106 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
This spirit has exhibited itself in the proverbs coined by one caste with the object of lampooning another caste. It has given rise even to literature by authors of low castes suggesting filthy origin of the socalled high caste. The Sahyadrikhand is the best illustration of it. It is one of the Puranas which form part of the Hindu sacred literature. It is a Purana of a style quite different from the traditional puranas. It deals with the origin of the different castes. In doing so, it assigns noble origin to other castes while it assigns to the Brahmin caste the filthiest origin.
Does the Hindu social order recognise equality ? The answer must be in the negative. That men are born equal is a doctrine which is repugnant to the Hindu social order. In the spiritual sense it treats the doctrine as false. According to the Hindu social order though it is true that men are the children of Prajapati the Creator of the Universe, they are not equal on that account. For, they were created from the different parts of the body of Prajapati. The Brahmins were created from the mouth, the Kshatriyas from the arms, the Vaishyas from his thighs and Shudras from his feet. The limbs from which they were created being of unequal value the men thus created are as unequal. In the biological sense, the Hindu social order does not bother to examine whether the doctrine is founded in a fact. If it was not a fact, i.e., men were not equal in their character and natural endowments of character and intelligence so much the better. On the other hand, if it was a fact, i.e., men were equal in character and natural endowments, so much the worse for the doctrine. The Hindu social order is indifferent to the doctrine as a fact. It is equally indifferent to it as an ethical principle. It refuses to recognise that men no matter how profoundly they differ as individuals in capacity and character, are equally entitled as human beings to consideration and respect and that the well-being of a society is likely to be increased if it so plans its organization that, whether their powers are great or small, all its members may be equally enabled to make the best of such powers as they possess. It will not allow equality of circumstances, institutions and manner of life. It is against equalitarian temper.
III
If the Hindu social order is not based on equality and fraternity, what are the principles on which it is based ? There is only one answer to this question. Though few will be able to realize what they are, there is no doubt as to their nature and effect on Hindu society. The Hindu social order is reared on three principles. Among these the first and foremost is the principle of graded inequality.