reduce the risk of honour killings.

There were so many inter-caste unions in our scriptures itself!

1. Dushyant (Kshatriya) and Shakuntala (Brahmin). Their son was Bharat, after whom our country भारत is named!

2. Parashar Muni (Brahmin) and Satyavati (Fisherwoman) united as a result of which Ved Vyas was born.

3. Shakuntala was herself the daughter of Sage Vishwamitra and Apsara Menaka. According to various Hindu scriptures including the Puranas and the epics, Sage Vishwamitra was initially a powerful Kshatriya king before, through intense penance and self-mortification, he attained the status of a Brahmarishi (a Brahmin sage of the highest order). This further authenticates that caste can be changed as per karmas in the same birth.

4. Satyavati later married Shantanu and had two sons - Chitrangad and Vichitraveer. Vichitraveer married Ambika and Ambalika (princesses). After the death of Vichitraveer, Satyavati asks Ved Vyas to unite with Ambika and Ambalika. As a result of the union, Dhritarashtra and Pandu were born to Ambika and Ambalika respectively.

And the list is endless!

4. Views of nationalists on Inter-caste Marriage, Widow Remarriage and Sati Pratha

Now let us see a list of statements by knowledgeable people on inter-caste marriage. We will also discuss on widow remarriage and Sati Pratha as the people who oppose inter-caste marriage are the same people who oppose widow remarriage. And the topic of widow remarriage is connected with Sati Pratha.

I. Rabindranath Tagore

Rabindranath Tagore’s views on inter-caste marriage evolved from an early period of social conservatism to a deeply radical humanism that advocated for the total abolition of caste barriers.

His stance can be understood through three primary lenses: his fiction, his personal philosophy, and his public activism.

i. "Tyag" : In this famous short story, the protagonist Hemanta marries Kusum, believing her to be a Brahmin. When it is revealed she is from a lower caste, his father demands he disown her. In a powerful act of defiance, Hemanta chooses his wife over his caste, symbolizing Tagore’s belief that human love and truth supersede "artificial" social divisions.

ii. "Chandalika" : This dance drama centers on an untouchable girl, Prakriti, who experiences a spiritual awakening when a Buddhist monk accepts water from her hand. Tagore uses this to attack the "inhuman" nature of untouchability and the absurdity of caste-based "purity."

iii. "Gora" : In this novel, the title character is an extreme Hindu orthodox who strictly follows caste rituals. The climax reveals that Gora is actually of Irish parentage (an orphan found as an infant), rendering his caste-based pride meaningless. Through Gora, Tagore argues that true identity is human and national, not sectarian or caste-based.

As Rabindranath Tagore matured, his outlook became persistently non-sectarian. He realized that the caste system had become an 'impediment to progress' and a source of deep injustice. He began to argue that the 'blood purity' ensured by endogamy (marrying within the same caste) was a form of 'social suicide' that kept India divided and weak.

Simultaneously, Rabindranath Tagore’s novels are famous for depicting the internal psychological struggles of widows, treating them as human beings with desires, rather than just "inauspicious" objects of charity.

i. Chokher Bali (1903) : This was a landmark in Indian literature. Through the character Binodini, a beautiful and educated young widow, Tagore explored the forbidden territory of a widow's physical and emotional desires. In the end, although Binodini is proposed to by Bihari, she refuses the marriage. Tagore later expressed regret for this ending, suggesting that if he had written it in a more fearless time, he might have allowed them to marry.

ii. Chaturanga (1916) : In this novel, Tagore took a bolder step. The character Damini is a widow who successfully remarries Sribilash, defying social norms. This was a radical departure from contemporary literature, though Damini’s subsequent early death is often debated by critics as either a tragic fate or a subtle nod to the impossibility of lasting happiness for a rebel in that era.

Rabindranath Tagore believed that education and a change in heart were the only true ways to emancipate widows. He argued that a society that allowed old men to marry child brides but forbade young widows from remarrying was 'callous and cruel'. He argued that widows should not be treated with 'pity' or as 'utilities' (cooks or servants) in a household, but as individuals with the right to seek happiness. He believed that education and a change in heart were the only true ways to emancipate widows. He rejected the idea that a widow’s presence was inauspicious, famously stating that "love is the ultimate meaning of everything" and should form the basis of all marital unions, regardless of social status.

Rabindranath Tagore says in Sadhana, “We do not love because we do not comprehend, or rather we do not comprehend because we do not love. For love is the ultimate meaning of everything around us. It is not a mere sentiment, it is truth, it is the joy that is at the root of all creation.”

Rabindranath Tagore advocated for 'proper education' as the key to dissolving caste-based prejudice. In his school at Santiniketan, he sought to create an environment where children from all backgrounds could interact without the "false standards" of their elders.

II. Munshi Premchand

Munshi Premchand believed that the caste system was a "thorny tree" that choked human potential. In his essays and journalism (notably in his magazine Hans), he argued that India could never be a truly free or modern nation if its citizens were divided by birth. He saw inter-caste marriage as a way to dilute the 'purity of blood' myth. He often noted that the limited pool of eligible grooms within a single sub-caste directly fueled the dowry system. Expanding the search to all castes would logically reduce this economic evil.

In 1906, after his first marriage failed, he took the revolutionary step of marrying Shivrani Devi, a child widow. While this was technically an intra-caste marriage (both were Kayasthas), marrying a widow was considered just as 'polluting' and transgressive as an inter-caste marriage at the time.

"If we want to build a new society, we must break the old walls. Inter-caste marriage is the first brick in that new foundation." - Views of Munshi Premchand

In novels like 'Nirmala' and 'Godaan', Premchand shows how the ideal of the 'sacrificing wife' is often used by patriarchal society to justify the suffering of women. He shifted the focus from a woman's death (Sati) to her right to live with agency and respect.

III. Swami Vivekananda

Vivekananda advocated for 'widening the circle' of marriage. He argued that the practice of marrying within small sub-castes for centuries had led to the physical and mental deterioration of the race. He suggested that inter-marriage (within the same religion) was necessary to infuse new vigor into society.

"It is only by widening the circle of marriage that we can infuse a new and a different kind of blood into our progeny, so that they may be saved from the clutches of many of our present-day diseases and other consequent evils." (Complete Works, Vol. 5)

"Don't you see how in our society, marriage, being restricted for several hundreds of years within the same subdivisions of each caste, has come to such a pass nowadays as virtually to mean marital alliance between cousins and near relations; and how for this very reason the race is getting deteriorated?"

"One of the secrets of work is to go along the line of least resistance. So, first of all, let there be marriages within the sphere of one's own caste-people... and then let there be intermarriages between the sub-castes." - A strategy by Swami Vivekananda to unite the nation

"I have yet to see a nation whose fate is determined by the number of husbands their widows get." Swami Vivekananda on widow remarriage.

IV. Netaji Subhash Chandra Bose

Netaji viewed the mixing of castes and religions as the only way to forge a unified "Indian" identity. He supported inter-caste marriages to dissolve the rigid boundaries of the caste system and create a unified "Indian" identity. He believed that personal choices in marriage should be free from the constraints of orthodox tradition, emphasizing that such unions would lead to a more robust and unified society. In fact, he himself married an Australian woman named Emilie Schenkl.

Netaji Subhash Chandra Bose believed that denying a widow the right to remarry was a form of social bondage. He advocated for the social and economic empowerment of widows, encouraging them to participate in public life and the freedom struggle rather than living in seclusion.

He believed that denying a widow the right to remarry was a form of social bondage. He advocated for the social and economic empowerment of widows, encouraging them to participate in public life and the freedom struggle rather than living in seclusion.

"I have every confidence in the fertility of the Indian soil. I am confident that India, as in the past, will surely produce the best flowers of womanhood... We are engaged in the great task of regenerating our nation. And it is only in the fitness of things that there should be a stir of new life among our womenfolk." - Address to the Rani of Jhansi Regiment (July 1943)

V. Raja Ram Mohan Roy

Raja Ram Mohan Roy, often hailed as the 'Father of Modern India', was a relentless crusader against the deep-seated social evils of the 19th century. His approach was unique; he didn't just argue from a humanitarian perspective, but also used ancient Hindu scriptures to prove that these practices were later "corruptions" and not part of original Vedic teachings.

His most famous battle was against Sati, the practice of immolating a widow on her husband's funeral pyre. He was deeply traumatized by the forced Sati of his own sister-in-law in 1811. He published tracts in Bengali and English arguing that the Shastras did not mandate Sati. He showed that the Manusmriti actually recommended an ascetic, virtuous life for widows rather than self-immolation.

"The women are in the habit of lamenting the death of their husbands... and if they are not prevented by any other cause, they are seen to burn themselves with the corpses of their husbands... it is a great sin to force them to do so."

Beyond Sati, Raja Ram Mohan Roy was appalled by the miserable life forced upon surviving widows. They were often shunned, deprived of property, and forced into a life of austerity and social isolation. He argued that the misery of widows was often linked to their lack of financial independence. He advocated for women's right to inherit property, which he believed would give them dignity. While the Widow Remarriage Act came later (1856), Roy laid the intellectual groundwork by challenging the 'purity' arguments used to keep widows in a state of perpetual mourning.

"What I have written is not from a desire of innovation, but from a wish to see the female sex treated with that justice and tenderness which they are entitled to."

Roy was a fierce critic of the caste system, viewing it as a barrier to national unity and a source of unnecessary social fragmentation. He believed that the division of society into thousands of castes and sub-castes made Indians weak and incapable of political unity. Through his organization, the Brahmo Samaj, he promoted the worship of one God (Monotheism), which effectively stripped away the ritualistic basis for caste hierarchy. He translated the Vajra Suchi, an ancient Upanishadic text that argued against caste based on birth, asserting instead that spiritual merit is what defines a person.

"The distinction of castes, introducing innumerable divisions and subdivisions among them, has entirely deprived them of patriotic feeling, and the multitude of religious rites and ceremonies... has totally disqualified them from undertaking any difficult enterprise."

VI. Henry Louis Vivian Derozio

Henry Louis Vivian Derozio was a fiery poet, educator, and a key figure in the 'Young Bengal' movement. Though he was of mixed Portuguese and English descent, he is celebrated as one of India's first nationalist poets and a pioneer of Indian-English literature. His perspective was unique because he identified completely as an Indian patriot, despite his 'Eurasian' background.

Henry Louis Vivian Derozio was one of the first writers to explicitly refer to India as his 'native land' and 'motherland'. In his famous sonnet 'To India – My Native Land' (often published alongside 'The Fakeer of Jungheera'), he writes of India’s past as a 'beauteous halo' and 'deity' that has now been reduced to 'grovelling in the lowly dust' under British rule. He felt a deep responsibility to use his poetry to dive into India’s history and bring back fragments of its past glory to inspire the youth. As a teacher at Hindu College, he encouraged his students to question authority and tradition, believing that only through rationalism and Western education could India break its 'chains'.

His masterpiece, 'The Fakeer of Jungheera', is a direct critique of Sati. The protagonist, Nuleeni, is a young widow forced toward the funeral pyre. Derozio portrays the ritual not as a holy act of devotion, but as a terrifying spectacle of misery and tyranny. In his notes on the poem, he argued that Sati was a violation of human rights. He famously stated that if society could not ensure the comfort and dignity of widows, then simply saving them from the fire was not enough—reform had to be deeper than just stopping the act of burning. Through his debating society, the Academic Association, he encouraged his students to openly support widow remarriage. He viewed it as a natural human right for a woman to seek happiness and companionship after the death of a spouse. He encouraged his students to question the privileges of caste. To prove their rejection of these norms, his followers (Derozians) famously engaged in acts of social rebellion, such as eating and drinking with people of different castes and religions. While he specifically promoted inter-caste dining and interaction, his overarching philosophy was humanism. He believed that marriage should be based on individual choice and reason rather than birth or caste hierarchies. He viewed inter-caste and even inter-racial connections as essential for a modern, unified India.

In 'The Fakeer of Jungheera', Henry Derozio uses a tragic narrative to summarize his deep-seated conviction that individual liberty and human love are superior to rigid social and religious dogmas. The poem is not just a story but a manifesto in verse that highlights the following core messages:

i. The Cruelty of Institutionalized Murder - Derozio summarizes the practice of Sati not as a holy sacrifice, but as a barbaric and cruel spectacle. Through the character of Nuleeni, he highlights Nuleeni as a victim of a system that views her life as over once her husband dies. He describes the Brahmins and the chanting crowds as part of a machinery of death, contrasting their holy songs with the terrifying reality of the burning pyre.

ii. Love as a Revolutionary Force - By pairing a Hindu widow (Nuleeni) with a Muslim ascetic (the Fakeer), Derozio suggests that human emotions are more primal and sacred than religious identities. The Fakeer is a 'bandit' or a 'lawbreaker'. Derozio uses this to symbolize that in an oppressive society, those who seek true freedom or love are often branded as criminals or outcasts.

iii. Tragedy of Resistance - The fact that Nuleeni’s father leads the army to "rescue" (and effectively destroy) her shows how family and state power were used to enforce social conformity. The death of the couple is portrayed with Romantic grandeur. Derozio suggests that while the reformers (the lovers) might be crushed by the weight of tradition, their struggle is noble and heroic.

Conclusion

We just want to conclude that we are not against following scriptures. But we should follow scriptures as long as they align with science, Socioeconomics, development, rationality and humanity.

It is extremely hypocritical that we criticize other religions like Islam (it indeed has a lot of problematic and inhuman issues like Halala Nikah, Love Jihad, Sex Slavery, encouragement to kill Non-Muslims, rape of Non-Muslims, etc), but want to revive malpractices within our own religion saying that modern reforms are a 'negative influence of the West'. The people who oppose this orthodoxy are the ones who opposed British Rule in India. So before falsely accusing them of destroying our culture, think million times as they were more keen on freeing the country than you all. And think where you yourself stand in their comparison before judging our reformers.

Unfortunately many upper-caste Hindus play the victim card saying Hinduism is in threat because of Muslims. True. There are many toxic Muslims. No doubt about it. But the same people stay silent when Shudras and Dalits are tortured. In fact, they are also a party to the degradation of Shudras and Dalits! The bitter truth is upper-caste Hindus in India treat lower-caste Hindus the same way in which Muslims treat Hindus in countries like Pakistan and Bangladesh!

Now don't twist my words and say I am defending Islam. No I am definitely not. But because of irrationality within our religion, outsiders call our religion 'unscientific' and make fun of it.

I do not hate Muslims; rather, my resentment is directed toward Jihadis, those who label me a Kafir. I am against anyone seeking to implement Sharia law in India or establish Ghazwa-e-Hind. I feel a deep sense of anger toward individuals who pelt stones at our armed forces, those who harbor desires to cut India into pieces, and the people who voted for Partition yet remained in the country while pretending to be secular. Furthermore, I stand firmly against those who attack Hindu festivals and throw stones during every Hindu celebration.

Don't forget that if we remain divided, we will be finished soon. We need to stay united to save our Dharma.

Thanks and Regards,

The Aadyanagha Foundation.

Bibliography

Endogamy - a major cause for health disparity in India (PDF)

Endogamy results in Recessive genetic diseases - by CCMB

THE GENETIC IMPACT OF CASTE BASED MARRIAGES

Tagore’s Handling of Marital Matrix: A Study of The Wreck

Caste Atrocity in 2025: Normalisation, Neglect and the Crisis of accountability

Atrocities against SCs and STs - Ministry of Social Justice and Empowerment, Government of India

UN Submission: International Dalit Solidarity Network (2024)

Caste Discrimination against Dalit Child by Teachers