PHILOSOPHY OF HINDUISM 25
Hinduism. First I will apply the test of justice. Before doing so I want to explain what I mean by the principle of justice. No one has expounded it better than Professor Bergbon [1] . As interpreted by him the principle of justice is a compedious one and includes most of the other principles which have become the foundation of a moral order Justice has always evoked ideas of equality, of proportion of” compensation”. Equity signifies equality. Rules and regulations, right and righteousness are concerned with equality in value. If all men are equal, all men are of the same essence and the common essence entitled them to the same fundamental rights and to equal liberty.
In short justice is simply another name for liberty equality and fraternity. It is in this sense I shall be using [2] justice as a criterion to judge Hinduism.
Which of these tenets does Hinduism recognize? Let us take the question one by one.
I. Does Hinduism recognise Equality?
The question instantaneously brings to one’s mind the caste system. One striking feature of the caste system is that the different castes do not stand as an horizontal series all on the same plane. It is a system in which the different castes are placed in a vertical series one above the other. Manu may not be responsible for the creation of caste. Manu preached the sanctity of the Varna and as I have shown Varna is the parent of caste. In that sense Manu can be charged with being the progenitor if not the author of the Caste System. Whatever be the case as to the guilt of Manu regarding the Caste System there can be no question that Manu is responsible for upholding the principle of gradation and rank.
In the scheme of Manu the Brahmin is placed at the first in rank. Below him is the Kshatriya. Below Kshatriya is the Vaishya. Below Vaishya is the Shudra and Below Shudra is the Ati-Shudra (the Untouchables). This system of rank and gradation is, simply another way of enunciating the principle of inequality so that it may be truly said that Hinduism does not recognise equality. This inequality in status is not merely the inequality that one sees in the warrant of precedence prescribed for a ceremonial gathering at a King’s Court. It is a permanent social relationship among the classes to be observed— to be enforced—at all times in all places and for all purposes. It will take too long to show how in every phase of life Manu has introduced and made inequality the vital force of life. But I will
1 Two Moralities page.
2 For another interpretation of justice see J. S. Mill—Utilitarianism.