ANNIHILATION OF CASTE 73
they have given a positive injunction, the solution is not left to reason. When there is a conflict between two Shrutis, both are to be regarded as of equal authority. Either of them may be followed. No attempt is to be made to find out which of the two accords with reason. This is made clear by Manu :
श्रुतिद्वैधं तु यत्र स्याप्तत्र धर्मावुभौ स्मृतौ ।
“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 :
या वेदबाह्याः स्मृतयो याश्च काश्च कुदृष्टः । सर्वास्ता निष्फलाः प्रेत्य तमोनिष्ठा हि तः स्मृताः ।।
Again, when there is a conflict between two Smritis, the Manu-Smriti 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:
वेदायत्वोपनिबंधृत्वत् प्रमाण्यं हि मनोः स्मृतं । मन्वर्थविपरीता तु या स्मृतिः सा न शस्यते ।।
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 Mahabharat:
पुराणं मानवो धर्मः सांगो वेदि श्चकित्सितं । आज्ञासिद्धानि चत्वारि न हन्तव्यानि हेतुभिः ।।
He must abide by their directions. The 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 journey 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 or knowledge in the light of the grounds that support it and further conclusions to which it tends, is quite rare and arises only in a situation which presents a dilemma—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. 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