CHAPTER I 1

O R I G I N AND DEVELOPRENT O F THE HINDU SOCIAL O R C A W I S A T I O N

In order t o comprehend the natuze of ths H.

aoc i e ty , i t i s necoasary t o t race the o r i ~ i n and

r e n t o f the Hindu aoc ia l organisat ion. Soc ia l a1

t i o n of c e r t a i n typea e x i s t e d f rom the very daun

c i v i l i z a t i o n . They are the manifeatation of intr

relationship botuoon tho meaborr o f e o c i o t y . Thc

a o c i a l o r ~ a n i e a t i o n i a baaed on tho principle. ol e /

and o f - asrama. Those tw p r i n c i p l e s are interre l

and inter-co-ordinated const i tuent8 o f a compoeil

Therefore, any account o f Hindu Soc ia l philosoph)

incomplete, i f i t does not deal elaborately ui th

Hindu aocial organiaation (vorna-vyava8thz). -* Hor

i t i s not easy to f ind out tho exact date and ori

the Hindu a c c i a l organiaation. Thore are tuo div

interpretations uhich e x p l a i n tho o r i g i n o f varga - o f uhich one may be called the Weatern theory and

o t h e r , thr Indian or the t r a d i t i o n a l theory.

i. Wea tern approach t o varna-vyavasthz -

The Hindu aociety i r probably tho oldest an1

race.. The h i r t o r y o f a n c i e n t Hindu a o c i e t y begi

t h o migra tory usves o t i r y a n conqua~rora o t the pe

I n d i a during the aocond m i l l ~ m i u m 0.C. Ascordinl

Louie fi. Hopfe, "During the per iod between 1750 a1

B.C. t h e aryon. came i n aigcotory wsvas i n t o the

valley. Praeurab ly t h o h i ~ h l y c i v i l i z e d c i t y cu l l

t h i s r e g i o n had dec l ined because t hey uoro e a s i l y

by tho Aryans and a s s i m i l a t e d i n t o their c u l t u r e . I

tho Aryan migra t ion i n t o I n d i a uaa gradual. They

e n t e r i n t o I n d i a i n a s i n g l e a t r o a r ui th one uave

but i t vea a prolonged process d i s t r i b u t e d ove r a

c e n t u r i e s u i t h cons ide rab le number o f t r i b e r . Aa

the people o f I n d i a e x h i b i t t r a i t s o f a number o f

indigenous as u e l l a s fore ign , through a procoer o

combination. Generally, a l l type8 o f aociai organ

had arisen out o t i n t e r - a c t i o n s o f i n d i v i d u a l s sit1

groupe o r as small s o c i a l unitr. No doubt, t h e an

Hindu a o c i o t y ha. oleo a r i a e n o u t o f a c o n ~ l o m e r a t .

various t r i b o r and groupe o f people uho i n t e r a c t e d

formed a coaaon Hindu s o c i e t y . The a n c i e n t Hindu 4

uer thus the reeult o f amalgamation o f v a r i o u s gror

p a r t i c u l a r l y the Aryans and t h e Dravidians, uho gar

ma took nucn from each othrr. Thur a rynthrtic Hi

~ o c i e t y came i n t o existence.

had a part icular form o f rociel organiretion uhich

c a l l e d -+ varno-v . yevasthi . According t o t ho ea r ly hi .

.ourcr8, tho 1ndo-hyan e o c i e t y began t o develop i~

b o r i c c a t e g o r i e s . They are t h e t h r e e twice-born (

and t h e fourth ~ r o u p uaa made up o f thoas conquerel

asyen people uho uere l o t o r called tho &drea.

In t h e d i acu ra ion of w e varna-vyeveath;, t h e cot

t ion of t h e concept 'varna' - *- i a very e a a o n t i a l and I

uhould re fe r t o the o r i g i n and uae o f the term @va, - general and hou Ambedkar conceive. t h e term beform

the theory o f t h e o r i g i n of varna-vyavaeth; f rom t -*

t i o n a l po in t o f view.

Tho term evs rna ' l i t e r a l l y rean. ' co lou re . -0 -

opinion i e t h a t co lour is an i n d i c a t i o n o f race, a

v i e u de r ivoa some j u s t i f i c a t i o n from historianr.

t o t h e Cambridqe H i a t o r y o f India the concept ion o

l i t o r a l l y meaning *co lou re , d i f f e r e n t i a t i n g i n t o @

varnaae ar08e f ~ o m t h ~ d i f f e r e n c e o f c l a r r , uhich -.- @

p a r t l y a d i f f e r e n c e o f racer o f a auper ioz uhite (

higher varnaa) and a dark coloured abor iginal race -.- Originally, t h e r o ~ e r e only a white and a dark - var

That is ; h i s to r i an . refer t o tuo group. o f paoplo 1

mrru m n r r r j t . r w nryans uere roar-complexfoned

eo-called nat ive a b o r i g i n e o of the country Mere d

c o m p l @ x ~ people o a l l o d d k a o and deeyua (or ) o

Hutton alao use8 t h e term @ v a r n a 8 i n t h e ser -*-

@ c o l a u r ' , He aayr, .The v s r g a aeers t o have bean -- the f o u r claaaos i n t o uhich Rigvedic s o c i e t y war t

that i s , t h e t h r o e categosiea o f twice-born, Brahr

Kshet r iya , and Vairhya, and f o u r t h l y the Sudra,, . . I F u r t h e r , he aaya, " c e r t a i n c o i o u r r ore a880ciat8d

the tour varnas - u h i t e u i t h Brahman, red u i t h Kah 0-

y o l l o u u i t h Vaiahya, end black u i t h t h a Sudra; - var

ha8 been a t a t e d , means co lous , I t i s poea ib ls t

c o l o u r d i s t i n c t i o n i s i n some way aeaoc ia t ed u i t h

o. one i s reminded o f the ancient Egyptian convent

uhich rhoued Egyptian8 u i t h red, Asia t ic u i t h y.11

Yor the rnor s with u h i t o and Negroes with black. Th,

Westerners i n t a r p o t tho term ' va rna8 as co lour . -*-

v i a ~ i a e x p r ~ a a e d i n t h e &inti Paw. o f t h e ~ a h i b h :

Bhrgu t e l l s t h e n a t u r e o f varna t o 8hiiradvsja: '8; - 0-

are f a i r , Kehatriyas a te r e d d i a h , ~ a i d ~ a o a re yellc 7 &dras are black. I)

From tho above observation, @ v a r n a a meaning 4 -*-

tno ueetern interpretation o f - - v a r p ~ a v e the id.,

raclaliea and colour bar uhich i r based on the

invasion and the consequent r o c i a l auppreeeion a1

enolavement o f the n a t i v e people,

Ambedkar on 'varna' *-

Like ~ ~ ~ a r t , ' Anbedker atronuouely attack.

hypotheeie and disagree8 u i t h the Weatern scholar

t e a t the v a l i d i t y of' the Woetorn theory, Ambedka the

these points i n the l i g h t oflFg-veda, because bot

Weatern and Indian scholar8 depend on the Rg-Veda

i n t e r n a l evidence. Ambeadkar taken the term 'varni - 0.

a sense which t o t a l l y di f fers from the Western in;

t ion , F i r s t , he wants t o know in what sense the 1

'varna' i a used i n the Rg..veda. According t o him, -*-

tuenty tuo placea i n uhich the term *varnae i u uac -.- the Rg-veda, i n revonteen place. i t i a used u i t h I

b

t o deit ier l i k e User, Agni, Sore and so on, But f

i t r a y not be posaible t o der ive the a p e c i f i c moan

the term 'varna" . - and apply i t t o human being.. F

ha maintains that the Rg-Veda (111. 54.5) is o f do

import and i sp l i er a double connotation, Therofos

f t nay meen Indra made Ushaa throw her l i g h t thereby increerm t h m ~ r h i t m C.AI-.- -- - - - -

firtax CaseruA ana~yara or tne yg-ueaa, raooorar col

tho conclueion t h a t the t e r n 'varnae . . i s uaad i n a t

inconc lus ive manner. I n t h i s connection, Aobedku

unable t o f ind ou t an adequate exp lanat ion f o r the

'yazns' i n the RpVtada. Therefore, he rearche8 toa e- l

term @varna' i n tho Indo-Iranian (parei ) literature 0-

occur8 i n tho Zend Avesta. The term @varnae appeal -*-

the Corm o f @yarenag or ' ~ a r e n a ' uh ich i s aynonymoh 0- -0-

the term 'varne'. I t is der ived f rom the r o o t 'vor - means to 'put f a i t h in', ' t o b e l i e v e in', 11 Ho quc

r o s t Camus etrophes o f t h e Cata uhere Zarsthuetr - a; each one i n d i v i d u e l l y t o use hi. reasoning f a c u l t y

freedom o f choice i n the selection o f h i s or her f a

Ihe terns ccurr i n g here are "Avarenoo v i c h i thahya ", P ~verenao ' meaning ' fa i t h ' , ' b e l i e f * and ' v ich i - ths

~ o a n i n p ' o f discriminating', ' o f aeloct ing' , ' o f dc

ing'. i n support o f this, Ambsdksr c i toe the - Get

UshtaUaiti-yasne Ha 45, - s tanza-2; Gata spenta flair

Yasana Ha 48, - stanza-4. Thus, Aabedkar believe? t t

tor. 'varna' leaves no doubt t h a t i t o r i g i n a l l y mer -0-

:la88 holding t o a particular f a i t h and i t had not1

do with co lour or coroplexion. 14

Before exp la in ing t ho o r i g i n and development

o f t h e theory o f varna. I n t a c t , Aabedkar disagrec -0-

t h e theory o f -, varna-vyavasth; o C the Western scho:

many uaya. Houevor, he agrooa u i th them t h a t t ho

Literature belong. t o the 1ndo-Aryans. According

t h e Western theory of varna i a baaed on the Po l l o t -0-

1. Tha Vedic l i t e r a t u r e belong. t o t he fryer

2. Tho J(ryen race care from ou ta ids and invc

3, The n a t i v e s of I n d i a were known as ~ i s a a Dasyua uho uore r a c i a l l y d i f f e r e n t w t

4. The l r y a n e uoro uhito. The - 0 ~ s a e and Dae - vase dark,

5. The Aryan. conquered the - 05sas and Oatsyuc

6. The conquered Dise8 and Daavua vere c a l l s - S ~ d r a a . -

7. The Aryans cherished c o l o u r p re jud i ce enc torard t h e Caturvarne, uheroby they separ uhite race !go@' theWbAack race such a8 t t and 0<8yua.

Thoae are t h o basic premises o f tho Weetern theory

o f 'varna-vyavaath;*. -. On theso ground. they had

t h e i r p o s i t i o n of t h e ca turvarna type o f t h e Indo- 0-

society , For t h e sake o f convenience ue uou ld r o d

these seven p ropaa i t i ona i n t o tuo.

1. Tho advent o f t h e fryone i n India.

2. The ro le o f colour and tho colour prejudil

t he fryan8.

With regard to the quoetion of the Aryan i n

India, Ambodkar rearchoe for en anrwer i n the Vel

literature. Befors drauinq any conclurion i n fa1

tho conquest and s u b j u ~ a t i o n by the Aryans, Atnbec

to analyee tho problom by t r a c i n g i t from the inl the

ovidonceo o f 1 Rp-veda. He conaiderr tho ieauo frc

standpoint o f tho Aryan8 as well e r from that o t

and Doayur.

(a) War 0etween the Aryan8 and 0~sae-Daeyue

In tho f i r s t place, Ambedkar quote8 from the

regarding the uars betuoon the Aryan. on the one

06sas and Daeyut on tho other. According t o him - 'Arya' occur8 i n th i r ty three place8 i n the !9-Ve8

i n roven p lacer i t i s used i n opposition to the u 01

i n e i g h t place8 i t i a used i n opposi t ion t o tho a 01

T h i r aoy r e f e r t o tho aporedic r i o t . b r t u e r n tho 1

Peoples. Therefore, Ambodkar agree8 that t h e r e aa

reference8 i n tho Rg-Uada uhero 0;ras and Dasyua 4 - described as enemies o f Aryanr and also these are

hymns i n uhich the Vedic rqis - have i n v i t e d thoir G

kill and annihilate them, la f h i a vieu i r evident

follouing hymns:

Indra the U r I ) tra-rlayer , fort destroyer acarferod the hoata o t black pooplo ( 0 h a u )

L'

For &ye hath he created earth and veter r a1

ever helped tho prayer o f h i r uho racrit ice~

Indra the terrible, tamer o f every man, a.

Arya leads away t h e - ~ ; s a a t h i s uill.

RwVeda. Ua e

With theee chase ell our toea every quarter^

subdus t h e t r i b e 8 o f - 0Gea8 to the xryanr.

Who u i l l e a t free i(ryae Croa w e on the

seven atreamer 0 v a l i a n t Hero, bend the

0;saa ueapon down. - RpVeda. U I

Distinguirhing t h e - ~ e a a and tho Arye

viewing all, I go.

I n the mid-uay o f heaven the Sun unyoked

h i e cog: tho fry8 found match t o m o t hi8

~ ; s a foe. - A-

D i m e r n thou "ell i i ryor and Oosyus; puniahin the l a u - & s t ~ ~ given them up t o hi8 ~h089 grar i 8 S ~ ~ C B U *

Rg-Veda. f .S

Caet t h y d a r t , knouing, thundorer o r the Daayu: increo@e Rrya might and glory, 0 Indr

Rg-Veda. . I. 1

Blaating auay the Daayu 4 t h your trumpet,

ye gave tor spreading l i g h t up t o t h e Arya.

Rg-Veda, I. 1

Thou host disclosed the l i p h t t o l i g h t tho X: On they l e f t hand, 0 , Indsa asnk tho oasyu.

Troaeure o f gold he won: he smote the Oaryu, and gave p r o t e c t i o n t o Arya Varna. em

RpViada. 111.

Thou, thou a lone, hast tamed t h e Dasyus: sins thou, has aubdued the peop le tor the Arya.

Thou droveat Oasyua from their home, 0 Agni,

brouqhteet f o s t h broad l i g h t to l i g h t t h e Ark

A r $uahr)a08 .layer I brandirhmd tho dart o? d I gave not up tha arya name t o Daayu toea.

R~~Veda .X .49

Uhotevos bo the degroe o f c o n f l i c t among tho

cln8aes , i t uaa not a c o n f l i c t o f race, but e conr

had arisen on account o f r e l i g i o n , That t h i 8 con1

religious and not r a c i a l i s evidenced Prom the f o l

hymns o f the Rg-Veda.

Discern thou uell i rya. end Daayua; punishins

the l e u l e s a (a-vrat.) g i v e thorn upto him uho

s a c r i l i c e o (uhoao gram i e rtroun) . Burn l ike a vessel u i t h the flame, the l au lea (a-vrata) Daeyu , 0 conqueror.

Agni, may Atri overcome the Daayue uho boetou - no g i f t . , 8ubdue the men g iven no food.

Tho f o o l i s h , fa i thlor . , r u d e l y speaking

(flridhravik) c n i a uithout r a c r i f i c e (e lyajgya) for , far auay hath Agni chased thoao Daayus, and i n tho Eoet, hath turned the godleao West-uasd.

Q u e l l i n g (deatsoying) the r i t o l e ~ a (a-vrata) - Dasyu, may u s think upon the bridqs o f b l i r r , leaving t h o bridge o f uoe brhind,

v o i d o f aenae, i n human keeping a l i e n lauu.

8 a t f l e thou r l a y o r o f tho foe, tho ueapon

uh ich t h i s - &a uield..

Thou, aiding Gods, d i d r t doatroy the pousr

S p e c i a l l y speaking o f the Daayus, Ambedkar re f e ra 1

P.T.Srinivaso Iyengar 's book L i f e i n Aneicnt India

t he Aqe o f t h e f lantras, t o i l l u e t r a t e h i s p o i n t as

They ere av ra t r , u i t h o u t ( t he Arya) r i t e . (f?.V.,I.51.8,9; 1.132.4; IV.41.2; ~1.14.3); apavrata, (R.v., ~ ~ 4 2 . 2 ) . anyavrata o f d i f f e r e n t r i t e 8 (R.V., VII1.59, l l e~ .22 ,8 ) , Anagn i t ra f i r e l e a s (R. v., V. 189.3) , Ayajyu, ayajvan, non s a c r i f f c o o (R.v., 1.131., 44; 1.: UII1.59,11), Abrarhe, w i t hou t p raye r r (or a lso n o t hav ing Brahcana p r i e a t (R.v., IU.15.S X.105,8), anrichah, w i t hou t Rika (R.u., X.105, 8rahmedviaha h a t e r s o f p rayer (o r Brahransa) R.Ue , ~ . 4 2 , 9 ) , and anindra, u f t h o u t Indra, despioers o f Indra, (R.v., 1.133, 1; U.2,3; UII.18,6; X.27,6; ~ . 4 8 , 7 ) . 'They pour no milk draught8 they heat no cauldron ' (R.v., 111.53, They g i v e no g i f t s t o t ho Brahmaru (R.v., U.7,

Aport f rom t h i s , Aabedkar quotes f rom tho Rg-Veda,

X.22.8, uhich soyat

We l i v e i n the midct o f t h o Dee u t r i b e s , uho + do not perform aac r i t i ceo , nor o l i e v e i n anyt They have the i r oun s i t e s and ere not o n t i t l e c be called con. 01 thou, da r t r oye r o f l ~ n e r f e s , a n n i h i l a t e them and i n j u r e the ~;aaa.

Thorefore, t h e cont inuous a t r u g ~ l s between t he fri

t ho - 0asae o r Dasyus was n o t racial, but r e l i g i o u r ,

Srinivasa Iyengar observes:

A c e r e f u l examinat ion o f t he mantras where tt uords Arya, ~ a a e and Das u o c n d i c a t e r ( they r e f e r n m o race * u t t o c u l t . Thoee I occur mos t l y i n Rig-Veda Saahita where Hrya r about 33 t imoo i h mantras uhich con ta in 1,53, uordr, on t ho uholo. r a r e occurrence f a i t se l f a proof t h a t t he t r i b e s t h a t called tl selves Aryas uere n o t invader8 t h a t conquerec count ry and exterminated the people. For an invad ing tr ibe uould net a l l y boaat of' its achievoaents constant ly , y 6

)unity among the 0 k a e and Aryaa

Further , whatever be the c o n f l i c t betueen thr

the two seem t o have arrived a t a mutual aettlemer

on peace u i t h honour. This i e borne out by r e f e r r

i n the Rg-Ueda rhou inp hou t h e - 0;aas and Aryans hc

stood ar one u n i t e d people aga ins t a common enemy,

On the b a s h o f t h e m re forencos he p o i n t s o u t thc

those uho uphold tho t h r o ~ y o t an Aryan race invac

India and conquering the - 0 ~ s a o end Oaayua f a i l t o

ce r ta in verrer i n the Rp-Veda. With rr v i e u t o rut

h i r content ion, the f o l l o w i n g reforencra have bear

both t h s Arya and tho -@ 0;aa Hart t h o u struck

doun l ike uoodr u i t h uel l - shot l i g h t n i n g s , thou ren toa t them i n f igh t , aost manly ch ie f

Looking t o you snd your a l l i ance , 0 ye men, a.

u i th broad axe8 they vent foruard, fa in t o r Yo smote and s lru hi8 - ~ E e a and h is fryan onei and helped Sudar u i t h favour, Indra-varuya.

O Indra, cast they bo l t among a r s a i l a n t r who uould r laughter us. Tho ueapon both o f - 0i.a

Arya too keep f o r away, 0 flaghavan.

( d ) Tho word 0 ~ s a e and Oesyur. i n the Rq-Veda -

Further, Ambedkar considers the sense in whit

vorde '0esa' - and 'Oaeyue uere ured in the Rg-Veda,

uho ho ld t h y t the tartno ' ~ E s a ' and 'Daayue are usc - the racial eeneo rely upon the fo l lou inq evidence:

(1) Tho uee i n the A9-Veda o f the torn8 Rric 7

0

and - ~ n b a ar ep i the t r o f Daeyur.

( 2 ) Tho descr ip t ion i n tho Rp-Veda o f tho DZ 3 4 .

- being of Krsnavarna. L I - o r -

The term Hridhravok occurs i n the fol louing verroe #

1. Indra, Thou huabledst t r i b e s t h a t speak u

i n s u l t by breaking doun aovon autumn f o r t their refuge.

2. The fierce God seized that huge and reatl c o i l e r , inrimtieto, drinker o f the rueete,

recumbent. And v i t h hi8 mighty ueapon i n duellings a w t e doun the Cootleas evi l -ap ogre,

Rg-Ueds.V.

3. The f00118h, faithless, rudely-apeeking nigqarda, v i thout b o l i e f or eacrifice o& uorship, - Far far away hath Agni chaaed

those Daryua, and, i n the eaat , hath turn tho god1888 Weotuerd.

Hero the tor. '~ridhr~vak' means one who apeaks cr

impol i te language. All these load t o tho concluoi

Daeyur uero h o s t i l e t o Aryar i n their r e l i g i o n so

i n t h e i r language. But the u8e o f crude, unpol i rh

l a n ~ u a g e may not be rogarde,d aor en evidence for r a t h o

Thou haet u i t h thy ueapon smitten the mouth1 (or norelsse) ~ e e y u a . - I n thoir,abode thou h beaton $3 un the injuriouely rpoaking (aridhr - people .

Hero Aabodker quote8 two d i f f e r e n t in te rpre ta t ion

two different thinkers, One view i s o f flax Mulle 0 -

the other i a that o f ~ iyanacarya. According t o

Max l u l l e r tho vard - ~ n b a means "one uithout noso

uith a f l a t nose." With the help o f t h i r ev idcnc~

flax Ruller rupported h i a vieu to separate the Aryc - 0

Prom Daeyus. From ~;yanacerya'a point o f v i e u thr

a n b a means "taouth1essa i .e . , "devoid o f good epec - Ambedkar f e e l s that thir d i f f e r e n c e o f meaning is

the d i f fe rence i n the i n t a r p r o t a t i o n o f the uord ' a 0

I ~ ; y o n a c a r ~ a road8 i t aa - an-asaa u h i l o Bar fluller

a v

Houover , Ambedkar agree8 u i th ~ ; ~ a n o c a r ~ a ' r

i n t e r p r e t a t i o n on tuo grounds.

1, The uord 'an-asae - * does not aake non-sens

o f the uord,

2. Thoro i r no other place where tho term - Da

are described a8 noeeless, 25

Again, turning to the word -9 0ssa8 he arguee

i e truo t h a t tho - 0i8as were doecribod as - Kgena 0 - F

RQ-Veda UI.47.21. Here the uord ' ~ r s n a y o n i ' ai 'a O r

isa as ar dark people. Ambedkar i n h i 8 o b s e r v a t i - the that the word -. ~ ~ ~ ? a y o n i ' appears only i n I R ~ - u . and tho phrase * ~ r s g a y o n i ' a p p l i e s t o ~ i s g e on.

- 0

place. Secondly, there is no c e r t a i n t y a8 to uhi

phrase i s ueed in the i i t e r a l eense or in a t igo ;

eense. There fore , Ambedkar does not accept the i

that the isa as were d i f f e r e n t f rom Aryans. 27 -

To aupport his previous view Ambedkar quote!

tol lowing verses o f the Rg-Veda. 28 b

1. Oh, Vajri, thou hast made Aryaa of - 0aaa:

.on out o f bad by your pouer. G ive us 1

pouer ao t h a t with it ue may overcome 0 4

2. (says 1ndra) - I have d e p r i v e d tho Daayt

t i t l e o f Asyo..

3. Oh, Indrq, f ind out who i e an Arya and r

a Daayu end eeparate them.

Deeyus, uho u e r e h o r r t i l e t o t h o Hryans. I t appear

t h e Vedic xryan8 u e r e b i t t e r a b o u t these peop le be

thoy r e p e a t e d l y invoked the i r gods t o deetroy the

They uere h a t e d by tho Vedic Aryrna due t o t h e i r d

touards tho Hryan r e l i g i o n . I n t h e e y e s o f the hy

makere, t h e - bar and Daryur wore r e p r e h e n s i b l e , b

they d i d not p r a c t i a e - Vedic r i te . and opposed the

of t h e Hryans by r e f u e i n g t o worship them. Thoref

the b i t t e r n e s o r i g h t bo due t o c u l t u r a l o r r e l i g i o

c o n f l i c t and n o t the r a c i a l one. Though there had

uare between these two peop le , Aabedkar th inks tha

arr ' c e r t a i n l y n o t an evidence o f a conques t o r r u

t i o n . I) 29 F u r t h e r , Ambcdkar comes t o t h e c o n c l u r i o

'88 f a r a8 t h e - Vedic l i t e r a t u r e i r concerned, i t i

the theory t h a t the o r i g i n a l home o f the zryene ua . outside I n d i a . a30 Hence, there i e no room f o r con

o r s u b j u g a t i o n o f n a t i v e t r i b e s by t h o Aryan race.

2. The r o l e o f c o l o u r and c o l o u r p r e j u d i c e o f t h e

However, it uo a g r e e u i t h the view o f the We:

echolare t h a t tho Aryan raco ceoe from Europe t h r a

central Aaia t o I n d i a , then uo ahould c a l l f o r oxa

A ..a_- --L 1 - A - -

b) Uere tho indo-Aryan8 f a i r ?

c) Did the ~ndo-Aryan have any co lou r prejud

To anrwer these question., Ambedkar r e l i e s on W.E.

book The Races o f Europe. I n t h i s book Ripley eta

the European racoe were dark i n complexion. 31 The

t u r n s t o the ques t i on whether 1ndo-Aryans uere dar

fair i n complexion. To t h i s quest ion, Anbedkar ea

The - Vedic Aryans uere n o t o f one colour. The i r complexion var ied ; soae were o f copper - -

c omp lex io~ , some white, and sore black. Rema t he aon o f Oasharatha has been described as Shyama i . e . , dark i n complexion, so is Kriehn the descendant o f the yadue, another Aryan cl The - Riah i Oirghatamae, who i o t h e author o f la mantra8 o f the Rig-Veda muat have been o f dar co lou r i f h i s name was u i v e n t o him a f t e r h i a complexion. Kanva is an Aryan r i a h i o f groat ropute. But according t o the d m p t i o n q i ~ - - . i n - Rip-Veda-X. 31.11 - he was o f dark- co lou r .'

This meana t h a t the Aryanr uero n o t o f one co lour ,

~ u l t i c o l o u r e d i n t h e i r complexion.

To the ques t i on o f co lou r pre jud ice , Aabedkar

f u r t h e r evidence8 from the RpUeda: 33

1) There i e e re ference t o ~ & i n a having brc

about tha marriage betueen ehyavya and Ru Shyavya i m black and Rueheti i o r e i 6 @

2) There i e a prayer addreeeed t o ~ & i n a f o r

having saved vandana uho i r apoken aa c? colour.

3) There is a prayer by an Aryan invoking t h

Devaa t o bless hfm with a aon w f th eertai - virtues but o f (piehanga) tauny (reddirh complexion.

Thus, Ambedkar r e f u t e s the theory o f the colous pr

of the Aryans. Fur ther , he dieagrees u i t h the We3

theory; durinp the - Vedic per iod t h e r e was u n i t y o f

and t h a t race wee the Aryan. According t o Ambsdke

t h i s connection one cannot r e f u s e to a d a i t t h a t t h

a d i r e c t c o n f l i c t between tho Western theory and t

34 testimony o f the 5~-Veda.

A f t e r a careful ana lye i r o f the Anthropologic

Survey of I n d i a n people g iven by Sir Herbert Rielc

1901, Or, Guha i n 1936, and the f ind ings of' P r o f .fi

Ambedkar is d r i v e n to tho conclusion that there wc

India two Aryan race8 and n o t one. ".* This findin(

onthropoutetric and his tor ica l aupport to tho c la i r

the RpVlildq. a From thir 8tudy Ambodkor arrive@ r t

2. There i s no evidence i n th_o Veda. o f an invasion o f Ind ia by the Aryen race and having conquered t h e - D ~ o e e and Dasyus r t o be n a t i v e s of India.

3. Tho Uodas do not aupport tho content ion Aryane re d i f f e r e n t i n colour trow oasyue. 38

Aleo, Ambedker r e j e c t 8 t h e f o l l o u i n g two supposi

1. Tho 0Zeas end the Dasyus are ono and t h - people.

2. Tho 0;eeo and the k d r a s are the same p

Ambedkar p o i n t s out i n his book, Who Were T

tha t the Dssae have been referred t o separatoly

four places and Dasyua have been referred to sep

i n eeventy e i g h t places i n t h e - Vedas. 3b Therefo

acco~ding t o him, they i n d i c a t e two d i f f e r e n t co

and n o t the same people.

F us t h o s , Ambedkar po in ts out that during A 1

invas ion o f Ind ia , there uore a number of Reppbl

the l a t t e r encountered a8 froe, independent and

people. They were formed by d i f f e r e n t tribes end

i a a mention o f p e o p l ~ called ~ o d a r x . They uere

~ m r r r r m t 3 m C C m C I h m s r , m h hs 4d-~C/@:hA t C k - -

To ruppor t h is view, Ambedkar quotee the Yo

peeaage horn Rax Ruller i n ordor t o expore the f

etymologies o f our nat ive rcholar8r

Theae explanation8 seem so w i l f u l l y pervere i t i e d i f f i c u l t t o undorrtand the unanimity n a t i v e echolars. We ought t o take into ecc however, that very general tendency among h educated people, t o acquiesce i n any e t y ~ o l which accounts f o r the most prevalent asani a word. The A r e n ~ k a e abound in such etymo which probably were never in tended aa real etymologies, i n our senee o f the word, but as p laya on words, e l p i n g t o account eopoh for their meaning. 48

Thus, i t i e clear f rom the above observatio

Aabedkar that the term 'varna' - in the Rg-Veda is 0-

used i n the sense o f coloor, I t waa f irst used

denote f a i t h o r b e l i e f o f a p a r t i c u l a r sect . Th

the term 'varne' i e incidentally ured to denote -.- colour o f the people i n the Rg-Veda, it does not

the four coloura f o r the four d i f f e r e n t groups.

Aabedkar doe8 n o t agreo with the conception of' A

and - 0asae aa separate races, but according t o h i

o f them belong t o the same race. The only d i f P e

between tham i 6 e i ther ' f a i t h ' or 'cult ' .

p o i n t o f v ieu . Tho w i g i n o f thr four -c- varnas u

aent ioned i n tho puwsa-eckta, a hyan OF the R q

According t o pusuea-si;kta, . (f?g-~eda, X.90. I 2 ) , the mouth of' the Supremo Being (puruaa) .- proceed

8rahmag2, f rom h is arm8 the -, 41 f r o m h. I

the Vaisyas, and from h i s f e e t the e;draa. a 42

tho four classes are s a i d t o have eprung from d:

pasta o f tho 'D iv ine Beingo or thr 'coaoic beini

Brahmanes emerging Prom the mouth o f the Cosaic 0-

meant t o take care of teaching and g u i d e t h e re1

requirements o f t h e society; the Ksatriyas reprs -*

arms o f the C o o ~ i c Being and therefore had t o P i

against ensmies and defend the country; t h e - vai.8

issuing Prom the th ighs, uere e n t r u s t e d with t h ~

o f commerce and c u l t i v a t i o n ; the &dras, coming

f e e t o f the sacri f icer ,are comrilisrsioned for the

uorka of the eociety . Hence tho orthodox Hindu

he ld t h a t the Hindu e o c i e t y has been d i v i n e l y PC

on the b a s i s o f four d i v i s i o n s with four distinc

functions varna-vyevaath;. I t 8eeoa that t h a Col -. were t h e four d i v i s i o n s o f the people uho uere c.

according t o t h e i r innate nature with particular

profoeaiunr, end a l l the four ~ l ~ o r o r tokrn $ago!

t ion ing o f the e o c i a l body. The earliest available

rd o f roc io l organisation o f the indo-xryana i s for

he puru!a-s;kta o f the R k U a d a which may be terffisd

psycho-phyeical theory o f eoc ia l organ i sa t ion and the

h forms the bedrock o f 1 Hindu eociety. 43

The concept o f r o c i a l organ i sa t ion is very broad

I mpassing the . . . co-ordinat ion o f s o c i a l norma,

;ions and a c t i o n ayrteos. II 44 A 1 1 forme o f e o c i a l

~ i a a t i o n e and eocial i n s t i t u t i o n 8 had emerged out

e basic human wants or noede. The study o f soc ia l

i s a t i o n s reveals tho patternod relationships thet

e i t h e r betueen man and men or botuesn groups.

s o c i a l organisation i s the mean8 through which

esic human nesds are sat i s f ied ,

lowever, huuen noede are demarcated aa human

,a t , purpose, aspirations and actual planning.

w i s i n g o f t h e d i f f e r e n t forwe o f r o c i s l organias-

:akeo place i n torma o f the adjustment of' hilnan

,our both as an ind iv idual end as a member o f

;y with those purpoeea and aspirations. P.H. Prabhi

. gh t ly oxpleinod: 7 h e two orgoni a a t i on. o f Athame

45 " # i a l organization. a Hence the varnaarsma can be -*

l a i n s d as tho four etegse of l i f e o f the four clad

people uho u n i t e together and c o n e t i t o t e e society

The fe l lowehip preached i n the ancient Hindu soc.

anisation cannofes common a s p i r a t i o n , interest and

r i n g o f endeavour in s p i t e o f i n d i v i d u a l df f fo renc i

value8 as expounded by the ancient Hindus are i n t i

develop and h e l p man t o a t t a i n the surrlmum bocnum of

in c ~ i a t e n c e . That i s uhy the ancient Hindu f i o c i ~ f

jkcro conceived man as a s o c i a l being and t h e y hcld

auletcrd the theoriee o f soc io l o r ~ a n i e a t i a n and i r i .

r i n which they had explained the norae and v a l u a ~

the sauoth functioning o f eocisty and a180 t h e y

rche~i ,J 'uhat ought t o be and what ought not t o b~

I t i e , therefore, vary important t o note t h a t tha

. y Hindu s o c i a l o r g a n i e a t i o n is composed c f four

'ersnt c l a s s s r . However, the early Vedic c l d t i 3

n s a v a u t h ; ) i e d i f f e r e n t frola that o f ths Weoter~ '. s ayrteua. That is, tha ear ly Vedic class is d i f f a j

eoc io log ica l and historic claseer, such a43 ectlnci,!

8, i n t e l l e c t u a l clare and social claar. In the' \roc

f t h o a g a v a d GIG wherein Kriehno crayat 'The

rree w o w created by me according t o q u a l i t y and

lnenting on thie t o x t Redhakrishnen @aye : "Thr

i a on S n a (opt i tuoa) and karma (work) and not e- ____I

r th ) . The vsrna or thr order t o which ue bolong

endent o f sex, birth or breeding. w 47 Hence varno

-.*I,

el clasr, uhich l e d i f f e r e n t from the above

d claraea. "To avoid confueion, a uritea ileeu,

begin by etat ing t h a t us have not rondcrsd 'vnrna' -*-

a ' , because 'varna' preeonte the thaory and i d v a l -.- , end the word ' ~ l e e s ' at onco suggeoto historical

1 claesos or ' popu la t ion cleeees' . We have

e d varna as 'natural c lass' . , . I) - .- 49 Ambedkar s l v o

Ith t h i e and says, "particular attontion has to

t o the f a c t that t h i s wee essentially e clase

i n vhich i n d i v i d u s l a , uhen q u a l i f i e d , could change

ass, end therefore claesea d i d chango their

1, According t o h L , -.- varne is 'natural clauo'

the sta tus and duties o f an i n d i v i d u a l 8r41

~d by his innate neture o f u n a , ,-

t i a t r ~mbedkash v ie" * "A bard and, my dodfr a

nUmmy l a y s corn upon t h e 8 tonoa r S t r i v i n g for

w i t h v a r i e d p l ans , uo f o l l o v o u r desire8 l f k o

:leu, Indu, flow l o r I n d r a g s crake. Hence

the Vedic p e r i o d , t h e r e u e r e c l a a a e a and n o t

Though, Aabedkar agree8 u i t h t h o f l e x i b l e n a t u r e

rvarna t y p e o f a o c i e t y , ho d i f f e r s t r o s tho d i v i n e -a-

I ? the fouz- fo ld d i v i o i o n as e t a t e d i n tho Puruaa-

,f c a t u r v a r n a acco rd inq t o Ainbedkar

:Ording t o Aaibedkar, there wero o n l y three va rnae -.- 3 d u r i n g t h e e a r l y Vedic per iod . He u r i t e r that

Jeda - e x c l u d i n g thr ~ u r u 8 a - s ~ k t a , msnt ionr Brahmins, a .

3 8 - and v a i d ~ a s many t imes, b u t does not mention

a 8 a separate E o g . 5 2 I n his o p i n i o n t h o early 1-

itoraturc doe8 not knou any 8uch c l a r r a@ Sudra8.

discus8ing the o r i g i n o f the f o u r t h -,- varna -* viz 8 tho

i t i r n e c e s s a r y t o examine tho per iod of ' Puruoe-

prove the v a l i d i t y o f h i8 argumrnt , Ambedkor t ~ o k

aegasding the pe r i od o f -. ~ u r u a a - r z k t a Ambedkar agyoc

iiarer, Rax Ruller, Wobor, Ruir and Colo 8rooko . discuss ing tho pe r i od o f -* ~ u r u e a - r c k t a Cole Brooke

rhat remerkablo hymn (the ~uruaa-ack ta ) i s in Language, metre, and s t y l e , very d i f f e r e n t from the t e a t o f tho prayers u i t h uhich it i 8 se8ociatel I t haa a decidedly rose modern tone; and muat have been composed a f t e r the r a n r c r i t language had bean ret ined, end i t s grammar and rhythm prr?ected. Thl i n t e r n a l evidence which i t furn iahea aervea t o demonstrate the impor tan t f a c t t h a t tho c o m p i l a t i o ~ PP the w, i n t h e i r present arrangement, took place a f t e r the aanec r i t tongue had advanced f rom the rustic and i r r e g u l a r d i a l e c t i n vhich t h o rult o f hymn8 and prayer8 o f the - vsda ua8 cornpoeed, t o the po l i shed and aonoroue lanpuage i n u h i c h the my tho log ica l poem, racrod and gsophanr ( ~ u r i n a r - and ~a;yas), have been u r i t ten .

the above, Aabodker corer to tho conclueion th.t t

a-aukto i s n o t the ociginol p a r t o f tho Rg-Veda, b - or i n t e r p o l a t i o n . And s l r o i t uaa addod t o the

~da a f t e r the f s i t t i r I y o ~ehh i ta , the ~ a t h a k a Sahhi - _II_ - 0

;he ~ a i t r i y a ~ l saelbit; o f tho alack Y a j u r v e d a ~ 5 4

Though ~uruaa-e;kts ruggeata the d i v i n e o r i ~ i n o f -- ) A ~ ~ ~ r i ( C e ~ ~ ~ n + PI nnnns n t the Indo-Arvan aocietv .' i

I '- , veiaya and Sudra. - 55 Thrreforo, or s matter

:t, the term 'varna' -.- uae never applied t o any o f

class88 56 According t o Ambrdksr, i t war "red t o

P tho Krya varna or Aryan people, i n contraot t o -*-

varna. Apart fro. the ~ u r u e o - ~ ; k t @ , no clear -a- -*

o t i o n o f evolution o f the caturvarne i e found i n 0-

ed ic SaAhita. 57 JogireJ 0oru notor that tho four

e r , v i t . , . - Br'ehaana, ~ ; jonya , ~ a i g y e and - k d r a are

; to ted u i th the tor. 'varna' in the Satspat. ~ r i h m a n . - 0- - *' /

I n the Satapata ~ r e h ~ 8 n a , *- V b S b 4 @ 9 ; V1.4.4.9 and

reya 8r;hmana .- V111.4; the term 'Vama' -*- came t o bo

t employed u i th retsronco t o the four clae8or. 59 the

8 only i n l l a t e r Vedic period, orprcially, the

mona period, the uoll doveloped form o f the four -*-

a occurr. Further, i t i a c lear f tor the abovo .I,

r v s t i o n that the term, varna uas not uaod i n the -0-

lo o t caturvar~3. Ths term f i r s t cam@ t o be aaaocil

the four c l s e r e r only during -.- BrShmana period.

Houever, thoro L8 no tracr o f hsrodity dof in ing t

rpetion of an indiv idual i n the early Vedic l i t s r s t

A i l thoee p o r i t i v o arpect r o f the Hindu e o c i o t y d i

t a r t long, r i n c r our a n a l y t i c a l r t udy o f I nd ian hir

118 t h a t t h e Hindu r o c i o t y hsr ~ r a d u s l l y 8u f f s red

ino end ha8 become r t a t i c , One csn za i re the quoel

d i d the r i g i d i t y begin and how uam the ayrtrm o f

n clasr ' , tho -*- varna, uoe t rans fo r rsd i n t o r i g i d

gaaoua caste,

A8 r r tuden t o f rociology, anthropology and phi lo

bdkar anauerrr that the "eacrodneae and the clored d

r ac te r r ' are the tuo oe jor eleaontr f o r the o r i g i n o

r i g i d i t y and caste eyetern. For the qusrtion o f

i d i t y , i t i r o n l y i n the . - 8rihmena ego, tho prer t ig t i

privileges case t o be associated w i th the tirrt tl

na i n the name o f ri tuals end sec r i t f ce r , Outt her '.- / A,

lun ua t h a t the Sat.pata 0r~hmapa ark8 the 8rZhminr, *r

m

Palesa uood and the Keatriyaa, t o use ~ a q r o d h a UI - .I.*

1 the vaie'yaa t h r aivat tha uood f o r tho r a c r i f i c i s l

r ther, the T'eittirIys ~ r i h r e n a *- p rorc r iber that - 0rih

auld p o r t o r r the i r ya$oe dur ing spring, kaatriyaa, -*

r ing rum.sr and vai;~aa dur ing the outurn, 62 eeari

1 t h r r e th ings i n r ind, one can come t o the conclur

After having discusred ell thosa things i t i s

teeary to obaerve hou Aabedker explain8 tho o r i g i n

fourth -..I. varna u i z . , the - i i d r o .

j in o f the f o u r t h varna v i z . . $ he k d r r

As s t a t e d e a r l i e r , Ambedkar i s o f the opinion thc

term ' h d r a ' - doe8 not occur

uhero i n the Rq-Veda except i n tho ~urea-~Gkta. 64 -*

n the quest ion before us is: uhen d i d t h e fourth

na (the & d m ) come i n t o existence? Ansuering thic 'a- - a t i o n Ambedkar ray8 that the &dras uers p e r t o f tl - :ond . I v a r ~ a i .e., &?a t r iva varga. .II) 65 They degraded li

;o t h e fourth varna due t o the v i o l e n t c o n f l i c t bet1

I Kaatr iyaa and the ~rahaine. Thio viou is a lso ju -. I

C h i t r a Tivar i i n her Shudras i n fianu, 66

C o n f l i c t be tueon Kaatriyoe and ~rahmanae 4-

Anbodker mention8 the c o n f l i c t betveen ue&ats, @ a

n I 1 - ahmana r e i and Virvataitra, e Kaatriya R f i V i 8 ~ 8 . i t ~ -6- em- . r e - a

s tho author of many hymns o f the Vedar and he uaa

claimed s8 ~ i i i ~ a rri. Ho uar tho author o f tho hyar a-

I I L - * i - - b -a-t 4,. ,,,h#

t r i e but i t ua8 an enmi ty botumen a ~ r z h r i n and . .-' Ksatr iyo, To understand t h e n a t u r e o f t h o c o n f l i c l -0

~bedkor oxpleinr tho relationship botusen Ve i i a te . ar / v k - evaaitrr . Vee/iats . and V i w s m i t r e uero enoaier frol

r a t to the l a s t . A 8 an evidence o f thoir enaity,

~bedkar r e f e r s eoae o f the epiaoder. The t i r a t e v i l

nun by him i s t h e s t o r y o f Satyavrate o t h e r u i r e Ci

dehanku. Th ie s t o r y i r n a r r a t e d i n tho Herive.sa.

;ory o f Tr iahanku a r to ld i n t h e Harivamaa i 8 as fo.

atyavratha o r Tr iahanku uas expolled from h i a home

Ls f a t h e r I'or t h e o f Pence of' c a r r y i n g o f f t h e young

P one o f the c i t i z e n 8 under the inPluence o f c r i m i n

aeeion and h i s f a m i l y p r i e s t Uea/iste d i d not interf . reven t Satyavrathe'e (o r ) T r i rhankuv a banishment, b

@solved t o i n s t a l l h i e eon as King.

Once, t h e p r i n c e Satyavra te had endured tho pen

or twe lve years he beheld, when he uae w i t h o u t f l e e

at, t h e m i l c h EOU a ? U a h 8 t a . . which yielded a l l objc

f deeire, and under the i n f l u e n c e o f anger, dolu8ic

nd exhaust ion, distroesed by hunger, and f a i l i n g i r

en duties, he slow... and b o t h par took o f her fleet / - ifaself, end gave i t t o Viavami t rev8 eonr t o eat . :

4 t one t ime Indre did not r a i n fo r a per iod o f 1 -

0 year.. A t that t h e Virvaa i t ra had l e f t h i 8 u i fc

h i l d r r n and gono t o pract ise austerities on the

horee H$I wife, driven t o extremity by want, wee of

oint of ee l l ing her1 recond son for a hundred cows,

der t o support the othcre; but th ia arrangement uar

ed by the intervant ion o f Satyavratr uho l i b e r a t e d 1 -

on o f Visvaoitra, and maintained tho rarily by

ding them u i t h the f lo8h o f wi ld animala and accorf

8 fa ther 's i n junction, con8ocretod himeelf f o r tho

raance o f a s i l e n t penance for tuelve yoare. All

hendon f r o m the tue lvo year's drought baing nou a! / -

~ d , the auni Uiavaraitra i n s t e l l o d Triehanku i n his

r'a Kingdom and o f f e r e d sacr i f ice on h i e behalf. 68

The oecond p ioco o f rv idonce i a that o f the story (

:andra, the son o f Trirhanku. The atory i r t o l d i n

~ i s n u - ~ u r % a ~ and i n tho flGr kandeya-purana. - * e- - 0 .- Further, Aabodker has ehoun us tho conf l i c t betweel

ring ~ E d o and ~ d i r t o e Brahmin r8ir According t o e-

s' the diclpute betueen Vateta . and the king ~ ; d a reema

hue aleved en inoortant r o l e i n i t . ~ o h s t a uoa thl

oronat ion ceremony o f ~ Z d a . It uaa ~;da uho reaovc .I

adiats from the o f f i c e end i n thie place, uda appc I - 69 irvemitra ee h i r prohito uho performed yej& for

This uae tho f irs t problem which created enmity

A m e n ~ i d a and ~ e d i e t a . Those uae another deed uh 6

;de committed which uidened and i n t e n s i f i e d the ena

(ecda) threu i n to f i r e d a k t i , the son of uediste . . rrned him a l i v e . 71 This s t o r y was narrated i n the

Arnbedkar searchea the reasons for the k ing do f

moving Sakti into fire. For thir quoation Aabedka

buld not find any answer i n the satyayana ~ r i h m a ~ a . - buever, he f indr eoae l i g h t thrown on t h i s problem

72 ,edgu@iehya' 4 s coolaontar y on K; t yiyona' a nu krem;

I t h e R-a, According t o Shedguru8irhyr, a seer,

18 performed by the king $da a t uhich thore was a / -

' publ ic dobete betuesn Vi8vairitre and ~ h k t i , the 81

~ a i a t a . In the word8 o f Shadgururiahyat *

I - The power and 8 sech o f Virvamitpa uere c ~ m p l e t ~ sP vanquished by akthf son o f Variatr ; and the .a( or Gsdhi 1 idv~mitrej. being ro oviicome, became

Again, Aabedkar point. o u t t h a t t h e r e we8 a d i

p i n g on between the 8rahmanaa end tho -. Kaatr iya8 on

Pollowing issues :

1. The r i g h t t o r e c e i v e g i f t s . G i f t moans pa made uithout work, The content ion o f the uaa t h a t nobody could r e c e i v e g i f t s . To s g i f t s uas the r i g h t o f the 8rehrnanas only.

2. The r i g h t t o teach the Uedar. Tho €Isahman content ion uaa t h a t the=riyas h m r ight t o s t u d y the - ~ e d a s T ' Th ey had no r i g teach tho Vodaa. I t wao t h e p r i v i l e g e o f Brehaanea only.

3. The r i g h t t o o f f i c i a t e a t a r a c r i f i c e . On p o i n t the Br~hmanae' content ion was that K hod the r i g h t t o perform r a c r i f i c e e but 5 no r i g h t t o o f f i c i a t e ee e prohite [ ~ r i e e t eacrif ico. That was the p r d b r l o ~ e o f the

iheeo ore aoms o f the rearone uhich u i d e n b d and i n i

tho enmity betueen the 0r;hoaner and the Kaatriy88, -. r e h n i q u e o f degradation

I n the n e x t a top, Ambedker'e enquiry is regard

;he techique uhich the 8rzhaina employed to br ing a

;ha degradation of the - kdraa from tho rank of the

(satriya t o the fourth vargg. According t o Aabedka;

'...the technique orployed by the ~r ihminr tor t h i r

suroose uaa t o refuse to ~ e r f o r m the uoanayana. m7 6

~ n c o p t i o n o f upaneyens ha8 undergone many change8 i l

I of t ime. The term 'upanayana' moan. i n i t i a t i o n .

10s uorde, i t i s tho i n i t i a t i o n i n t o t ho scheme o f

i o n framed by the a n c i ~ n t Hindus tor t ho young boy'

p a r e them f o r f u l l c i t i z o n r h i p o f t h e community.

'As a r i t e a , Ambedkar us i t ee , 'upanayena uee o r i g i n l

I simple ceremony. 77 The boy came t o tho tracher u.

dh - (faggots) i n hi8 hand and t o l d t h e teacher, ths:

ired t o bscoao a ~ r a h m a c s r i ( i . a s tudent ) and

the teacher t o a l l o u him t o s tay u i t h him f o r

es o f study. A t a later date i t became a ve ry

a t e ceremony. N 78 The boy then i n i t i a t e d , war

l e fox t h e study o f the - Vedas. A.8. Pandsy obsorvc

i t h o u t t h e upanayona none could ca l l h i m s e l f a uice-born. One uho uould not undergo t h i s aalak&i ,as excorrrmunicoted end debarred from a l l t h e l s i v i l egea o f t h e race. Tho i n i t i a t i o n uar paaeporl o the l i t e r a r y t reasures o f the Hindua. i t uas 1.0 a meana o f com@union u i t h the soc ie ty , becauoo i t h o u t i t none cou ld marry an Aryan g i r l . Thus he Hindu i d e a l .ado u n i v e r s a l education, t h e ndiupeneable t e a t end i n r i g n i a o f t h e i r community. 'he a o r t s t r i k i n g f a c t i n connect ion u i t h the panayanr i o t h a t by v i r t u p r o f i t 8 portormancy9 h e initiatsd ranked or a d v i j a or tu icr -born.

that the ~ r ~ h r a n a r donied ypanayana t o a #act ion

Keatriyae. That i s , uhen a petron ua8 donied the - 0

ana eedskha he had been v i r t u a l l y dobarod fror hid

i t y and soc ia l ly and religiously excluded from hir

y. Thue, a sect ion o f excoamunicated Keatsiyaa -0

i r th t o the tourth clees, i . e . , tho &drer.

c, the K a a t s i ~ a a were deprived o f the l earn ing o t - 6

jar by the Vedic 8rahmanas, and t h i s uas en a r t of 7 the 3 on the -. Kaatriyaa by reduc ing them to l v e r t i t o b l r

~ d e .

i t h o u t t h e per formanco o f upanayanr nobody could

r ight t o perform e sacrif+ice, and i t uor thu

;y to perform a sacrifice uhich enabled a person

a r i ~ h t to proper ty . fiorsover, tho capacity t o

m sacrif icr depended on a course i n tho study of

las, - and the rtudy o f the - Vodar uar open o n l y to

,or8onr who had underpone the uprnayens carsrony.

tens r i g h t t o property and r i g h t t o knowled$s

Ir tuo . o a t important bsnot i te o f upanayana. 80

lmbodkor explains the harmful e f f e c t 8 o t tho denial

~ e y ~ n e to the - &drea i.r., tho so called -. Kaatriyas.

usred by the Brahmin8 t o avenQe thomrelve8 againat

Ihe next question before ucl i e uhy a s e c t i o n o f thc

iyaa bscare degraded i n t o - &draa and not a l l thoae

ding t o the . Kgatr iya varna a-4 According t o Ambedkar,

,? the Kaa t r iya king8 who came i n conf l ic t w i t h the - 0

in8 - belongad t o the a o l a r l i n e . They were higher

the Ksa t r i yaa o f the lunar l i n e i n martial s p i r i t '*

3arning, i t uaa they who challenged tho 6rEhaino

the l e t t e r succumbed t o the Brahmins and became

slaves, 8 2 Af ter making c a r e f u l ana lys i r , Aabedkag

38 a t the t o l l o u i n g conclusions:

I. There uaa a t i r e uhen the Aryan soc ie ty recogni;

;hseo * varner namely ~ r ~ h m i n r , Keatriyse, and -. is. . The - kdrecr urre not a soparate - v a r p , but

I ? the . Kgatriye varna .-•

? There was continuous war betueen -* Kaatr iyaa uho

led t o the solar l i n e and the 8rahmina.

I. A8 a r e s u l t o f these, the Brahmins refused t o

upsnayana t o the -. Keatriyaa. Ouinq t o the l o q s ol

,rther, according t o Ambebkar, the k d r e r o f the

:yan s o c i ~ t y ars absolutely d i f f e r e n t fro. th. k d r

lpodern Hindu rocirty, Ainbodkar point8 out that i n

ro-gryen eociety the &drar belonged t o the same

I n l a ter period the uord @;idre' - "sod to denote s

ultured c l e a r o f poople, uho were a hstorogsneour

i o n o f t r i b e 8 who had nothing t o do i n coupon excel

e y "ere also like the original - k ~ d r a r on o louer

f culture. Therefore, he r t a t e r , 'It i r a p i t y

eee innocent and backward people o f l a ter deya havc

l l ed up u i t h the or ig ina l ehudrae end subjected t o

e penaltiee for uhich they had given no cause. &3

v i n ~ discussed Ambsdkar'a views o f tho o r i g i n and

t ion o f - &dres, hie visu on the ceute system, i t e

end aechaniam i n India will now be discussed,