288 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
true feature of the old method namely that the Varna should be determined by a disinterested and independent body. But it added a new feature namely training as a pre-requisite for assignment of Varna. On the ground that training alone developes individual in the make up of a person and the only safe way to determine the Varna of a person is to know his individuality, the addition of this new feature was undoubtedly a great improvement.
With the introduction of the Acharya Gurukul system, the duration of the Varna came to be altered. Varna instead of being Varna for a period became Varna for life. But it was not hereditary.
Evidently Brahmanism was dissatisfied with this system. The reason for dissatisfaction was quite obvious. Under the system as prevalent there was every chance of the Acharya declaring the child of a Brahmin as fit only to be a Shudra. Brahmanism was naturally most anxious to avoid this result. It wanted the Varna to be hereditary. Only by making the Varna hereditary could it save the children of the Brahmins from being declared Shudra. To achieve this Brahmanism proceeded in the most audacious manner one can think of.
III
Brahmanism made three most radical changes in the system of determing the Varna of the child. In the first place the system of Gurukul as the place where training to the child was given and its Varna was determined by the Guru at the end of the period of training was abolished. Manu is quite aware of the Gurukul and refers to Guruvas [1] i.e. training and residence in the Gurukul under the Guru. But does not refer to it at all in connection with the Upanayan. He abolishes the Guru as an authority competent to perform Upanayan by omitting to make even the remotest reference to him in connection with Upanayan. In place of the Guru Manu allows the Upanayan of the child to be performed by its father athome. [2] Secondly Upanayan was made into a Sanskara i.e. a sacrament. In olden times Upanayan was like a convocation ceremony [3] held by the Guru to confer degrees obtained by students in his Gurukul in which certificates of proficiency in the duties of a particular Varna were granted. In Manu’s law that Upanayan was a complete change in the meaning and purpose of this most important institution. Thirdly the relation of training to Upanayan was totally reversed. In the olden system training came before Upanayan.
1 Manu II. 67 Where Manu.
2 Manu II, 36-37.
3 On this point see Pradnaneshwar Yati’s booklet on Upnayan.