Vol. 7 · pages 256–260

237 CONTENTS Page PREFACE .. .. .. 239 PART I A C OMPARATIVE S URVEY Chapter I. U NTOUCHABILITY AMONG N ON-HINDUS .. 249 II. U NTOUCHABILITY AMONG H INDUS . .. 256 PART II PROBLEM OF H ABITAT III. W HY DO THE U NTOUCHABLES LIVE OUTSIDE THE V ILLAGE ? .. .. 271 IV. A RE THE U NTOUCHABLES B ROKEN M EN ? .. 278 V. A RE THERE P ARALLEL C ASES ? .. .. 281 VI. How DID S EPARATE S ETTLEMENTS FOR BROKEN M EN DISAPPEAR ELSEWHERE ? .. 284 PART III OLD T HEORIES OF THE O RIGIN OF U NTOUCHABILITY . VII. R ACIAL D IFFERENCE AS THE O RIGIN OF UNTOUCHABILITY .. .. 289 VIII. O CCUPATIONAL O RIGIN OF U NTOUCHABILITY .. 305 PART IV NEW T HEORIES OF THE O RIGIN OF U NTOUCHABILITY . IX. C ONTEMPT FOR B UDDHISTS AS THE R OOT OF UNTOUCHABILITY .. .. 311 X. B EEF-EATING AS THE R OOT OF U NTOUCHABILITY .. 318

238 PART V THE N EW T HEORIES AND SOME H ARD Q UESTIONS . XL D ID THE H INDUS NEVER EAT B EEF ? .. 323 XII. W HY DID N ON-BRAHMINS GIVE UP B EEF-EATING ? 329 XIII. W HAT MADE THE B RAHMINS BECOME VEGETARIANS ? .. .. 334 XIV. W HY SHOULD B EEF-EATING MAKE B ROKEN M EN UNTOUCHABLES ? .. .. 350 PART VI UNTOUCHABILITY AND THE D ATE OF ITS B IRTH. XV. T HE I MPURE AND T HE U NTOUCHABLES .. 359 XVI. W HEN DID B ROKEN M EN BECOME .. UNTOUCHABLES ? .. .. 370 INDEX.. .. .. .. 381

239 PREFACE This book is a sequel to my treatise called The Shudras —Who they were and How they came to be the Fourth Varna of the Indo-Aryan Society which was published in 1946. Besides the Shudras, the Hindu Civilization has produced three social classes whose existence has not received the attention it deserves. The three classes are :- (i) The Criminal Tribes who number about 20 millions or so; (ii) The Aboriginal Tribes who number about 15 millions; and (iii) The Untouchables who number about 50 millions. The existence of these classes is an abomination. The Hindu Civilization, gauged in the light of these social products, could hardly be called civilization. It is a diabolical contrivance to suppress and enslave humanity. Its proper name would be infamy. What else can be said of a civilization which has produced a mass of people who are taught to accept crime as an approved means of earning their livelihood, another mass of people who are left to live in full bloom of their primitive barbarism in the midst of civilization and a third mass of people who are treated as an entity beyond human intercourse and whose mere touch is enough to cause pollution? In any other country the existence of these classes would have led to searching of the heart and to investigation of their origin. But neither of these has occurred to the mind of the Hindu. The reason is simple. The Hindu does not regard the existence of these classes as a matter of apology or shame and feels no responsibility either to atone for it or to inquire into its origin and growth. On the other hand, every Hindu is taught to believe that his civilization is not only the most ancient but that it is also in many respects altogether unique. No Hindu ever feels tired of repeating these claims. That the Hindu Civilization is the most ancient, one can understand and even allow. But it is not quite so easy to understand on what grounds they rely for claiming that the Hindu Civilization is a unique one. The Hindus may not like it, but so far as it strikes non-Hindus, such a claim can rest only on one ground. It is the existence of these classes for which the Hindu Civilization is responsible. That the existence of such classes is a unique phenomenon, no Hindu need repeat, for nobody

240 can deny the fact. One only wishes that the Hindu realized that it was a matter for which there was more cause for shame than pride. The inculcation of these false beliefs in the sanity, superiority and sanctity of Hindu Civilization is due entirely to the peculiar social psychology of Hindu scholars. To-day all scholarship is confined to the Brahmins. But unfortunately no Brahmin scholar has so far come forward to play the part of a Voltaire who had the intellectual honesty to rise against the doctrines of the Catholic Church in which he was brought up; nor is one likely to appear on the scene in the future. It is a grave reflection on the scholarship of the Brahmins that they should not have produced a Voltaire. This will not cause surprise if it is remembered that the Brahmin scholar is only a learned man. He is not an intellectual. There is a world of difference between one who is learned and one who is an intellectual. The former is classconscious and is alive to the interests of his class. The latter is an emancipated being who is free to act without being swayed by class considerations. It is because the Brahmins have been only learned men that they have not produced a Voltaire. Why have the Brahmins not produced a Voltaire? The question can be answered only by another question. Why did the Sultan of Turkey not abolish the religion of the Mohammedan World? Why has no Pope denounced Catholicism? Why has the British Parliament not made a law ordering the killing of all blue-eyed babies? The reason why the Sultan or the Pope or the British Parliament has not done these things is the same as why the Brahmins have not been able to produce a Voltaire. It must be recognized that the selfish interest of a person or of the class to which he belongs always acts as an internal limitation which regulates the direction of his intellect. The power and position which the Brahmins possess is entirely due to the Hindu Civilization which treats them as supermen and subjects the lower classes to all sorts of disabilities so that they may never rise and challenge or threaten the superiority of the Brahmins over them. As is natural, every Brahmin is interested in the maintenance of Brahmanic supremacy be he orthodox or unorthodox, be he a priest or a grahastha, be he a scholar or not. How can the Brahmins afford to be Voltaires? A Voltaire among the Brahmins would be a positive danger to the maintenance of a civilization which is contrived to maintain Brahmanic supremacy. The point is that the intellect of a Brahmin scholar is severely limited by anxiety to preserve his

241 interest. He suffers from this internal limitation as a result of which he does not allow his intellect full play which honesty and integrity demands. For, he fears that it may affect the interests of his class and therefore his own. But what annoys one is the intolerance of the Brahmin scholar towards any attempt to expose the Brahmanic literature. He himself would not play the part of an iconoclast even where it is necessary. And he would not allow such non-Brahmins as have the capacity to do so to play it. If any non-Brahmin were to make such an attempt the Brahmin scholars would engage in a conspiracy of silence, take no notice of him, condemn him outright on some flimsy grounds or dub his work useless. As a writer engaged in the exposition of the Brahmanic literature I have been a victim of such mean tricks. Notwithstanding the attitude of the Brahmin scholars, I must pursue the task I have undertaken. For the origin of these classes is a subject which still awaits investigation. This book deals with one of these unfortunate classes namely, the Untouchables. The Untouchables are the most numerous of the three. Their existence is also the most unnatural. And yet there has so far been no investigation into their origin. That the Hindus should not have undertaken such an investigation is perfectly understandable. The old orthodox Hindu does not think that there is anything wrong in the observance of Untouchability. To him it is a normal and natural thing. As such it neither calls for expiation nor explanation. The new modern Hindu realizes the wrong. But he is ashamed to discuss it in public for fear of letting the foreigner know that Hindu Civilization can be guilty of such a vicious and infamous system or social code as evidenced by Untouchability. But what is strange is that Untouchability should have failed to attract the attention of the European student of social institutions. It is difficult to understand why. The fact, however, is there. This book may therefore, be taken as a pioneer attempt in the exploration of a field so completely neglected by everybody. The book, if I may say so, deals not only with every aspect of the main question set out for inquiry, namely, the origin of Untouchability, but it also deals with almost all questions connected with it. Some of the questions are such that very few people are even aware of them; and those who are aware of them are puzzled by them and do not know how to answer them. To mention only a few, the book deals with such questions as : Why do the Untouchables live outside the village?