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In Muthusami Mudaliar & Anr. v. Masilamani & Others(1) Shankaran Nair, J. explained at length the process of formation of castes and also pointed out how simple the matter of reconversion to Hinduism was when a Hindu changed his religion and later reverted back to Hinduism.

In Gurusami Nadar v. Irulappa Konar(2), Varadachariar, J. explained the observations made in certain cases by Ananta Krishna Iyer, J. about the necessity of expiatory ceremonies for reconversion to Hinduism and pointed out that in those cases, the alleged reconversion was into the Brahmin community of Hindus and it was possible to suggest that certain vedic rites would have been adopted in such cases. Expiatory ceremonies, it was further pointed out, would be necessary if such was the practice of the community and not otherwise. One had, therefore, only to look to the sense of the community and no more. In Ramayya v. Mrs. Josephine Elizabeth(3) Venkatasubba Rao, OCJ and Venkataramana Rao, J. approved the observations of Varadachariar, J. and thought it unnecessary to pursue the matter further. Mookett and Krishnaswami Ayyangar, JJ. in Goona Durgaprasad Rao v. Sudarsanaswami(4) observed that a convert from the Baliji caste to Christianity, on reconversion went back into the fold of the Baliji community and where there was no evidence about the necessity for expiatory ceremonies, it was hardly right for the court to erect a barrier which the autonomy of the caste did not require, simply because, in some other community expiatory ceremonies were thought necessary.

In Rajagopal v. Armugam and others(5), the appellant was elected from a constituency reserved for members of the Schedule Castes and the election was questioned on the ground that he was not a Hindu but a Christian and that he was not qualified be elected from a constituency reserved for the Scheduled Castes. The court found that the appellant had become a Christian in 1949 and that from about 1967 onwards he certainly started professing the Hindu religion. The court however, held that the appellant had lost his Adi Dravida Hindu caste on embracing Christianity and, on the evidence before the court, it was not possible to hold that he had regained his caste on reconversion to Cinduism. The general question whether membership of a caste could be acquired by conversion or reconversion to Hinduism was not decided in the case, Rajagopal, who succeeded at the election held in 1967, but whose election was set aside on the ground that he was a Christian and not a member of the Scheduled Castes and Armugam who lost the election in 1967, but successfully challenged the election of Rajagopal by way of an election petition (vide Rajagopal v. Armugam(1) referred to in the previous paragraph) were again contestants at the election held in 1972 from the same constituency reserved for members of the Scheduled Castes, Rajgopal was again Successful in the election. His election was once more impeached by Arumugam. But this time Rajgopal farred better. His election was upheld first by the High Court and then by the Supreme Court: (1976 (3) S.C.R. 82) The Supreme Court held that the Question whether Rajagopal embraced Christianity in 1949 and whether he was reconeverted to Hinduism was concluded by the earlier dectsion of the court. The view of the High Court ie the immediate case before them that on reconversion to Hinduism, he could revert to his original caste if he was accepted as such by the other members of the caste was accepted as correct On the evidence, it was found that after reconversion to Hinduism he was recognised and accepted as a member of the Adi Dravida Hindu caste by the other members of the community. The court consisting of Chandrachud, J. (as he then was), Bhagwati and Sarkaria, JJ. noticed that it was not an infrequent phenomenon-in South India for a person to continue to be regarded as belonging to his original caste even after conversion to Christianity The decisions of the High Court of Andhra Pradesh in Kothapalli Narasayya v. Jammana Jogi and K. Narasimha Reddy v.G. Bhupatti were noticed. It was then observed:

"....... A Mahar or a Koli or a Mala would not be recognised as anything but a Mahar or a Koli or a Mala after reconversion to Hinduism and he would suffer from the same social and economic disabilities from which he suffered before he was converted to another religion. It is, therefore, obvious that the object and purpose of the Constitution (Scheduled Castes) order, 1950 would be advanced rather than retarded by taking the view that on reconversion to Hinduism a person can once again become a member of the Scheduled Caste to which he belonged prior to his conversion. We accordingly agree with the view taken by the High Court that on reconversion to Hinduism, the 1st respondent could once again revert to his original Adi Dravida caste if he was accepted as such by the other members of the cast."

Bose, J. found that whatever the views of the founder of the Mahanubhava sect night have been about caste, it was evident that there had been no rigid adherance to them among his followers in later years. They had either changed their view or they had not been able to keep a tight enough control over converts who choose to retain their old caste customs. On a consideration of the evidence it was found that the convert from the Mahar caste retained his caste even after conversion.

These precedents, particularly those from South India, clearly establish that no particular ceremony is prescribed for conversion to Hinduism of a person who had earlier embraced another religion. Unless the practice of the caste makes it necessary, expiatory rites need be performed and, ordinarily, he regains his caste unless the community does not accept him. In fact, it may not be accurate to say that he regains his caste; it may be more accurate to say that he never lost his caste in the first instance when he embraced another religion. The practice of caste however irrational it may appear to our reason and however repugnant it may appear to our moral and social science, is so deep-rooted in the Indian people that its mark does not seem to disappear only conversion to a different religion. If it disappears, only to reappear on reconversion. The mark of caste does not seem to really disappear even after some generations after conversion. In Andhra Pradesh and in Tamil Nadu, there are several thousands of Christian families whose forefathers became Christians and who, though they profess the Christian religion, nonetheless observe the practice of Caste. There are Christian Reddies, Christian Kammas, Ceristian Nadars, Christian Adi-Andhras, Christian Adi Dravidas and so on. The practice of their caste is so rigorous that there are intermarriages with Hindus of the same caste but not with Christians of another caste. Now, if such a Christian becomes a Hindu, surely he will revert to his original caste, if he had lost it at all. In fact this process goes on continuously in India and generation by generation lost sheep appear to return to the casts-fold and are once again assimilated in that fold. This appears to be particularly so in the case of members of the Scheduled Castes, who embrace other religions in their quest for liberation, but return to their old religion on finding that their disabilities have clung to them with great tenacity. We do not think that any different principle will apply to the case of conversion to Hinduism of a person whose fore-fathers had abandoned Hinduism and embraced another religion from the principle applicable to the case of reconversion to Hinduism of a person who himself had abandoned Hinduism and embraced another religion.