Brhat | Book Launch Report: Caste-icide

On 20th September 2025, Bṛhat, in collaboration with Pragna Bharati, hosted the launch of ‘Caste-icide: The Roots of Hindu Extinction’ by Śrī Mahalingam Balaji at CCT Spaces, Hyderabad. The program began in the morning with the lighting of the lamp, invoking blessings of God, and this set the tone for the event. The book was released by the author along with the dignitaries present. Guest of honor Dr. K. Aravinda Rao, DGP (retd) and respected scholar of Saṁskṛtam and Vedānta; Śrī L. V. Subrahmanyam, senior IAS officer and former Chief Secretary of Andhra Pradesh; and Śrī Nageshwara Rao, retired IPS officer, made the event insightful.

One of the essential features of Bhāratīyatā that we tend to forget today is recognizing the holistic and interwoven nature of our worldview. Our language, food, dressing style, architecture, and every little detail of our lifestyle was designed to be in harmony with nature, aligning with dharma. Without understanding this, we often adopt translations of our concepts through English terms, not pausing to ask whether these words carry the depth of meaning expressed in the original language.

The central concern of Śrī Mahalingam Balaji’s book is precisely this: How a word like “caste,” born out of European contexts, was imposed on our societal structure, and this changed the way Hindus see themselves. Using historical and scriptural evidence, he argued that the varṇa framework was never rooted in fixed hierarchies, which result in discrimination and oppression. Rather, it is based on qualities and conduct known as guṇa and karma, and this is crucial in upholding the balance in society. Yet, when interpreted through the lens of another civilization, it becomes distorted into something we are now taught to be ashamed of.

In the event’s opening, Śrī Raghava Krishna, Founder and CEO of Bṛhat, reflected on how the Hindu journey is twofold—first, to recognize the losses we have suffered, and second, to recognize the value of what has been lost. He spoke about how the political economy often thrives on keeping Hindus divided, making civilizational conversations difficult. In this context, he highlighted the importance of a book like ‘Caste-icide’; not merely as an academic work, but as a courageous effort that addresses topics often avoided due to fear of misinterpretation or backlash.

Dr. K. Aravinda Rao drew from the śāstras to emphasize that the main focus of vedas and purāṇas is about the theoretical unity of consciousness and not about discrimination arising from practical affairs. He also highlighted that brāhmaṇatva is defined not by birth but by qualities such as śraddhā and tapas. He urged that new brāhmaṇas must be created in villages, committed to dharma and service. He warned that when discipline is replaced by indulgence, the role of the brāhmaṇa becomes meaningless.

Śrī Nageshwara Rao added that the rural areas, where the majority of Hindus live, lack spiritual leadership. It leaves a vacuum that is further filled by external forces. He reminded the audience that the varṇa-jāti system allowed Hindu society to withstand centuries of invasions, while many other civilizations collapsed. He also observed that Hindus alone lack an exclusive homeland, unlike most religions, which makes it all the more important to reclaim confidence in our own frameworks.

Śrī L. V. Subrahmanyam reflected on the weakening of democracy, observing that debates on policy, such as the National Education Policy, often remain shallow while the democratic spirit evaporates. He expressed that forums for civilizational conversations are scarce, and also that democracy requires courage—the willingness to speak, to listen, and to reflect seriously.

After the dignitaries spoke, Śrī Mahalingam addressed the gathering and shared the reasons that led him to write Caste-icide. He explained that the idea of caste, as we understand it today, did not emerge from dharma but from colonial writings. Western historians and missionaries used their own framework of hierarchy and slavery to understand Hindu society, and superimposed those ideas here. Over time, these distortions became part of our education, our laws, and even our Constitution, where caste was boxed into rigid categories.

He reminded the audience that travelers who came to India in earlier centuries did not describe caste in terms of slavery or untouchability, the way the British later did. He emphasized that this focus on caste was also a way to distract from the real damages of colonization—the destruction of our economy and the loss of our knowledge systems. He said that the 1901 census played a major role in putting flexible social hierarchy into permanent boxes, creating divisions and discrimination that had not existed earlier.

He also pointed out that after independence, Indian leaders and scholars did not always question these colonial ideas fully, and in some cases even reinforced them. Dharma, he explained, is that which upholds balance and sustains the world—it is inclusive and not discriminatory. He also spoke about how the word “Dalit” came into use only in the twentieth century, shaped by this colonial way of thinking, and how it has since kept divisions alive.

Śrī Mahalingam also explained that Caste-icide is not just another opinion on caste, but a work based on a careful study of scriptures, historical sources, and colonial records. The key point, he said, is that caste is a colonial invention, while varṇa is a dhārmika framework rooted in qualities and actions. Understanding this difference is crucial for us today, because only then can we regain pride, unity, and confidence in our own civilization and revive it.

Audience questions ranged from the meaning of a true brāhmaṇa to the revival of gurukulams and the role of varṇa in contemporary society. The author and panelists responded with a lot of clarity and depth. Conversations continued informally over tea before the session concluded with a group photograph.

The significance of Caste-icide lies in the fact that translations and comparisons without understanding different cultural and historical contexts lead to incorrect interpretations and maligning of Bhāratīya concepts. Words like “caste,” often borrowed from different contexts, shape how we think of ourselves, how others see us, and even how policies are framed. When such narratives dominate, Hindus begin to lose confidence in their own frameworks and imitate other cultures, trying to apply their solutions to problems that were created by misinterpretation. This weakens the cultural foundation that has supported our unique way of life for generations.

To prevent this, one has to have conviction towards their roots. For that, we have to acquire jñāna about Bhāratīyatā. And to achieve conviction in jñāna, it is imperative to do sādhanā at a personal level. Only then can we truly transform India into Bhārata. That journey has to start within every Bhāratīya.