THE SHUDRAS : ARYANS AGAINST ARYANS 97
colour and character, the other is secular; (2) one refers to a human being Manu as the progenitor, the other refers to God Brahma or Prajapati as the originator; (3) one is historical in its drift, the other is supernatural; (4) one speaks of the deluge, the other is completely silent about it; (5) one aims at explaining the four Varnas, the other aims at explaining the origin of society only.
These differences are many and fundamental. Particularly fundamental seems to be the difference in regard to Chaturvarnya. The sacerdotal ideology recognizes it, but the secular ideology does not. It is true that an attempt is made to combine the two by explaining, as is done in the Ramayana and the Puranas, how Manu’s progeny developed into four Varnas. But obviously this is an attempt to mould the two ideologies into one. This attempt is deliberate and calculated. But the difference between the two ideologies is so fundamental that inspite of this attempt they persist as two separate ideologies. All that has happened is that instead of one we have two explanations of Chaturvarnya, supernatural Chaturvarnya produced by Purusha, and natural Chaturvarnya as developed among Manu’s sons. That the result should be so clumsy shows that the two ideologies are fundamentally different and irreconcilable. It is a pity that the existence of two such ideologies recorded in the Brahmanic literature has not been noticed by scholars who have dealt with the subject. But the fact of their existence and their significance cannot be ignored. What is the significance of the existence of two such ideologies fundamentally different and irreconcilable? To me, it seems that they are the ideologies of two different Aryan races—one believing in Chaturvarnya and the other not believing in Chaturvarnya —who at a later stage became merged into one. If this reasoning is well-founded then this difference in ideologies disclosed by the Brahmanic literature furnishes further evidence in support of the new theory.
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The third and the most unimpeachable evidence in support of my view comes from the anthropometrical survey of the Indian people. Such a survey was first made by Sir Herbert Risley in 1901. On the basis of cephalic index, he came to the conclusion that the people of India were a mixture of four different races: (1) Aryan, (2) Dravidian,
(3) Mongolian, and (4) Scythian. He even went to the length of defining the areas where they were massed. The survey was a very