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Monday, January 12, 2026

INDIA

A Comradely Reply to Manoj Jha’s Letter to Communists


 

Communists are the only force who address the question of land distribution seriously, aware of its implications for caste and social justice.

Representational image.( File Image)

Rashtriya Janata Dal leader Manoj Jha’s “imaginary letter from Karl Marx to Indian Communist Parties”,

written in a spirit of solidarity and comradeship, however, carries significant elisions and misrepresentations. The letter, published in the form of an article in a national daily, reiterates criticisms that have traditionally been levied against communists, but merits a response given not just the commonality of this criticism but also because addressing such a critique can pave the way for a united and robust attack against the Hindutva forces that govern us today.

A historical and contemporaneous overview on communists and the caste question is hence critical in clarifying the theoretical weaknesses in Jha’s arguments, as it is in strengthening our praxis against the violence of caste.

Jha argues that Indian communists have failed to imbue their theory with “realities around it”. This marks the tone of the article, written in sweeping generalisations, peppered with strawman assertions, and alluding to debates and positions that have long been settled and thoroughly debunked.

Indian communists and their allied organisations have acted decisively against the social reality of caste, with the All India Democratic Women’s Association providing shelter to inter-caste couples in Haryana, under the threat of immediate physical violence; with communist parties in Tamil Nadu leading temple entry movements and with communist-led Kerala being the first state to utilise technology in cleaning manholes and sewers, signalling an end to the degrading practice of manual scavenging.

This praxis of communists is also a product of the democratic structure of communist parties themselves, which ensures that at all levels of the party structure, cadres are educated regarding the criticality of participating proactively in social movements against caste. Thus, communists view the annihilation of caste as axiomatic and antecedent to their project of emancipation.

Further, Jha argues that communists merely view caste as a “cultural residue” and he also points to the prevalence of caste since pre-capitalist society. To understand Jha's point, one must consider pre-capitalist societies, where labourers were bound to their lords through custom, law, and force.

In India, the Brahminical ideology functioned as such a custom, rationalising why specific occupations were assigned to particular castes, while Dalits were barred from owning land and confined to toiling in upper-caste fields. As Ambedkar described it, this created "caste as an enclosed class," where dominant castes profited from the labour of exploited ones, degrading them as second-class citizens under the guise of religion.

Karl Marx viewed capitalism as a relatively progressive mode of production, which in Europe emerged after overthrowing feudal forces and their ideology. Unlike pre-capitalist systems, capitalism exploited labourers directly, through paltry wages, without relying on customs or religious justifications. This is why Marx and Engels write in the Communist Manifesto: "The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations".

On similar lines, old-guard communists like S.A. Dange argued that machine-based industrial production would erode caste distinctions. Since capitalism exploits labour without needing feudal ideologies like Brahminism, they believed the advent of capitalism would naturally dissolve caste-based exploitation. These ideas ultimately imply that there is no need to fight the caste system separately, as capitalism alone would eradicate it.

Does this view represent mainstream Indian communist thought? To that one can only respond with a resounding no. Most Indian communists argue that capitalism's progression in India was neither organic nor revolutionary; it was superimposed by British colonialism.

Post-Independence, unlike the West—where capitalism overthrew feudalism—India's weak capitalist class allied with feudal landlords rather than dismantling them. Consequently, capitalists preserved semi-feudal relations that sustain caste and its ideology. This materialist lens rejects caste as mere cultural residue, instead rooting it in the bourgeoisie-landlord alliance.

The Communist Party of India (Marxist) Party Programme captures this precisely: “The problem of caste oppression and discrimination has a long history and is deeply rooted in the pre-capitalist social system. The society under capitalist development has compromised with the existing caste system…To fight for the abolition of the caste system and all forms of social oppression through a social reform movement is an important part of the democratic revolution. The fight against caste oppression is interlinked with the struggle against class exploitation.”

The CPI(M) programme thus many years earlier captured exactly what Jha is arguing today. Jha’s deliberate elision of such literature then is also revelatory of how such critiques often stem from vested political interests that knowingly misrepresent communists to malign them.

The refrain that caste is consigned to a post-revolutionary future yet again constitutes a stale criticism levied on Indian communists that Jha merely regurgitates. While Indian communists are internally diverse, there is overwhelming unity in decoding the struggle against caste as immediate and enduring rather than as an afterthought.

Communists adhering to dialectical materialism, view change as constant, and hence understand it as imperative to address casteism in the here and now, through a concrete analysis of the concrete conditions.

Further, since caste does not gain significance only through culture and instead has a material base, communist assertions against capitalism, toward land reform and against feudal remnants and landed elites, also means a direct assault against the caste system. The praxis of parties replicates this theoretical framework, with one-third of the Tamil Nadu unit of the CPI(M) specifically belonging to Scheduled Caste or Scheduled Tribe communities, and with the party regarding anti-caste struggle as key to class struggle with Indian characteristics.

In their struggle against caste, communists place at the centre the necessity of cultivating class consciousness in place of caste consciousness, given how the latter fragments and divides the working class, and thus plays into the interests of the ruling classes. This privileging of class consciousness does not mean a negation of caste, instead indicating a battle to eradicate it.

Jha lectures communists that “to defend constitutional rights is not to abandon class politics,” conveniently erasing the fact that those martyred in defence of democracy and the Constitution, have overwhelmingly been working-classes organised under the banner of the red flag. Before sermonising communist parties on the necessity of defending the Constitution, Jha should have acquainted himself with the rich history in defence of parliamentary democracy that communists have fought for across India.

Even before India had achieved Independence, communists remained the only force that fought without compromises for the demand of universal adult franchise, with political outfits, such as Congress, reconciling themselves to limited franchise. Moreover, in states such as Bihar, communists have led movements against village elites who have prevented, with force, working classes from casting their right to vote.

In realising the secular promise of the Preamble of our Constitution, the communists have the most spotless of records, with the Kerala government passing a resolution against the divisive Citizenship Amendment Act and with the Jyoti Basu’s government in West Bengal undertaking rallies for communal unity in the aftermath of the destruction of the Babri Masjid. The Constitution’s truest allies have been none other than the communists.

Jha makes a compelling point: class formation in India bears the indelible imprint of caste hierarchy. Thus, the fight against caste cannot be confined to self-respect alone; it must target material bases like land, which underpins upper-caste power in the countryside.

Landlessness enforces dependence on upper-caste holdings, perpetuating subservience. However, RJD’s own history reveals a sketchy record on land reforms. Karpoori Thakur—a leader from an oppressed caste—ruled Bihar contemporaneously with Jyoti Basu, yet Thakur's contributions barely touched land redistribution. In stark contrast, Basu, a communist Chief Minister, spearheaded massive reforms in West Bengal.

The Ministry of Rural Development's 2006-07 Annual Report reveals that of 2.1 million SC beneficiaries nationwide had received land, out of which almost 50% SCs who obtained land were from West Bengal. Dalits in Left-governed Bengal, Kerala, and Tripura gained not just land but dignity—stripping upper castes of dominance. However, no comparable land struggle erupted in Bihar either under Karpoori Thakur or RJD’s Lalu Prasad, who positioned himself as an oppressed-caste champion. The record visibly reveals that communists are the only force who address the question of land distribution seriously, aware of its implications for caste and social justice.

We extend Jha our comradely greetings in the New Year, and agree that the evil of caste must be banished to the dustbin of history. In this struggle against caste, it is critical to transcend caste as merely an identity and also the utilisation of caste as merely a metric to toy with during elections. Instead, we hope to see Jha and his party further land struggles and struggles for dignity across Bihar.

Amulya Anita is a student of history and a graduate of law, interested in questions of labour, legality and people's movements.  Aman is a PhD scholar in history at the University of Delhi, with research interests in caste dynamics, agrarian relations, and social movements. The views are personal.

Monday, November 24, 2025

A Dalit Chief Justice in a Hindu Majoritarian India


Indira Jaising 





Over the past decade, the new normal has been an increasing decline in standards of judicial independence and integrity. As the 52nd chief justice retires, we reflect on his complicated legacy as a jurist, an administrator, and a Dalit chief justice in a withering democracy.

While evaluating the tenure of outgoing Chief Justices of India (‘CJI’), one is constantly looking for the gold standard against which to match it. And unfortunately, in the past decade, I have been unable to find that gold standard. Tragically, but truly, we seem to be stuck in a situation where the new normal is a further decline in standards of independence and institutional integrity rather than an ascending standard towards a legacy of judicial independence, judicial integrity of the institution, and a lasting constitutional jurisprudence. The task of evaluating becomes painful. 

Three chief justices of India have retired in quick succession of each other and it would be useful to look at their respective social backgrounds and “legacy”. The first of the three came from a Brahmin community - a dynasty judge - Justice D.Y. Chandrachud, the second came from a professional legacy - Justice Sanjeev Khana - who as we all know was chosen out of turn to be the Chief Justice of India, and the third belonged to a Dalit community, Justice B.R. Gavai. 

Looking for differences among the outgoing chief justices is normal and there are many differences between the three: some not so significant, some extraordinarily significant.  

In terms of tenure length, both CJI Khanna and CJI Gavai had short tenures and hence evaluation of their jurisprudential legacy would be difficult; opportunities were rare in that short period. It must be said though that during his short tenure CJI Khanna was much appreciated by many for the transparency he showed in making public the material available against Justice Yashwant Varma of the Delhi High Court when cash was found at his residence. He later recommended that the matter be carried forward by the Government to its logical conclusion by setting up an inquiry under the Judges (Inquiry) Act.  This single step enhances the stature of the Judiciary in achieving some form of accountability for misconduct within its ranks. 

On the judicial side, his order staying the filing of further suits relating to the Places of Worship Act put a halt to the build up of communal violence in the country and was no small achievement. A challenge to the validity of the Act is pending  and we will no doubt see it come to some conclusion during the tenure of the incoming Chief Justice. Under CJI Khanna’s tenure, three appointments were made to the Supreme Court -  among which was that of Justice Joymalya Bagchi, who was appointed out of turn with the apparent aim of selecting him to become a future chief justice - an emerging phenomenon we will come back to later. 

Although the tenure of CJI Gavai was also short, expectations from him were high given he was to be the only second Dalit chief justice in a Brahmin dominated court (with a Brahmin, CJI Chandrachud, who also came from the Bombay HC, having most recently steered the Court for a long tenure). 

That being said, I must avoid the temptation to evaluate CJI Gavai's tenure against that of CJI Chandrachud, on whose ‘legacy’ I have already written. I will make a bold attempt to not draw those parallels. 

The times we live in require us to primarily evaluate the functioning of a Chief Justice on the administrative side rather than on the judicial side. Attacks on the independence of the judiciary have come mainly from a majoritarian government attempting to pack the court with friendly judges. How have successive Chief Justices dealt with these challenges?

Added to this is the fact that  the tenures of Chief Justices are relatively, and generally, not long, in the case of CJI Gavai, being not more than six months of which about two months went in vacations. It is difficult, if not impossible, to leave a jurisprudential mark within this short period. 

We live in times where there are concerted attacks by the ruling regime against the judiciary, in particular against the very system of appointing judges by the collegium, the intention being to  give to the executive primacy in the matter of appointments. These attacks are brutal, straightforward and ideological. In their brutal form, we have seen comments from the former law minister Kiren Rejuju and the former vice president Jagdeep Dhankar who openly attacked the Collegium system as being one that needs to be abandoned. 

It appears that CJI Chandrachud was able to deal with these attacks through a process of negotiations where we saw the law minister lose his portfolio owing to consistent, caustic attacks against the judiciary. No government can afford to have such open confrontations with the judiciary where 90 percent of all court work relates to challenges to government work. We possibly saw the same thing happen with Dhankar, who not only attacked the collegium system but also the doctrine of basic structure of the Constitution of India, and ultimately saw an untimely end of his tenure during CJI Gavai’s chief justiceship. It may not be possible to establish a connection between these events but I would imagine that there exists a back channel of communication including seminars and conferences where the Judiciary and the executive have opportunities to voice differences between them at the policy level .

For all intents and purposes, it would appear that the two Chief Justices -  Justice Chandrachud and Justice Gavai - are incomparable from any point of view. Whereas, one was born into a  “legacy” family  whereby his father, once India’s longest serving CJI, seemed determined to ensure that his son became the Chief Justice of the country, the other came from a political background. Justice Gavai’s father was the founder of the Republican Party of India (Gavai) faction, a duly elected member of Parliament, and later the governor of Bihar, Sikkim and Kerala. Interestingly, it is possible that Justice Chandrachud was consulted by the CJI Ranjan Gogoi led Collegium in the matter of Justice Gavai’s appointment and he recommended Justice Gavai’s appointment.

No two people could have been more different from each other. One a Brahmin, the other a Dalit. In October, when a rogue lawyer threw a shoe at CJI Gavai, angered by his remark against Lord Vishnu earlier, it snowballed into a cascade of casteist harassment by the Hindu right wing. CJI Chandrachud, too, had been one of the most trolled judges of the Supreme Court. While CJI Gavai certainly established his reputation as being secular, CJI Chandrachud had made no secret of his Hindu pride on public platforms and in personal communications with the executive .

Yet, when one begins to compare outcomes for the institution, how different they were from each other is a question that historians will have to answer in the days to come.

Tragically, but truly, we seem to be stuck in a situation where the new normal is a further decline in standards of independence and institutional integrity

Undoing a past ‘legacy’

To some extent, CJI Gavai’s tenure was marked by an attempt to undo decisions taken by CJI Chandrachud, which in a manner of speaking, had come to represent his style of functioning. Given the disappointments that we had faced with CJI Chandrachud, CJI Gavai’s decisions early on his tenure, including symbolic ones, such as reinstating the Supreme Court’s old logo gave the appearance of being measures which were intended to undo an undesirable legacy. That same month, he dismantled  the Rs 2.6 crore air-conditioning and glass panels in the corridors. It was also under his tenure that the Supreme Court wrote to the Centre for the immediate repossession of the CJI’s official residence where CJI Chandrachud had overstayed. While these were welcome decisions, to what extent were they truly an undoing of CJI Chandrachud’s legacy, especially in terms of  long-term impact on the functioning of the judiciary?

What is the long term impact of Justice Gavai’s tenure  on the institutional integrity of the court? 

For one, as an administrator, CJI Gavai’s role in implementing the 200 point roster system for reservation of SC and ST employees in the Supreme Court, three decades after the R.K. Sabharwal judgment is one that could leave a lasting memory. However, not only is it to be followed up with rigorous implementation, it was also a missed opportunity to bring reservations in promotion within the Court - something Dr K.S. Chauhan had advocated for. 

Did the Gavai Collegium leave a damaging legacy?

The primary means, however, of studying the long-term legacy would be in terms of understanding how the Collegium functioned under him, and the judges he appointed during his tenure, across India’s 25 High Courts, and the top Court.

High Court appointments

Let us begin with the High Courts. Some analysts have pointed out that some of the premier High Courts in the country have been ‘disturbed’ by appointments made by CJI Gavai’s Collegium in very significant ways. Taking the Delhi High Court (‘HC’), for instance, owing to an alarming frequency of judicial transfers (something the Delhi HC Bar Association, in a September letter to CJI Gavai noted to have caused ‘unease’), except for Justice V. Kameswar Rao, none of the five senior most judges of the HC are from Delhi. This has resulted in a destabilizing of tradition in the manner of administering the HC since the Collegium judges are not familiar with either the functioning of the bar or of the HC.

One of the institutions of the Delhi HC which has been impacted by these changes is its Mediation Centre. The Mediation Centre of the Delhi HC was probably the longest running mediation centre and had the reputation of being a role model. Knowledgeable sources now argue that the legitimacy of the Mediation Centre has been substantially reduced and neglected .

Although bulk appointments of judges have been made to the High Court of Bombay, many argue that under CJI Gavai's tenure, due care has not been taken to ensure that competent people are appointed. While some argue that the increase in numbers itself leads to access to justice by fast-tracking hearings in Court, others point out that an incompetent judge only adds to arrears. That apart, at least two of the judges appointed had adverse intelligence reports, and were appointed despite clear knowledge of these adverse reports for the sole reason that they were recommended by the Collegium headed by CJI Gavai. 

CJI Gavai has also faced rightful criticism for the Collegium under him having recommended and appointed his nephew, Raj Wakode, as a judge of the Bombay HC. It is no solace to learn that CJI Gavai recused himself from the Collegium in relation to Wakode’s appointment, neither is the claim made by his brother that Wakode is more of a “distant relative”, keeping in mind the full extent of the chief justice’s position as ‘first among equals’, and the empirical proof of widespread nepotism in India’s judicial appointments. 

In another instance, the Bombay HC Chief Justice, under whose tenure a circuit bench was set up in Kolhapur (a longstanding desire of CJI Gavai), was duly appointed to the Supreme Court in August 2025. Justice Alok Aradhe did not do much else to qualify him for the appointment over many others (Justice A.S. Oka, also from Bombay HC was compelled to write an article pointing out that due process of law was not followed in the setting up of the Bench.) 

Notably also, judges from the Bombay HC, such as Justice A.S. Chandurkar, were elevated to the Supreme Court by bypassing senior women judges who had a legitimate claim to being appointed to the Supreme Court, including Justice Revati Mohite Dere.

It is often said that the Bombay HC is well represented in the Supreme Court. This is a misunderstanding. The truth is, it is Nagpur that is well represented in the Supreme Court of India.

For all intents and purposes, it would appear that the two Chief Justices -  Justice Chandrachud and Justice Gavai - are incomparable from any point of view. 

Supreme Court appointments

Five judges were appointed under CJI Gavai’s tenure to the Supreme Court, and none incorporated greater gender, caste or religious diversity to the bench. Each of these appointments were cleared in an average span of only 2.6 days since the date of recommendation. I would argue that it is now a given that the sooner the executive clears a file for appointment of a judge to the Supreme Court, the more evident it is that the person is acceptable to the ruling party. 

By far, the most damaging decision taken by the outgoing Chief Justice is the appointment of Justice V.M. Pancholi to the Supreme Court, handpicked to become the Chief Justice of India, similar to Justice Bagchi’s appointment by the Khanna Collegium. One of the biggest issues that emerges from this discussion is that ‘Kaun Banega Chief Justice of India?’ has become a lottery - a lottery whose outcome can be fixed only by the Collegium in consultation with the government. The chosen one will now be the Chief Justice of India with no other criteria to recommend him. For instance, The Leaflet’s data analysis shows that while appointing Justice Pancholi, CJI Gavai’s collegium overlooked many potential chief justices who were not only more senior to him, but could have improved the Court’s gender, caste, religious and regional composition.

The other truly dangerous precedent set by Justice Pancholi’s appointment is that the decision of the Collegium was not unanimous. If indeed a person can be appointed by the Collegium without the decision being unanimous, it would be a matter of time before individual members of the Collegium could be split along ideological lines, where the majority decides. Then, we will begin to see minorities within minorities. The sole woman judge in the Supreme Court, Justice B.V. Nagarathna, was also the sole judge to dissent on Justice Pancholi’s appointment, having the conviction to place on record her objections. Perhaps in this entire saga, Justice Nagarathna’s show of integrity and courage was the only redeeming factor. But even she did not , in her dissent, mention that successive Chief Justices had not corrected the gender imbalance in the appointment of judges to the Supreme Court of India. 

Also notably critical about the Gavai collegium was its subservience to the executive on the issue of transfers. While the memorable example of Justice Atul Sreedharan’s transfer to the Allahabad HC showed the continuing timidity of the Collegium, the Gavai collegium interestingly stated explicitly that the decision was being taken “at the government’s request.” If there were any scope of being transparent about the immense pressure from the executive that the judiciary is functioning under, this was a show of that, and the Collegium gave us a glimpse into its own withering independence. 

Although bulk appointments of judges have been made to the High Court of Bombay, many argue that under CJI Gavai's tenure, due care has not been taken to ensure that competent people are appointed. 

The dangerous legacy of intra-court appeals

A further dangerous precedent that we have seen during the tenure of CJI Gavai is what could fairly be described as ‘intra-court appeals’. These consist of multiple instances where the Court either recalled or overruled decisions of other judges through constitutionally suspect mechanisms. At least three such instances pertained to decisions by the bench of Justice J.B. Pardiwala: first, in early August, when Justice Pardiwala’s bench directed that an Allahabad HC judge not be given the criminal roster until retirement (for allowing criminal prosecution in a civil case), CJI Gavai “requested” the bench to recall its adverse directions, which it did. Later, that same month shortly after Justice Pardiwala’s bench passed a problematic order to clear out Delhi’s stray dogs to relocate them to shelters and pounds, CJI Gavai, as ‘master of the roster’, referred the matter to a larger bench, which on August 22, modified the earlier order. One could argue that both these decisions ironically ended up with the same result that was being sought to be corrected:  the deviation from judicial norms of functioning. The third, and most recent of such incident would be when a Constitution Bench led by him on Presidential Reference overruled the commendable judgment by Justice Pardiwala setting timelines for the President and Governors to act on bills passed by state legislatures using the Supreme Court’s power under Article 142. While the issue had obtained constitutional quietus, the Union succeeded in re-litigating its cause and the Court left India’s federal structure precarious.

There were other instances beyond those concerning Justice Pardiwala. Earlier this month, after a split verdict was delivered where Justice Sanjay Kumar wrote a strong verdict directing formation of an SIT, consisting of equal number of Hindu and Muslim officers to investigate the lynching of a teenage Muslim boy, CJI Gavai’s bench, on a mere mentioning by the Solicitor General, stayed Justice Kumar’s direction. In late July, a special bench led by Justice Gavai recalled a May judgment by Justice Bela Trivedi which had rejected a resolution plan by JSW Steel for Bhushan Power and Steel Ltd. 

Few things reflect the devastating legacy of this regression jurisprudence than CJI Gavai’s decision earlier this week to recall, on a review petition, the Supreme Court’s progressive Vanashakti judgement, delivered by Justices Oka and Ujjal Bhuyan in May, which had struck down a 2021 EIA notification that allowed ex post facto grant of environmental clearance. The Vanashakti decision had been a welcome aberration to the Court’s consistently declining environmental jurisprudence. Justice Bhuyan’s dissenting note that the majority’s decision was “backtracking” on the Court’s own sound environmental jurisprudence carried a note of caution that must reverb with us.

Perhaps in this entire saga, Justice Nagarathna’s show of integrity and courage was the only redeeming factor. 

Was there a coherent jurisprudential legacy?

CJI Gavai adjudicated over at least three politically, constitutionally significant matters. With the can of worms of the Places of Worship Act challenge temporarily put under cover, CJI Gavai extensively heard arguments on the Waqf (Amendment) Act, finally delivering an interim judgment in September. While the judgment stayed certain problematic provisions, it did not engage with several strands of issues that were raised, including the amendment’s abolition of the evidentiary concept of Waqf by User that the Court allowed to stand. Many have argued that the interim judgment accepts on face value certain misinformed narratives pushed by the State, such that Waqf is widely an instrument of encroachment by Muslims. Second, CJI Gavai’s bench commendably issued procedural safeguards against the egregious practice of investigating agencies like the ED summoning lawyers representing their clients, providing some relief to the bar. And third, CJI Gavai’s bench struck down the Tribunal Reforms Act, 2021, which allowed disproportionate power to the executive in the Search and Selection Committee that selected tribunal members - a move that bides well for judicial independence. He also left a track record of granting bail when the arrest itself was illegal for want of reasons communicated to the accused and stood thereby on the side of liberty .

However, by and large, one can conclude that the functioning of the Supreme Court lacked judicial and administrative discipline. It may even be pointless evaluating the legacy of CJI Gavai from the jurisprudential lens for the simple reason that his tenure was too short. Judging from the perspective of his performance in his parent High Court - Bombay High Court - there can be no doubt about the fact that he has a clarity of thought, simplicity of writing in his judgments and ability to deal with complex issues within manageable legal frameworks. His judgments continue to be leading judgments in the High Court of Bombay and no one can doubt his intellectual abilities. 

The question that remains, however, is whether they were put to use in the Supreme Court? Or even, whether his tenure was too brief to be able to answer that question? 

However, by and large, one can conclude that the functioning of the Supreme Court lacked judicial and administrative discipline.

A Dalit chief in a Hindu majoritarian India

What then is the difference between a judge who takes pride in his Hinduism - Justice Chandrachud and a Dalit judge who is secular - both of whom steered a constitutional court in a Hindutva State? Perhaps little in terms of safeguarding the independence of the judiciary or resisting executive pressure in the matter of appointment of judges. The ideological judge is here to stay.

The last thing I think I would like to say is that often a judge has to be judged not just by his tenure on the bench, but also by what he does post-retirement, which is the real giveaway. One has to await and see whether Justice Gavai enters the political fray as a major player. There are indeed very few options for a person who retires as the Chief Justice of India.  Arbitration, though an available option, is often unsatisfying to ambitious people, especially for those who are politically ambitious or see their role as public intellectuals’.

Sixty-five is no age to retire and there is no doubt that Justice Gavai will continue to contribute to public life. It also remains an open question to see whether he will be accepted as a political spokesperson or leader within the Dalit community. Indications are that the community is critical of him for his judgment on sub-categorization of scheduled castes and more particularly his comments in relation to ‘creamy layer’ within the community. In September, Maharashtra chief minister Devendra Fadnavis has reportedly stated that the government is planning to introduce the creamy layer concept within the scheduled caste community, splitting the community down the line.

Justice Gavai took up the mantle as a Dalit head of judiciary in a Hindu majoritarian state, and in many ways his tenure characterised this complex positioning. The casteism he faced from the Hindu right for staying committed to his Ambedkarite ideology continues to show us why, especially in Hindu majoritarian India, we need more judges, more chief justices from marginalised, underrepresented communities. For who he was, and what he represented in terms of staying clear of right wing Hindu performance, the significance of having our judiciary led by judges not ideologically subservient to the ruling regime came out sharply. 

The biggest challenge facing the Supreme Court of India is to maintain the independence of the Collegium system The new and emerging challenge is to lay down guidelines to the process of how the Chief Justice of India is selected. Perhaps one needs a Fifth Judges case for that, whose time is awaited. 

While we welcome diversity of caste, class, gender and religion, whether under a Brahmin chief justice or a Dalit chief justice, or a yet-to-come woman chief justice, the judiciary’s  performance will ultimately be judged not by his or her identity alone, but by the leadership provided in maintaining the institution’s independence. A moment of reckoning is still awaited. 

Indira Jaising is a noted human rights lawyer and a senior advocate at the Supreme Court of India. She is also a co-founder of The Leaflet.

Courtesy: The Leaflet

Friday, October 03, 2025

 Opinion

A federal probe into US's largest Hindu temple leaves questions for minority faiths
(RNS) — Allegations and unbalanced media coverage can leave enduring marks on targeted minority communities.

FILE - Monks in saffron robes walk in front of the BAPS Swaminarayan Akshardham, the largest Hindu temple outside India in the modern era, on Wednesday, Oct. 4, 2023, in Robbinsville, N.J. (AP Photo/Luis Andres Henao)


(RNS) — Federal authorities, led by the U.S. Department of Justice, have ended a four-year-long investigation into alleged human rights violations in the construction of the largest Hindu temple in the United States — an extensive probe that spanned two presidential administrations. No charges were brought against BAPS, the Hindu denomination accused of alleged human trafficking and forced labor in the building of the temple. But while the federal probe is closed, years of intense media scrutiny following a very public raid on the temple grounds leave critical questions about government overreach when targeting minority faiths.



In the predawn hours of May 11, 2021, 200 or more federal agents from various entities including the FBI stormed what was then a construction site in Robbinsville, New Jersey. The area’s congressman, U.S. Rep. Jeff Van Drew, described the raid as “an aggressive show of force,” with agents “(holding) guns to the faces of swamis — holy men devoted to peace, nonviolence, and prayer; yet they were treated like dangerous criminals.”

The federal investigation into BAPS appears to have been coordinated with law firms that had filed a civil lawsuit in New Jersey on behalf of some who had worked at the temple, alleging low wages and caste-based discrimination.


But the accusations struck anyone familiar with BAPS (the Bochasanwasi Akshar Purushottam Swaminarayan Sanstha). Rooted in the core teachings of Bhagwan Swaminarayan, the founder of the Swaminarayan Hindu tradition, BAPS has long rejected caste hierarchy and upheld the fundamental principle articulated in its central scripture, Satsang Diksha: ‘No one is superior or inferior by birth.

This principle is reflected in the organization’s history, which includes the veneration of leaders from marginalized castes such as the 19th-century guru Bhagatji Maharaj, and in its policy of conducting monastic ordination and congregational governance without regard to caste.

In addition, as in many Hindu traditions, BAPS members consider the building of temples an act of devotion, a means to connect with God through spiritual service. This was reflected in their presence in the United States thanks to R-1 visas, which specifically allow non-immigrant individuals to enter the U.S. to perform volunteer services. As BAPS’ lawyer Paul Fishman noted in a court filing after the raid, federal officials had long authorized the denomination’s use of R-1 visas, and for two decades, federal, state and local government agencies had regularly inspected all of BAPS’ construction projects.

In a telling turn of events, on July 13, 2023, 12 of the 21 plaintiffs in the civil lawsuit withdrew, telling authorities through their attorney that “they have never experienced any pressure, any casteism or discrimination at BAPS temples.” Lawyers, they said, had “convinced them to make false allegations in court, tempting them with promises of American citizenship for them and their families, and huge amounts of money.”



FILE – A 49-foot statue of Nilkanth Varni greets visitors to the BAPS Akshardham campus in Robbinsville, N.J., Sept. 20, 2023. (RNS photo/Richa Karmarkar)


Mostly artisans who had come to work on stone and wood carvings, they said that they saw themselves as religious volunteers serving “of their own accord,” and that they were “treated with love and respect.” 


While the government investigated, construction work on Akshardham continued. More than 12,000 volunteers of diverse backgrounds from across the United States spent years completing the Hindu place of worship. Their efforts culminated in the inauguration of the BAPS Akshardham temple in October 2023. It has since become an important place of worship, with more than 2 million pilgrims and visitors coming to celebrate festivals, perform devotional rituals and seek solace.

But the aftershocks of the raid and the investigation have not ended. Hindu Americans living in northern New Jersey say the relentlessly negative media portrayals of the false allegations have fueled anti-Hindu sentiment in their communities, leading to violence, harassment, vandalism of temples and a hostile environment for Hindu children and youth in their schools.

“It’s not only about one temple or one case,” said Niki Patel, a social influencer on Hindu-American parenting who lives in New Jersey. “It’s about how easily Hindus can be vilified, and how that rhetoric creates real-world violence against our communities.

While the outcome may bring Hindu-Americans a measure of relief, the civil lawsuit is still unresolved. More importantly, the BAPS temple episode underscores how allegations and unbalanced media coverage can leave enduring marks on targeted minority communities long after public attention has shifted. The conclusion of the investigation ends a protracted period of scrutiny for this community, but it compels a deeper examination of how minority faiths are perceived, policed and portrayed within American society.

(Kalpesh Bhatt, an assistant professor of Asian Religions at the University of Mary Washington, is president of the Society for Hindu-Christian Studies and co-director of the Leidecker Center for Asian Studies. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

This story has been corrected. An earlier version inaccurately said BAPS was founded by Bhagwan Swaminarayan; the denomination was inspired by Swanimarayan’s teachings, but he did not found it directly. RNS apologizes for the error.



'We have arrived': Mammoth deity statues

 announce Hindus' rising status in the West


(RNS) — At least five towering statues of Hindu gods have been built across Canada and the US in the past decade.



A crowd watches the inauguration ceremony for the Statue of Union, a 90-foot bronze statue of Hindu deity Hanuman, in Sugar Land, Texas, in Aug. 2024.
 (Photo courtesy of Sri Ashta Lakshmi Temple)

Richa Karmarkar
September 25, 2025
RNS


(RNS) — Days after U.S. President Donald Trump announced his most recent executive order, one that would raise the application fee for H-1B visa hopefuls to $100,000 from $10,000, Indian immigrants, who make up the bulk of recipients of the H-1B visas, noticed a spike in anti-Indian rhetoric on social media. Curiously, some posts leveled their outrage at a 90-foot-tall bronze cast of a Hindu deity that has stood outside Houston for more than a year.

“Why are we allowing a false statue of a false Hindu God to be here in Texas?,” wrote a Republican congressional hopeful in Texas in a popular X post on Monday (Sept. 22). “We are a CHRISTIAN nation!”

The statue the candidate, Alexander Duncan, referred to is a bronze cast of Hanuman, the divine monkey who is recognized in the Hindu pantheon as a symbol of protection and courage. The fourth-largest statue in the United States, the “Statue of Union” was erected outside of the Sri Ashta Lakshmi temple in Sugar Land, Texas, last August. Shortly afterward, a group of about 25 Christian protesters circled the statue for hours, praying and preaching against the “demon god.”

Shrinivasachary Tamirisa, a retired gynecologist and founder of the temple, said Hindu culture teaches knowledge in response to ignorance. Tamirisa said he was not upset by the protest and instead offered information about the faith and the deity to any of the protesters who would listen. “Our belief system is worship your own and respect all,” he told Religion News Service last year. “People of other religions will have a problem with us; that is always constant. But the power of Hanuman is that evil cannot come there. Evil cannot stand Hanuman.”



Shawn Binda, top left, with his family at the new Shiva statue at the Bhavani Shankar Mandir in Brampton, Ontario, Canada. (Photo courtesy of Shawn Binda)

Hanuman is one of at least five towering statues of Hindu gods that have been built in the past decade.

RELATED: Hindu devotional singing is having a moment

On Sept. 6, North America’s tallest Shiva, a 54-foot-tall statue of the god many Hindus worship as the supreme God, or source of creation, was built at the Bhavani Shankar Mandir in Brampton, Ontario.

Shawn Binda, a Canadian Hindu community leader, argued that the mammoth Shiva should not disturb its neighbors. “It’s not imposing,” he said. “It is not trying to convert. But we are now becoming more comfortable in sharing that with the rest of the world. This is now setting up a new normal.”

These very public displays of Hinduism come as Indian immigrants have been carving out a larger part of the public square, from politics to entertainment. As they become more vocal participants in the life of their new countries, Hindus are becoming more open about their faith.

Hardat Ashwar, the founder of the temple in Brampton, the largest Indo-Caribbean Hindu congregation in Canada, said Lord Shiva’s statue — “tall, towering, handsome and very masculine” — is a representation of the strength, force and power that Hindus now hold in numbers and in influence. “Political leaders need to understand that we are not people who just pray,” said Ashwar, who immigrated from Guyana.

“We see how other religions are very out there in the face of people,” Ashwar said, pointing to Christian symbols in public places. “There’s crosses everywhere on the intersection of big churches. I thought that, you know, Hinduism deserves to have that platform as well.”

Having such a large, visible murti, as figures of deities are called in Sanskrit, has inevitably led to a large number of hateful comments online, many suggesting “tearing the statue down,” Ashwar said.



Inauguration ceremony for the Statue of Union in Sugar Land, Texas, in Aug. 2024. (Photo courtesy of Sri Ashta Lakshmi Temple)

But pushing back against anti-Hindu sentiment is precisely the point, he said. “Our children who are afraid to talk about Hinduism and religion in their school, and who are sometimes shy to be a Hindu, they will be proud now to know that we are here,” he said. “We are global. We’re in the mainstream. We have a Shivji murti, and the world is talking about it.”

Some of the hate, said Binda, comes from Indians themselves, who say the public displays of Hinduism are “too much.”

Journalist Rupa Subramanya said in an X post recently that the Brampton Shiva statue was an “unnecessary assertion” that “reeks of insecurity and religious chauvinism.” Texas’ Hanuman has also been assailed for diverting millions of dollars that could be spent on good works.

Behind many of the Canadian statues is Naresh Kumar Kumawat, who comes from three generations of sculptors and artists. He has designed and built more than 600 statues of Hindu gods and figures from Indian legends in more than 45 countries, including the 369-foot-tall Statue of Belief in Rajasthan, India — the fourth-largest statue in the world.

Kumawat, who attended the Shiva inauguration in Brampton, said it gives him “goosebumps” to see Hindus in the diaspora honoring their deities in this way — more, maybe, than Hindus in India. “It gives me pleasure to say that my statues are being celebrated in such a way where they’re uniting Hindus from every corner of the world,” he said.

A new 25-foot duo statue of Lord Krishna and his wife, Radha, at Vishnu Mandir in Richmond Hill, Ontario, Canada.
 (Photo courtesy of Vishnu Mandir)

According to Hindu tradition, the presence of a deity outside a mandir’s walls means the devotees inside “have elected a god to protect the temple itself,” said Ramnaresh Vajpayee, resident priest of Hari Om Mandir in Medinah, Illinois, which has its own 15-foot-tall Hanuman statue.

“In Hinduism, it is said that Hanuman safeguards Ram’s temple along with safeguarding everyone else,” he said in Hindi. “He listens to everyone’s prayers at the doorstep of the temple, and those get relayed to the god inside.”

Budhendranauth Doobay, founder of the Vishnu Mandir in Richmond Hill, Ontario, began building larger-than-life murtis at the temple in 2016. Today the campus boasts a 50-foot-tall Hanuman statue, an 18-foot-tall Shiva and, most recently inaugurated, a 25-foot duo of Lord Krishna and his wife, Radha. “People are coming here just to take photographs,” Doobay said, “and many of them are non-Hindus!”

Though he did not foresee the trend taking off, he is proud of what it means for the visibility of the Hindu community, especially in the face of internet trolls. “Lots of Hindus are very proud to see these murtis towering up into the sky,” he said. “On the other hand, Canadians are saying, ‘These foreign people are coming here and putting all these foreign things.’ There are repercussions, as one would expect with anything, because in a Judeo-Christian society, it can cause a little bit of turmoil among their people.

“But a huge statue of Christ, yeah, no one says anything about that.”