290 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
Such a warning was unnecessary if the object was to ennoble the whole Brahmin class. Here is a case where vice refuses to pay to virtue even the homage of hypocracy. Can there be greater moral degeneracy than what is shown by Manu in insisting upon the worship of the Brahmin even if he is mean and ignorant?
So much for the object of change from Varna to caste. What have been the consequences of this change?
From the spiritual point of view the consequences have been too harmful to be contemplated with equanimity. The harm done may perhaps be better realized by comparing the position of the Brahmin as a priest resulting from the law of Manu with that of the law of the clergy under the Church of England. There the clergy is subject to the criminal law as every citizen is. But in addition to that he is always subject to Church Descipline Act. Under the Criminal Law he would be punished if he officiated as a clergy without being qualified for it. Under the Church Discipline Act he would be liable to be disqualified as a clergy for conduct which would be deemed to be morally wrong although it did not amount to a crime. This double check on the clergy is held justifiable because learning and morality are deemed to be quite essential for the profession of the clergy who are supposed to administer to the spiritual needs of the people. Under Brahmanism the Brahmin who alone can be the clergy need not possess learning or morality. Yet he is in sole charge of the spiritual affairs of the people!! On the value of a creed which permits this, comment is unnecessary.
From the secular point of view, the consequences of this transformation of Varna into Caste has to introduce a most pernicious mentality among the Hindus. It is to disregard merit and have regard only to birth. If one is descended from the high he has respect although he may be utterly devoid of merit or worth. One who is of high birth will be superior to the one who is of low birth although the latter may be superior to the former in point of worth. Under Brahmanism it is birth that always wins, whether it is against birth or against worth. Merit by itself can win no meads. This is entirely due to the dissociation of merits from status which is the work of Brahmanism. Nothing could be better calculated to produce an unprogressive society which sacrifices the rights of intelligence on the altar of aristocratic privilege.
Now the third deed in the catalogue of deeds done by Brahmanism after its triumph over Buddhism. It was to separate the Brahmins from the result of the Non-Brahmin population and to sever the different social strata of the Non-Brahmin population.