80 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
It cannot therefore be maintained that I was wrong in taking Manu Smriti as containing the philosophy of Hinduism.
This work of elevating the Smritis to the status of the Vedas was undertaken by the Brahmins for a most selfish reason. The Smritis contain in all its wild and luxurious growth the doctrine of Caste, the doctrine of the superiority of the Brahmins, their rights and privileges, the doctrine of the subordination of the Kshatriyas and Vaishyas and the doctrine of the degradation of the Shudras. Such being the philosophy of the Smritis, the Brahmins were directly interested in investing the Smritis with the authority which was claimed for the Vedas and in which they ultimately succeeded to their advantage but to the ruination of the whole country. But conceding—which orthodox and pious Hindu would do—that the Smritis do not contain the philosophy of Hinduism but that the same is to be found in the Vedas and the Bhagwat Geeta the question is what difference would this make in the result.
It seems to me that it matters very little whether one takes the Smritis, or the Vedas or the Bhagwat Geeta.
Do the Vedas teach something which is fundmentally different from what the Smritis do? Does the Bhagwat Geeta run contrary to the injunctions of the Smritis. A few illustrations will make the matter clear.
It is indisputable that the Vedas lay down the theory of Chaturvarna in what is known as the Purushasukta. This Purushasukta recognizes two basic principles. It recognizes the division of society into four sections as an ideal. It also recognizes that the ideal relationship between the four sections is inequality.
What the Bhagwat Geeta teaches is also beyond controversy. Its teaching may be summarized in the following four pronouncements made by Krishna in the Bhagwat Geeta.
(1) “I myself have created the arrangement known as Chaturvarna (i.e. the fourfold division of society into four castes Brahmins, Kshatriyas, Vaishyas and Shudras) assigning them different occupations in accordance with the native capacities. It is I who am the maker of this Chaturvarna”.— Gita. IV. 13
(2) “Even if it may be easier to follow the occupation of another Varna yet to follow the occupation of one’s own Varna is more mertorious, although one may not be able to do it quite efficiently. There is bliss in following the occupation of one’s own Varna, even if death were to result in performing it; but to follow the occupation of another Varna is risky “.—Geeta. III. 35.