Vol. 3 · pages 86–90

73 PHILOSOPHY OF HINDUISM I. 95. “What created being can surpass him, through whose mouth the gods continually consume the sacrificial viands and the manes the offerings to the dead?” I. 96. “ Of created beings the most excellent are said to be those which are animated; of the animated, those who subsist by intelligence; of the intelligent, mankind; and of the men, the Brahmanas”. Besides the reason given by Manu the Brahmin is first in rank because he was produced by God from his mouth, in order that the offerings might be conveyed to the Gods and manes. Manu gives another reason for the supremacy of the Brahmins. He says:— I. 98. “The very birth of a Brahmana is an eternal incarnation of the sacred Law (Veda); for he is born to (fulfil) the sacred law, and becomes one with Brahman (God).” I. 99. “A Brahamana, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the Law.” Manu concludes by saying that:— I. 101. “The Brahman eats but his own food, wears but his own apparel, bestows but his own in alms; other mortals subsist through the benevolence of the Brahamana.” Because according to Manu:— II. 100. “Whatever exists in the world is the property of the Brahmana; on account of the excellence of his origin the Brahmana is, indeed, entitled to it all.” Manu directs:— VII. 36. “Let the King, after rising early in the morning, worship Brahmans who are well versed in the three-fold sacred science and learned (in polity), and follow their advice”. VII. 38. “ Let him daily worship aged Brahmans who know the Veda and are pure .......” VII. 37. “ Let the king, having risen at early dawn, respectfully attend to Brahman, learned in the three Vedas and in the science of ethics, and by their decision let him abide.” VII. 38. “Constantly must he show respect to Brahmans, who have grown old, both in years and in piety, who know the scriptures, who in body and mind are pure; for he, who honours the aged, will perpetually be honoured even by cruel demons.” IX. 313. “Let him not, although in the greatest distress for money, provoke Brahmans to anger by taking their propery; for they, once enraged, could immediately by sacrifices and imprecations destroy him with his troops, elephants, horses and cars.”

74 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES Finally Manu says:— XI. 35. “The Brahman is (hereby) declared (to be) the creator (of the world), the punisher, the teacher, (and hence) a benefactor (of all created beings); to him let no man say anything unpropitious; nor use any harsh words”. To conclude and complete the theory of supermen and of what is right and good let me reproduce the following two texts from Manu:— X. 122. But let a Shudra serve Brahmans, either for the sake of heaven or with a view to both this life and the next, for he who is called the servant of a Brahman thereby gains all his ends. X. 123. The service of the Brahmana alone is declared to be an excellent occupation for a Shudra; for whatever else besides this he may perform will bear no fruit. And Manu adds :— X. 129. No collection of wealth must be made by a Shudra, even though he be able to do it; for a Shudra who has acquired wealth gives pain to Brahman. The above texts from Manu disclose the core and the heart of the philosophy of Hinduism. Hinduism is the gospel of the superman and it teaches that what is right for the superman is the only thing which is called morally right and morally good. Is there any parallel to this philosophy ? I hate to suggest it. But it is so obvious. The parallel to this philosophy of Hinduism is to be found in Nietzsche. The Hindus will be angry at this suggestion. It is quite natural. For the philosophy of Nietzsche stands in great odium. It never took roots, In his own words he was “sometimes deified as the philosopher of the aristrocracy and squirearchy, sometimes hooted at, sometimes pitied and sometimes boycotted as an inhuman being”. Nietzsche’s philosophy had become identified with will to power, violence, denial of spiritual values, superman and the sacrifice, servility and debasement of the common man. His philosophy with these high spots had created a certain loathsomeness and horror in the minds of the people of his own generation. He was utterly neglected if not shunned and Nietzsche himself took comfort by placing himself among the “posthumous men”. He foresaw for himself a remote public, centuries after his own time to appreciate him. Here too Nietzsche was destined to be disappointed. Instead of there being any appreciation of his philosophy, the lapse of time has only augmented the horror and loathing which people of his generation felt for Nietzsche. This is principally due to the revelation that the philosophy of Nietzsche is capable of producing Nazism. His friends have vehemently protested

75 PHILOSOPHY OF HINDUISM against such a construction. 1 But it is not difficult to see that his philosophy can be as easily applied to evolve a super state as to superman. This is What the Nazis have done. At any rate the Nazis trace their ancestry from Nietzsche and regard him as their spiritual parent. Hitler has himself photographed beside a bust of Nietzsche; he takes the manuscripts of the master under his own special guardianship; extracts are chosen from Nietzsche’s writings and loudly proclaimed at the ceremonies of Nazism, as the New German Faith. Nor is the claim by the Nazis of spiritual ancestry with Nietzsche denied by his near relations. Nietzsche’s own cousin Richard Ochler approvingly says that Nietzsche’s thought is Hitler in action and that Nietzsche was the foremost pioneer of the Nazi accession to power. Nietzsche’s own sister, few months before her death, thanks the Feurhar for the honour he graciously bestows on her brother declaring that she sees in him that incarnation of the “Superman” foretold by Zarathustra. To identify Nietzsche, whose name and whose philosophy excites so much horror and so much loathing; with Manu is sure to cause astonishment and resentment in the mind of the Hindus. But of the fact itself there can be no doubt. Nietszche himself has openly declared that in his philosophy he is only following the scheme of Manu. In his Anti Christ this is what Nietzsche says:— “After all, the question is, to what end are falsehoods perpetrated ? The fact that, in Christianity, ‘holy’ ends are entirely absent, constitutes my objection to the means it employs. Its ends are only bad ends; the poisoning, the calumniation and the denial of life, the contempt of the body, the degradation and self pollution of man by virtue of the concept of sin, - consequently its means are bad as well. My feelings are quite the reverse, When I read the law book of Manu, an incomparably intellectual and superior work, it would be a sin against the spirit even to mention in the same breath with the Bible. You will guess immediately why; it 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, not to forget the most important point of all, it is fundamentally different from every 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 perfection, with saying yea to life, and triumphant sense of well-being in regard to itself and to life, - the Sun shines upon the whole book. All those 1For this as also for facts which follow see M.P. Nicolas. “From Nietzsche Down to Hitler” 1938.

76 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES things which Christianity smothers with its bottomless vulgarity; procreation, woman, marriage, are here treated with earnestness, with reverence, with love and confidence. How can one possibly place in the hands of children and women, a book that contains those vile words: “to avoid fornication, let every man have his own wife, and let every woman have her own husband ......... it is better to marry than to burn”. And is it decent to be a Christian so long as the very origin of man is Christianised, - that is to say, befouled, by the idea of the immaculate conception?... I know of no book in which so many delicate and kindly things are said to woman, as in the Law Book of Manu; these old grey-beards and saints have a manner of being gallant to woman which, perhaps, cannot be surpassed. “The mouth of a woman”, says Manu on one occassion, “the breast of a maiden, the prayer of a child, and the smoke of the sacrifice, are always pure”. Elsewhere he says: “there is nothing purer than the light of the Sun, the shadow cast by a cow, air water, fire and the breath of a Maiden”. And finally-perhaps this is also a holy lie:— “all the openings of the body above the navel are pure, all those below the navel are impure. Only in a maiden is the whole body pure.” This leaves no doubt that Zarathustra is a new name for Manu and that Thus Spake Zarathustra is a new edition of Manu Smriti. 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 a race of supermen as compared with the existing race of men. Manu on the other hand was interested in maintaining the privileges of a class who had come to arrogate to itself the claim of being supermen. Nietzsche’s supermen were supermen by reason of their worth. Manu’s supermen were supermen by reason of their birth. Nietzsche was a genuine disinterested philosopher. Manu on the contrary was an hireling engaged to propound a philosophy which served the interests of a class born in a group and whose title to being supermen was not to be lost even if they lost their virtue. Compare the following texts from Manu. X. 81. “Yet a Brahman, unable to subsist by his duties just mentioned, may live by the duty of a soldier; for that is the next rank.” X. 82. “If it be asked, how he must live, should he be unable to get a subsistence by either of those employments; the answer is, he may subsist as a mercantile man, applying himself into tillage and attendance on cattle.”

77 PHILOSOPHY OF HINDUISM Manu adds : IX. 317. “A Brahmana, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the performance of a burnt oblation ) or not carried forth, is a great divinity”. IX. 323. “ Thus, though the Brahmans employ themselves in all (sorts) of mean occupation, they must be honoured in every way (for each of) them is a very great diety”. Thus Manu’s is a degraded and degenerate philosophy of superman as compared with that of Nietzsche and therefore far more odious and loathsome than the philosophy of Nietzsche. This explains why the philosophy of Hinduism does not satisfy the test of justice or of utility. Hinduism is not interested in the common man. Hinduism is not interested in Society as a whole. The centre of its interest lies in a class and its philosophy is concerned in sustaining and supporting the rights of that class. That is why in the Philosophy of Hinduism the interests of the common man as well as of society are denied, suppressed and sacrificed to the interest of this class of Supermen. What is the value of such a religion to man ? Mr. Balfour in speaking on the merits of positivism as Religion asked the positivists certain questions which are worth recalling. He very pertinently asked; “What has (Positivism) to say to the more obscure multitude who are absorbed, and well nigh overwhelmed, in the constant struggle with daily needs and narrow cares; who have but little leisure or inclination to consider the precise role they are called on to play in the great drama of ‘humanity’ and who might in any case be puzzled to discover its interest or its importance ? Can it assure them that there is no human being so insignificant as not to be of infinite worth in the eyes of Him who created the Heavens, or so feeble but that his action may have consequence of infinite moment long after this material system shall have crumbled into nothingness ? Does it offer consolation to those who are bereaved, strength to the weak, forgiveness to the sinful, rest to those who are weary and heavy laden ?” The same questions may be asked of Manu. The answer to each one of them must be in the affirmative. In short the philosophy of Hinduism is such that it cannot be called the Religion of humanity. That is why to use the language of Balfour, Hinduism, if it penetrates, does not vitrify the inmost life of ordinary humanity. Indeed if it does anything it paralyses it. There is in Hinduism no nourishment for ordinary human souls, no comfort for ordinary human sorrow, no help for ordinary human weakness. It