Ambedkar - India and The Prerequisite Pre-Requisites of Communism, Marx, Buddha

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18.India and pre-requisite of communism
IndiaandThePrerequisitesofCommunism
Contents
TheHinduSocialOrder:itsEssentialPrinciples WhyisFraternityEssential? WhatisLibertyandwhyisitessentialinafreesocialorder? DoestheHindusocialorderrecognisetheindividual? DoestheHindusocialorderrecognisefraternity? Whatisitthathasbehindtheserulesregardinghypercommunalityandhypergamy? DoestheHinduSocialOrderRecogniseEquality? TheHinduSocialorder:itsUniqueFeatures SymbolsofHinduism _____________________________________________________________________ Editorial Note for the manuscript published in the Dr. Babasaheb Ambedkar: Writings andSpeeches,Vol.3bytheGovernmentofMaharashtra: WearereproducingherethetextofChapterOneandTwoof'TheHinduSocialOrder'.This Chapterseemstobeapartofthebookentitled'IndiaandCommunism'.Fromthecontentson thefirstpageofthetypedscript,wefindthatDr.Ambedkarhaddividedthewholebook"India and Communism " into three parts. The first part was captioned as ' The Prerequisites of Communism '. This part was to have three Chapters but we could not find any of these ChaptersinDr.Ambedkar'spapers.SofarasthepartTwoisconcernedwhichistitled"India andthePrerequisitesofCommunism",onlyChapterFourentitled,"HinduSocialOrder"has beenfoundinawellboundregister.ThisChapterhastwosubtitlesasfollows: IHinduSocialOrder:ItsEssentialPrinciples,andIITheHinduSocialOrder:ItsUnique Features. No other chapters on the subjects mentioned in the table of contents ofthis book werefound.Inall,thereare63foolscaptypedpages.Editors. _______________________________________________________________ CHAPTER TheHinduSocialOrder:ItsEssentialPrinciples I What is the character of the Hindu Social Order? Is it a free social order? To answer this question,someideaofwhatconstitutesafreesocialorderisnecessary.Fortunately,thematter isnotoneofcontroversy.SincethedaysoftheFrenchRevolutionthereisnodifferenceasto theessentialsofafreesocialorder.Theremaybemorebuttwoarefundamental.Generally speaking,theyaretwo.Thefirstisthattheindividualisanendinhimselfandthattheaimand objectofsocietyisthegrowthoftheindividualandthedevelopmentofhispersonality.Society is not above the individual and if the individual has to subordinate himself to society, it is becausesuchsubordinationisforhisbettermentandonlytotheextentnecessary. Thesecondessentialisthatthetermsofassociatedlifebetweenmembersofsocietymustbe
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regardedbyconsiderationfoundedonliberty,equalityandfraternity. Whyarethesetwoessentialsfundamentaltoafreesocialorder?Whymusttheindividualbe the end and not the means of all social purposes? For an answer to this question, it is necessary to realise what we precisely mean when we speak of the human person. Why should we sacrifice our most precious possessions and our lives to defend the rights of the human person? No better answer to this question can be found than what is given by Prof. JacquesMaritain.AsProf.Maritaininhisessayon'TheConquestofFreedom'[f1]says: "Whatdowemeanpreciselywhenwespeakofthehumanperson?Whenwesaythata manisaperson,wedonotmeanmerelythatheisanindividual,inthesensethatanatom,a bladeofgrass,afly,oranelephantisanindividual.Manisanindividualwhoholdshimselfin hand by his intelligence and his will he exists not merely in a physical fashion. He has spiritual superexistence through knowledge and love, so that he is, in a way, a universe in himself,amicrocosms,inwhichthegreatuniverseinitsentiretycanbeencompassedthrough knowledge. Bylovehecangivehimselfcompletelytobeingswhoaretohim,asitwere,otherselves.For thisrelationnoequivalentcanbefoundinthephysicalworld.Thehumanpersonpossesses thesecharacteristicsbecauseinthelastanalysisman,thisfleshandtheseperishablebones whichareanimatedandactivatedbyadivinefire,exists'fromthewombtothegrave'byvirtue of the existence itself of his soul, which dominates time and death. Spirit is the root of personality.Thenotionofpersonalitythusinvolvesthatoftotalityandindependence,nomatter how poor and crushed a person may be, he is a whole, and as a person subsistent in an independentmanner.Tosaythatamanisapersonistosaythatinthedepthofhisbeingheis moreawholethanapartandmoreindependentthanservile.Itistosaythatheisaminute fragment of matter that is at the same time a universe, a beggar who participates in the absolute being, mortal flesh whose value is external and a bit of straw into which heaven enters.Itisthismetaphysicalmysterythatreligiousthoughtdesignateswhenitsaysthatthe personistheimageofGod.Thevalueoftheperson,hisdignityandrights,belongtotheorder ofthingsnaturallysacredwhichbeartheimprintoftheFatherofBeing,andwhichhaveinhim theendoftheirmovement."WhyisEqualityessential?Thebestexpositionofthesubjectisby Prof.Beardinhisessayon'FreedominPoliticalThought'andIshalldonomorethanquote him.SaysProf.Beard[f2]: "Theterm'Equality'isunfortunate,butnootherwordcanbefoundasasubstitute.Equality means'exactlythesameorequivalentinmeasure,amount,number,degree,value,orquality ".Itisatermexactenoughinphysicsandmathematics,butobviouslyinexactwhenappliedto humanbeings.Whatismeantbywriterswhohavegonedeepestintothesubjectisthathuman beingspossess,indegreeandkind,fundamentalcharacteristicsthatarecommontohumanity. These writers hold that when humanity is stripped of extrinsic goods and conventions incidental to time and place, it reveals essential characteristics so widely distributed as to partakeofuniversality.Whetherthesecharacteristicsbecalledprimordialqualities,biological necessities,residuesoranyothernamematterslittle.Noonecantruthfullydenythattheydo exist.Itiseasytopointoutinequalitiesinphysicalstrength,inartisticskill,inmaterialwealth, or in mental capacity, but this too is a matter of emphasis. At the end it remains a fact that fundamentalCharacteristicsappearinallhumanbeings.Theirnatureandmanifestationsare
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summedupinthephrase'moralequality'. Emphasismustbeplacedontheterm'moral'.Fromtimeimmemorialithasbeenthefashion of critics to point out the obvious facts that in physical strength, talents, and wealth, human beingsarenotequal.Thecriticismisbothgratuitousandirrelevant.Norationalexponentof moralequalityhasevendisputedtheexistenceofobviousinequalitiesamonghumanbeings, evenwhenhehaspointedoutinequalities,whichmaybeascribedtotyrannyorinstitutional prescriptions. The Declaration of Independence does not assert that all men are equal it proclaimsthattheyare'created'equal. Inessencethephrase'moralequality'assertsinethicalvalue,abelieftobesustained,and recognition of rights to be respected. Its validity cannot be demonstrated as a problem in mathematics can be demonstrated. It is asserted against inequalities in physical strength, talents,industry,andwealth.Itdeniedthatsuperiorphysicalstrengthhasamoralrighttokill, eat,oroppresshumanbeingsmerelybecauseitissuperior.Totalentsandwealth,theidealof moralequalitymakesasimilardenialofright.Andindeedfewcanimaginethemselvestohave superior physical strength, talents and wealth will withhold from inferiors all moral rights. In such circumstances government and wealth would go to superior physical strength while virtue and talents would serve the brute man, as accomplished Greek slaves served the whims,passionsanddesirestoRomanconquerors.Whenthelastbitterwordofcriticismhas beenutteredagainsttheidealofmoralequality,thereremainssomethinginitwhichall,except things, must accept and in practice do accept, despite their sheers and protests. A society withoutanyrespectforhumanpersonalitiesisabandofrobbers." WhyisFraternityessential? Fraternity is the name for the disposition of an individual to treat men as the object of reverenceandloveandthedesiretobeinunitywithhisfellowbeings.Thisstatementiswell expressedbyPaulwhenhesaid'Ofonebloodareallnationsofmen.ThereisneitherJewnor Greek, neither bond nor free, neither male nor female for yet are ail one in Christ Jesus. ' EquallywellwasitexpressedwhenthePilgrimFathersontheirlandingatPlymouthsaid:" WeareknittogetherasabodyinthemostsacredcovenantoftheLord....byvirtueofwhich weholdourselvestiedtoallcareofeachothers'goodandofthewhole."Thesesentiments areoftheessenceoffraternity.Fraternitystrengthenssocialitesandgivestoeachindividuala strongerpersonalinterestinpracticallyconsultingthewelfareofothers.Itleadshimtoidentify hisfeelingsmoreandmorewiththeirgood,oratleastwithanevengreaterdegreeofpractical consideration for it. With a disposition to fraternity he comes as though instructively to be conscious of him as being one who of course pays a regard to others. The good of others becomes to him a thing naturally and necessarily to be attended to like any of the physical conditions of our existence. Where people do not feel that entire sympathy with all others, concordance in the general direction of their conduct is impossible. For a person in whom socialfeelingisnotdevelopedcannotbutbringhimselftothinkoftherestofhisfellowbeings asrivalsstrugglingwithhimforthemeansofhappinesswhenhemustendeavourtodefeatin orderthathemaysucceedinhimself. WhatisLibertyandwhyisitessentialinafreesocialorder? Libertyfallsundertwoclasses.Thereiscivillibertyandthereispoliticalliberty.Civilliberty refers to (1) liberty of movement which is another name for freedom from arrest without due
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process of law (2) liberty of speech (which of course includes liberty of thought, liberty of reading,writinganddiscussion)and(3)libertyofaction. The first kind of liberty is of course fundamental. Not only fundamental it is also most essential.Aboutitsvalue,therecanbenomannerofdoubt.Thesecondkindofliberty,which maybecalledfreedomofopinion,isimportantformanyreasons.Itisanecessaryconditionof all progress intellectual, moral, political and social. Where it does not exist the status quo becomes stereotyped and all originality even the most necessary is discouraged. Liberty of actionmeansdoingwhatonelikestodo.Itisnotenoughthatlibertyofactionshouldbeformal. It must be real. So understood liberty of action means effective power to do specific things. Thereisnofreedomwheretherearenomeansoftakingadvantageofit.Reallibertyofaction exists only where exploitation has been annihilated, where no suppression of one class by anotherexists,wherethereisnounemployment,nopovertyandwhereapersonisfreefrom thefearoflosinghisjob,hishomeandhisfoodasaconsequenceofhisaction. Politicallibertyconsistsintherightoftheindividualtoshareintheframingoflawsandinthe makingandunmakingofgovernments.Governmentsareinstitutedforsecuringtomencertain unalienablerightssuchaslife,libertyandpursuitofhappiness.Governmentmust,therefore, deriveitspowersfromthosewhoserightsitischargedwiththedutytoprotect.Thisiswhatis meant when it is said that the existence, power and authority of the Government must be derived from the consent of the governed. Political liberty is really a deduction from the principleofhumanpersonalityandequality.Foritimpliesthatallpoliticalauthorityisderived fromthepeoplethatthepeoplearecapableofdirectingandcontrollingtheirpublicaswellas privatelivestoendsdeterminedbythemselvesandbynoneelse. These two tenets of a free social order are integrally connected. They are nonseparable. Oncethefirsttenetisadmitted,thesecondtenetautomaticallyfollows.Oncethesacrednessof human personality is admitted the necessity of liberty, equality and fraternity must also be admittedastheproperclimateforthedevelopmentofpersonality.
II
HowfardoestheHindusocialorderrecognisethesetenets?Theinquiryisnecessary.Forit isonlyinsofarasitrecognisesthesetenetsthatitwillhavethetitletobecalledafreesocial order. DoestheHindusocialorderrecognisetheindividual?Doesitrecognisehisdistinctiveness hismoralresponsibility?Doesitrecognisehimasanendinhimself,asasubjectnotmerelyof disabilitiesbutalsoofrightsevenagainsttheState?Asastartingpointforthediscussionof the subject one may begin by referring to the words of the exodus where Jehova says to Ezekiel: "Behold!AllsoulsaremineasthesouloftheFather,soalsothesoulofthesonisminethe soulthatsinister,itshalldie.....thesonshallnotbeartheiniquityoftheFather,neithershall thefatherbeartheiniquityofthesontherighteousnessoftherighteousshallbeuponhim,and the wickedness of the wicked upon him." Here is emphasised the distinctiveness of the individual and his moral responsibility. The Hindu social order does not recognise the individualasacentreofsocialpurpose.FortheHindusocialorderisbasedprimarilyonclass orVarnaandnotonindividuals.OriginallyandformallytheHindusocialorderrecognisedfour
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classes:(1)Brahmins,(2)Kshatriyas(3)Vaishyasand(4)Shudras.Todayitconsistsoffive classes,thefifthbeingcalledthePanchamasorUntouchables.TheunitofHindusocietyisnot theindividualBrahminortheindividualKshatriyaortheindividualVaishyaortheindividual ShudraortheindividualPanchama.EventhefamilyisnotregardedbytheHindusocialorder astheunitofsocietyexceptforthepurposesofmarriageandinheritanceTheunitofHindu society is the class or Varna to use the Hindu technical name for class. In the Hindu social order, there is no room for individual merit and no consideration of individual justice. If the individualhasaprivilegeitisnotbecauseitisduetohimpersonally.Theprivilegegoeswith theclassandifheisfoundtoenjoyit,itisbecausehebelongstothatclass.Countrywide,ifan individual is suffering from a wrong, it is not because he by his conduct deserves it. The disabilityisthedisabilityimposedupontheclassandifheisfoundtobelabouringunderit,itis becausehebelongstothatclass. Does the Hindu social order recognise fraternity?The Hindus like the Christians and the Muslimsdobelievethatmen are created by God. But while the Christians and the Muslims acceptthisasthewholetruththeHindusbelievethatthisisonlypartofthetruth.Accordingto them,thewholetruthconsistsoftwoparts.ThefirstpartisthatmenarecreatedbyGod.The second part is that God created different men from different parts of his divine body. The Hindusregardthesecondpartasmoreimportantandmorefundamentalthanthefirst. TheHindusocialorderisbasedonthedoctrinethatmenarecreatedfromthedifferentparts ofthedivinityandthereforetheviewexpressedbyPaulorthePilgrimFathershasnoplacein it.TheBrahminisnobrothertotheKshatriyabecausetheformerisbornfromthemouthofthe divinitywhilethelatterisfromthearms.TheKshatriyaisnobrothertotheVaishyabecausethe formerisbornfromthearmsandthelatterfromhisthighs.Asnooneisabrothertotheother, nooneisthekeeperoftheother. Thedoctrinethatthedifferentclasseswerecreated from different parts of the Divine body has generated the belief that it must be divine will that they should remain separate and distinct.ItisthisbeliefwhichhascreatedintheHinduaninstincttobedifferent,tobeseparate andtobedistinctfromtherestofhisfellowHindus.ComparethefollowingrulesintheManu SmritiregardingtheUpanayanortheInvestitureofabodywiththesacredthread: II.36."Intheeighthyearafterconception,oneshouldperformtheinitiation(Upanayan)ofa Brahmani in the eleventh after conception (that) of a Kshatriya but in the twelfth that of a Vaishya." II.41."Letstudentsaccordingtotheorder(oftheircastes),wear(asupperdressed)theskins of black antelope, spotted deer, and hegoats and (lower garments) made of hemp, flex or wool." II.42."ThegirdleofaBrahmanashallconsistofatriplecordofMungagrass,smoothand soft(that)ofaKshatriya,ofabowstring,madeofMurvafibres(that)ofaVaishyaofhempen threads. II.43."IfMungagrass(andsoforth)benotprocurable,(thegirdles)maybemadeofkusa, Asmantaka, and Belbaga (fibres) with a single threefold knot, or with three or five (knots accordingtothecustomofthefamily." II.44."ThesacrificialstringofaBrahmanashallbemadeofcotton(shallbe)twistedtothe right, (and consist) of three threads, that of a Kshatriya of hempen threads, and that of a
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Vaishyaofwoolenthreads. II. 45. " A Brahamana shall carry according to sacred law a staff of Bilva or Palasa, a KshatriyaofVataorKhadiraandaVaishyaofPilluorUdumbara." II.46."ThestaffofaBrahmanashallbemadeofsuchlengthastoreachtheendofhishair thatofaKshatriyatoreachhisforeheadandthatofaVaishyatoreachthetipofhisnose." II.48."HavingtakenastaffaccordingtohischoicehavingworshippedtheSunandwalked roundthefire,turninghisrighthandtowardsit(thestudent)shouldbegalmsaccordingtothe prescribedrule." II.49."AninitiatedBrahmanashouldbeg,beginninghisrequestwiththewordlady(bhavati) a Kshatriya placing the word lady in the middle, but a Vaishya placing it at the end of the formula." Onreadingthisonemaywellaskthereasonsforsuchdistinctions.Theaboverulesreferto studentsorwhatarecalledBramhachariaready to enter upon the study of the Vedas. Why shouldtherebethesedistinctions?WhyshouldtheagesofUpanayanaoftheBrahminboy differfromthatoftheKshatriyaorVaishya?Whyshouldtheirgarmentsbeofdifferentkind? Whyshouldtheirmaterialsofgirdlecordsbedifferent?Whyshouldthematerialofstringsbe different? Why should their staves be of different trees? Why should their staves differ in length?Whyinutteringtheformulaforaskingalmstheyshouldplacetheword'Bhavathi'in differentplaces?Thesedifferencesarenotnecessarynoradvantageous.Theonlyansweris thattheyaretheresultoftheHinduinstincttobedifferentfromhisfellowwhichhasresulted from the belief of people being innately different owing to their being created from different partsofthedivinebody. ItisalsotheHinduinstinctduetothesamebeliefnevertooverlookadifferenceifitdoes existbuttoemphasiseit,recogniseitandtoblazonitforth.Ifthereiscasteitsexistencemust besignalisedbyadistinguishingheaddressandbyadistinguishingname.Ifthereisasectit musthaveitsheadmark.Thereare92sectsinIndia.Eachhasaseparatemarkofitself.To invent92markseachonedifferentfromtheotherisacolossalbusiness.Theveryimpossibility ofitwouldhavemadethemostingeniouspersontogiveupthetask.Yet,theHindushave accomplished it as may be seen from the pictorial representation of these marks given by MooreinhisHinduPantheon. The most extensive and wild manifestation of this spirit of isolation and separation is of coursethecastesystem.Itisunderstandablethatcasteinasinglenumbercannotexist.Caste canexistonlyinpluralnumber.Therecanbecastes.Buttherecannotbesuchathingasa caste. But granting that theoretically castes must exist in plural number how many castes shouldtherebe?Originally,therewerefouronly.Today,howmanyarethere?It.isestimated thatthetotalisnotlessthan2000.Itmightbe3000.Thisisnottheonlystaggeringaspectof thisfact.Thereareothers.Castesaredividedintosubcastes.Theirnumberislegion.Thetotal populationoftheBrahmincastesisaboutacroreandahalf.Butthereare1886subcastesof Brahmincaste!!InthePunjabalone,theSaraswatBrahmansaredividedinto469subcastes. TheKayasthasofPunjabaredividedinto890subcastes!!Onecouldgoongivingfiguresto showthisinfiniteprocessofsplittingsociallifeintosmallfragments.Thesplittingprocesshas madeasociallifequiteimpossible.Ithasmadethecastessplitintosuchsmallfragmentsthat ithasmaritalrelationshipconsistentwiththeruleofexcludeddegreesquiteimpossible.Some
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oftheBaniyasubcastescountnomorethan100families.Theyaresointerelatedtheyfindit extremelydifficulttomarrywithintheircasteswithouttransgressingtherulesofconsanguinity. It is noteworthy that small excuses suffice to bring about this splitting of castes into sub castes.Castesbecomesubdividedintosubcastesbyreasonofchangeoflocation,changeof occupation, change in social practices, change due to pollution, changes due to increased prosperity,changesduetoquarrelandchangesduetochangeofreligion.Mr.Blunthasgiven manyinstancestoillustratethistendencyamongtheHindus.Thereisnospacetoreproduce all except one which shows how ordinary quarrels lead to the splitting one caste into sub castes.AsstatedbyMr.Blunt[f3]: "InLucknowtherewasasubcasteofKhatikaconsistingofthreegholsorgroups,knownas Manikpur, Jaiswala and Dalman. They intermarried, ate together, and met together in panchayat under the presidency of their Chaudharis or headmen. Twenty years ago each grouphadoneChaudhri,butnowJaiswalahavethreeandManikpurtwo.Thequarrelwasas follows.Firstlyawoman(hergholisnotgiven)peddledfruitaboutthestreets.Thebrethren ordered her to desist from the practice, which is derogatory to the caste's dignity women shouldonlysellinshops.Herhusbandandsheprovedcontumaciousandfinallytheirown ghol,actingsingly,outcastetheman. TheDalmughol,however,dissentingfromthisactionadmittedthehusbandtocommunion withthemselvesuponpaymentofafineofRs.80inlieuofexcommunication.Secondlyaman (theghol,againisnotgiven)wasexcommunicatedbyhisownghol,actingaloneandwhile hiscasewasundertrial,theJaiswalaChaudhriinvitedhimtodinnerbymistake.Thereupon, thethreeghols,actinginconcert,finedtheChaudhriRs.30.Lastly,fineshadaccumulatedand itwasdecidedtoholdaKatha(sacredrecitation).TheDalmuChaudhrisaidhepreferredto havehisshareofmoneybuttheManikpurChaudhri(whoseemstohavekeptthejointpurse) refused,takinguptheattitudethattherewasgoingtobeaKathatowhichtheDalmupeople couldcomeornotastheyliked.Thematteratthisstagewasbroughtintocourtmeanwhilethe threegholsceasedtointerrnarry,sothatoneendogamoussubcastesplitintothreequarrels, gholwaspittedagainstghol. Ifinanycasteagroupshouldadoptsomeneworunusualworshipofwhichothermembers donotapprove,onewouldexpectthatgrouptobreakoffandbecomeanendogamoussub caste.Thatsuchsubcastesareuncommonisduetothetoleranceaboutwhatandwithwhom heeatsandwhomhemarries.Wedo,however,findthattheMahabhirasandPanchipriyasub castesamongstTelis,KorisandtheNamakshalisamongstBarhais,BhangisandKadheras." Howdothesecastesbehavetowardsoneanother.Theirguidingprincipleis'beseparate',' donotintermarry','donotinterdine'and'donottouch'.Mr.Blunt1haswelldescribedthe situationwhenhesays: "AHindusitsdowntoamealeitheraloneorwithhiscastefellows.Thewomencannoteat withthementheywaittilltheirlordshavefinished.Solongasthemealorapartofitconsists ofKachchafood(asitusuallydoes,sinceChapatisappearatmostmeals),themanmustdine withtheprecautionsofamagicceremony.Hesitswithinasquaremarkedoffontheground (chauka)insidewhichistheChulhaorcookingplace.Shouldastranger'sshadowfallupon this square, all food cooked within it is polluted and must be thrown away. In camp Hindu servantsmaybeseen,eachwellapartfromtherest,eachwithinhisownchauka,cookinghis
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fooduponhisownmudovenandeatingalone.. "Rulesregardingtheacceptanceofwaterareonthewholethesameasthoseregardingthe acceptance of a pakka food, but with a tendency to greater laxity. The vessel in which the wateriscontainedaffectsthequestion.Ahighcastemanwillallowalowcastemantofillhis lota(drinkingvessel)forhimbuthewillnotdrinkfromthelotaofthatlowcasteman.Orahigh castemanwillgiveanybody(saveUntouchables)adrink,bypouringwaterfromhisownlota intothatofthedrinkerallthemenemployedatstationstosupplyrailwaytravellerswithwater areBarhais,Bans,Bharbhunjas,Halwais,Kahars,andNaisandofcoursefromhighercastes still. Rulesregardingsmokingarestricter.Itisveryseldomthatamanwillsmokewithanybody butacastefellowthereason,nodoubtisthatsmokingwithamanusuallyinvolvessmoking hispipe,andthisinvolvesmuchclosercontacteventhaneatingfoodwhichhehasprepared. Sostringentisthisrule,indeed,thatthefactthatJats,Ahirs,andGujarswillsmoketogether has beer regarded as a ground for supposing that they are closely akin. Some castes, the Kayastha for instance, differentiates between smoking in a fashion in which the hands are closedroundthepipeandthesmokeisdrawninwithoutputtingthestemactuallyinthemouth andsmokingintheusualway.Littleneedbesaidonthesubjectofvessels.Therearerules laying down what sort of vessels should be made, but they are rather religious than social. Hindusmustusebrassoralloy(althoughtheuseofalloyishedgedaboutbynumerousand minute injunctions, and if such vessels become impure, the only remedy is to get them remoulded).Theriskofpollutionmakesitimperativeforeverymantohaveafewvesselsofhis own.Theminimumconsistsofalota(drinkingvessel),batna(cookingpot),andthali (dish). Better class folk add a Katora (spoon) and Gagra (Water pot). For feasts, the brotherhood usuallykeepasetoflargervesselsofallkinds,whichtheyendtothehostthesearebought withtheproceedsoffines,andarecommonproperty."[f4] Whatfraternitycantherebeinasocialorderbaseduponsuchsentiments?Farfromworking inaspiritoffraternitythemutualrelationsofthecastesarefratricidal.Classconsciousness, classstruggleandclasswarsaresupposedtobeideologies,whichcameintovoguefromthe writingsofKarl Marx. This is a complete mistake. India is the land, which has experienced classconsciousness,classstruggle.Indeed,Indiaisthelandwheretherehasbeenfoughta class war between Brahmans and Kshatriyas[f5] which lasted for several generations and which was fought so hard and with such virulence that it turned but to be a war of extermination. Itmustnotbesupposedthatthefratricidalspirithasgivenplacetoaspiritoffraternity.The same spirit of separation marks the Hindu social order today as may be seen from what follows: Eachclassclaimsaseparateorigin.SomeclaimoriginfromaRishiorfromahero.Butin eachcaseitisadifferentRishioradifferentherohavingnothingtodowiththeRishis and heroes claimed by other castes as their progenitors. Each caste is engaged in nothing but establishingforitselfastatussuperiortothatofanothercaste.Thisisbestillustratedbyrules ofhypercommonalityandrulesofhypergamy.AspointedoutbyMr.Blunt[f6]: "Itisessentialtorealisethatinrespectofthecookingtaboo,thecriterionisthecasteofthe personwhocooksthefood,notthecasteofthepersonwhooffersit.Itfollows,therefore,thata
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highcasteHinducaneatthefoodofamanofanycaste,howeverlow,ifhishostpossessesa cook of suitable caste. And that is why so many cooks are Brahmins. The Hindu draws a distinctionbetweenkachchafood,whichiscookedinwaterandpuccafood,whichiscooked with ghee (clarified butter). This distinction depends on the principle that ghee, like all the productsofthesacredcow,protectsfromimpurity,andsincesuchprotectionistheobjectofall foodtaboos,thisconvenientfictionenablestheHindutobelessparticularinthecaseofpucca foodthanofkachchafood,andtorelaxhisrestrictionsaccordingly:Speakingofhypergamy, Mr.Blunt[f7]says: "Thecustomofhypergamyintroducesanimportantmodificationintothemarriagelawsof manycastes.Whereitprevails,theexogamousgroupsareclassifiedaccordingtotheirsocial positionandwhilstagroupofhighestrankwilltakebridesfromit,itwillnotgivebridestoa group of lower rank. The law is found most highly developed amongst Rajputs but it is observedbymanyothercastes.....IndeedamongstallHindusthereisprobablyatendency towardshypergamy." Whatisitthathasbehindtheserulesregardinghypercommunalityandhypergamy?Nothing elsebutthespiritofhighandlow.Allcastesareinfestedwiththatspiritandthereisnocaste, whichisfreefromit.TheHindusocialorderisaladderofcastesplacedoneabovetheother togetherrepresentinganascendingscaleofhatredandadescendingscaleofcontempt. This spirit has exhibited itself in the proverbs coined by one caste with the object of lampooning another caste. It has given rise even to literature by authors of low castes suggestingfilthyoriginofthesocalledhighcaste.TheSahyadrikhandisthebestillustrationof it.ItisoneofthePuranas,whichformpartoftheHindusacredliterature.ItisaPuranaofa stylequitedifferentfromthetraditionalpuranas.Itdealswiththeoriginofthedifferentcastes.In doing so, it assigns noble origin to other castes while it assigns to the Brahmin caste the filthiestorigin. DoestheHindusocialorderrecogniseequality?Theanswermustbeinthenegative.That menarebornequalisadoctrine,whichisrepugnanttotheHindusocialorder.Inthespiritual senseittreatsthedoctrineasfalse.AccordingtotheHindusocialorderthoughitistruethat men are the children of Prajapati the Creator of the Universe, they are not equal on that account.For,theywerecreatedfromthedifferentpartsofthebodyofPrajapati.TheBrahmins werecreatedfromthemouth,theKshatriyasfromthearms,theVaishyasfromhisthighsand Shudrasfromhisfeet.Thelimbsfromwhichtheywerecreatedbeingofunequalvaluethemen thuscreatedareasunequal.Inthebiologicalsense,theHindusocialorderdoesnotbotherto examinewhetherthedoctrineisfoundedinafact.Ifitwasnotafact,i.e.,menwerenotequal intheircharacterandnaturalendowmentsofcharacterandintelligencesomuchthebetter.On theotherhand,ifitwasafact,i.e.,menwereequalincharacterandnaturalendowments,so muchtheworseforthedoctrine.TheHindusocialorderisindifferenttothedoctrineasafact.It isequallyindifferenttoitasanethicalprinciple.Itrefusestorecognisethatmennomatterhow profoundlytheydifferasindividualsincapacityandcharacter,areequallyentitledashuman beings to consideration and respect and that the wellbeing of a society is likely to be increased if it so plans its organisation that, whether their powers are great or small, all its membersmaybeequallyenabledtomakethebestofsuchpowersastheypossess.Itwillnot allowequalityofcircumstances,institutionsandmanneroflife.Itisagainstequalitytemper.
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III IftheHindusocialorderisnotbasedonequalityandfraternity,whataretheprincipleson whichitisbased?Thereisonlyoneanswertothisquestion.Thoughfewwillbeabletorealise whattheyare,thereisnodoubtastotheirnatureandeffectonHindusociety.TheHindusocial order is reared on three principles. Among these the first and foremost is the principle of gradedinequality. Thattheprincipleofgradedinequalityisafundamentalprincipleisbeyondcontroversy.The fourclassesarenotonhorizontalplane,differentbutequal.Theyareonverticalplane.Not onlydifferentbutunequalinstatus,onestandingabovetheother.IntheschemeofManu,the Brahminisplacedatthefirstinrank.BelowhimistheKshatriya.BelowtheKshatriyaisthe Vaishya.BelowVaishyaistheShudraandbelowShudraistheAtishudraortheUntouchable. Thisorderofprecedenceamongtheclassesisnotmerelyconventional.Itisspiritual,moral and legal. There is no sphere of life, which is not regulated by this principle of graded inequality. One can substantiate this by numerous illustrations from the Manu Smriti. I will take four illustrations to prove the point. They will be the law of slavery, law of marriage, law of punishmentandlawofSamskarasandlawofSanyas.TheHindulawrecognisedslaveryasa legal institution. Manu Smriti recognised seven kinds of slaves. Narada Smriti recognised fifteenkindsofslaves.Thesedifferences as to the number of slaves and the classes under whichtheyfallisamatterofnoimportance.Whatisimportantistoknowwhocouldenslave whom.Onthispoint,thefollowingcitationsfromtheNaradaSmritiandtheYajnavalkyaSmriti arerevealing: NaradaSmriti: V. 39. " In the inverse order of four castes slavery is not ordained except whereamanviolatesthedutiespeculiartohiscaste.Slavery(inthatrespect)isanalogousto theconditionofawife." YajnavalkyaSmriti:XVI.183(2)."SlaveryisinthedescendingorderoftheVarnasandnotin theascendingorder." Recognitionofslaverywasbadenough.Butiftheruleofslaveryhadbeenleftfreetotakeits own course it would have had at least one beneficial effect. It would have been a levelling force.Thefoundationofcastewouldhavebeendestroyed.Forunderit,aBrahminmighthave becometheslaveoftheUntouchablesandtheUntouchableswouldhavebecomethemasters of the Brahmin. But it was seen that unfettered slavery was a principle and an attempt was madetonullifyit.Manuandhissuccessorsthereforewhilerecognisingslaveryordainthatit shallnotberecognisedinitsinverseordertotheVarnasystem.ThatmeansthataBrahmin maybecometheslaveofanotherBrahmin.Butheshallnotbetheslaveofapersonofanother Varna,i.e.,oftheKshatriya,Vaishya,Shudra,orAtiShudra.Ontheotherhand,aBrahminmay hold as his slave anyone belonging to the four Varnas. A Kshatriya can have a Kshatriya, Vaishya,ShudraandAtiShudraashisslavesbutnotonewhoisaBrahmin.AVaishyacan have a Vaishya, Shudra and AtiShudra as his slaves but not one who is a Brahmin or a Kshatriya.AShudracanholdaShudraandanAtiShudra,ashisslavesbutnotonewhoisa Brahmin,KshatriyaoraVaishya.AtiShudracanholdanAtiShudraashisslavebutnotone whoisaBrahmin,Kshatriya,VaishyaorShudra. Another illustration of this principle of graded inequality is to be found in the Laws of
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marriage.Manusays: III. 12. " For the first marriage of the twiceborn classes, a woman of the same class is recommendedbutforsuchasareimpelledbyinclinationtomarryagain,womeninthedirect orderoftheclassesaretobepreferred." III. 13. " A Shudra woman only must be the wife of a Shudra she and a Vaishya, of a VaishyatheytwoandaKshatriyaofaKshatriyathosethreeandaBrahmaniofaBrahmin." Manuisofcourseopposedtointermarriage.Hisinjunctionisforeachclasstomarrywithinhis class.Buthedoesrecognisemarriageoutsidethedefinedclass.Hereagain,heisparticularly carefulnottoallowintermarriagetodoharmtohisprincipleofinequalityamongclasses.Like slavery he permits intermarriage but not in the inverse order. A Brahmin when marrying outsidehisclassmaymarryanywomanfromanyoftheclassesbelowhim.AKshatriyaisfree tomarryawomanfromthetwoclassesnextbelowhim,namely,theVaishyaandShudrabut mustnotmarryawomanfromtheBrahminclasswhichisabovehim.AVaishyaisfreetomarry awomanfromtheShudraclasswhichisnextbelowhim.Buthecannotmarryawomanfrom theBrahminandtheKshatriyaclasswhichareabovehim. The third illustration is to be found in the Rule of Law as enunciated by Manu. First as to treatmenttobegiventowitnesses.AccordingtoManu,theyaretobeswornasfollows: VIII.87."Intheforenoonletthejudge,beingpurified,severallycallonthetwiceborn,being purifiedalso,todeclarethetruth,inthepresenceofsomeimage,asymbolofthedivinityandof Brahmins,whilethewitnessesturntheirfaceseithertothenorthortotheeast." VIII.88."ToaBrahminhemustbeginwithsaying''Declare'toaKshatriya,withsaying 'Declarethetruth'toaVaishyaadmonishinghimbymentioninghiskine,grainorgoldtoa Shudra,threateninghimwiththeguiltofeverycrimethatcauseslossofcaste." Take the punishment of offences as laid down by Manu. To begin with, punishment for defamation: VIII. 267. "A soldier, defaming a priest, shall be fined a hundred panas merchant thus offending,ahundredandfifty,ortwohundredbutforsuchanoffenceamechanicorservile manshallbewhipped." VIII.268."Apriestshallbefinedfiftyifheslandersasoldiertwentyfiveifamerchantand twelveifheslandersamanoftheservileclass." Taketheoffenceofinsults.ThepunishmentprescribedbyManuisasfollows: VIII.270."AShudrawhoinsultsaDvijawithgrossinvectives,oughttohavehistongueslit forhesprangfromthelowestpartofBrahma." VIII. 271. "If he mentions their names and classes with contumely, as if he says, ' Oh Devadatta,thourefuseofBrahmin'anironstyle,tenfingerslong,shallbethrustredintohis mouth." VIII.272."Shouldhe,throughpride,giveinstructionstoBrahminsconcerningtheirdutylet the king order some hot oil to be dropped into his mouth and his ear. "Punishment for the offenceofabuse.Manusays: VIII.276."FormutualabusebyaBrahminandaKshatriya,thisfinemustbeimposedbya learnedkingthelowestontheBrahminandthemiddlemostonthesoldier." VIII.277."AVaishyaandaShudramustbepunishedexactlyinthesamemanneraccording totheirrespectivecastes,excepttheslittingofthetongueoftheShudras.Thisisthefixedrule
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ofpunishment."Punishmentfortheoffenceofassault.Manupropounds: VIII.279."WithwhateverlimbaShudrashallassaultorhurtaDvijathatlimbofhisshallbe cutoff,thisisinaccordanceofManu."Punishmentfortheoffenceofarrogance.Accordingto Manu: VIII.281."AShudrawhoshallinsolentlyplacehimselfonthesameseatwithamanofhigh caste,shalleitherbebrandedonhishipandbebanishedortheKingshallcauseagashtobe madeonhisbuttock." VIII. 282. " Should he spit on him through pride, the king shall order both his lips to be gashedshouldheurineonhim,hispenisshouldhebreakwindagainsthim,hisanus." VIII.283."IfheseizestheBrahminbythelocksorlikewiseifhetakeshimbythefeet,letthe king unhesitatingly cut off his hands, or by the beard, or by the throat or by the scrotum. " PunishmentfortheoffenceofadulterysaysManu. VIII.359."AmanwhoisnotaBrahminwhocommitsactualadulteryoughttosufferdeathfor thewives,indeedofallthefourclassesmusteverbemostespeciallyguarded." VIII. 366. "A Shudra who makes love to a damsel of high birth, ought to be punished corporallybuthewhoaddressesamaidofequalrank,shallgivethenuptialpresentandmarry her,ifherfatherdesiresit." VIII.374."AShudrahavinganadulterousconnectionwithawomanofatwicebornclass, whetherguardedathomeorunguardedshallthusbepunishedinthefollowingmannerifshe was unguarded, he shall lose the part offending and all his property if guarded everything evenhislife." VIII.375." For adultery with a guarded Brahmin a Vaishyashall forfeit all his wealth after imprisonmentforayearaKshatriyashallbefinedathousandpanas,andhebeshavedwith theurineofanass." VIII. 376. "But if a Vaishya or Kshatriya commits adultery with an unguarded Brahmin, the kingshallonlyfinetheVaishyafivehundredpanasandtheKshatriyaathousand." VIII.377."Buteventhesetwohowever,ittheycommitthatoffencewithaBrahmaninotonly guardedbutthewifeofaneminentman,shallbepunishedlikeaShudraorbeburnedina fireofdrygrassorreeds." VIII. 382. " If a Vaishya approaches a guarded female of the Kshatriya or a Kshatriya a guarded Vaishya woman, they both deserve the same punishment as in the case of an unguardedBrahminfemale." VIII.383." But a Brahmin, who shall commit adultery with a guarded woman of those two classes,mustbefinedathousandpanas,andfortheoffendingwithaShudrawomanthefine ofathousandpanasonaKshatriyaorVaishya." VIII.384."ForadulterybyaVaishyawithawomanoftheKshatriyaclasses,ifguarded,the fine is five hundred but a Kshatriya for committing adultery on a Vaishya woman must be shavedwithurineorpaythefinejustmentioned."HowstrangeisthecontrastbetweenHindu andnonHinducriminaljurisprudence!HowinequalityiswritlargeinHinduismasseeninits criminaljurisprudence!InaPenalCodechargedwiththespiritofjusticewefindtwothingsa sectiondealingwithdefiningthecrimeandasectionprescribingarationalformofpunishment forbreachofitandarulethatalloffendersareliabletothesamepenalty.InManu,whatdowe find?Firstanirrationalsystemofpunishment.Thepunishmentforacrimeisinflictedonthe
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originconcerned in the crime such as belly, tongue, nose, eyes, ears, organs of generation etc.,asiftheoffendingorganwassentimenthavingawillforitsownandhadnotbeenmerely asurvivorofhumanbeing.SecondfeatureofManu'sPenalCodeistheinhumancharacterof the punishment, which has no proportion to the gravity of the offence. But the most striking feature of Manu's Penal Code, which stands out in all its nakedness, is the inequality of punishmentforthesameoffence.Inequalitydesignednotmerelytopunishtheoffenderbutto protectalsothedignityandtomaintainthebasenessofthepartiescomingtoaCourtofLawto seek justice in other words to maintain the social inequality on which his whole scheme is founded. The principle of graded inequality has been carried into the economic field. " From each according to his ability to each according to his need " is not the principle of Hindu social order.TheprincipleoftheHindusocialorderis:"Fromeachaccordingtohisneed.Toeach accordingtohisnobility." [f8]Supposinganofficerwasdistributingdoletoafaminestricken people.Hewouldbeboundtogivegreaterdoletoapersonofhighbirththanhewouldtoa personoflowbirth.Supposinganofficerwaslevyingtaxation.Hewouldbeboundtoassessa personofhighbirthatalowerratethanhewouldtoapersonoflowbirth.TheHindusocial order does not recognise equal need, equal work or equal ability as the basis of reward for labour. Its motto is that in regard to the distribution of the good things of life those who are reckoned as the highest must get the most and the pest and those who are classed as the lowestmustaccepttheleasttheworst. NothingmoreseemstobenecessarytoprovethattheHindusocialorderisbasedonthe principleofgradedinequality.Itpervadesalldepartmentsofsociallife.Everysideofsociallife isprotectedagainstthedangerofequality. The second principle on which the Hindu social order is founded is that of fixate of occupationsforeachclassandcontinuancethereofbyheredity.ThisiswhatManusaysabout occupationsofthefourclasses. "1.87.Butinordertoprotectthisuniverse,He,themostresplendentone,assignedseparate (dutiesand)occupations,tothosewhosprangfromhismouth,arms,thighsandfeet. 1.88.ToBrahmanasheassignedteachingandstudying(theVeda)sacrificingfortheirown benefitandforothers,givingandaccepting(ofalms). 1.89.TheKshatriyahecommandedtoprotectthepeople,tobestowgiftstooffersacrificesto study(theVeda)andtoabstainfromattachinghimselftosensualpleasures." "I.90.TheVaishyatotendcattletobestowgiftstooffersacrificestostudy(theVeda)andto abstainfromattachinghimselftosensualpleasures." I.91.OneoccupationonlytheLordprescribedtotheShudra,toservemeeklyeventhese (other)threecastes."Theserulesregardingtheoccupationsofthedifferentclassesarefurther amplifiedbyManuaswillbeseenfromthefollowingcitationsfromhisSmriti: " I. 88. To Brahmans he (SwayambhuManu) assigned the duties of reading the Veda, of teachingit,ofsacrificing,ofassistingotherstosacrifice,ofgivingalmsiftheyberich,andif indigentofreceivingofgifts. I. 89. To defend the people, to give alms, to sacrifice, to read the Veda, to shun the allurementsofsensualgratification,areinafewwords,thedutiesofaKshatriya. I.90.Tokeepherdsofcattle,tobestowlargeness,tosacrifice,toreadthescriptures,tocarry
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ontrade,tolendatinterest,andtocultivatelandareprescribedorpermittedtoaVaishya. I.91.OneprincipaldutythesupremeRulerassignstoaShudranamely,toservethebefore mentionedclasses,withoutdepreciatingtheirworth. X.74.LetsuchBrahmansasareintentonthemeansofattainingthesupremegodhead,and firmintheirownduties,completelyperforminorder,thesixfollowingacts. X.75.ReadingtheVedas,theteachingotherstoreadthem,sacrificing,andassistingothers tosacrifice,givingtothepoorifthemselveshaveenough,andacceptinggiftsfromthevirtuous ifthemselvesarepoor,arethesixprescribedactsofthefirstbornclass." "X.76.But,amongthosesixactsofaBrahmanthreearehismeansofsubsistenceassisting tosacrifice,teachingtheVedasandreceivinggiftsfromapurehandedgiver. X.77.ThreeactsofdutyceasewiththeBrahmanandbelongnottotheKshatriya,teaching theVedas,officiatingatasacrificeandthirdlyreceivingpresents. X.78.Thosethreearealso(bythefixedruleoflaw)forbiddentotheVaishyasinceManu,the Lordofallmen,prescribednotthoseactstothetwoclasses,militaryandcommercial. X.79.ThemeansofsubsistencepeculiartotheKshatriyaarebearingarms,eitherheldfor strikingormissiletotheVaishya,merchandise,attendingoncattle,andagriculturebutwitha viewtothenextlife,thedutiesofbotharealmsgiving,readingandsacrificing." Everymembermustfollowthetradeassignedtotheclasstowhichhebelongs.Itleavesno scopeforindividualchoice,individualinclination.AnindividualundertheHindusocialorderis boundtotheprofessionofhisancestor.Itisaninexorablelawfromwhichhecannotescape. The principle does not stop with fixate of occupation. It grades the several occupations in termsofrespectability.ThisiswhatManusays: " X. 80. Among the several occupations for gaining a livelihood the most commendable respectively for the Brahmans, Kshatriyasand the Vaishyas are the teaching of the Vedas, defendingthepeopleandtrade. ThethirdprincipleonwhichtheHindusocialorderisfoundedisthefixationofpeoplewithin theirrespectiveclasses.ThereisnothingstrangeorpeculiarinthefactthattheHindusocial order recognises classes. There are classes everywhere and no society is without them. Families, cliques, clubs, political parties, nay communities, gangs engaged in criminal conspiracies,businesscorporationswhichpreyuponthepublicaretobefoundinallsocieties inallpartsoftheworld.Evenafreesocialorderwillnotbeabletogetridoftheclasses.What afreesocialorderaimstodoistopreventisolationandexclusivenessbeingregardedbythe classesasanidealtobefollowed.Forsolongastheclassesdonotpractiseisolationand exclusiveness they are only nonsocial in their relations towards one another. Isolation and exclusivenessmakethemantisocialandinimicaltowardsoneanother.Isolationmakesfor rigidityofclassconsciousness,forinstitutionalisingsociallifeandforthedominanceof selfish ideals within the classes. Isolation makes life static, continues the separation into a privilegedandunderprivileged,mastersandservants. Notsomuchtheexistenceofclassesasthespiritofisolationandexclusivenesswhichis inimicalwithafreesocialorder.Whatafreesocialorderendeavourstodoistomaintainall channelsofsocialendowment.Thisispossibleonlywhentheclassesarefreetoshareinan extensivenumberofcommoninterests,undertakingsandexpenses,havealargenumberof values in common, when there is a free play back and forth, when they have an equable
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opportunitytoreceiveandtotakefromothers.Suchsocialcontactsmustanddoesdissolve custom,makesforanalertandexpandingmentallifeandnotonlyoccasionbutalsodemand reconstructionofmentalattitudes.WhatisstrikingabouttheHindusocialordersisitsbanon freeinterchangeandintercoursebetweendifferentclassesofHindusociety.Thereisabar againstinterdining and intermarriage. But Manu goes to the length of interdicting ordinary socialintercourse.SaysManu: IV.244."He,whoseekstopreserveanexaltedrank,mustconstantlyformconnectionswith thehighestandbestfamilies,butavoidtheworstandthemeanest. IV.245.Sinceapriest,whoconnectshimselfwiththebestandthehighestofmen,avoiding thelowestandworst,attainseminencebutsinksbyanoppositeconduct,totheclassofthe servile. IV.79.Notlethimtarryevenundertheshadeofthesametreewithoutcasteforthegreat crimes,norwithChindalas,norwithPuccasas,norwithidiots,norwithmanproudofwealth, norwith\\ashcrmcnandothervilepersons,norwithArtyevasins.'"TheHindusocialorderis opposedtofraternity,tdoesnotadmittheprincipleofequality.Farfromrecognisingequalityit makesinequalityitsofficialdoctrine.Whataboutliberty?Sofaraschoiceofoccupationgoes, thereisnone.Everyonehashisoccupationdeterminedforhim.Onlythinglefttodoistocarry it on. As to freedom of speech it exists. But it exists only for those who are in favour of the social order. The freedom is not the freedom of liberalism which was expressed by Voltaire wheni.e.said"Iwhollydisapproveofwhatyousayandwilldefendtothedeathyourrightto sayit."ThisisclearfromwhatManuhastosayaboutLogicanddialectics. "IV.2930.Noguestmuststayinhishousewithoutbeinghonouredaccordingtohisability, withaseat,food,acouch,water,orrootsandfruits. Lethimnothonourevenbygreetingheretics,menwhofollowforbiddenoccupations,men wholivelikecats,rogues,logicians(arguingagainsttheVeda)andthosewholivelikeherons. II.10.ButbySruti(Revelation)ismeanttheVedasandbySmriti(tradition)theInstitutesof thesacredlawthosetwomustnotbecalledintoquestioninanymatter,sincefromthosetwo thesacredlawshoneforth. II.II.Everytwicebornman,who,relyingontheInstitutesofdialectics,treatswithcontempt thosetwosources(ofthelaw),mustbecastoutbythevirtuousasanatheistandascornerof theVeda. II.12.TheVeda,thesacredtradition,thecustomsofvirtuousmen,andone'sownpleasure, theydeclaretobevisiblythefourfoldmeansofdefiningthesacredlaw."Thereasonsforthis aremademanifestbyManuwhosays: II.6."ThewholeVedaisthe(first)sourceofthesacredlaw,nextthetraditionandthevirtuous conductofthosewhoknowthe(Vedafurther)alsothecustomsofholymen,and(finally)self satisfaction: II.7.Whateverlawhasbeenordainedforany(person)byManuthathasbeenfullydeclared intheVedaforthat(sagewas)omniscient." Inthisfreedomthereisnotfreedomfordialecticians,nofreedomforlogicianstocriticisethe socialorderwhichmeansthereisnofreedomatall. Whataboutlibertyofaction?Inthesenseofeffectivechoice,thereisnoroomforitinthe Hindu social order. The Hindu social order leaves no choice to the individual. It fixes his
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occupation.Itfixeshisstatus.Allthatremainsfortheindividualtodoistoconformhimselfto theseregulations. The same must be said with regard to political liberty. The Hindu social order does not recognise the necessity of a representative government composed of the representatives chosen by the people. Representative Government rests on the belief that people must be governedbylawandlawcanbemadeonlybytherepresentativeofthepeople.TheHindu socialorderrecognisesthefirstpartofthisthesis,whichsaysthatpeoplemustbegovernedby law.Butitdeniesthesecondpartofthethesis,whichsaysthatlawcanbemadeonlybythe representativeschosenbythepeople.ThetenetsoftheHindusocialorderisthatthelawby whichpeoplearetobegovernedisalreadymadeandistobefoundintheVedas.Nobodyhas arighttoaddtoandsubtractfromit.Thatbeingso.arepresentativeassemblyofthepeopleis unnecessary. Political liberty which is liberty to frame laws and to make and unmake GovernmentisfutilityforwhichthereisnoplaceintheHindusocialorder. Tosumup,theHindusocialorderisanorderbasedonclassesandnotonindividual.Itisan orderinwhichclassesaregradedoneabovetheother.Itisanorderinwhichthestatusand functionsoftheclassesaredeterminedandfixed.TheHindusocialorderisarigidorder.No matterwhatchangestakeplaceintherelativepositionofanindividualhissocialstatusasa memberoftheclassheisborninrelationtoanotherpersonbelongingtoanotherclassshallin nowaybeaffected.Thefirstshallneverbecomethelast.Thelastshallneverbecomethefirst. TheHinduSocialOrder:ItsUniqueFeatures
SofarthediscussionswereconfinedtodescribingtheessentialsoftheHindusocialorder. Besides its essentials, the Hindu social order has some unique features. These unique featuresareasimportantastheessentials.NostudyoftheHindusocialorder,whichdoesnot makeanyreferencetothem,canberegardedascompleteoraccurate. Whatarethesespecialfeatures?ThespecialfeaturesoftheHindusocialorderarethreein number.Ofthesethree,themoststrikingistheworshipofthesuperman.Inthisrespectthe Hindu social order is nothing but Nietzsche's Gospel put in action. Nietzsche himself never claimed any originality for his theory of the superman. He admitted and avowed that he borroweditfromtheManuSmriti.Inhistreatise,calledAntiChristthisiswhatNietzschesaid: " After all, the question is, to what end are falsehoods perpetrated? The fact that, in Christianity,'Holyendsareentirelyabsent,constitutesmyobjectiontothemeansitemploys. Itsendsareonlybadendsthepoisoning,thecalumniationandthedenialoflife,thecontempt of the body, the degradation and selfpollution of man by virtue of the contempt of sin, consequentlyitsmeansarebadaswell.MyfeelingsarequitethereversewhenIreadthelaw bookofManu,anincomparablyintellectualandsuperiorwork,whichitwouldbeasinagainst thespiriteventomentioninthesamebreathwiththeBible.Youwillguessimmediatelywhyit has a genuine philosophy behind it. In it, not merely an evil smelling Jewish distillation of Rabbinism and superstition it gives something to chew even to the most fastidious psychologist.And,nottoforgetthemostimportantpointofall,itisfundamentallydifferentfrom the very kind of Bible by means of it the noble classes, the philosophers and the warriors guard and guide the masses it is replete with noble values, it is filled with a feeling of
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perfectionwithsayingyeatolife,triumphantsenseofwellbeinginregardtoitselfandtolife, the Sun shines upon the whole book. All those things which Christianity smothers with its bottomlessvulgarityprocreation,women, marriages are here treated with earnestness, with reverence,withloveandconfidence.Howcanonepossiblyplaceinthehandsofchildrenand women, a book that contains those vile words' to avoid fornication let every man have his wife,leteverywomanhaveherownhusband....Itisbettertomarrythantoburn.Andisit decent to be a Christian so long as the very origin of man is Christianised that is to say, befouled,bytheideaoftheImmaculateConception." Nietzschenevergotanyrespectfulorserioushearinginhisowncountry.Inhisownwords, he was ' sometimes defied as the philosopher of the aristocracy and squiarchy, sometimes hooted at, sometimes pitied and sometimes boycotted as an inhuman being. ' Nietzsche's philosophy had become identified with will to power, will to violence and denial of spiritual values, sacrifice, servility to and debasement of the common man in the interest of the superman.Hisphilosophywiththesehighspotshadcreatedafeelingofloathsomenessand horror in the minds of the people of his own generation. He was utterly neglected if not shunnedandNietzschehimselftookcomfortbyplacinghimselfamongthe'posthumousmen'. Heforesawforhimselfaremotepublic,centuriesafterhisowntimetoappreciatehim.Heretoo Nietzsche was destined to be disappointed. Instead of there being any appreciation of his philosophythelapseoftimehasonlyaugmentedthehorrorandloathingwhichpeopleofhis generation felt for Nietzsche. Having regarded to the vile nature of Nietzsche's philosophy somepeoplemaynotbereadytobelievethattheHindusocialorderisbasedontheworship oftheSuperman. LettheManuSmritispeakonthispoint.ThisiswhatManusayswithregardtothepositionof theBrahminintheHindusocialorder. I.93."AstheBrahmanasprangfromPrajapati's(i.e.God's)mouth,ashewasfirstborn,and ashepossessestheVeda,heisbyrighttheLordofthiswholecreation." I.94." For the selfexistent (Swayambhu) i.e. God having performed austerities, produced himfirstfromhisownmouth,inorderthattheofferingsmightbeconveyedtotheGodsand Manesandthatthisuniversemightbepreserved." I. 95. " What created being can surpass him, through whose mouth the Gods continually consumethesacrificialviandsandtheManestheofferingstothedead." I.96."Ofcreatedbeingsthemostexcellentaresaidtobethosewhichareanimated,ofthe animated those who subsist by intelligence of the intelligent mankind, and of the men the Brahmans." BesidesthereasongivenbyManutheBrahmanisfirstinrankbecausehewasproducedby God from his mouth, in order that the offerings might be conveyed to the Gods and manes, ManugivesanotherreasonforthesupremacyoftheBrahman.Hesays: I.98."TheverybirthofaBrahmanaisaneternalincarnationofthesacredlaw(Veda)forhe isbornto(fulfil)thesacredlaw,andbecomesonewithBrahman(God.)" I.99."ABrahmanacomingintoexistence,isbornasthehighestonearth,theLordofall createdbeings,fortheprotectionofthetreasuryofthelaw."Manuconcludesbysayingthat: I.101."TheBrahmanaeatsbuthisownfood,wearsbuthisownapparel,bestowsbuthis own in alms other mortals subsist through the benevolence of the Brahmana. " Because
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accordingtoManu: I. 100. "Whatever exists in the world is the property of the Brahmana on account of the excellenceofhisorigintheBrahmanais,indeed,entitledtoitall." BeingadeitytheBrahmanisabovelawandabovetheking.Manudirects: VII.37."Lettheking,risingearlyinthemorning,worshipBrahmanaswhoarewellversedin thethreefoldsacredscienceandlearned(inpolity)andfollowtheiradvice." VII.38."LethimdailyworshipagedBrahmanswhoknowtheVedaandarepure....."Finally Manusays: XI.35."TheBrahmanis(hereby)declaredtobethecreator(oftheworld),thepunisher,the teacher, (and hence) a benefactor (of all created beings) to him let no man say anything unpropitious,noruseanyharshwords."Manuordainsthat: X. 3. " From priority of birth, from superiority of origin, from a more exact knowledge of scripture,andfromadistinctioninthesacrificialthread,theBrahmanisthelordofallclasses." TheBrahminortheSupermanoftheHindusocialorderwasentitledtocertainprivileges.In the first place, he could not be hanged even though he might be guilty of murder.[f9] Manu says: VIII. 379. " Ignominious tonsure is ordained, instead of capital punishment, for a Brahmin adultererwherethepunishmentofotherclassesmayextendtolossoflife." VIII.380."NevershallthekingslayaBrahmin,thoughconvictedofallpossiblecrimeslet himbanishtheoffenderfromhisrealm,butwithallhispropertysecure,andhisbodyunhurt." XI. 127. " For a Brahmin killing intentionally a virtuous man of the Kshatriya class, the penancemustbeafourthpartofthatordainedforkillingapriestforkillingaVaishya,onlyan eighthforkillingaShudra,whohadbeenconstantindischarginghisdutiesasixteenthpart." XI.128."But,ifaBrahminkillsaKshatriyawithoutmalice,hemust,afterafullperformanceof hisreligiousritesgivethepriestsonebulltogetherwithathousandcows." XI.129."OrhemayperformforthreeyearsthepenanceforslayingaBrahmin,mortifyinghis organsofsensationandaction,lettinghishairgrowlong,andlivingremotefromthetown,with therootofatreeforhismansion." XI. 130. " If he kills without malice a Vaishya, who had a good moral character, he may performthesamepenanceforoneyear,orgivethepriestsahundredcowsandabull." XI.131."Forsixmonthsmustheperformthiswholepenance,ifwithoutintentionhekillsa Shudra,orhemaygivetenwhitecowsandabulltothepriests." VIII.381."NogreatercrimeisknownonearththanslayingaBrahminandtheking,therefore mustnotevenforminhismindanideaofkillingapriest." VIII.126."Letthekinghavingconsideredandascertainedthefrequencyofasimilaroffence, the place and time, the ability of the criminal to pay or suffer and the crime itself, cause punishmenttofallonthosealone,whodeserveit." VIII.124."Manu, son of the selfexistent, has named ten places of punishment, which are appropriatedtothethreelowerclasses.butaBrahminmustdepartfromtherealmunhurtin anyoneofthem." TheBrahminhasbeengivenbytheManuSmritiotherprivileges.Inthematterofmarriagein additiontohismarryingawomanofhisownclassheisentitled[f10]toenterintowedlockwith awomanofanyoftheclasseslowertohimwithoutbeingboundtothewomanbythetieof
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marriageorconferringuponthechildrentherighttohisstatusortohisproperty. Hehadthepowertopunishhiswrongdoerwithoutresorttocourt[f11]. He could take the property of the common man (the Shudra) without compensation and without reference to court if the same was necessary for the performance of his religious duties[f12]. If he discovers a hidden treasure he was free to appropriate the whole[f13] of it withoutgivingtheusualsharetotheking'sincehewasthelordofall'andwasentitledto claimhalf [f14]ifitwasdiscoveredbyanother.Hewasentitledtowholeamountaccumulated from legal fines from a king whose death was due to some incurable disease[f15]. He was exemptfromtaxation[f16].Hewasentitledtocompelthekingtoprovideforhisdailyfoodand toseethathedidnotstarve[f17].Hispropertywasfreefromthelawofescheat[f18]. ThesupermanoftheHinduSocialorderisnotboundbytherulesastooccupationifheisin distress.Manusays: X.81."YetaBrahman,unabletosubsistbyhisdutiesjustmentioned,maylivebythedutyof asoldierforthatisthenextinrank." X.82."Ifitbeasked,howhemustlive,shouldhebeunabletogetasubsistencebyeitherof those employment the answer is, he may subsist as a mercantile man, applying himself in persontotillageandattendanceoncattle." X.83."ButaBrahmanandaKshatriya,obligedtosubsistbytheactsofaVaishya,must avoidwithcare,iftheycanlivebykeepingherds,thebusinessoftillage,whichgivesgreat paintosentientcreatures,andisdependentonthelabourofothers,asbullsandsoforth." X. 84. " Some are of opinion, that agriculture is excellent but it is a mode of subsistence whichthebenevolentgreatlyblame,fortheironmouthedpiecesofwoodnotonlywoundthe earth,butthecreaturesdwellinginit." X.85."If,throughwantofavirtuouslivelihood,theycannotfollowlaudableoccupations,they may then gain a competence of wealth by selling commodities usually sold by merchants, avoidingwhatoughttobeavoided." X. 102. " The Brahman, having fallen into distress, may receive gifts from any person whateverforbynosacredrulecanitbeshown,thatabsolutepuritycanbesullied." X. 103. "From interpreting the Veda, from officiating at sacrifices or from taking presents, thoughinmodesgenerallydisapproved,nosiniscommittedbypriestsindistressfortheyare aspureasfireorwater." Theprivilegesofthesupermanarenotatallcounterbalancedbyanobligationtowardsthe commonman.Indeedthesupermanhasnodutytowardsthecommonman. HeisnotboundtodocharityfortheupliftoftheCommonman.Ontheotherhand,toreceive charityisthemonopolyoftheSuperman.Foranyotherpersontoreceivecharityisasin.To theCommonman(Shudra)whoisborntoservetheSupermanman,theSupermanisnotatall requiredtobeagoodemployerandisnotboundtokeephimwellfed,wellclothedandwell housed.HisobligationsinthisbehalfaslaiddownbyManuarestatedbelow: X. 124. "They must allot to him (Shudra) out of their own family property a suitable maintenanceafterconsidering his ability, his industry and the number of those whom he is boundtosupport." X.125."Theremnantsoftheirfoodmustbegiventohim,aswellastheiroldclothes,the
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refuseoftheirgrain,andtheiroldhouseholdfurniture. TheriseoftheCommonmanisantagonistictothesupremacyoftheSuperman.Inorderto keeptheSupermansatisfied,happyandsecuretheHindusocialordertakesspecialcareto keeptheCommonmaninastateofperpetualdegradation. Manu insists on the Shudra doing nothing but service: X. 122. "But let a Shudra serve Brahmans."X.121."IfaShudraunabletosubsistbyservingBrahmanasseeksalivelihood, hemayserveKshatriyas,orhemayalsoseektomaintainhimselfbyattendingonawealthy Vaishya." I.91."OneoccupationonlythelordprescribedtotheShudra,toservemeeklyeventhese otherthreecastes."Andwhy?Manudoesnothesitatetogivethereason.Hesays: X.129."NosuperfluouscollectionofwealthmustbemadebyaShudra,eventhoughhehas powertomakeit,sinceaservileman,whohasamassedriches,becomesproud,and,byhis insolenceorneglect,givespaineventoBrahmanas." Thecommonmanisnotpermittedtoacquirelearning.Thefollowingaretheinjunctionsof Manu: I.88."TotheBrahmanashe(thecreator)assignedteachingandstudyingtheVeda." I.89."TheKshatriyahe(thecreator)commandedtostudytheVeda." II.116." He who shall acquire knowledge of the Veda without the assent of his preceptor incurstheguiltofstealingthescripture,andshallsinktotheregionoftorment." IV.99."He(thetwiceborn)mustneverreadtheVeda....inthepresenceoftheShudras." IX.18."WomenhavenobusinesswiththetextoftheVeda."IX.199."Atwicebornmanwho has...(improperly)divulgedtheVeda(ie.,toShudrasandwomen)commitssin,atonesforhis offence, if he subsists a year on barley. " In those texts there are embodied three distinct propositions. The Brahmins, Kshatriyas and Vaishyas can study the Vedas. Of these the BrahmansalonehavetherighttoteachtheVedasButinthecaseoftheShudrahehasnot onlytostudytheVedasbutheshouldnotbeallowedtohearitread. ThesuccessorsofManumadethedisabilityoftheShudrainthematterofthestudyofthe Vedaintoanoffenceinvolvingdirepenalties.Forinstance,Gautamasays: III.4."If the Shudra intentionally listens for committing to memory the Veda, then his ears shouldbefilledwith(molten)leadandlacifheutterstheVeda,thenhistongueshouldbecut off if he has mastered the Veda his body should be cut to pieces. "To the same effect is Katyayana. Thecommonman(Shudra)isnotallowedthebenefitofthesacramentofinitiation.Itisthe secondbirththathelpstowardsthemoralandmaterialadvancementoftheindividual. Thecommonmanisdeniedtherighttohaveanameconveyingdignity.Manusays: II.30."LetthefatherperformorcausetobeperformedtheNamadheya(theriteofnameof thechild),onthetenthortwelfth(dayafterbirth),oronaluckylunardayinaluckymuhurth underanauspiciousconstellation. II.31."Let(thefirstpartof)aBrahman'sname(denotesomething)auspicious,aKshatriya name be connected with power, and a Vaishya with wealth, but a Shudra's (express something)contemptible." II.32." (The second part of) a Brahman's name shall be a word implying happiness, of a Kshatriya (a word) implying protection, of a Vaishya (a term) expressive of thriving and of a
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Shudra's(anexpression)denotingaservice." TheSupermanwillnottoleratetheShudratohavethecomfortofahighsoundingname.He mustbecontemptiblebothinfactandinname. AHindu'slifeisdividedintoperiods.ThefirstperiodiscalledBrahmacharya,thestageofa student. The second period is called Grahasthashram, the stage of married life. The third periodiscalledVanasprastha,thestageofdetachmentfromworldlylife.Thefourthperiodis calledSanyasawhichiscompleteseverancefromtheaffairsoftheworldwhichistantamount to civil death. The common man is denied the right of becoming a Sanyasi. It is difficult to understandwhy.ObviouslyforthebenefitoftheSuperman.AShudrabybecomingaSanyasi ceases to render service to Superman. A Shudra by becoming a Sanyasi reaches God or BrahmawhichisaninvasionoftheprivilegesoftheSuperman. ThecitationsfromManuprovethattheHindusocialorderisopenlyandavowedlydevised andintendedforthegoodoftheSuperman.IniteverythingisordainedfortheSuperman.The SupermanistheBrahminandthecommonmanistheShudra.TheSupermanhasrightsand noduties.EverythingisatthedisposaloftheSuperman,everythingmustbeascribedinthe interests of the Superman. The counterpart of the same feature is the degradation of the commonman.AsagainsttheSupermanthecommonmanhasnorighttolife,liberty,property orpursuitofhappiness.Hemustbereadytosacrificeeverythingforthesustenanceofthelife anddignityoftheSuperman.TheHindusocialorderprescribesthatsuchsacrificeshouldbe madewillinglybythecommonman.Indeed,itinculcatesthatthecommonmanshouldrespond tosuchcallforsacrificeintheinterestoftheSupermanashissupremeduty. Can there be any doubt that Zarathustra is a new name for Manu and that ' Thus spoke Zarathustra'isaneweditionoftheManuSmriti? If there is any difference between Manu and Nietzsche, it lies in this. Nietzsche was genuinely interested in creating a new race of men which will be race of Superman as compared with the existing race of men. Manu, on the other hand, was interested in maintaining the privilege of a class who had come to arrogate to itself the claim of being Superman.Nietzsche'sSupermenwereSupermenbyreasonoftheirworth.Nietzschewasa genuine distinterested philosopher. Manu, on the contrary, was a hireling engaged to propoundaphilosophywhichservedtheinterestsofaclass,borninagroupandwhosetitleto beingSupermanwasnottobelosteveniftheylosttheirvirtue.Comparethefollowingtexts fromManu.[f19] X.81."Yet,aBrahmin,unabletosubsistbyhisdutiesjustmentioned,maylivebythedutyof asoldierforthatisthenextrank." X.82."Ifitbeasked,howhemustlive,shouldhebeunabletogetasubsistencebyeitherof thoseemploymentthe answer is, he may subsist as a mercantile man, applying himself to tillageandanattendanceoncattle."Manuadds: IX.317."ABrahmin,beheignorantorlearned,isagreatdivinity,justasthefire,whether carriedforth(fortheperformanceofaburntoblation)ornotcarriedforth,isagreatdivinity." IX. 319. "Thus, though the Brahmins employ themselves in all (sorts) of mean occupation, theymustbehonouredineveryway(foreachof)themisaverygreatdeity." Nietzsche'spraiseoftheManuSmritiisundeserved.Forwhenhesaysthataccordingtoits scheme"thenobleclasses,thephilosophersandthewarriorsguardandguidethemasses",
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heiseithermakingapositivelyuntruestatementorthathehasnotreaditcorrectly.Underthe ManuSmritithesupermanhasrightsagainstthecommonmanbuthehasnodutiestowards thecommonman. Manu's degraded and degenerate philosophy of Superman as compared with that of NietzscheisthereforefarmoreodiousandloathsomethanthephilosophyofNietzsche.Such isthesocialorderwhichtheHindusregardasapearlwithoutpriceandwhichMr.Gandhiis proudtoofferasagiftfromtheHindustotheworld. Another special feature of the Hindu social order relates to the technique devised for its preservation.Thetechniqueistwofold. Thefirsttechniqueistoplacetheresponsibilityofupholdingandmaintainingthesocialorder upontheshouldersoftheKing.Manudoesthisinquiteexpressterms. VIII. 410. " The King should order each man of the mercantile class to practise trade or moneylendingoragricultureandattendanceoncattleandeachmanoftheservileclasstoact intheserviceofthetwiceborn." VIII. 418. "With vigilant care should the King exert himself in compelling merchants and mechanicstoperformtheirrespectivedutiesfor,whensuchmenswervefromtheirdutythey throwthisworldintoconfusion." ManudoesnotstopwiththemereenunciationofthedutyoftheKinginthisbehalf.Hewants to ensure that the King shall at all times perform his duty to maintain and preserve the establishedorder.Manuthereforemakestwofurtherprovisions.Oneprovisionistomakethe failure of the King to maintain the established order an offence for which the King became liable for prosecution and punishment like a common felon. This would be clear from the followingcitationsfromManu: VIII.335."Neitherafather,norapreceptor,norafriend,noramother,norawife,norason, noradomesticpriestmustbeleftunpunishedbytheKingiftheyadherenotwithfirmnessto theirduty." VIII.336."Whereanothermanoflowerbirthwouldbefinedonepana,theKingshallbefined athousand,andheshallgivethefinetothepriests,orcastitintotheriver,thisisasacredrule. "TheotherprovisionmadebyManuagainstaKingwhoiseithernegligentoropposedtothe establishedorderistoirvestthethreeclasses,Brahmins,KshatriyasandVaishyaswitharight toriseinarmedrebellionagainsttheKing. VIII.348."Thetwicebornmaytakearms,whentheirdutyisobstructedbyforceandwhen, insomeeviltime,adisasterhasbefallenthetwicebornclasses." TheRightofrebellionisgiventothethreehigherclassesandnottotheShudra.Thisisvery natural.Becauseitisonlythethreeupperclasseswhowouldbenefitbythemaintenanceof thissystem.ButsupposingtheKshatriyasjoinedthekingindestroyingthesystemwhatisto be done? Manu gives the authority to the Brahmins to punish all and particularly the Kshatriyas. XI.31."Apriest,whowellknowsthelaws,neednotcomplaintothekingofanygrievous injurysince,evenbyhisownpower,hemaychastisethose,whoinjurehim." XI.32."Hisownpower,whichdependsonhimselfalone,ismightierthantheroyalpower, whichdependsonothermenbyhisownmight,therefore,mayaBrahmincoercehisfoes." XI.33."Hemayusewithouthesitation,thepowerfulcharmsrevealedtoAtharvan,andby
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him to Angiras for speech is the weapon of a Brahmin with that he may destroy his oppressors." IX.320."Ofamilitaryman,whoraiseshisarmviolentlyonalloccasionsagainstthepriestly class,thepriesthimselfshallbethechastisersincethesoldieroriginallyproceededfromthe Brahmin."How can the Brahmins punish the Kshatriyas unless they can take arms? Manu knowsthisandthereforeallowstheBrahminstoarmthemselvestopunishtheKshatriyas. XII.100."Commandofarmies,royalauthority,powerofinflictingpunishment,andsovereign dominionoverallnations,heonlywelldeserves,whoperfectlyunderstandstheVedaSastra i.e.,whoisaBrahmin." Thesecondtechniquedevisedforthemaintenanceandpreservationoftheestablishedorder isquitedifferentfromthefirst.Reallyspeaking,itisthis,whichconstitutesaspecialfeatureof theHindusocialorder. Inthewakeofthepreservationofthesocialorderfromviolentattackitisnecessarytobearin mindthreeconsiderations.Theoutbreakofarevolutionisconditionedbythreefactors:(1)the existenceofasenseofwrong(2)capacitytoknowthatoneissufferingfromawrongand(3) availability of arms. The second consideration is that there are two ways of dealing with a rebellion.Oneistopreventarebellionfromoccurringandtheotheristosuppressitafterithas broken out. The third consideration is that whether the prevention of rebellion would be feasible or whether the suppression of rebellion would be the only method opens, would dependupontherules,whichgovernthethreeprerequisitesofrebellion. Whenthesocialorderdeniesopportunitytorise,deniesrighttoeducationanddeniesrightto usearms,itisinapositiontopreventrebellionagainstthesocialorder.Whereontheother hand,asocialorderallowsrighttoeducation,andpermitstheuseofarms,itcannotprevent rebellion by those who suffer wrongs. Its only remedy to preserve the social order is by suppressionofrebellionbytheuseofforceandviolence.TheHindusocialorderhasadopted thefirstmethod.Ithasfixedthesocialstatusofthelowerordersforallgenerationstocome. Their economic status is also fixed. There being no disparity between the two, there is no possibilityofagrievancegrowingup.Ithasdeniededucationtothelowerorders.Theresultis that no one is conscious that his low condition is a ground for grievance. If there is any consciousness it is that no one is responsible for the low condition. It is the result of fate. Assumingthereisagrievance,assumingthereisconsciousnessofgrievance,therecannotbe arebellionbythelowerordersagainsttheHindusocialorderbecausetheHindusocialorder deniesthemassestherighttousearms.OthersocialorderssuchasthoseoftheMuslimsor theNazis,followtheoppositecourse.Theyallowequalopportunitytoall.Theyallowfreedom toacquireknowledge.Theyallowtherighttobeararmsandtakeuponthemselvestheodium of suppressing rebellion by force and violence. To deny freedom of opportunity, to deny freedomtoacquireknowledge,todenytherightofarmsisamostcruelwrong.ItsresultsManu mutilates and emasculates man. The Hindu social order is not ashamed to do this. It has, however, achieved two things. It has found the most effective, even though it be the most shamelessmethodofpreservingtheestablishedorder.Secondly,notwithstandingtheuseof mostinhumanmeansofkillingmanliness,ithasgiventotheHindusthereputationofbeing veryhumanepeople.TheNazishadindeedagreatdealtolearnfromtheHindus.Iftheyhad adopted the technique of suppressing the masses devised by the Hindus they would have
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beenabletocrushtheJewswithoutopencrueltyandwouldhavealsoexhibitedthemselves ashumanemasters. ThethirdspecialfeatureoftheHindusocialorderisthatitisaDivineorderdesignedbyGod himself.Assuchitissacred,notopentoabrogation,amendment,noteventocriticism.Forthe purposeofremovinganydoubtthatmaybelurkinginthemindsofanybodyabouttheDivine characteroftheHindusocialorder,attentionisinvitedtothefollowingversesfromtheBhagvat GitaandtheManuSmriti.ShriKrishnaoneoftheHinduGods,whosewordistheBhagvatGita says: IV.13."Imyselfhavecreatedthearrangementofthefourcastes(intoBrahmins,Kshatriyas, VaishyasandShudras),consistentlywiththedifferencesintheirqualitiesandactions.Itis,I whoamtheMakerofit." XVIII. 4144. "0, Parantapa! the respective duties of Brahmins (priests), Kshatriyas (warriors), Vaishyas (tradesmen) and Shudras (menials) have been individually fixed with referencetothequalitiesarisingfromtheirinherentnatures,thatis,fromPrakriti.Theinherently natural duties of a Brahmin are peace, selfrestrain, religious austerities, cleanliness, and quietness, straightforwardness (humanity). Knowledge (that is, spiritual knowledge). Vijnana (thatisImperialknowledge)andAstikyabudhi(thatisbeliefinafutureworld).Theinherently natural duty (karma) of theKshatriya is bravery, brilliance, courage, intentness, not running away from the battle, generosity, and exercising authority (over subject people) 'goraksya ' (thatisthebusinessofkeepingcattle),andvanijya(thatis,trade)istheinherentlynaturalduty oftheVaishyaandinthesameway,serviceistheinherentlynaturaldutyoftheShudra." KrishnaforbidspropagandaagainsttheHindusocialorder.Hesays: HI.26." As the ignorant act with attachment to action so a wise man wishing to keep the people to their duties, should not shake the convictions of the ignorant who are attached to action,butactingwithdevotion(himself)shouldmakethemapplythemselvestoallaction.... A man of perfect knowledge should not shake these men of imperfect knowledge in their convictions."WhentheHindusocialorderbreaksdown,Krishnadoesnotwantthepeopleto undertaketheworkofreform.Heasksthemtoleavethetasktohim.Thisisevidentfromthe followingadmonitioncontainedintheBhagvatGita.SaysKrishna: IV. 78. "0! Bharata, whenever Righteous less declines and Unrighteousness becomes powerful,thenIMyselfcometobirth.ItakebirthindifferentYugasforprotectingtheRighteous anddestroyingtheUnrighteousandforestablishingRighteousness."Itisnotonlyaspecial feature of the Hindu social order. It is an extraordinary feature. An examination of consecrations will show that there are instances where society has consecrated inanimate beingsandinculcatedonthemindsofitsmembersthereligiousbeliefthattheyaresacred. There are cases where stones, rivers, trees are made Gods and Goddesses. There are instances where society has consecrated living things and inculcated on the minds of its membersthereligiousbeliefthattheyaresacred.Buttherearenoinstanceswhereaparticular socialorderhasbeenconsecratedbyReligionandmadesacred.Theprimitiveworldhadits clanorderanditstribalorder.Buttheclanorthetribalorderwasonlyasocialorderandwas neverconsecratedbyreligionandmadesacredandinviolate.Theancientworldcountrieslike Egypt, Persia, Rome, Greece, etc., each had its social order in which some were free and somewereslaves,somewerecitizens,somewerealiens,someoftherace,someofanother.
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This class order again was only a social order and was never consecrated by religion and madesacredandinviolate.Themodernworldhasitsorder,insomeitisDemocracy,insome Fascism, in some Nazism and in some Bolshevism. But here again the order is only social order.Itisnotconsecratedbyreligionandmadesacredandinviolate. Nowhere has society consecrated its occupationsthe ways of getting a living. Economic activityhasalwaysremainedoutsidethesanctityofreligion.Huntingsocietywasnotwithouta religion. But Hunting as an occupation was not consecrated by religion and made sacred. Pastoralsocietywasnotwithoutreligion.Butpastoragewasnotconsecratedbyreligionand made sacred. Farming as an occupation did not become consecrated by religion and made sacred.Feudalismwithitsgradations,withitsLords,villainsandserfswasapurelysocialin character.Therewasnothingsacredaboutit. TheHindusaretheonlypeopleintheworldwhosesocialordertherelationofmantoman is consecrated by religion and made sacred, eternal and inviolate. The Hindus are the only people in the world whose economic orderthe relation of workman to workman, is consecratedbyreligionandmadesacred,eternalandinviolate. ItisnotthereforeenoughtosaythattheHindusareapeoplewithasacredcodeofreligion. SoaretheZorastrians,Israelites,ChristiansandMuslims.Allthesehavesacredcodes.They consecrate beliefs and rites and make them sacred. But they do not prescribe, nor do they consecrateaparticularformofsocialstructuretherelationshipbetweenmanandmanina concreteformandmakeitsacredinviolate.TheHindusaresingularinthisrespectThisis whathasgiventheHindusocialorderitsabidingstrengthtodefytheravagesof\timeandthe onslaughtoftime. TheorthodoxHinduwillacceptthisasanaccuratedescriptionoftheHindusocialorder.Itis onlythereformerwhoislikelytodemur.HewouldsaythatsincetheadventoftheBritish,this isalladescriptionofadeadpast.Oneneednotbeperturbedbythisview.Foritcontainsa fallacy.Itomitstotakenoteofthefactthatinstitutions,whichhavediedascreedssometimes continue, nevertheless survive as habits. No one can deny that the Hindu social order has becomethehabitoftheHindusandassuchisinfullforce. CHAPTER SymbolsofHinduism Editorialnoteinthesourcepublication: Thereare37pagesunderthistitle.Thechapterseemsincomplete.Howeverthisrelatesto thetopicNo.7oftheoriginalplan.Allthesepagesaretaggedalongwiththepagesof"India andCommunism"intoOneregister.Wearereproducingthetextofthistypedcopyalongwith thetableofcontentswrittenbyDr.Ambedkar.Aphotocopyoftheplanofaproposedbook' CanIbeaHindu?'isalsoreproducedfromtheoriginal(motheaten).Editors IsthereanythingpeculiarinthesocialorganisationoftheHindus?AnunsophisticatedHindu whoisunawareofinvestigationsconductedbyscholarswillsaythatthereisnothingpeculiar, abnormalorunnaturalintheorganisationoftheHindusociety.Thisisquitenatural.People who live their lives in isolation are seldom conscious of the peculiarities of their ways and
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manners. People have gone on from generation to generation without stopping to give themselvesaname.ButhowdoesthesocialorganisationoftheHindusstriketheoutsiders, thenonHindus?DiditappeartothemasnormalandnaturalasitappearstotheHindus? MegasthenesewhocametoIndiaastheambassadoroftheGreekKingSeleukosNickatorto theCourtofChandraguptaMauryasometimeabouttheyear305B.C.didfeelthatthesocial organisation of the Hindus was of a very strange sort. Otherwise, he would not have taken suchparticularcaretodescribethepeculiarfeauresoftheHindusocialorganisation.Hehas recorded:" The population of India is divided into seven parts. The philosophers are first in rank,butformthesmallestclassinpointofnumber.Theirservicesareemployedprivatelyby persons who wish to offer sacrifices or perform other sacred rites, and also publicly by the kings at what is called the Great Synod, wherein at the beginning of the new year all the philosophersaregatheredtogetherbeforethekingatthegates,whenanyphilosopherwho mayhavecommittedanyusefulsuggestiontowriting,orobservedanymeansforimproving thecropsandthecattle,orforpromotingthepublicinterests,declaresitpublicly.Ifanyoneis detectedgivingfalseinformationthrice,thelawcondemnshimtobesilentfortherestofhis life,buthewhogivessoundadviceisexemptedfrompayinganytaxesorcontributions.The second caste consists of the husbandmen, who form the bulk of the population, and are in dispositionmostmildandgentle.Theyareexemptedfrommilitaryservice,andcultivatetheir landsundisturbedbyfear.Theynevergototown,eithertotakepartinitstumults,orforany otherpurpose.Itthereforenotinfrequentlyhappensthatatthesametime,andinthesamepart ofthecountry,menmaybeseendrawnupinarrayofbattle,andfightingatriskoftheirlives, while other men close at hand are ploughing and digging in perfect security, having these soldierstoprotectthem.Thewholeofthelandisthepropertyoftheking,andthehusbandmen tillitonconditionofreceivingonefourthoftheproduce. The third caste consists of herdsmen and hunters, who alone are allowed to hunt, and to keepcattleandtoselldraughtanimalsorletthemoutonhire.Inreturnforclearingthelandof wildbeastsandfowls,whichdevourtheseedssowninthefields,theyreceiveanallowanceof grainfromtheking.Theyleadwanderinglifeandliveundertents. Thefourthclass,afterherdsmenandhunters,consistsofthosewhoworkattrades,ofthose whovendwares,andofthosewhoareemployedinbodilylabour.Someofthesepaytribute, and render to the state certain prescribed services. But the armourmakers and shipbuilders receive wages and their victuals from the king, for whom alone they work. The general in commandofthearmysuppliesthesoldierswithweapons,andtheadmiralofthefleetletsout shipsonhireforthetransportbothofpassengersandmerchandise. Thefifthclassconsistsoffightingmen,whowhennotengagedinactiveservice,passtheir timeinidlenessanddrinking.Theyaremaintainedattheking'sexpense,andhencetheyare alwaysready,whenoccasioncalls,totakethefield,fortheycarrynothingoftheirownwith thembuttheirownbodies. Thesixthclassconsistsoftheoverseers,towhomisassignedthedutyofwatchingallthat goeson,andmakingreportssecretlytotheking.Someareentrustedwiththeinspectionofthe city,andotherswiththatofthearmy.Theformeremploysastheircoadjutorsthecourtezansof thecity,andthelatterthecourtezansofthecamp.Theablestandmosttrustworthymenare appointedtofilltheseoffices.
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TheseventhclassconsistsoftheCouncillorsandassessorsoftheking.Tothembelongthe highestpostsofgovernment,thetribunalsofjustice,andthegeneraladministrationofpublic affairs. Nooneisallowedtomarryoutofhisowncaste,ortoexchangeoneprofessionortradefor another, or to follow more than one business. An exception is made in favour of the philosopher,whoforhisvirtueisallowedthisprivilege." AlberuniwhowroteanaccountofhistravelsinIndiasometimeabout1030ADmusthave beenstruckbythepeculiarityoftheHindusocialorganisation.Forhetoohasnotomittedto makeanoteofitintherecordofimpressionshemade.Heobserved: "TheHinduscalltheircastesvarnai.e.colours,andfromagenealogicalpointofviewthey callthemjatakai.e.,births.Thesecastesarefromtheverybeginningonlyfour. 1. The highest caste is the Brahmins of whom the books of the Hindus tell that they were created from the head of Brahma. And a Brahma is only another name for the force called nature,andtheheadisthehighestpartoftheanimalbody,theBrahmansarethechoicepartof thewholegenus.ThereforetheHindusconsiderthemastheverybestofmankind. II.ThenextcasteistheKshatriyas,whowerecreated,astheysay,fromtheshouldersand handsofBrahma.TheirdegreeisnotmuchbelowthatoftheBrahman. III.AfterthemfollowtheVaishyas,whowerecreatedfromthethighofBrahma. IV.TheSudras,whowerecreatedfromhisfeet.Betweenthelattertwoclassesthereisno verygreatdistance.Much,however,astheseclassesdifferfromeachother,theylivetogether inthesametownsandvillages,mixedtogetherinthesamehousesandlodgings. After the Shudras follow the people called Antyaja, who render various kinds of services, whoarenotreckonedamongstanycaste,butonlyasmembersofacertaincraftorprofession. There are eight classes of them who freely intermarry with each other, except the fuller, shoemaker and weaver, for no others would condescend to have anything to do with them. Theseeightguildsarethefuller,shoemaker,juggler,thebasketandshieldmaker,thesailor, fisherman,thehunterofwildanimalsandofbirds,andtheweaver.Thefourcastesdonotlive togetherwiththeminoneandthesameplace.Theseguildslivenearthevillagesandtownsof thefourcastes,butoutsidethem. The people called Hadi, Doma (Domba), Candala, and Badhatau (sic) are not reckoned amongst any caste or guild. They are occupied with dirty work, like the cleansing of the villagesandotherservices.Theyareconsideredasonesoleclass,anddistinguishedonlyby theiroccupations.Infact,theyareconsideredlikeillegitimatechildrenforaccordingtogeneral opiniontheydescendfromaSudrafatherandaBrahmanimotherasthechildrenoffornication thereforetheyaredegradedoutcastes. TheHindusgivetoeverysinglemanofthefourcastescharacteristicnames,accordingto theiroccupationsandmodesoflife,eg.,theBrahmanisingeneralcalledbythisnameaslong ashedoeshisworkstayingathome.Whenheisbusywiththeserviceofonefire,heiscalled ishtinifheservesthreefires,heiscalledAgnihotrinifhebesidesoffersanofferingtothefire, heiscalledDikshita.AndasitiswiththeBrahmana,soisitalsowiththeothercastes.Ofthe classesbeneaththecastes,theHadiarethebestspokenof,becausetheykeepthemselves freefromeverythingunclean.NextfollowtheDoma,whoplayontheluteandsing.Thestill lowerclassespractiseasatradekillingandtheinflictingofjudicialpunishments.Theworstof
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allaretheBadhantan,whonotonlydevourthefleshofdeadanimals,butevenofdogsand otherbeasts. Eachofthefourcastes,wheneatingtogether,mustformagroupofthemselves,onegroup not being allowed to comprise two men of different castes. If, further, in the group of the Brahmantherearetwomenwholiveatenmitywitheachother,andtheseatoftheoneisby thesideoftheother,theymakeabarrierbetweenthetwoseatsbyplacingaboardbetween them,orbyspreadingapieceofdress,orinsomeotherwayandifthereisonlyalinedrawn betweenthem,theyareconsideredasseparated.Sinceitisforbiddentoeattheremainsofa meal,everysinglemanmusthavehisownfoodforhimself,forifanyoneofthepartywhoare eatingshouldtakeofthefoodfromoneandthesameplate,thatwhichremainsintheplate becomes, after the first eater has taken part, to him who wants to take as the second, the remainsofthemealassuchisforbidden." Alberuni did not merely content himself with recording what struck him as peculiar in the Hindusocialorganization.Hewentontosay: "AmongtheHindusinstitutionsofthiskindabound.WeMuslims,ofcourse,standentirelyon theotherside of the question, considering all men as equal, except in pietyandthis is the greatest obstacle which prevents any approach or understanding between Hindus and Muslims." DuarteBarbosawhowasaPortugueseofficialintheserviceofthePortugueseGovernment inIndiafrom1500to1571hasleftarecordofhisimpressionsofHindusociety.Thisiswhat struckhimin.SpeakingofthekingdomofGujerat: " And before this kingdom Guzerate fell into the hands of the Moors. A certain caste of HeathenwhomtheMoorscalledResbutos(Rajputs)dwelttherein,whointhosedayswerethe knightsandwardensoftheland,andmadewarwheresoeveritwasneedful.Thesemenkill andeatsheepandfishandallotherkindsoffoodinthemountainsthereareyetmanyofthe them,wheretheyhavegreatvillagesandobeynotthekingofGuzarate,butratherwagedaily waragainsthimwho,dowhathemay,isyetnotabletoprevailagainstthem,norwilldoso,for theyarevery fine horsemen, and good archers, and have besides divers other weapons to defend themselves withal against the Moors, on whom they make war without ceasing yet have they no king nor lord over them. And in this kingdom there is another sort of Heathen whomtheycallBaneanes,whoaregreatmerchantsandtraders.TheydwellamongtheMoors with whom they carry on all their trade. This people eat neither flesh nor fish nor anything subjecttodeaththeyslaynothing,noraretheywillingeventoseetheslaughterofanyanimal andthustheymaintaintheiridolatryandholditsofirmlythatitisaterriblething.Foroftenitis sothattheMoorstaketothemliveinsectsorsmallbirds,andmakeasthoughtokillthemin theirpresence,andtheBaneanesbuytheseandransomthem,payingmuchmorethanthey areworth,sothattheymaysavetheirlivesandletthemgo.AndiftheKingoraGovernorofthe land has any man condemned to death, for any crime which he has committed, they gather themselvestogetherandbuyhimfromjustice,iftheyarewillingtosellhim,thathemaynotdie. AnddiversMoorishmendicantsaswell,whentheywishtoobtainalmsfromthispeople,take greatstoneswherewiththeybeatupontheirshouldersandbelliesasthoughtheywouldslay themselvesbefore them, to hinder which they give them great alms that they may depart in peace.Otherscarrykniveswithwhichtheyslashtheirarmsandlegs,andtothesetoothey
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givelargealmsthattheymaynotkillthemselves.Othersgototheirdoorsseekingtokillrats andsnakesforthem,andtothemalsotheygivemuchmoneythattheymaynotdoso.Thus theyaremuchesteemedbytheMoors.WhentheseBaneanesmeetwithaswarmofantson theroadtheyshrinkbackandseekforsomewaytopasswithoutcrushingthem.Andintheir housestheysupbydaylight,forneitherbynightnorbydaywilltheylightalamp,byreasonof certainlittleflieswhichperishintheflamethereofandifthereisanygreatneedofalightby nighttheyhavealanternofvarnishedpaperorcloth,sothatnolivingthingmayfinditswayin, anddieintheflame.Andifthesemenbreedmanylicetheykillthemnot,butwhentheytrouble themtoomuchtheysendforcertainmen,alsoHeathen,wholivingamongthemandwhom they hold to be men of a holy life, they are like hermits living with great abstinence through devotiontotheirgods.Thesemenhousethem,andasmanyliceastheycatchtheyplaceon theirownheadsandbreedthemontheirownflesh,bywhichtheysaytheydogreatserviceto theirIdol.Thusoneandalltheymaintainwithgreatselfrestrainttheirlawofnotkilling.Onthe otherhandtheyaregreatusurers,falsifiersofweightsandmeasuresandmanyothergoods andofcoinsandgreatliars.TheseHeathenaretawnymen,tallandwelllookinggailyattired, delicate and moderate in their food. Their diet is of milk, butter, sugar and rice, and many conservesofdiverssorts.Theymakemuchuseofdishesoffruitandvegetablesandpotherbs intheirfood.Wheresoevertheydwelltheyhaveorchardsandfruitgardensandmanywater tankswhereintheybathetwiceaday,bothmenandwomenandtheysaywhentheyhave finishedbathingthattheyareclearofasmanysinsastheyhavecommitteduptothathour. TheseBaneanesgrowverylonghair,aswomendowithus,andwearittwisteduponthehead andmadeintoaknot,andoveritaturban,thattheymaykeepitalwaysheldtogetherandin theirhairtheyputflowersandothersweetscentedthings. Theyusetoanointthemselveswithwhitesandalwoodmixedwithsaffronandotherscents. Theyareveryamorouspeople.Theyarecladinlongcottonandsilkenshirtsandareshod with pointed shoes of richly wrought cordwain some of them wear short coats of silk and brocade.Theycarrynoarmsexceptcertainverysmallknivesornamentedwithgoldandsilver, andthisfortworeasonsfirstbecausetheyaremenwhomakebutlittleuseofweaponsand secondly,becausetheMoorsdefendthem." And there is here another class of Heathen whom they call Brahmenes, who are priests among them, and persons who manage and rule their houses of prayer and idolworship, whichareofgreatsizeandhavegreatrevenuesandmanyofthemalsoaremaintainedby alms.InthesehousesaregreatnumbersofwoodenIdols,andothersofstoneandcopperand in these houses or monasteries they celebrate great ceremonies in honour of these idols, entertainingthemwithgreatstoreofcandlesandoillamps,andwithbellsafterourfashion. TheseBrahmansandHeathenhaveintheircreedmanyresemblancetotheHolyTrinity,and holdingreathonourtherelationoftheTriuneThree,andalwaysmaketheirprayerstoGod, whomtheyconfessandadoreasthetrueGod,Creatorandmakerofallthings,whoisthree personsandoneGod,andtheysaythattherearemanyotherGodswhoarerulersunderhim, inwhomalsotheybelieve.TheseBrahmansandHeathenwheresoevertheyfindourchurches enterthemandmakeprayersandadorationtoourImages,alwaysaskingforSantaMaria,like men who have some knowledge and understanding of these matters and they honour the Churchasisourmanner,sayingthatbetweenthemandusthereislittledifference.Thesemen
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nevereatanythingsubjecttodeath,nordotheyslayanything.Bathingtheyholdtobeagreat ceremony and they say that by it they are saved. " Speaking of the Kingdom of Calicut, Barbosasays: "ThereisalsointhissamekingdomofCalicutacasteofpeoplecalledBrahmeneswhoare priestsamongthem(asaretheclergyamongus)ofwhomIhavespokeninanotherplace." "Theseallspeakthesametongue,norcananybeaBrahmeneexcepthebethesonofa Brahmene.Whentheyaresevenyearsofagetheyputovertheirshoulderastripoftwofingers in breadth of untanned skin with the hair on it of a certain wild beast, which they call Cryvamergam, which resembles a wild ass. Then for seven years he must not eat betel for whichtimehecontinuestowearthisstrap.Whenheisfourteenyearsoldtheymakehima Brahmene,andtakingofftheirleatherstriptheyinvesthimwiththecordofthreestrandswhich hewearsfortherestofhislifeasatokenthatheisaBrahmene.Andthistheydowithgreat ceremonialandrejoicing,aswedohereforaclericwhenhesingshisfirstmass.Thereafterhe mayeatbetel,butnofleshorfish.TheyhavegreathonouramongtheIndians,andasIhave already said, they suffer deaths for no cause whatsoever, their own headman gives them a mildchastisement.Theymarryonceonlyinourmanner,andonlytheeldestsonmarries,heis treated like the head of an entailed estate. The other brothers remain single all their lives. TheseBrahmeneskeeptheirwiveswellguarded,andgreatlyhonoured,sothatnootherman maysleepwiththemifanyofthemdie,theydonotmarryagain,butifawomanwrongsher husband she is slain by poison. The brothers who remain bachelors sleep with the Nayre women,theyholdittobeagreathonour,andastheyareBramenesnowomanrefusesherself tothem,yettheymaynot sleep with any woman older than themselves. They dwell in their ownhousesandcities,andserveasclergyinthehousesofworship,whithertheygotoprayat certainhoursoftheday,performingtheirritualsandidolatries." "SomeoftheseBrahmenesservethekingsineverymannerexceptinarms.Nomanmay prepareanyfoodfortheKingexceptaBrahmeneorhisownkintheyalsoserveascouriersto othercountrieswithletters,moneyormerchandise,passingwherevertheywishtogoinsafety andnonedoesthemanyill,evenwhenthekingsareatwar.TheseBrahmenesarelearnedin theiridolatryandpossessmanybooksthereof.TheKingsholdtheminhighesteem." "IhavealreadyspokenmanytimesoftheNaiyarsandyetIhavenothithertotoldyouwhat mannerofmentheyare.youaretoknowthatinthislandofMalabarthereisanothercasteof peoplecalledNayarsandamongthemarenoblemenwhohavenootherdutythantoservein war,andtheyalwayscarrytheirarmswhereevertheygo,someswordsandshields,others bowsandarrows,andyetothersspears.TheyalllivewiththeKing,andtheothergreatLords neverthelessallreceivestipendsfromtheKingorfromthegreatLordswithwhomtheydwell. NonemaybecomeaNayar,saveonlyhewhoisofNayarlineage.Theyareveryfreefrom stainintheirnobility.Theywillnottouchanyoneoflowcaste.Noreatnordrinksaveinthe houseofaNayar.Thesemenarenotmarried,theirnephews(sister'ssons)aretheirheirs.The Nayarwomenofgoodbirthareveryindependent,anddisposeofthemselvesastheyplease with Brahmenes and Nayars, but they do not sleep with men of caste lower than their own under pain of death. When they reach the age of twelve years their mothers hold a great ceremony. Whenamotherperceivesthatherdaughterhasattainedthatage,sheasksherkinsfolkand
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friendstomakereadytohonourherdaughter,thensheasksofthekindredandespeciallyof one particular kinsman or great friend to marry her daughter this he willingly promises and thenhehasasmalljewelmade,whichwouldcontainahalfducatofgold,longlikearibbon, withaholethroughthemiddlewhichcomesoutontheotherside,strungonathreadofwhite silk.Themotherthenonafixeddayispresentwithherdaughtergailydeckedwithmanyrich jewels,makinggreatrejoicingwithmusicandsinging,andagreatassemblyofpeople. Then the kinsmen or friend comes bringing that jewel, and going through certain forms, throws it over the girl's neck. She wears it as a token all the rest of her life, and may then disposeofherselfasshewills.Themandepartswithoutsleepingwithherinasmuchasheis herkinsmanifheisnot,hemaysleepwithher,butisnotobligedtodoso.Thenceforwardthe mothergoesaboutsearchingandaskingsomeyoungmentotakeherdaughter'svirginitythey mustbeNayarsandtheyregarditamongthemselvesasadisgraceandafoulthingtotakea woman's virginity. And when anyone has once slept with her, she is fit for association with men. Then the mother again goes about enquiring among other young Nayars if they wish to supportherdaughter,andtakeherasaMistresssothatthreeorfourNayarsagreewithherto keepher,andsleepwithher,eachpayinghersomuchadaythemoreloversshehasthe greaterisherhonourEachofoneofthempassesadaywithherfrommiddayononedaytill middayonthenextdayandsotheycontinuelivingquietlywithoutanydisturbanceorquarrels amongthem.Ifanyofthemwishestoleaveher,heleavesher,andtakesanotherandshealso ifsheiswearyofaman,shetellshimtogo,andhedoesgo,ormakestermswithher. Any children they may have stay with the mother who has to bring them up, for they hold themnottobethechildrenofanyman,eveniftheybearhislikeness,andtheydonotconsider themtheirchildren,noraretheyheirstotheirestates,forasIhavealreadystatedtheirheirsare theirnephews,sonsoftheirsisters,(whichrulewhosoeverwillconsiderinwardlyinhismind willfindthatitwasestablishedwithagreateranddeepermeaningthanthecommonfolkthink) fortheysaythattheKingsoftheNayarsinstituteditinorderthattheNayarsshouldnotbeheld backfromtheirservicebytheburdenandlabourofrearingchildren." "InthiskingdomofMalabarthereisalsoanothercasteofpeoplewhomtheycallBiabares, IndianMerchants,nativesoftheland.Theydealingoodsofeverykindbothintheseaports andinland,whereevertheirtradeisofmostprofit.Theygathertothemselvesallthepepper andgingerfromtheNayarsandhusbandmenandofftimestheybuythenewcropsbeforehand inexchangeforcottonclothesandothergoods,whichtheykeepattheseaports.Afterwards theysellthemagainandgainmuchmoneythereby.Theirprivilegesaresuchthatthekingof thecountryinwhichtheydwellcannotexecutethembylegalprocess." "ThereisinthislandyetanothercasteoffolkknownasCuiavern.Theydonotdifferfromthe Nayars,yetbyreasonofafault,whichtheycommitted,theyremainseparatefromthem.Their businessistomakepotteryandbricksforroofingthehousesoftheKingsandidols,whichare roofed with bricks instead of tilesonly these, for as I have already said, other houses are thatchedwithbranches.Theyhavetheirownsortofidolatry,andtheirseparateidols." " There is another Heathen caste which they call Mainatos, whose occupation is to wash clothes for the Kings, Brahmenes and Nayars. By this they live, and may not take up any other."
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"ThereisanotherlowercastethanthesewhichtheycallCaletis,whoareweaverswhohave nootherwayofearningsavebyweavingofcottonandsilkclothes,buttheyarelowcastefolk andhavebutlittlemoney,sothattheyclothethelowerraces.Theyareapartbythemselves andhavetheirownidolatry." "Besidesthecastesmentionedabove,thereareelevenotherslowerthantheywithwhom theothersdonotassociate,nordotheytouchthemunderpainofdeathandtherearegreat distinctionsbetweenoneandanotherofthem,preservingthemfrommixturewithoneanother. Thepurestofalltheselow,simplefolktheycallTuias.Theirworkismainlythatoftendingthe palmgrovesandgatheringthefruitthereof,andcarryingitawayforwagesontheirbacks,for therearenobeastsofburdenintheland." "ThereisanothercastestilllowerthanthesewhomtheycallManen(Mancuintheprinted text)whoneitherassociatewithothersnortouchthem,nordotheothertouchthem.Theyare washermenforthecommonpeople,andmakersofsleepingmatsfromwhichoccupationsall but they are barred their sons must perforce follow the same trade they have their own separateidolatry." "There is another caste in this land still lower whom they call Canaquas. Their trade is makingbucklesandumbrellas. They learn letters for purposes of astronomy, they are great astrologers, and foretell with great truth things that are to come there are some lords who maintainthemforthiscause." "There is also another lower caste, also Heathens, called Ageres. They are masons, carpenters, smiths, metal workers and some are goldsmiths, all of whom are of a common descent,andaseparatecaste,andhavetheiridolsapartfromotherfolk.Theymarry,andtheir sonsinherittheirproperty,andlearntheirfathers'trade.""Thereisanothercastestilllowerin thiscountrycalledMogeres,theyarealmostthesameastheTuias,buttheydonottouchone another.TheyworkascarriersofallthingsbelongingtotheRoyalStatewhenitmovesfrom oneplacetoanother,butthereareveryfewoftheminthislandtheyareaseparatecastethey havenomarriagelawthemostofthemgaintheirlivingonthesea,theyaresailors,andsome ofthemfisherstheyhavenoidols.TheyareaswellslavesoftheNayars: "ThereisanothercasteyetlowerwhomtheycallMonquer,fisherswhohavenootherwork thanfishing,yetsomesailintheMoors'shipandinthoseofotherHeathens,andtheyarevery expertseamen.Thisraceisveryrude,theyareshamelessthievestheymarryandtheirsons succeedthem,theirwomenareofloosecharacter,theysleepwithanyonewhosoeveranditis heldnoevil.Theyhavetheirownidolatry." "InthislandofMalabarthereisanothercasteofHeathenevenlowerthanthose,whom,they callBetunes.Theirbusinessissaltmakingandricegrowing,theyhavenootherlivelihood." "Theydwellinhousesstandingbythemselvesinthefieldsawayfromtheroads,whitherthe gentlefolkdonotwalk.Theyhavetheirownidolatry.TheyareslavesoftheKingsandNayars andpasstheirlivesinpoverty.TheNayarsmakethemwalkfarawayfromthemandspeakto themfromafaroff.Theyholdnointercoursewithanyothercaste." "ThereisanothercasteofHeathen,evenlowerandruder,whomtheycallPaneens,whoare greatsorcerersandlivebynoothermeans." "Thereisanothercastelowerandruderthanthey,namedRevoleensaverypoorfolk,who livebycarryingfirewoodandgrasstothetowns,theymaytouchnone,normayanytouchthem
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underpainofdeath.Theygonaked,coveringonlytheirprivatepartswithscantandfilthyrags, themorepartofthemindeedwithleavesofcertaintrees.Theirwomenwearmanybrassrings intheirearsandontheirnecks,armsandlegs,necklacesandbraceletsofheads." "AndthereisyetanothercasteofHeathenslowerthanthesewhomtheycallPoleas,who amongalltherestareheldtobeaccursedandexcommunicatetheydwellinthefieldsand open campaigns in secret lurking places, whither folk of good caste never go save by mischance, and live in huts very strut and mean. They are tillers of rice with buffaloes and oxen.TheyneverspeaktotheNayarssavefromafaroff,shoutingsothattheymayhearthem, and when they go along the roads they utter loud cries that they may be let past, and whosoeverhearsthemleavestheroad,andstandsinthewoodtilltheyhavepassedbyandif anyone whether man or woman, touches them, his kinsfolk slay them forthwith, and in vengeancethereforetheyslayPoleasuntiltheyarewearywithoutsufferinganypunishment." " Yet another caste there is even lower and baser called Parens, who dwell in the most desert places away from all other castes. They have no intercourse with any person nor anyonewiththemtheyareheldtobeworsethandevils,andtobedamned.Eventoseethem istobeuncleanandoutcaste.Theyeatyamsandotherrootsofwildplants.Theycovertheir middleswithleaves,theyalsoeatthefleshofwildbeasts." "WiththeseendthedistinctionsbetweenthecastesoftheHeathen,whichareeighteeninall, eachoneseparateandunabletotouchothersormarrywiththemandbesidestheseeighteen castesoftheHeathenwhoarenativesofMalabar,whichIhavenowrelatedtoyou,thereare othersofoutlandishfolkmerchantsandtradersintheland,wheretheypossesshousesand estates,livinglikethenativesyetwithcustomsoftheirown." These foreigners were not able to give a full and detailed picture of caste. This is understandable. For to every foreigner the private life of the Hindu is veiled and it is not possibleforhimtopenetrateit.ThesocialorganismofIndia,theplayofitsmotiveforces,is moreover,regulatedinfinitelymorebycustom,carryingaccordingtolocalityandbafflinginits complexity,thanbyanylegalformulawhichcanbepickedoutofalegaltextbook.Butthereis no doubt that caste did appear to the foreigner as the most singular and therefore the most distinguishingfeatureofHindusociety.Otherwisetheywouldnothavenoteditsexistencein therecordtheymadeofwhattheyobservedwhentheycametoIndia. Caste therefore is something special in the Hindu social organization and marks off the Hindusfromotherpeoples.Castehasbeenagrowinginstitution.Ithasneverbeenthesame atalltimes.TheshapeandformofCasteasitexistedwhenMegashtheneswrotehisaccount was very different from what the shape and form it had taken when Alberuni came and the appearanceitgavetothePortuguesewasdifferentfromwhatitwasinthetimeofAlberuni.But tounderstandcasteonemusthavemoreexactideaofitsnaturethantheseforeignersareable togive. Tofollowthediscussionofthesubjectofcasteitisnecessarytofamiliarisethereaderwith somebasicconceptionswhichunderlietheHinduSocialOrganisation.Thebasicconception ofsocialorganisationwhichprevailsamongtheHindusstartswiththeriseoffourclassesor VarnasintowhichHindusocietyisbelievedtohavebecomedivided.Thesefourclasseswere named(1)Brahmins,thepriestlyandtheeducatedclass(2)Kshatriyasthemilitaryclass(3) TheVaishyasthetradingclassand(4)TheShudrastheservantclass.Foratimethesewere
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merelyclasses.Afteratimewhatwereonlyclasses(Varnas)becameCastes(Jatis)andthe fourcastesbecamefourthousand.Inthiswaythemoderncastesystemwasonlytheevolution oftheancientVarnasystem. NodoubtthecastesystemisanevolutionoftheVarnasystem.Butonecangetnodieaof thecastesystembyastudyoftheVarnasystem.CastemustbestudiedapartfromVarna. II Anoldagnosticissaidtohavesummeduphisphilosophyinthefollowingwords: "TheonlythingIknowisthatIknownothingandIamnotquitesurethatIknowthat" SirDenzillbbetsonundertakingtowriteaboutcasteinthePunjabsaidthatthewordsofthis agnosticabouthisphilosophyexpressedveryexactlyhisownfeelingsregardingcaste.Itisno doubttruethatowingtolocalcircumstancestheredoesappearacertaindiversityaboutcaste matters and that it is very difficult to make any statement regarding any one of the castes. Absolutelytrueasitmaybe,asregardsonelocalitywhichwillnotbecontradictedwithequal truthasregardsthesamecasteinsomeotherarea. Althoughthismaybetrueyetitcannotbedifficulttoseparatetheessentialandfundamental featuresofcastefromitsnonessentialandsuperficialfeatures.Aneasywaytoascertainthis is to ask what are the matters for which a person is liable to be excluded from caste. Mr. Bhattacharya has stated the following as causes for expulsion from caste. (1) Embracing ChristanityorIslam(2)GoingtoEuropeorAmerica(3)Marryingawidow(4)Publiclythrowing the sacred thread (5) Publicly eating beef, pork or fowl (6) Publicly eating kachcha food preparedbyaMahomedan,ChristianorlowcasteHindu(7)Officiatingatthehouseofavery lowcasteShudra(8)Byafemalegoingawayfromhomeforimmoralpurposes(9)Byawidow becoming pregnant. This list is not exhaustive and omits the three most important causes which entail expulsion from caste. They are (10) Intermarrying outside caste (II) Inter dining with persons of another caste and (12) Change of occupation. The second defect in the statementofMr.Bhattacharyaisthatitdoesnotmakeanydistinctionbetweenessentialsand nonessentials.Ofcourse,'whenapersonisexpelledfromhiscastethepenaltyisuniform.His friends, relatives and fellowmen refuse to partake of his hospitality. He is not invited to entertainmentintheirhouses.Hecannotobtainbridesorbridegroomsforhischildren.Even hismarrieddaughterscannotvisithimwithoutrunningtheriskofbeingexcludedfromcaste. Hispriest,hisbarberandwashermenrefusetoservehim.Hisfellowcastemenseveretheir connection with him so completely that they refuse to assist him even at the funeral of a memberofhishousehold.Insomecasesthemanexcludedfromcasteisdebarredaccessto publictemplesandtothecremationorburialground. Thesereasonsforexpulsionfromcasteindirectlyshowtherulesandregulationsofthecaste. But all regulations are not fundamental. There are many which are unessential. Caste can existevenwithoutthem.Theessentialandunessentialcanbedistinguishedbyaskinganother question.WhencanaHinduwhohaslostcasteregainhiscaste?TheHindushaveasystem ofPrayaschitaswhicharePenancesandwhichamanwhohasbeenexpelledfromcastemust performbeforehecanbeadmittedtocastefellowship.WithregardtothesePrayaschitasor Penancescertainpointsmustberemembered.Inthisfirstplace,therearecasteoffencesfor
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which there is no Prayaschita. In the second place, the Prayaschitas vary according to the offence. In some cases the Prayaschitas involve a very small penalty. In other cases the penaltyinvolvedisaverysevereone. The existence of a Prayaschita and the absence of it have a significance which must be clearlyunderstood.TheabsenceofPrayaschitadoesnotmeanthatanyonemaycommitthe offence with impunity. On the contrary it means that the offence is of an immeasurable magnitudeandtheoffenderonceexpelledisbeyondreclamation.Thereisnoreentryforhim inthecastefromwhichheisexpelled.TheexistenceofaPrayaschitameansthattheoffence iscompoundable.Theoffendercantaketheprescribedprayaschitaandobtainadmissionin thecastefromwhichheisexpelled. There are two offences for which there is no penance. These are (1) change from Hindu Religiontoanotherreligion(2)Marriagewithapersonofanothercasteoranotherreligion.Itis obviousifamanlosescastefortheseoffenceshelosesitpermanently. Of the other offences the prayaschitas prescribed are of the severest kind, are two(1) interdiningwithapersonofanothercasteoranonHinduand(2)Takingtooccupationwhich isnottheoccupationofthecaste.Inthecaseoftheotheroffencesthepenaltyisalightone almostnominal. Thesurestcluetofindoutwhatarethefundamentalrulesofcasteandwhatcasteconsistsit isfurnishedbytherulesregardingprayaschitas.Thosefortheinfringementofwhichthereisno prayaschita constitute the very soul of caste and those for the infringement of which the prayaschitaisoftheseverestkindmakeupthebodyofcaste.Itmaythereforebesaidwithout any hesitation that there are four fundamental rules of caste. A caste may be defined as a social group having (a) belief in Hindu Religion and bound by certain regulations as to (b) marriage(c)foodand(d)occupation.Tothisonemorecharacteristicmaybeaddednamelya socialgrouphavingacommonnamebywhichitisrecognised. Inthematterofmarriagetheregulationlaysdownthatthecastemustbeendogamous.There can be no intermarriage between members of different castes. This is the first and the most fundamentalideaonwhichthewholefabricofthecasteisbuiltup. Inthematteroffoodtheruleisthatapersoncannottakefoodfromanddinewithanyperson whodoesnotbelongtohiscaste.Thismeansthatonlythosewhocanintermarrycanalsointer dine.Thosewhocannotintermarrycannotinterdine.Inotherwords,casteisanendogamous unitandalsoacommunalunit. Inthematterofoccupationtheregulationisthatapersonmustfollowtheoccupationwhichis thetraditionaloccupationofhiscasteandifthecastehasnooccupationthenheshouldfollow theoccupationofhisfather. Inthematterofstatusofapersonitisfixedandishereditary.Itisfixedbecauseaperson's statusisdeterminedbythestatusofthecastetowhichhebelongs.Itishereditarybecausea Hinduisstampedwiththecastetowhichhisparentsbelonged,aHinducannotchangehis statusbecausehecannotchangehiscaste.AHindusborninacasteandhediesamember ofthecasteinwhichheisborn.AHindumaylosehisstatusifhelosescaste.Buthecannot acquireaneworabetterordifferentstatus. Whatisthesignificanceofacommonnameforacaste?Thesignificanceofthiswillbeclear ifweasktwoquestionswhichareveryrelevantandacorrectanswertoeachisnecessaryfora
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completeideaofthisinstitutionofcaste.Socialgroupsareeitherorganisedorunorganised. Whenthemembershipofthegroupandtheprocessofjoiningandleavingthegroups,arethe subject of definite social regulations and involve certain duties and privileges in relation to othermembersofthegroupthenthegroupisanorganisedgroup.Agroupisavoluntarygroup inwhichmembersenterwithafullknowledgeofwhattheyaredoingandtheaimswhichthe association is designed to fulfil. On the other hand, there are groups of which an individual person becomes a member without any act of volition, and becomes subject to social regulationandtraditionsoverwhichhehasnocontrolofanykind. Nowitishardlynecessarytosaythatcasteisahighlyorganisedsocialgrouping.Itisnota loose or a floating body. Similarly, it is not necessary to say that caste is an involuntary grouping.AHinduisborninacasteandhediesasamemberofthatcaste.ThereisnoHindu without caste, cannot escape caste and being bounded by caste from birth to death he becomessubjecttosocialregulationsandtraditionsofthecasteoverwhichhehasnocontrol. The significance of a separate name for a caste lies in thisnamely it makes caste an organisedandaninvoluntarygrouping.Aseparateandadistinctivenameforacastemakes caste asking to a corporation with a perpetual existence and a seal of separate entity. The significanceofseparatenamesforseparatecasteshasnotbeensufficientlyrealisedbywriters oncaste.Indoingthattheyhavelostsightofamostdistinctivefeatureofcaste.Socialgroups thereareandtheyareboundtobeineverysociety.Manysocialgroupsinmanycountriescan be equated to various castes in India and may be regarded as their equivalent. Potters, Washermen,Intellectuals,associalgroupsareeverywhere. But in other countries they have remained as unorganised and voluntary groups while in Indiatheyhavebecomeorganisedandinvoluntaryi.e.,theyhavebecomecastesbecausein othercountriesthesocialgroupswerenotgivennamewhileinIndiatheydid.Itisthename, whichthecastebearswhichgivesitfixateandcontinuityandindividuality.Itisthenamewhich defineswhoareitsmembersandinmostcasesapersonborninacastecarriesthenameof thecasteasapartofhissurname.Againitisthenamewhichmakesiteasyforthecasteto enforceitsrulesandregulations.Itmakesiteasyintwoways.Inthefirstplace,thenameofthe caste forming a surname of the individual prevents the offender in passing off as a person belongingtoanothercasteandthusescapethejurisdictionofthecaste.Secondly,ithelpsto identifytheoffendingindividualandthecastetowhosejurisdictionheissubjectsothatheis easilyhandedupandpunishedforanybreachofthecasterules. Thisiswhatcastemeans.Nowastothecastesystem.Thisinvolvesthestudyofthemutual relations between different castes. Looked at as a collection of caste, the caste system presentsseveralfeatures,whichatoncestriketheobserver.Inthefirstplacethereisnointer connection between the various castes, which form a system. Each caste is separate and distinct. It is independent and sovereign in the disposal of its internal affairs and the enforcementofcasteregulations.Thecastestouchbuttheydonotinterpenetrate.Thesecond feature relates to the order in which one caste stands in relation to the other castes in the system.Thatorderisverticalandnothorizontal. Suchisthecasteandsuchisthecastesystem.Questionis,isthisenoughtoknowtheHindu socialorganisation? For a static conception of the Hindu social organisation an idea of the casteandthecastesystemisenough.Oneneednottroubletoremembermorethanthefacts
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thattheHindusaredividedintocastesandthatthecastesformasysteminwhichallhangona threadwhichrunsthroughthesysteminsuchawaythatwhileencirclingandseparatingone castefromanotheritholdsthemallasthoughitwasastringoftennisballshangingoneabove the other. But this will not be enough to understand caste as a dynamic phenomenon. To followtheworkingsofcasteinactionitisnecessarytonoteoneotherfeatureofcastebesides thecastesystem,namelyclasscastesystem. The relationship between the ideas of caste and class has been a matter of lively controversy.Somesaythatcasteisanalogoustoclassandthatthereisnodifferencebetween thetwo.Othersholdthattheideaofcastesisfundamentallyopposedtothatofclass.Thisisan aspect of the subject of caste about which more will be said hereafter. For the present it is necessarytoemphasiseonefeatureofthecastesystemwhichhasnotbeenreferredtoherein before. It is this. Although caste is different from and opposed to the notion of class yet the castesystemasdistinguished from casterecognises a class system which is somewhat differentfromthegradedstatusreferredtoabove.JustastheHindusaredividedintosomany castes,castesaredividedintodifferentclassesofcastes.TheHinduiscasteconscious.Heis also class conscious. Whether he is caste conscious or class conscious depends upon the castewithwhichhecomesinconflict.Ifthecastewithwhichhecomesinconflictisacaste withintheclasstowhichhebelongsheiscasteconscious.Ifthecasteisoutsidetheclassto whichhebelongsheisclassconscious.Anyonewhoneedsanyevidenceonthispointmay studytheNonBrahminMovementintheMadrasandtheBombayPresidency.Suchastudy willleave no doubt that to a Hindu caste periphery is as real as class periphery and caste consciousnessisasrealasclassconsciousness. Caste,itissaid,isanevolutionoftheVarnasystem.Iwillshowlateronthatthisisnonsense. CasteisaperversionofVarna.Atanyrateitisanevolutionintheoppositedirection.Butwhile castehascompletelypervertedtheVarnasystemithasborrowedtheclasssystemfromthe Varnasystem.IndeedtheClasscastesystemfollowscloselytheclasscleavagesoftheVarna system. Lookingatthecastesystemfromthispointofviewonecomesacrossseverallivesofclass cleavagewhichrunthroughthispyramidofcastesdividingthepyramidintoblocksofcastes. The first line of cleavage follows the line of division noticeable in the ancient Chaturvarna system.TheoldsystemofChaturvarnamadeadistinctionbetweenthefirstthreeVarnas,the Brahmins,Kshatriyas,Vaishyas and the fourth Varna namely the Shudra. The three former were classes as the Regenerate classes. The Shudra was held as the unregenerate class. Thisdistinctionwasbaseduponthefactthattheformerwasentitledtowearthesacredthread andstudytheVedas.TheShudrawasentitledtoneitherandthatiswhyhewasregardedas the unregenerate class. This line of cleavage is still in existence and forms the basis of the present day class division separating the castes which have grown out of the vast class of ShudrasfromthosewhichhavegrownoutofthethreeclassesofBrahmins,thekshatriyasand Vaishyas.ThislineofclasscleavageistheonewhichisexpressedbythetermsHighCastes andLowCastesandwhichareshortformsfortheHighClassCastesandLowClassCastes. Next after this line of cleavage there runs through the pyramid a second line of class cleavage.ItrunsjustbelowtheLowClassCastes.Itsetsaboveallthecastesbornoutofthe fourVarnasi.e.,theHighCastesaswellasthelowcastesabovetheremainingcastes,whichI
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willmerelydescribeasthe'rest'.Thislineofclasscleavageisagainarealoneandfollows thewelldefineddistinctionwhichwasafundamentalprincipleoftheChaturvarnasystem.The ChaturvarnasystemasispointedoutmadeadistinctionbetweenthefourVarnasputtingthe three Varnas above the fourth. But it also made an equally clear distinction between those withintheChaturvarnaandthoseoutsidetheChaturvarna.Ithadaterminologytoexpressthis distinction. Those within the Chaturvarnahigh or low, Brahmin or Shudra were called Savarnai.e.,thosewiththestampoftheVarna.ThoseoutsidetheChaturvarnawerecalled Avarnai.e.,thosewithoutthestampofVarna.Allthecasteswhichhaveevolvedoutofthefour varnasarecalledSavamaHinduswhichisrenderedEnglishbythetermCasteHindusThe 'rest'aretheAvarnaswhoinpresentparlancespokenofbyEuropeansasNoncasteHindus i.e.,thosewhoareoutsidethefouroriginalcastesorvarnas. Muchthatiswrittenaboutthecastesystemhasreferencemostlytothecastesystemamong the Savama Hindus. Very little is known about the Avarna Hindus. Who are these Avarna Hindus,whatistheirpositioninHinduSociety,howaretheyrelatedtotheSavarnaHindusare questionstowhichnoattentionhassofarbeenpaid.Iamsurethatwithoutconsideringthese questionsnoonecangetatruepictureofthesocialstructuretheHindushavebuilt.Toleave out the Class cleavage between the Savarna Hindus and the Avarna Hindus is to relate Grimm'sFairyTalewhichleavesoutthewitches,thegoblinsandtheorges.
[f1]'FreedomItsmeaningbyRuthNandaKishen.p.214. [f2]1FreedomItsMeaningpp.1113. [f3]"TheCastesystemofNorthernIndia"pp.5156. [f4]IntheNorthernIndiathebartoeatingtogetherappliesonlywhenthefoodiskachchafood.InSouthernIndiathe bariscompleteandappliesevenwhenthefoodispuccafood.Kachchafoodisfoodcookedinwater.Paccafoodis foodcookedinghee. [f5]Seemybook'WhoweretheShudras?' [f6]1'TheCastesystemofNorthernIndia'pp.8990. [f7]Ibid.'TheCastesystemofNorthernIndia'. [f8]Theillustrationsgivenabovearenotmerelydrawnfromimagination.Theyareactsofhistory.Thedifferentiation betweenhighandlowwasrecognisedbylawinthetimeofthePeshwas.Thedifferentiationaboutdoleexistseven nowintheBombayPresidencyandwasdefendedbyaCongressMinister.TheseRemarksarenotapplicabletoday Editors. [f9]ThisimmunitywascontinuedbytheBritishGovernmentupto1837.Itwasin1837thePenalLawwasamended wherebytheBrahmanforthefirsttimebecameliabletocapitapunishmentformurder.Theimmunitystillexistsin IndianStates.InTravancoretheDewanwhoisaBrahminadoptedaningeniousmethodofmeetingpubliccriticism ofthiscontinuanceofthisprivilege.InsteadofhangingtheBrahminsheabolishedcapitalpunishmentaltogether. [f10]ManuIII.1213ThisprivilegeisrecognisedbyCourtsinIndia [f11]ManuXI.31Thisprivilegehasbeenabolished, [f12]ManuXI.32.Thisprivilegenolongerexists. [f13]ManuVIII.37. [f14]ManuVIII.38. [f15]ManuIX.323. [f16]6ManuVII.133. [f17]ManuVII.134. [f18]ManuIX.189.
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[f19]The correct description of the Brahmin would be the Supermost Superman. For below him and above the common man there are the Kshatriyas and the Vaishyas. But since the Kshatriyas and the Vaishyas are only superiorsandnotsupermenitisunnecessarytochangethenomenclature.
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Ambedkar - India and The Prerequisite Pre-Requisites of Communism, Marx, Buddha

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Ambedkar - India and The Prerequisite Pre-Requisites of Communism, Marx, Buddha

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18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

18.India and pre-requisite of communism

www.ambedkar.org/ambcd/18.India and pre-requisite of communism.htm

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