VARNADHARMA

Understanding Varna and Caste: Slavish Mentality (By B.G.)

There is no doubt that the Non-Brahmins as a rule are wanting in Self Respect. The very word “Swami” with which any Brahmin is being addressed without any consideration of the status or age of the Brahmin shows the mentality of the Non-Brahmins. A small incident in a Brahmin hotel may interest our readers as to how far Brahmins arrogate to themselves a higher status in society. As soon as I entered a Brahmin hotel, with which I am familiar, I addressed a Brahmin boy of about 12 years, as “adai”. The boy resented and ran away to fetch what I wanted. Returning to my table the boy called a Malayalee servant of about 10 years using the word “Adai”. At once I asked the Brahmin boy how he could call the Malayalee boy “adai”. At once he replied that the Malayalee boy was his junior. Then I asked him what does it matter if I a senior called him “adai”. He at once replied that the Brahmin should not be addressed with words like “adai”. I replied using this word purposely that I do not care for his caste and if he talks a little more, a slap on his cheek will be the result. The boy kept quiet. This is a small incident and many of our readers would have come across similar incidents. What this small drama tells us is that Brahmins as a rule are being imbibed from their boyhood that they are the superior race, second to none but Gods in heaven.

Always the ruling race had a higher stake in society and perhaps Brahmins were respected when they invaded South India. They are now being ruled as every one of us by foreigners; still they cling to their false prestige and ask us to respect them and even ask us to help them to bring down the ruling race i.e. foreigners.

We cannot blame the Brahmin arrogance, but the Non-Brahmin mentality. The Brahmins are not troublesome as many of us think. But keep him at a distance he will be the most useful servant of society. What is now wanted is that the Non Brahmins should realize that there is no mediator between God and man, and between man and man there is no grade by right of birth.

Revolt, 15 May 1929

A Study of Caste (Book Review)

This short book is written by Mr. P. Lakshmi Narasu, author of “The Essence of Buddhism”. The author makes a critical study of the institution of caste and clearly shows how social reformers need not offer any constructive programme, and how their work in this sphere should necessary be destructive. Though short in size, this book contains 160 pages of most useful information about the influences of Brahminism and its baneful effects on society. The learned author has made a deep study of the Buddhistic tenets and has given elaborate accounts about the influence of other religions on Hinduism. His extensive knowledge of and deep penetration into other reformed religions obtaining at present stand him in good stead in the production of this excellent book. He advocates fearless revolt against the crippling disease of caste system and emphasises upon the immediate destruction of this social intolerance, which is eating the very vitals of our society. In his characteristically vigorous style, the author vehemently attacks Brahminism and condemns in unequivocal terms the ruinous results it has brought upon humanity. The writer has a forceful way of expression which not a little adds to his scholarly discussion. He has cited historical evidences for the origin of caste and the various forces that were set against it from time to time. Indeed, the author has done a great national service. In short, as far as the substance is concerned, the book leaves nothing to be desired. We only wish the book is divided into chapters in the next edition. The short size of the book specially makes it convenient to be carried with us at all times. It is an indispensable life-companion to all social reformers, and we specially recommend it to every English knowing member of the Self respect movement.

Price: Rs.1-8-0; Copies can be had of: Sri Siddhartha Book Depot, Champion Reef Post, Kolar Gold Field.

Revolt, 22 May 1929

Good Portends Indeed!

We are glad that the necessity for reforming Hindu Law is being keenly felt even by those who were opposed to any form of change in the existing conditions. At a conference held at Poona for the purpose of reforming Hindu Law, an extract of whose proceedings, we publish elsewhere in this issue, the Chairman of the Reception Committee and the President have emphasized the rottenness of the present system of Hindu Law. Mr. Kelkar, in his Reception speech, remarks: “it would be a large order on nature to expose that the Hindu Law, hundreds or thousand of years old would be quite enough or suitable for all succeeding generations, present and future”. We are gratified to note that now at least our people are beginning to feel the importance of reforming Hindu Law. We are particularly glad that many eminent lawyers, jurists and prominent men were present at the conference. The present Hindu Law, our readers are aware, is for the most part, based upon Smrithis like the code of Manu. The laws which were enacted for a society living many thousands of years ago, cannot hold good for a society living in the twentieth century. When reformers explain to the people the simple fact that the administration of an old law which is quite incompatible with modern conditions, is solely responsible for the evils in society, there is the cry of “religion in danger.”

The priestly class in our country may not be said to be unaware of the difficulties that they themselves had to undergo, as a result of the old laws. For example we know in many cases the Brahmins who undertook sea-voyages, were excommunicated for having been polluted by the foreign atmosphere. There are also many examples where the Brahmins who contracted inter caste marriages were excommunicated. As days passed on, they began to realise that some of their own laws stood as obstacles on their way in leading the often much maligned materialistic life. Naturally, when their interest were affected, they boldly defied the laws. When anyone objected, they gave new interpretations to old laws to suit the present conditions. When others attacked the Brahmins as to immorality or unscrupulousness, they quoted the Niyoga system of marriage. When they were condemned for drinking, they quoted the Soma juice of the Vedic times, and when they were found fault with flesh eating, they cited the custom of meat eating in the Yagas. But still, we should know, they were Brahmins and Brahmins only! And still there was the “holy” thread.

But the face-born class raises its hue and cry when the Non Brahmins clamour for equal rights and privileges: It is really a pity that the Vedas and the Smrithis which permit the Brahmins to read the mlecha tongue, to build stately houses in the midst of towns, to lick at the feet of foreigners, to practice drinking and meat eating, to contract inter-caste marriages, in short to adapt anything under the Western Civilization, do not allow the taking into our fold of the downtrodden millions who are miserably segregated as “untouchables, unseeables and unapproachables.” It is a pity that these Vedas and Smrithis do not allow the harmonious mixture of all the innumerable castes that are responsible for ignominious distinctions between man and man. It is again a pity that the Vedas and Smrithis do not permit the stopping of the enormous drain of money in the name of god and religion. It is evident, under these conditions, wherein the secret lies. “The Devil quotes the Scripture” for the Devil’s purpose. If any reform or alteration in the law should be made for the betterment of the 97 percent and to the detriment of the 3 percent, there is the inevitable cry of “religion in danger.”

We should feel proud on the one hand, of the fact that such savants as Mr. Kelkar, have come down from their pedestal of rigid orthodoxy, and set a bold example, by expressing boldly the existing iniquities in the Hindu Law. There is on the other hand, our Varnashramites in the South, who follow the leave-not-a-rack behind policy of the Brahmin Dharma, of whose shortsighted notions of the world, we shall write later on.

The President of the Hindu Law Reform Conference, the Hon. Mr. Madgaumkar very prudently observes: “We are realizing that unless we reform ourselves, our institutions, and to some extent our laws, we shall degenerate still further and shall perish.” Will the Non-Brahmins at least who blindly add to the chorus of “religion in danger,” begin to take the note of warning sounded by the President? Or will they persist in dancing to the tunes of the wire-pullers, and bring ruin upon themselves?

Now, apart from the sincere attempts of the Law-makers to reform the Hindu Law – for which we are very much grateful to them, – we feel it our duty to express our opinions on the matter. Generally speaking, man follows a religious path, not on account of the teachings of the religious books. We don’t deny there may be a very small percentage of people in the world, who lead a righteous life, on account of the dictates of religion. But it is undeniable that a large majority of people lead a moral life simply because they are forced to be so, by a law above them. Similarly in India, there is the Hindu Law which forces the people under its jurisdiction to obey the rules laid by it. If a man does not rob his brother, it is not because The Kural says so, but because he is afraid of the policeman. If a man is afraid of committing rape, it is not that The Naladiyar refrains him from the act (Thirukural and Naladiyar are ancient prescriptive ethical Tamil Jain texts – editors), but he is terribly afraid of the law above him. Hence, when once the General Law is made up-to-date, there need be no necessity to rewrite the Shastras and Puranas. If there is a potent Law which can direct the people on the right path, and a Government which can effectively carry out those laws, there is the assurance of the prosperity of the people. Then the biggest brains of the country can be usefully utilised for better purposes of serving humanity than correcting or reforming the old fashioned puranas and Shastras. We see the morals of society that were once administered in the sugar-coat of religion, are today working untold havoc. The reformers of Hindu Law are also seeing the same. Those who are really desirous of establishing a better society, let them not waste their precious energy in amending or correcting the old Shastras. Let them not do the futile work of making research in the law, when it is too late for our country to be indulging in researches.

Lastly, a word to the Varnashramites: Ye, Cream of Brahminism, do you not feel a sense of shame to hold Varnashrama Conferences under these circumstances?

Revolt, 5 June 1929