THE HINDU SOCIAL ORDER : ITS ESSENTIAL PRINCIPLES 107
That the principle of graded inequality is a fundamental principle is beyond controversy. The four classes are not on horizontal plane, different but equal. They are on vertical plane. Not only different but unequal in status, one standing above the other. In the scheme of Manu, the Brahmin is placed at the first in rank. Below him is the Kshatriya. Below the Kshatriya is the Vaishya. Below Vaishya is the Shudra and below Shudra is the Ati-shudra or the Untouchable. This order of precedence among the classes is not merely conventional. It is spiritual, moral and legal. There is no sphere of life which is not regulated by this principle of graded inequality.
One can substantiate this by numerous illustrations from the Manu Smriti. I will take four illustrations to prove the point. They will be the law of slavery, law of marriage, law of punishment and law of Samskaras and law of Sanyas. The Hindu law recognised slavery as a legal institution. Manu Smriti recognised seven kinds of slaves. Narada Smriti recognised fifteen kinds of slaves. These differences as to the number of slaves and the classes under which they fall is a matter of no importance. What is important is to know who could enslave whom. On this point, the following citations from the Narada Smriti and the Yajnavalkya Smriti are revealing:
Narada Smriti: V. 39. “In the inverse order of four castes slavery is not ordained except where a man violates the duties peculiar to his caste. Slavery (in that respect) is analogous to the condition of a wife.”
Yajnavalkya Smriti: XVI. 183 (2). “Slavery is in the descending order of the Varnas and not in the ascending order.”
Recognition of slavery was bad enough. But if the rule of slavery had been left free to take its own course it would have had at least one beneficial effect. It would have been a levelling force. The foundation of caste would have been destroyed. For under it, a Brahmin might have become the slave of the Untouchables and the Untouchables would have become the masters of the Brahmin. But it was seen that unfettered slavery was an equilitarian principle and an attempt was made to nullify it. Manu and his successors therefore while recognising slavery ordian that it shall not be recognized in its inverse order to the Varna system. That means that a Brahmin may become the slave of another Brahmin. But he shall not be the slave of a person of another Varna, i.e., of the Kshatriya, Vaishya, Shudra, or Ati-Shudra. On the other hand, a Brahmin may hold as his slave anyone belonging to the four Varnas. A Kshatriya can have a Kshatriya, Vaishya, Shudra and Ati-Shudra as his slaves but not one who is a Brahmin. A Vaishya can have a Vaishya, Shudra and Ati-Shudra as his slaves but not one who is a Brahmin or a Kshatriya. A Shudra can hold a Shudra and