38 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
The names among Hindus fall into four classes. They are either connected with (i) family deity (ii) the month in which the child is born (iii) with the planets under which a child is born or (iv) are purely temporal i.e. connected with business. According to Manu the temporal name of a Hindu should consist of two parts and Manu gives directions as to what the first and the second part should denote. The second part of a Brahmin’s name shall be a word implying happiness; of a Kshatriya’s a word implying protection; of a Vaishya’s a term expressive of prosperity and of a Shudra’s an expression denoting service. Accordingly the Brahmins have Shatma (happiness) or Deva (God), the Kshatriyas have Raja (authority) or Verma (armour), the Vaishyas have Gupta (gifts) or Datta (Giver) and the Shudras have Das (service) for the second part of their names. As to the first part of their names Manu says that in the case of a Brahmin it should denote something auspicious, in the case of a Kshatriya something connected with power, in the case of a Vaishya something connected with wealth. But in the case of a Shudra Manu says the first part of his name should denote something contemptible!! Those who think that such a philosophy is incredible would like to know the exact reference. For their satisfaction I am reproducing the following texts from Manu. Regarding the naming ceremony Manu says:—
II. 30. Let (the father perform or) cause to be performed the namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation.
II. 31. Let (the first part of) a Brahman’s name (denote) something auspicious, a Kshatriya’s name be connected with power, and a Vaishya’s with wealth, but a Shudra’s (express something) contemptible.
II. 32. (The second part of) a Brahman’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaishya’s (a term) expressive of thriving, and of a Shudra’s (an expression) denoting service.
Manu will not tolerate the Shudra to have the comfort of a high sounding name. He must be contemptible both in fact and in name.
Enough has been said to show how Hinduism is a denial of equality both social as well as religious and how it is also a degradation of human personality.
Does Hinduism recognize liberty?
Liberty to be real must be accompanied by certain social conditions. [1]
1 See Laski—Liberty in the Modern State.