320 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
Although its effects have not been clearly noticed there can be no doubt that because of it the Hindus have been stricken with palsy. f Students of social organization have been content with noting the difference between equality and inequality. None have realized that in addition to equality and inequality there is such a thing as graded inequality. Yet inequality is not half so dangerous as graded inequality. Inequality carried within itself the seeds of its own destruction. Inequality does not last long. Under pure and simple inequality two things happen. It creates general discontent which forms the seed of revolution. Secondly it makes the sufferers combine against a common foe and on a common grievance. But the nature and circumstances of the system of graded inequality leave no room for either of these two things to happen. The system of graded inequality prevents the rise of general discontent against inequity, ft cannot therefore become the storm centre of revolution. Secondly the sufferers under inequality becoming unequal both in terms of the benefit and the burden there is no possibility of a general combination of all classes to overthrow the inequity. To make the thing concrete the Brahmanic law of marriage is full of inequity. The right of Brahmana to take a woman from the classes below him but not to give a woman to them is in inequity. But the Kshatriya, Vaishya and Shudra will not combine to destroy it. The Kshatriya resents this right of the Brahmana. But he will not combine with Vaishya or the Shudra and that for two reasons. Firstly because he is satisfied that if the Brahman has the right to take the right of three communities, the Kshatriya has the right to appropriate the women of two communities. He does not suffer so much as the other two. Secondly if he joins in a general revolution against this marriage—inequity in one way he will rise to the level of the Bramhins but in another way all will be equal which to him means that the Vaishyas and the Shudras will rise to his level i.e. they will claim Kshatriya women-which means he will fall to their level. Take any other inequity and think of a revolt against it. The same social psychology will show that a general rebellion against it is impossible.
One of the reasons why there has been no revolution against Brahmanism and its inequities is due entirely to the principle of graded inequality. If is a system of permitting a share in the spoils with a view to enlist them to support the spoils system. It is a system full of low cunning which man could have invented to perpetuate inequity and to profit by it. For it is nothing else but inviting people to share in inequity in order that they may all be supporters of inequity.
There now remains to lift the curtain from the last act of this drama of Bramhanism.