Annihilation of Caste: The Annotated Critical Edition (37 page)

When there is a conflict between
shruti and smriti, the shruti must prevail. But here too no attempt must be made to find out which of the two accords with reason. This is laid down by
Manu in the following shloka:

Again, when there is a conflict between two smritis, the
Manusmriti
must prevail, but no attempt is to be made to find out which of the two accords with reason. This is the ruling given by
Brihaspati:
¹⁴⁴

It is therefore clear that in any matter on which the shrutis and smritis have given a positive direction, a Hindu is not free to use his reasoning faculty. The same rule is laid down in the
Mahabharata:

He must abide by their directions. Caste and varna are matters which are dealt with by the Vedas and the smritis, and consequently, appeal to reason can have no effect on a Hindu.

So far as caste and varna are concerned, not only the shastras do not permit the Hindu to use his reason in the decision of the question, but they have taken care to see that no occasion is left to examine in a rational way the foundations of his belief in caste and varna. It must be a source of silent amusement to many a non-Hindu to find hundreds and thousands of Hindus
breaking caste on certain occasions, such as railway journeys and foreign travel, and yet endeavouring to maintain caste for the rest of their lives!

The explanation of this phenomenon discloses another fetter on the reasoning faculties of the Hindus. Man’s life is generally habitual and unreflective. Reflective thought—in the sense of active, persistent, and careful consideration of any belief or supposed form of knowledge, in the light of the grounds that support it and the further conclusions to which it tends—is quite rare, and arises only in a situation which presents a dilemma or a crisis. Railway journeys and foreign travels are really occasions of crisis in the life of a Hindu, and it is natural to expect a Hindu to ask himself why he should maintain caste at all, if he cannot maintain it at all times. But he does not. He breaks caste at one step, and proceeds to observe it at the next, without raising any question.
¹⁴⁷

The reason for this astonishing conduct is to be found in the rule of the shastras, which directs him to maintain caste as far as possible and to undergo
prayaschitta
¹⁴⁸
when he cannot. By this theory of prayaschitta, the shastras, by following a spirit of compromise, have given caste a perpetual lease on life, and have smothered the reflective thought which would have otherwise led to the destruction of the notion of caste.
¹⁴⁹

There have been many who have worked in the cause of the abolition of caste and
untouchability. Of those who can be mentioned, Ra
manuja,
¹⁵⁰
Kabir,
¹⁵¹
and others stand out prominently. Can you appeal to the acts of these reformers and exhort the Hindus to follow them?

It is true that Manu has included
(
sadachar) as one of the sanctions along with
shruti and smriti. Indeed, sadachar
has been given a higher place than shastras:

According to this, sadachar, whether it is
or
¹⁵³
in accordance with shastras or contrary to shastras, must be followed. But what is the meaning of sadachar? If anyone were to suppose that sadachar means right or good acts—i.e., acts of good and righteous men—he would find himself greatly mistaken. Sadachar does not mean good acts or acts of good men. It means ancient custom, good or bad. The following verse makes this clear: