There is a spiritual saying: “The Word was God.” But Rakesh Kishore, a 71-year-old senior advocate at the Supreme Court, redefined the Word to be killed—and did so in the Supreme Court of India itself. Kishore, a staunch believer in Sanatana Dharma, decided to use a shoe, a symbol traditionally associated with Dalits in India, as a weapon of violence against the Dalit Chief Justice of India. The shoe he threw at the CJI is a double-edged weapon, conveying both violence and humiliation. According to media reports, Kishore is an upper-caste—perhaps a Dwija (as Shudras/OBCs/Dalits/Adivasis would typically not engage in such Sanatanist violence)—and demonstrates to the world that ‘Violence for Word’ is their mode of spiritual response.
On 2 October, coinciding with Dussehra and Gandhi Jayanti, former President of India Ramnath Kovind, himself a Dalit, addressed the centenary celebration of the RSS, declaring that the RSS believes in “Bhim Smriti, not Manu Smriti.” I thought that, if true, if Dwijas within RSS/BJP truly believe in Bhim Smriti as Kovind claimed, India would return to secular politics. But Rakesh Kishore disproved Kovind’s optimism.
Just four days after Kovind’s promise that Bhim Smriti would guide the nation, Kishore vehemently disagreed. He forcefully demonstrated that any word that hurts Dwija sentiment will provoke a violent response, rooted in the ideological tradition of Manu Smriti, showing no regard for Bhim Smriti.
Opposition parties universally condemned the attempted violence in the highest court against its highest judge. The OBC Prime Minister of India issued a delayed condemnation. Yet, at the time of writing this article (11:30 AM, October 7), no prominent RSS functionary has spoken out.
Had Rakesh Kishore followed Bhim Smriti, he would have petitioned the Chief Justice to retract his words against Kishore’s chosen deity. Arguing his case before the CJI was a legitimate, peaceful option. But the path Kishore chose epitomizes classic Manudharma Sanatanic violence. This is not merely an “eye for an eye” ethos; it is an “eye for a word” ideology.
Recently, the notion that Sanatana Dharma is the only legitimate Indian Dharma has been actively promoted by RSS/BJP ranks. Sanatana Dharma is equated with Hinduism, but Hinduism has a wider meaning. Even the Prime Minister has campaigned for Sanatana Dharma in public speeches, especially after Udayanidhi Stalin criticized it during a seminar in Tamil Nadu.
Shudra/OBCs affiliated with RSS/BJP and others may not realize that Sanatana Dharma philosophy has historically disadvantaged the productive masses—known as Shudras in ancient times. Dalit untouchability grew with internalized hatred for leather shoes, the very weapon Kishore used in the topmost court.
If someone hurls a sword, it signals anger intended to harm—any caste or gender could do this to anyone else. But hurling a shoe inflicts both physical pain and mental humiliation.
Thankfully, Justice Gavai responded with maturity, wisdom, and grace, pardoning Kishore. His response to violence and humiliation was that “the sinner did not know what he was doing.” The sinner is put to shame, while Gavai elevates India’s non-violent tradition, rooted in the teachings of Buddha.
But there is a lesson for Shudra/OBC/Dalit/Adivasis who silently support the Sanatana ideology of “violence for word”: this ideology has historically targeted all who produce food, not just Dalits.
As long as Shudra/OBCs do not recognize the concept of Sanatanic violence for words, people like Rakesh Kishore will act with impunity against Dalits, and will eventually target all Shudra/OBCs.
Once secularism is destroyed in India’s pluralistic society, religions that justify violence for words in the name of sentiment will undermine the very foundation of productive forces. No argumentative Indian can survive in such a violent Sanatanic atmosphere.
Shudra/OBC, Dalit, and Adivasi communities are the backbone of India’s agrarian and artisanal production. In Hindutva, Dwijas are more organized as Sanatanists than others.
Of course, Islam also has instances of violence for words based on religious sentiment, and we have seen organized protest in India over language deemed disrespectful.
Justice Gavai has become our moral, ethical, and cultural torchbearer. His grace draws from traditions distinct from Sanatana values—specifically the legacy of Gautama Buddha.
From the bench of the highest court, Gavai sent a message: Bhim Smriti has the resilience to withstand violence, casteism, and arrogance from all quarters.
The day Bhim Smriti is torn down, India as a nation will collapse. Justice Gavai stands as a symbol of its saviors, even at the risk of his own life. Justice Gavai—the nation salutes you.
Kancha Ilaiah Shepherd is a political theorist, social activist and author. His latest book is The Shudra Rebellion.
Kancha Ilaiah Shepherd 