ABSTRACT
The conclusion summarises that in Brahmanism the issue of contact is problematised from householder perspective, and the touch-related issues are problematised from the renouncer perspective. It also summarises how the various mutts that were formed in the medieval period can be read as attempts to translate the idea of Brahmin. It proposes that the Orientalist-Anglicist scholarship on caste can be read as yet another translation of the idea of the Brahmin. But the Orientalist-Anglicist scholarship cannot make sense of the practice of untouchability. This is because we cannot translate the subject’s touch-un-ability, either linguistically or socially. That is why the attempts by a subject to liberate himself/herself from touch-un-ability reduces the object for un-touch sense to an object for touch sense. The practice of untouchability, though pervasive in everyday life, does not exist conceptually. Finally, the conclusion argues that the very enterprise of self-making of the jati subject is predicated on a subject-oriented limit set by touch-un-ability, with no definitive prescription of who would provide the empirical substantiation. Thus a jati-self is nothing but a dead being.
