Vol. 7 · pages 26–30

CONTENTS Page MESSAGE 5 PREFACE 7 PREFACE - Dr. B.R. Ambedkar 9 Chapter I. THE RIDDLE OF THE SHUDRAS .. .. 21 II. THE BRAHMANIC THEORY OF THE ORIGIN OF THE SHUDRAS .. .. 37 III. THE BRAHMANIC THEORY OF THE STATUS OF THE SHUDRAS .. .. 42 IV . SHUDRAS VERSUS ARYANS .. .. 65 V . ARYANS AGAINST ARYANS .. .. 86 VI. SHUDRAS AND DASAS .. .. 101 VII. THE SHUDRAS WERE KSHATRIYAS .. .. 114 VIII. THE NUMBER OF VARNAS, THREE OR FOUR? .. .. 132 IX. BRAHMINS VERSUS SHUDRAS .. .. 140 X. THE DEGRADATION OF THE SHUDRAS .. .. 156 XI. THE STORY OF RECONCILIATION .. .. 186 XII. THE THEORY IN THE CRUCIBLE .. .. 204

APPENDICES I. References to the word ‘Arya’ ( v;Z) in the Rig Veda II. References to the word ‘Arya ( vk;Z) in the Rig Veda, Yajur Veda and Atharva Veda III. Different meanings of the word ( v;Z) found in the Rig Veda IV. References to ‘Dasa’ in the Rig Veda V. References to ‘Dasyu’ in the Rig Veda VI. References to the word ‘Varna’ in the Rig Veda MAPS I. People of India according to Cephalic Index II. Expansion of the Pre-Teutonic Nordics III. Maximum Expansion of Alpines IV. Expansion of the Teutonic Nordics and Slavic Alpines NOTES : (1) Appendices I to VI are based upon the information contained in the Maharashtra Dyankosh, Vol. III. (2) Map I is taken from the Census Report by Mr. Das. Maps II, III and IV are from Mr. Grant’s Book, The passing of the Great Race, published by Bell & Sons.

9 PREFACE IN the present stage of the literature on the subject, a book on the Shudras cannot be regarded as a superfluity. Nor can it be said to deal with a trivial problem. The general proposition that the social organization of the Indo-Aryans was based on the theory of Chaturvarnya and that Chaturvarnya means division of society into four classes— Brahmins (priests), Kshatriyas (soldiers), Vaishyas (traders) and Shudras (menials) does not convey any idea of the real nature of the problem of the Shudras nor of its magnitude. Chaturvarnya would have been a very innocent principle if it meant no more than mere division of society into four classes. Unfortunately, more than this is involved in the theory of Chaturvarnya. Besides dividing society into four orders, the theory goes further and makes the principle of graded inequality the basis for determining the terms of associated life as between the four Varnas. Again, the system of graded inequality is not merely notional. It is legal and penal. Under the system of Chaturvarnya, the Shudra is not only placed at the bottom of the gradation but he is subjected to innumerable ignominies and disabilities so as to prevent him from rising above the condition fixed for him by law. Indeed until the fifth Varna of the Untouchables came into being, the Shudras were in the eyes of the Hindus the lowest of the low. This shows the nature of what might be called the problem of the Shudras. If people have no idea of the magnitude of the problem it is because they have not cared to know what the population of the Shudras is. Unfortunately, the census does not show their population separately. But there is no doubt that excluding the Untouchables the Shudras form about 75 to 80 per cent of the population of Hindus. A treatise which deals with so vast a population cannot be considered to be dealing with a trivial problem. The book deals with the Shudras in the Indo-Aryan Society. There is a view that an inquiry into these questions is of no present-day moment. It is said by no less a person than Mr. Sherring in his Hindu Tribes and Castes 1 that : “Whether the Shudras were Aryans, or aboriginal inhabitants of India, or tribes produced by the union of the one with the other, is of little practical 1 Vol. I, Introduction, P. xxi.

10 moment. They were at an early period placed in a class by themselves, and received the fourth or last degree of rank, yet at a considerable distance from the three superior castes. Even though it be admitted that at the outset they were not Aryans, still, from their extensive intermarriages with the three Aryan Castes, they have become so far Aryanized that, in some instances as already shown, they have gained more than they have lost, and certain tribes now designated as Shudras are in reality more Brahmins and Kshatriyas than anything else. In short, they have become as much absorbed in other races as the Celtic tribes of England have become absorbed in the Anglo-Saxon race; and their own separate individuality, if they ever had any, has completely vanished.” This view is based on two errors. Firstly, the prsent-day Shudras are a collection of castes drawn from heterogeneous stocks and are racially different from the original Shudras of the Indo-Aryan society. Secondly, in the case of Shudras the centre of interest is not the Shudras as a people but the legal system of pains and penalties to which they are subjected. The system of pains and penalties was no doubt originally devised by the Brahmins to deal with the Shudras of the Indo-Aryan society, who have ceased to exist as a distinct, separate, identifiable community. But strange as it may seem the Code intended to deal with them has remained in operation and is now applied to all low-class Hindus, who have no lock stock with the original Shudras. How this happened must be a matter of curiosity to all. My explanation is that the Shudras of the Indo-Aryan Society in course of time became so degraded as a consequence of the severity of the Brahmanical laws that they really came to occupy a very low state in public life. Two consequences followed from this. One consequence was a change in the connotation of the word Shudra. The word Shudra lost its original meaning of being the name of a particular community and became a general name for a low-class people without civilization, without culture, without respect and without position. The second consequence was that the widening of the meaning of the word Shudra brought in its train the widening of the application of the Code. It is in this way that the so-called Shudras of the present-day have become subject to the Code, though they are not Shudras in the original sense of the word. Be that as it may, the fact remains that the Code intended for the original culprits has come to be applied to the innocents. If the Hindu law-givers had enough historical sense to realize that the original Shudras were different from the present-day low-class people, this tragedy—this massacre of the innocents—would have been avoided. The fact, however unfortunate it may be, is that the Code is applied to the present-day

11 Shudras in the same rigorous manner in which it was applied to the original Shudras. How such a Code came into being cannot therefore be regarded as of mere antiquarian interest to the Shudras of today. While it may be admitted that a study of the origin of the Shudras is welcome, some may question my competence to handle the theme. I have already been warned that while I may have a right to speak on Indian politics, religion and religious history of India are not my field and that I must not enter it. I do not know why my critics have thought it necessary to give me this warning. If it is an antidote to any extravagant claim made by me as a thinker or a writer, then it is unnecessary. For, I am ready to admit that I am not competent to speak even on Indian politics. If the warning is for the reason that I cannot claim mastery over the Sanskrit language, ‘I admit this deficiency. But I do not see why it should disqualify me altogether from operating in this field. There is very little of literature in the Sanskrit language which is not available in English. The want of knowledge of Sanskrit need not therefore be a bar to my handling a theme such as the present. For I venture to say that a study of the relevant literature, albeit in English translations, for 15 years ought to be enough to invest even a person endowed with such moderate intelligence like myself, with sufficient degree of competence for the task. As to the exact measure of my competence to speak on the subject, this book will furnish the best testimony. It may well turn out that this attempt of mine is only an illustration of the proverbial fool rushing in where the angels fear to tread. But I take refuge in the belief that even the fool has a duty to perform, namely, to do his bit if the angel has gone to sleep or is unwilling to proclaim the truth. This is my justification for entering the prohibited field. What is it that is noteworthy about this book? Undoubtedly the conclusions which I have reached as a result of my investigations. Two questions are raised in this book: (1) Who were the Shudras? and (2) How they came to be the fourth Varna of the Indo-Aryan society? My answers to them are summarised below : (1) The Shudras were one of the Aryan communities of the Solar race. (2) There was a time when the Aryan society recognized only three Varnas, namely, Brahmins, Kshatriyas and Vaishyas. (3) The Shudras did not form a separate Varna. They ranked as part of the Kshatriya Varna in the Indo-Aryan society.