“Purusha Sukta

"Purusha Sukta of
of Vedas Misunderstood, Real
Vedas Misunderstood, Real Spirit
Spirit ofof Manusmriti
Manusmriti
and its
and its core
core message
message ignored
ignored -- Contribution
Contribution ofof original
original Manusmriti
Manusmriti inin the
the
Dalit upliftment
Dalit upliftment programme
programme of
of Arya
Arya Samaj
Samaj and
and its
its rippling
rippling effect
effect in
in making
making ofof
modern India"
modern India"

Literal translation
Literal translation of of Vedas
Vedas and and particularly
particularly PurushaPurusha Sukta Sukta or or Hymns
Hymns to to
Purusha has
Purusha has created
created lot lot ofof myth
myth ,, misgivings
misgivings and and misunderstanding.
misunderstanding. The The
word 'God'
word 'God' in this
in this sukta
sukta should
should be
be interpreted
interpreted as
as '‘Purusha'’
'Purusha' or
or
‘Brahman'(the Supreme Being or Supreme reality which pervades the
'Brahman'(the Supreme Being or Supreme reality which pervades the
entire universe).
entire universe). Pt.Nardev
Pt.Nardev Vedalankar,
Vedalankar, Editor Editor of of Shastra
Shastra Navanitam(A
Navanitam(A
concise study
concise study of of Hindu
Hindu Scriptures),
Scriptures), pub.bypub.by Arya Pratinidhi Sabha,
Arya Pratinidhi Sabha, South South
Africa describes itit as
Africa describes as "The
"The word 'Purusha' is
word 'Purusha' is derived
derived fromfrom thethe Sanskrit
Sanskrit verb,
verb,
‘priyn' which
'priyn' means to
which means to fill.
fill. TheThe word Purusha thus
word Purusha thus means
means one one who who exists
exists
and pervades
and pervades the the entire
entire universe.
universe. It It could
could alsoalso mean
mean one one who lives in
who lives in a a
‘pur’ or
'pur' or a a fortified
fortified city.
city. ThisThis universe
universe is is likened
likened to to aa 'pur'
‘pur’ in in which
which the the
Supreme Being
Supreme Being or or thethe Supreme
Supreme Entity Entity dwells.
dwells. This This analogy
analogy is is extended
extended
further to describe the human body as a pur or city with the soul
further to describe the human body as a pur or city with the soul or or
Jiva(atma) residing within it and also referred to as Purusha. So Purusha is
Jiva(atma) residing within it and also referred to as Purusha. So Purusha is
the Supreme
the Supreme Being Being or or Supreme
Supreme reality reality which
which resides
resides in in the
the heart
heart of of all
all
beings."
beings."

Brahmanoasya mukhamasida
Brahmanoasya mukhamasida bahu
bahu rajanyakriah
rajanyakriah
Uru tadasya yadvaishya padabhyam shudro
Uru tadasya yadvaishya padabhyam shudro ajayat.
ajayat.
(Rigveda 10.90.12,
(Rigveda 10.90.12, Yajurveda.31.11).
Yajurveda.31.11).

Vedic Language
Vedic Language Highly
Highly Symbolic
Symbolic

The above
The above hymn hymn of of the
the Purush
Purush Sukta Sukta relating
relating to to Purusha(supreme
Purusha(supreme
reality) is
reality) is entirely
entirely an an imaginative
imaginative piece piece of of writing
writing andand itit is is not
not toto be
be literally
literally
translated to
translated to mean
mean that that the
the Brahmin
Brahmin originated
originated from from the the mouth
mouth of of the
the
Purusha(all
Purusha(all pervasive Supreme Entity
pervasive Supreme Entity and
and obviously
obviously implying
implying
here formless), the Kshatriyas from the arms, the Vaishyas from the
here formless), the Kshatriyas from the arms, the Vaishyas from the
abdomen and
abdomen and thethe Shudras
Shudras from from the the feet.
feet. The The unique
unique characteristic
characteristic of of
Vedic language(different from
Vedic language(different from classical
classical Sanskrit)
Sanskrit)isis that that itit is is highly
highly
metaphorical
metaphorical and
and symbolic
symbolic and
and capable
capable of multiple
of multiple interpretation.
interpretation.
However, for
However, for aa proper
proper understanding
understanding of of the
the sense
sense of of the
the Vedas,
Vedas, we have to
we have to
bear in
bear in mind
mind the the established
established standpoint
standpoint of of etymologists
etymologists like like Yaska
Yaska that that all
all
the Vedic
the Vedic wordswords are are derived
derived fromfrom verbal
verbal rootsroots and and theirtheir meanings
meanings are are
based on
based on their
their derivation
derivation fromfrom verbal
verbal roots.
roots. Purusha
Purusha Sukta Sukta is is an
an analogy
analogy
between four limbs of the body(head, arms, thighs & feet identified
between four limbs of the body(head, arms, thighs & feet identified
symbolically with
symbolically society) and
with society) and thethe four
four varnas,
varnas, i.e., i.e., Brahmin,
Brahmin, Kshatriya,
Kshatriya,
Vaishya
Vaishya and and Shudra
Shudra who who as as providers
providers of of knowledge,
knowledge, protection,protection, wealthwealth
and service
and service are are respectively
respectively required
required to to eliminate
eliminate ignorance,
ignorance, injustice,
injustice,
inadequacy and
inadequacy and indolence,
indolence, the the four
four social
social ills ills of
of thethe society
society and and serveserve
mankind as
mankind as per
per their
their functional
functional values
values and and natural
natural propensities.
propensities. Dr.Dilip
Dr.Dilip
Vedalankar writes in his book 'Vedic Humanism'(pub.by Vijay Kumar
Vedalankar writes in his book 'Vedic Humanism'(pub.by Vijay Kumar
Govind Ram Hasanand, Delhi) "The Rigveda uses the metaphor of "person
Govind Ram Hasanand, Delhi) "The Rigveda uses the metaphor of "person
like society".
like society". The The organic
organic view
view ofof society
society waswas explained
explained by by comparing
comparing the the
Brahmins, Kshatriyas,
Brahmins, Kshatriyas, Vaishyas
Vaishyas and and Shudras
Shudras with with thethe head,
head, thethe hands,
hands, the
the
legs and
legs and feet
feet respectively.
respectively. The The health
health of of the
the body body society
society required
required thethe
health of
health of all
all the
the organs.
organs. Conversely
Conversely the the pain
pain in in one
one limblimb was
was thethe pain
pain ofof
the social
the social bodybody which which represented
represented the the life
life spirit
spirit of of thethe oganism."
oganism."
Thus, through
Thus, through mutualmutual cooperation
cooperation and and co-existence,
co-existence, the the aim
aim ofof Vedic social
Vedic social
stratification (based on worth and not birth) is to make the entire society
stratification (based on worth and not birth) is to make the entire society
happy, complete
happy, complete and perfect.
and perfect. Dr.S.P.Singh
Dr.S.P.Singh in
in ‘VEDIC
'VEDIC SYMBOLISM'
SYMBOLISM'
points out
points out "This
"This classification
classification of of society
society is is not
not to to be be taken
taken as as epoch
epoch
specific, as
specific, as itit is is generally
generally misunderstood.
misunderstood. Since Since the the seers
seers canvass
canvass of of
thinking in
thinking in this
this hymn(Purusha
hymn(Purusha Sukta) Sukta) is is cosmic,
cosmic, his his ideas
ideas can can byby nono means
means
be confined
be confined to to anyany specific
specific period
period of of human
human history history and and that
that also
also asas
applicable to
applicable to aa specific
specific group
group ofof people
people of of that
that age."
age."

Confusion between
Confusion between Varna
Varna and
and Jati
Jati -- Myth
Myth and
and Reality
Reality of
of Caste
Caste System
System

Some scholars
Some scholars in in their
their writings
writings as as well
well as
as the
the authors
authors of of the
the Report
Report of of the
the
Backward Classes
Backward Classes Commission(Mandal
Commission(Mandal Commission Commission Report)of
Report)of the the Govt.of
Govt.of
India, opine
India, opine that that thethe above
above hymn hymn of of the
the Purusha
Purusha SuktaSukta as as the
the source
source
of Janmana
of Janmana_ jati
jati vyavastha(hereditory
vyavastha(hereditory caste
caste system).
system). Linking
Linking
the allegorical Sukta to watertight hereditory caste system is baseless
the allegorical Sukta to watertight hereditory caste system is baseless
and absurd.
and absurd. As As a a part
part ofof intellectual
intellectual subversion,
subversion, a a section
section of of western
western
scholars and
scholars and in in particular
particular their
their Indian
Indian campcamp followers
followers havehave confused
confused the the
two words
two words of of Sanskrit
Sanskrit literature,
literature, i.e.,
i.e., varna
varna and and jati as same
jati as same which
which hashas ledled
to several
to several misconceptions
misconceptions about about the
the Indian
Indian social
social system.
system. Both Both Varna
Varna and and
Jati are
Jati are atat poles
poles asunder
asunder whilewhile the
the former
former is is spiritual,
spiritual, based
based on on worth
worth ofof a a
person and
person and pre-vedic,
pre-vedic, the the later
later is
is purely
purely social,
social, a a post-vedic
post-vedic concept
concept based
based
on birth.
on birth.

Maharishi Manu
Maharishi Manu proclaims
proclaims flexibility
flexibility of
of Varnas and their
Varnas and their growth
growth

Vedas proclaim that

Vedas proclaim that all
all human
human beings
beings should
should move
move forward
forward in
in unison
unison and
and
there cannot
there cannot be be any
any distinction
distinction onon the
the basis
basis ofof birth.
birth. Atharva
Atharva VedaVeda says
says
"All the
"All the four
four Varnas
Varnas should
should live
live in
in harmony
harmony andand with
with love"
love" Priyam
Priyam ma ma krnu
krnu
devesu priyam
devesu priyam rajasu
rajasu mama krnu,
krnu, priyam sarvasya pasyata
priyam sarvasya pasyata uta uta sudra
sudra
utarye.(Atharva Veda
utarye.(Atharva Veda 19-62-1).
19-62-1). As per true
As per true Vedic
Vedic concept,
concept, the the duty
duty ofof
each Varna
each Varna is is to
to serve
serve the
the society
society and
and every
every individual
individual irrespective
irrespective ofof his
his
varna has
varna has to
to discover
discover hishis soul.
soul. Soceity
Soceity will
will not
not obstruct
obstruct thethe growth
growth and and
progress of even Shudra to awaken his soul. That is why Manusmriti
progress of even Shudra to awaken his soul. That is why Manusmriti
((WITHOUT INTERPOLATIONS) says:
WITHOUT INTERPOLATIONS) says: "Shudro
"Shudro brahmanatameti
brahmanashchaiti shudratam.
brahmanashchaiti shudratam. Kshatriyanjalamevamtu
Kshatriyanjalamevamtu
vidyadvaishyattathaiva cha."(Manusmriti
vidyadvaishyattathaiva cha."(Manusmriti 10/65) 10/65)
i.e.aa Shudra
i.e. Shudra can can become
become a a brahmin
brahmin by by acquiring
acquiring
learning, merit,
learning, merit, virtuous
virtuous life,
life, etc.and
etc.and a a brahmin
brahmin lacking
lacking in
in
above traits
above traits becomes
becomes a a Shudra.
Shudra. The The above
above principle
principle of
of
merit,
merit, action
action and_
and personality
personality traits (Guna-karma-
traits (Guna-karma-
Swabhava) also
Swabhava) also holds
holds good
good forfor Kshatriya
Kshatriya andand Vaishya
Vaishya
for their
for their upward
upward or or downward
downward mobility.
mobility.

SPURIOUS INTERPOLATIONS,
SPURIOUS INTERPOLATIONS, ADDITIONS,
ADDITIONS, AND
AND ALTERATIONS IN
ALTERATIONS IN
ORIGINAL MANUSMRITI
ORIGINAL MANUSMRITI

A perusal
A perusal ofof complete
complete Manusmriti
Manusmriti will
will reveal
reveal that
that itit is
is aa carrier
carrier ofof
paradoxes. We have noble commandments and profound philosophy in
paradoxes. We have noble commandments and profound philosophy in
some of
some of the
the verses
verses andand at
at the
the same
same time
time there
there are
are objectionable
objectionable verses
verses
totally opposed
totally opposed to to the
the original
original and
and advanced
advanced thoughts
thoughts ofof Maharishi
Maharishi Manu.
Manu.
Manu who
Manu who considers
considers Vedas
Vedas as as the
the final
final authority
authority andand said said "Vedo
"Vedo khilo
khilo
dharma mulam"
dharma mulam"i.e., 'Vedas are
i.e., 'Vedas are the
the main
main source
source of of all
all Law'
Law’ while
while in in the
the
presently available
presently available Manusmriti
Manusmriti we we find
find many
many verses
verses which which are are not
not in in
accordance with
accordance with the
the Vedic
Vedic precepts.
precepts. Further
Further wewe find
find that
that there
there areare verses
verses
supporting meat
supporting meat eating
eating and and somesome verses
verses against
against it. it. InIn certain
certain verses
verses
women & shudras have been highly eulogised while in some they have
women & shudras have been highly eulogised while in some they have
been looked down upon. An important question arises here that when
been looked down upon. An important question arises here that when
ordinary writers
ordinary avoid self
writers avoid self contradictory
contradictory statements
statements in in their
their works,
works, is is itit
possible that
possible that a a person
person of of Maharishi
Maharishi Manu'sManu's stature
stature shallshall ever
ever allow
allow for for
paradoxical views
paradoxical views inin his
hisown Dharma Sastra
own Dharma Sastra which
which has has a a_ universal
universal
significance? According
significance? According to to Dr.Kewal
Dr.Kewal Motwani
Motwani teachings
teachings of of Manu
Manu have have not not
only influenced
only influenced India
India but
but also
also several
several other
other countries
countries of of Far
Far East,
East, South
South
Asia, West Asia
Asia, West Asia and
and Europe.Source:
Europe.Source: Manu Manu Dharma
Dharma Sastra Sastra by by Dr.Kewal
Dr.Kewal
Motwani, pub.by
Motwani, pub.by Ganesh
Ganesh & & Co.(Madras)
Co.(Madras) Pvt.Ltd.,1958
Pvt.Ltd.,1958 Ed. Ed.

In the
In the present
present day day available
available complete
complete Manusmriti
Manusmriti contradictions
contradictions and and
interpolations are
interpolations are ofof course
course there
there which
which have have ledled toto mis-conceptions.
mis-conceptions.
Dr.Surendra Kumar,
Dr.Surendra Kumar, former
former Principal,
Principal, Govt.College
Govt.College GurgaonGurgaon and and presently
presently
Vice Chancellor, Gurukul
Vice Chancellor, Gurukul Kangri,
Kangri, Haridwar
Haridwar in in his
his book
book "Opposition
"Opposition to to Manu
Manu
Why?" pub.by
Why?" pub.by Arsh Sahitya Prachar
Arsh Sahitya Prachar Trust,
Trust, Khari
Khari Baoli,
Baoli, Delhi
Delhi observes
observes on on
scientific examination
scientific examination of of Manusmriti
Manusmriti that that there
there areare interpolations
interpolations which which
have been
have been added
added to to itit from
from time
time toto time
time designed
designed to to suit
suit the
the vested
vested
interests of interpolators. "The original verses are contextually relevant and
interests of interpolators. "The original verses are contextually relevant and
written
written in in a a sober
sober stylestyle which
which matchmatch with
with thethe principle
principle of of due
due
consideration for
consideration an individual's
for an individual's merits,
merits, actions
actions andand potentialities
potentialities so so dearly
upheld by
upheld by Manu.
Manu. The The interpolated
interpolated versesverses are are written
written in in aa different
different style
style andand
are
are not only irrelevant and
not only irrelevant and out of context
out of context but also thematically
but also thematically
discordant." To carry out social reform programmes, Swami
discordant." To carry out social reform programmes, Swami Dayananda
Dayananda
Saraswati extensively
Saraswati extensively quotedquoted only original
only original verses
verses of Manu
of Manu in_ his
in his
works since he
works since he accepted
accepted interpolations
interpolations in in Manusmriti.
Manusmriti. Taking Taking cue cue from from
Swamiji, a
Swamiji, a number
number of of Arya Samaj scholars
Arya Samaj scholars in in the
the last
last over
over hundred
hundred years years
have
have come
come out with
out several
with several editions of
editions ofManusmriti
Manusmriti by by purging
purging
interpolations from
interpolations from complete
complete manusmriti.
manusmriti. However, However, the the latest
latest edition
edition of of
Vishudh Manusmriti(sans
Vishudh Manusmriti(sans interpolations) by
interpolations) by Dr.Surendra
Dr.Surendra Kumar is
Kumar is
considered to be most authoritative, scientific and exhaustive. In his above
considered to be most authoritative, scientific and exhaustive. In his above
publication, out
publication, out of
of 2685
2685 verses
verses in in the
the complete
complete Manusmriti,
Manusmriti, Dr.Kumar
Dr.Kumar has has
pin pointed
pin pointed 1471 1471 shlokas
shlokas as as interpolations
interpolations while while 12141214 verses
verses are are original.
original.
The criteria
The criteria adopted
adopted by by Dr.Surendra
Dr.Surendra Kumar Kumar for for identification
identification of of interpolated
interpolated
verses is
verses is based
based on
on logical
logical yardsticks,namely,
yardsticks,namely, 1. Vishay-
1. Vishay-
Virodh(Contradiction
Virodh(Contradiction in subject
in subject matter),
matter), 2.Prasang-Virodh(Contextual
2.Prasang-Virodh(Contextual
contradiction), 3.Anter
contradiction), 3.Anter Virodh (Internal
Virodh (Internal Contradiction),
Contradiction),
4.Puneraktiyan(Repetition),
4.Puneraktiyan(Repetition), 5.Shailey- Virodh
5.Shailey- Virodh (Contradiction
(Contradiction in style),
in style),
6.Avanter
6.Avanter Virodh(Accretion
Virodh(Accretion in
in interpolated
interpolated verses),7.Ved-
verses),7.Ved-
Virudh(Contradiction to the Vedas) Note:Since Manu believes in
Virudh(Contradiction to the Vedas) Note:Since Manu believes in the
the final
final
authority of the Vedas, obviously the verses contradicting Vedas are
authority of the Vedas, obviously the verses contradicting Vedas are
interpolated.
interpolated.

Writing about
Writing about interpolations
interpolations in in Manusmriti,
Manusmriti, Dr.K.V. Dr.K.V. Paliwal Paliwal statesstates "A "A
reference in Narad Smriti also says that Manu wrote a dharma shastra,
reference in Narad Smriti also says that Manu wrote a dharma shastra,
comprising 24
comprising 24 sections,
sections, 1080 1080 chapters,
chapters, and and 1,00,000
1,00,000 verses verses and and readread itit
over to
over to Narad
Narad who who abridged
abridged itit into into 1200012000 verses
verses and and readread itit over
over to to
Markandeya. Markandeya
Markandeya. Markandeya abridged abridged the the verses
verses to to 8,000
8,000 and and passed
passed on on to to
Sumati Bhargava
Sumati Bhargava who, who, in in turn
turn himself
himself abridged
abridged them them to to 4,000
4,000 verses."
verses."
"Revisions and
"Revisions and changes
changes continued
continued to to bebe affected
affected in in itit between
between the the period
period of of
its writing
its writing andand the the commentary
commentary by by Medhatithi
Medhatithi in in the
the 9th 9th century".
century’.
Medhatithi during
Medhatithi during his his time
time cried
cried from
from househouse topstops andand condemned
condemned mixing mixing of of
interpolations in Manusmriti. Readers interested in deeper study of original
interpolations in Manusmriti. Readers interested in deeper study of original
Manusmriti who
Manusmriti who would
would likelike to
to know
know aboutabout additions,
additions, adulterations
adulterations and and later
later
accretions shall
accretions shall findfind the
the research
research work work of of Dr.Surendra
Dr.Surendra Kumar Kumar in in both
both
his Sampurna
his Sampurna Manusmriti
Manusmriti and and Vishudh Manusmriti(pub.by Arsh
Vishudh Manusmriti(pub.by Sahitya
Arsh Sahitya
Prachar Trust,
Prachar Trust, KhariKhari Baoli,
Baoli, Delhi)
Delhi) very useful useful and and informative.
informative. Note: Note:
Sometime back
Sometime back Sanskar
Sanskar Channel
Channel showed a
showed a series
series of of lectures
lectures on
on
Manusmriti by
Manusmriti by Acharya
Acharya Pradyumnji,
Pradyumnji, Guru Guru of of Swami
Swami Ram Ram Devji.Devji. As As a a
matter of
matter of fact,
fact, entire
entire Dalitodhar
Dalitodhar programme
programme undertaken undertaken for for upliftment
upliftment of of
downtrodden classes
downtrodden classes by Arya
by Arya Samaj
Samaj since
since 1875has
1875 has been
been greatly
greatly
influenced and motivated by original verses of Manusmriti. Swami
influenced and motivated by original verses of Manusmriti. Swami
Dayananda Saraswati
Dayananda Saraswati and and scholars
scholars from from AryaArya SamajSamaj extensively
extensively took took
support from
support from shlokas
shlokas of of Manusmriti
Manusmriti in in their
their writings
writings and and discourses
discourses to to build
build
a modern
a modern India
India withwith ancient
ancient progressive
progressive values. values. As a
As a result,
result, a a large
large
number of
number of Gurukul
Gurukul students
students born born in in Dalits/OBCs/non
Dalits/OBCs/non brahmin brahmin families
families who
after completing
after completing their
their education
education in
in Vedic
Vedic texts
texts became
became Pandits/Purohits
Pandits/Purohits of
of
Arya Samaj and some of them even had the distinction of becoming
Arya Samaj and some of them even had the distinction of becoming
eminent Vedic
eminent Vedic scholars.
scholars.

King and
King and Brahamanas
Brahamanas liable
liable for
for maximum
maximum punishment
punishment while Shudra
while Shudra
for minimum
for minimum punishment
punishment forfor the
the same
same crime
crime as
as per
per Manu's
Manu's Penal
Penal
Code.
Code.

Even the
Even the king
king could
could loselose his
his position
position ifif hehe dared
dared to to deviate
deviate from
from thethe legal
legal
code. Where
code. Where an an ordinary
ordinary person
person should
should be be fined
fined a a small
small amount,
amount, for for the
the
same offence king should be fined a thousand times more(Manusmriti 8-
same offence king should be fined a thousand times more(Manusmriti 8-
336).
336). As per Manu's
As per Manu's penal code, while determining the quantum of
penal code, while determining the quantum of
punishment, a
punishment, a brahmin
brahmin is is liable
liable for
for most
most rigorous
rigorous punishment
punishment for for aa similar
similar
offence as
offence as compared
compared to to thethe other
other three
three vernas
vernas because
because being being more more
knowledgeable he
knowledgeable he isis expected
expected to to be
be the
the role
role model
model for for the
the entire
entire society.
society.
Manusnriti (8-337,338)
Manusmriti (8-337,338) says says "A "A convict
convict in in similar
similar crimes
crimes like
like theft
theft etc.
etc. has
has
to be
to be punished
punished keeping
keeping in in mind
mind the the principle
principle that that higher
higher thethe status
status of of an
an
individual and
individual and higher
higher the the knowledge
knowledge level, level, thethe greater
greater he he should
should realise
realise hishis
responsibility.
responsibility. Thus, a
Thus, a Shudra
Shudra is is to
to be be punished
punished 8 8 times
times more,more, the the
Vaishya 16 times more, a Kashatriya 32 times more, a Brahmin 64 times
Vaishya 16 times more, a Kashatriya 32 times more, a Brahmin 64 times
more or
more or 128
128 more
more rigorous
rigorous for for aa similar
similar crime
crime of of theft.
theft.

Due to
Due to the
the endless
endless repetition
repetition of of the
the Upper
Upper Caste
Caste Oppression
Oppression Theory
Theory which
which
is based
is based on on halfhalf baked
baked knowledge
knowledge and and one one sided
sided viewview of of our our
vast literature,
vast literature, it has not only established
it has not only established firmly into the minds of a
firmly into the minds of a
common man
common man but but also
also that
that of
of intelligentsia.
intelligentsia. The
The impact
impact of
of this
this can
can bebe seen
seen
on the
on the 'Report
'Report of of the
the Backward
Backward Classes
Classes Commission'(Mandal
Commission'(Mandal Commission
Commission
Report). In
Report). In Chapter
Chapter IV(Vol.I&II)
IV(Vol.l&Il) thethe report
report states
states "One
"One important
important outcome
outcome of of
this ritual
this ritual ranking
ranking of of castes
castes has has been
been to to create
create deep
deep -- rooted
rooted vested
vested
interests in
interests in this
this system
system and and toto enable
enable thethe higher
higher castes
castes to
to exploit
exploit the
the lower
lower
ones through
ones through the the institutional
institutional framework
framework of of social
social organisation."
organisation." The
The
above Report
above Report also also states
states "Like
"Like thethe limbs
limbs of
of the
the body,
body, they
they cannot
cannot properly
properly
exchange their place or function".
exchange their place or function".

The above
The above statements
statements are are contrary
contrary to to the
the Vedic
Vedic ethos
ethos
and teachings
and teachings since
since Vedic
Vedic Soceity
Soceity in in general
general diddid not
not
stop the
stop the progress
progress or or self
self development
development of of any
any individual.
individual.
For ascending
For ascending the the social
social order
order complete
complete flexibility
flexibility has
has
been shown
been shown in in various
various scriptures.
scriptures. Mahabharta
Mahabharta says says "A "A
man cannot
man cannot be be a a brahmin
brahmin on on account
account of of his
his family.
family.
Even a
Even a Chandal
Chandal who exercises restraint
who exercises restraint and
and has
has a a good
good
conduct
conduct is a
is a_ brahmin"(Mahabharata
brahmin"(Mahabharata Van
Van Parva
 226.14). There
226.14). There areare numerous
numerous instances
instances of of children
children of of
non-Brahmana parents
non-Brahmana parents becoming
becoming Brahmana
Brahmana by by virtue
virtue of of
their merit,
their merit, action,
action, learning
learning and and temperament.
temperament. Swami Swami
Dayananda Saraswati
Dayananda Saraswati in in Chapter
Chapter IV IV ofof his
his magnum
magnum
opus
opus Satyartha
Satyartha Prakasha
Prakasha says
says "Jabali
"Jabali of
of the
the
Chhandogya Upanishad
Chhandogya Upanishad whose whose birthbirth andand lineage
lineage were
were
unknown became
unknown became a a Brahmana.
Brahmana. Sage Sage Vishwamitra
Vishwamitra was was
born in
born in a a Kshatriya
Kshatriya family
family butbut became
became Brahmarshi.
Brahmarshi.
Sage Matunga
Sage Matunga belonged
belonged to to a
a very
very lowlow Chandala
Chandala family
family
but became
but became Brahmana
Brahmana and and called
called a a Rishi".
Rishi". Apart
Apart from
from
the popular
the popular verse
verse 10/65,
10/65, Manusmriti
Manusmriti has has dozen
dozen of of other
other
verses downgrading
verses downgrading Brahamanas
Brahamanas to to Shudra,such
Shudra,such as, as,
2/37,2/40,
2/37,2/40, 2/103,
2/103, 4/245,etc
4/245,etc for
for neglecting
neglecting their
their
prescribed duties
prescribed duties and and upgrading
upgrading shudras(9/335)
shudras(9/335) in in
accordance with
accordance the merit,
with the merit, action
action and and abilities
abilities of of a a
particular varna.
particular varna.
OTHER HISTORICAL
OTHER HISTORICAL EXAMPLES
EXAMPLES REGARDING
REGARDING CHANGE
CHANGE OF
OF VARNA
VARNA

1. Kavash
1. Kavash Ailush, a son
Ailush, a son of
of a
a slave-woman,
slave-woman, and
and Vatsa,
Vatsa, a
a son
son of
of a
a Shudra-
Shudra-
woman became Rigvedic
woman became Rigvedic Rishis
Rishis for
for their
their having
having become
become seers
seers of
of
Mantras(exponents of
Mantras(exponents of Vedic
Vedic hymns).
hymns).

2.Valmiki who
2.Valmiki (according to
who (according to some
some legends)
legends) was
was lowly-born
lowly-born acquired
acquired the
the
fame which goes with the name of Maharishi Valmiki.
fame which goes with the name of Maharishi Valmiki.

3.Slave woman's
3.Slave son, Vidur,
woman's son, became
Vidur, became the Prime
the Prime Minister
Minister of
of Raja
Raja
Dhritarashra and
Dhritarashra and came
came toto be
be known
known as
as Mahatma.
Mahatma.

4. Shri
4. Shri Ram,
Ram, aa son
son ofof King
King Dashratha,
Dashratha, and
and Shri
Shri Krishna,
Krishna, born
born in
in a
a Yadav
Yadav
family, came
family, came to
to be
be regarded
regarded as as God.
God. They
They became
became venerable
venerable even
even for
for the
the
Brahmanas, their
Brahmanas, their birth
birth in
in aa Kshatriya
Kshatriya family
family notwithstanding.
notwithstanding.

5.On the
5.On the other
other hand,
hand, Ravana
Ravana who
who was
was born
born in
in a
a clan
clan ofof Pulastya
Pulastya Rishi
Rishi
came to
came to be
be called
called aa Rakshasha
Rakshasha 'demon'
'demon' for
for indulging
indulging inin evil
evil deeds
deeds and
and for
for
his mis-conduct.
his mis-conduct.

6. Raghu,
6. Raghu, the
the ancestor
ancestor ofof Rama
Rama had
had aa son
son named
named Pravridha.
Pravridha. He
He was
was
outcast from
outcast from the
the Kshatriya
Kshatriya clan
clan due
due to
to his
his misdeeds
misdeeds and
and misdemeanour
misdemeanour
and became
and became a a demon.
7. Trishanku,
7. Trishanku, originally
originally a
a king
king became
became a
a Chandal.
Chandal.

8. Many
8. Many of
of the
the Vishwamitra's
Vishwamitra's sons
sons came
came to
to be
be called
called Shudras.
Shudras.

(Source:
(Source: 1."Opposition
1."Opposition to
to Manu
Manu Why?"
Why?" by
by Dr.Surendra
Dr.Surendra
Kumar, pub.by
Kumar, pub.by Arsh Sahitya Prachar
Arsh Sahitya Prachar Trust,
Trust, Delhi
Delhi and
and

2."Untouchability Alien
2."Untouchability Alien to
to Hindu
Hindu Dharma",
Dharma", by
by Dr.K.V.
Dr.K.V. Paliwal(pub
Paliwal(pub by
by Hindu
Hindu
Writers Forum,
Writers Forum, New
New Delhi,
Delhi, 2005
2005 Ed.)
Ed.)

Varna System Cycles

Varna System Cycles -- sometimes
sometimes by
by birth
birth and
and sometimes
sometimes by
by worth
worth
-- Periods
Periods of
of degeneration
degeneration followed
followed by
by periods
periods of
of regeneration
regeneration

The eminent
The eminent Vedic scholar, Mr.Kireet
Vedic scholar, Mr.Kireet Joshi Joshi in in a a seminar
seminar organised
organised by by
WAVES at
WAVES at New
New DelhiDelhi remarked
remarked "Even "Even when there have
when there have been been failures
failures
and periods
and periods of of decline,
decline, there there have
have been been sudden
sudden revivals
revivals and and creations
creations
of new
of new institutions
institutions and and formsforms which
which have have not not hurthurt the the fundamental
fundamental
continuity." Opposition
continuity." Opposition to to Caste
Caste system
system based based on on birth
birth has
has also also been
been
going on
going on since
since ancient
ancient times. times. Manu Smriti,
Manu Smriti, Mahabharata,
Mahabharata, Bhagwat Bhagwat Gita Gita
and various other scriptures clearly record Varna determination as per ones
and various other scriptures clearly record Varna determination as per ones
personality traits,
personality traits, i.e.
i.e. Guna,
Guna, KarmaKarma and and Swabhava.
Swabhava. The The world
world is is governed
governed
by three
by three gunas,
gunas, i.e.,i.e., Sattva(quality
Sattva(quality of of purity
purity andand goodness),
goodness), Rajas Rajas (passion
(passion
and activity)
and activity) and and Tamas
Tamas (ignorance
(ignorance and and inertia).
inertia). It It is
is the
the combination
combination and and
domination of
domination of one
one of of these
these three
three gunas
gunas which which makemake a a person
person a a brahmin,
brahmin,
kshatriya, vaishya
kshatriya, vaishya and and shudra.
shudra. Swami Swami Vidya Vidya Nand
Nand VidheyVidhey elaborates
elaborates this this
in his
in his book
book on on Gitayog(4.13)
Gitayog(4.13) that that a a brahmana
brahmana has has sattvik,
sattvik, kshatriya
kshatriya has has
rajsik, vaishya
rajsik, vaishya has has a a mixmix of of sattvik
sattvik and and rajsik
rajsik while
while a a shudra
shudra has has a a
combination of rajsik and tamsik gunas. Later Jain Tirthankars, Mahatma
combination of rajsik and tamsik gunas. Later Jain Tirthankars, Mahatma
Budha, Sidhas
Budha, Sidhas from from 9th 9th toto 12th
12th century,
century, GorakhGorakh Nath Nath and and other
other Naths
Naths from
from
12th to
12th to 15th
15th century
century exploded
exploded the the birthbirth based
based cast cast rigidies.
rigidies. One One fullfull
chapter of
chapter of Dhampada
Dnampada is is devoted
devoted to to the
the description
description of of a a true
true Brahmin.
Brahmin. A
A
large number
large number of of disciples
disciples of of Mahatma
Mahatma Budha Budha were were Brahmins
Brahmins who who preached
preached
budhism both
budhism both within
within and and outside
outside India.
India. BudhaBudha says says "Not"Not by by birth
birth is is one
one a a
Brahmana, nor
Brahmana, nor isis oneone by by birth
birth aa non
non Brahmana.
Brahmana. ItIt is is byby ones
ones actions
actions a a
person becomes
person becomes a a brahmin"Dhampada.
brahmin"Dhampada. As As per
per Skand
Skand Purana"Every
Purana"Every body body
is born as a Shudra, however, by education - sanskaras, he becomes a
is born as a Shudra, however, by education - sanskaras, he becomes a
Dwija(twice born). Meghatheeth who wrote a commentry on Manu Smriti in
Dwija(twice born). Meghatheeth who wrote a commentry on Manu Smriti in
9th century,
9th century, remarked
remarked that that Varna
Varna was determined by
was determined by ones
ones actions(karmas)
actions(karmas)
and not
and not byby birth(janma).
birth(janma).

The core
The core message
message ofof Bhakti
Bhakti movement
movement which which originated
originated in
in the
the south
south inin 8th
8th
century spread subsequently all over the country was also the same.
century spread subsequently all over the country was also the same. Its
Its
main exponent in North was Ramananda - a brahmin who had a formative
main exponent in North was Ramananda - a brahmin who had a formative
influence on
influence on number
number ofof medieval
medieval age age saints.
saints. Ramananda
Ramananda is is regarded
regarded as as
Guru of
Guru of not
not only
only Kabir
Kabir but
but of of several
several lowlow caste
caste saints,
saints, such
such as
Ravidas(even brahmins
Ravidas(even brahmins of of Banaras
Banaras used
used toto touch
touch his
his feet),
feet), Pipa,
Pipa, Sain
Sain and
and
Dhana. The works of Ramananda's disciples are included in the Guru
Dhana. The works of Ramananda's disciples are included in the Guru
Granth Sahib(Adi
Granth Sahib(Adi Granth)
Granth) while
while the
the highest
highest representation
representation has has been
been given
given
to Kabir
to Kabir with 541 hymns.
with 541 hymns. Guru Guru Nanak
Nanak andand other
other Sikh
Sikh Gurus
Gurus continued
continued
their crusade
their crusade against
against hereditary
hereditary caste
caste system
system andand gave
gave a a verdict
verdict that
that itit is
is
only the
only the karma
karma which
which decides
decides ones
ones varna(caste).
varna(caste). It can
It can therefore
therefore be be
inferred that
inferred that at
at different
different points
points of of time,
time, caste
caste system
system in in India
India has
has been
been
either Karmana
either Karmana or or Janmana
Janmana and and both
both cycles
cycles of of caste
caste rigidies
rigidies as as well
well
as flexibilities
as flexibilities have
have been
been there
there since
since ancient
ancient times.
times.

Period of
Period of decadence
decadence -- Vedic Studies falling
Vedic Studies falling into
into oblivion
oblivion

The saints
The saints of of the
the sant
sant tradition
tradition started
started with
with a a spirit
spirit of
of social
social criticism
criticism and and
protest directed
protest directed againstagainst the the caste
caste ridden
ridden and and ritualistic
ritualistic brahminism
brahminism
and barren
and barren scholasticism
scholasticism of of the
the Vedas since these
Vedas since these groups
groups did did not
not practice
practice
their teachings.
their teachings. Actual Actual VedicVedic StudiesStudies had had fallen
fallen intointo oblivion
oblivion and and even even
Brahmanas were
Brahmanas were unable
unable to to comprehend
comprehend various various shades
shades of of meanings
meanings of of the
the
Vedas.
Vedas. That That is is why
why Kabir Kabir had had to to point
point out
out "Do
"Do notnot say
say that
that thethe Vedas
Vedas are are
untrue, Untrue
untrue, Untrue personperson is is one
one who who doesdoes not not delve
delve deep deep into into theirtheir
study" (Adi
study" (Adi Granth
Granth page page 1330).1330). The The period
period of of decadence
decadence continuedcontinued till till
19th century and this is evident from the autobiography of Maharishi
19th century and this is evident from the autobiography of Maharishi
Devendra Nath
Devendra Nath Tagore
Tagore who who remarked"The
remarked"The Vedas Vedas had had become
become virtuallyvirtually
extinct in
extinct in Bengal.
Bengal. NyayaNyaya and and Smriti
Smriti shastras
shastras were merely studied
were merely studied in in every
every
tol(Sanskrit School)
tol(Sanskrit School) and and manymany Pandits
Pandits versed
versed in in these
these Shastras
Shastras came came forth forth
thence,
thence, but the
but the Vedas
Vedas were totally
were totally ignored.
ignored. The The business
business of of thethe
Brahmanas, that
Brahmanas, that of of learning
learning and and teaching
teaching the the Vedas,
Vedas, had had altogether
altogether
disappeared from
disappeared from thethe country,
country, they they remained
remained Brahmanas
Brahmanas only only in in name,
name,
bereft of
bereft of allall Vedic
Vedic knowledge,
knowledge, bearing bearing the the sacred
sacred thread
thread only,only, withwith the the
exception of one or two learned Brahman Pandits they did not even know
exception of one or two learned Brahman Pandits they did not even know
the meaning
the meaning of their
of their dailydaily prayers."
prayers." Disturbed
Disturbed by the
by the declining
declining
state of
state of true
true Vedic
Vedic tradition
tradition whichwhich was was getting
getting extinct,
extinct, Swami
Swami Dayananda
Dayananda
had to
had to give
give a a clarion
clarion callcall "Back
"Back to to the
the Vedas."
Vedas."

MAHARISHI DAYANANDA
MAHARISHI DAYANANDA SARASWATI
SARASWATI OPENED
OPENED DOORS
DOORS FOR
FOR STUDY
STUDY
OF VEDAS FOR ALL INCLUDING WOMEN
OF VEDAS FOR ALL INCLUDING WOMEN

Swami Dayananda
Swami Dayananda opened
opened the
the doors
doors for
for the
the study
study of
of Vedas
Vedas for
for the
the
downtrodden classes
downtrodden classes and
and women
women and
and quoted
quoted Yajurveda
Yajurveda in
in this
this regard:
regard:

"Yathemam vacham
"Yathemam vacham kalyanimavadani
kalyanimavadani janebhyah. Brahma rajanyabhyam
janebhyah. Brahma rajanyabhyam
shudraya charyay
shudraya charyay swaya
swaya charnaya."(Yajurveda
charnaya."(Yajurveda 26.2).26.2). "Just as
"Just as God God
reveals and
reveals and tells
tells the
the Veda-vani(divine
Veda-vani(divine knowledge)
knowledge) to to the
the Brahmanas,
Brahmanas, the the
Kshatriyas, the
Kshatriyas, the Vaishyas, the Shudras,
Vaishyas, the Shudras, women, servants and
women, servants and men
men of of the
the
best quality
best quality born
born elsewhere,
elsewhere, so so should
should all
all men
men teach
teach and
and spread
spread itit to
to one
one
and all. No one is unauthorised in this regard".(Eng.translation
and all. No one is unauthorised in this regard".(Eng.translation from
Dr.K.V. Paliwal's
Dr.K.V. Paliwal's book
book -- Manu
Manu Ambedkar
Ambedkar and
and Caste
Caste System
System pub.by
pub.by Hindu
Hindu
Writers'Forum, New
Writers'Forum, New Delhi).
Dehlhi).

When Swami
When Swami Dayanand
Dayanand found
found Maharaja
Maharaja ofof Jodhpur
Jodhpur indulging
indulging in
in various
various vices
vices and
and
evil things,
evil things, Swamiji
Swamiji reprimanded
reprimanded himhim and
and advised
advised Maharaja
Maharaja toto study
study the
the duties
duties and
and
responsibilities of
responsibilities of Rulers
Rulers as
as given
given in
in Chapter
Chapter 77 to
to 9
9 of
of Manusmriti.
Manusmriti.

VARIOUS DALITODHAR
VARIOUS DALITODHAR SABHAS
SABHAS SET
SET UP
UP BY
BY ARYA SAMAJ FOR
ARYA SAMAJ FOR
UPLIFTMENT OF
UPLIFTMENT OF DOWNTRODDEN
DOWNTRODDEN CLASSES:
CLASSES:

Thus,
Thus, Arya
Arya Samaj
Samaj movement
movement while
while aking
ttaking cue
cue from
from Swami
Swami
Dayananda Saraswati's
Dayananda Saraswati's works who
works who apart
apart from
from the
the
Vedas also
Vedas also attached
attached great
great importance
importance to to Manusmriti
Manusmriti
(free of
(free of interpolations)
interpolations) took
took upup various
various programmes
programmes
for the
for the upliftment
upliftment ofof depressed
depressed classes
classes andand established
established
number of
number of Dalitodhar
Dalitodhar Sabhas
Sabhas inin the
the country
country namely:
namely:
1.Megodhar
1.Megodhar Sabha,
Sabha, Sialkot,
Sialkot, 1903
1903
2.Dayanand
2.Dayanand Dalitodhar
Dalitodhar Sabha,
Sabha, Lahore,
Lahore, 1930
1930
3.Arya
3.Arya Dalitsabha,
Dalitsabha, Dinanagar(Punjab)
Dinanagar(Punjab)
4.Amritsar
4.Amritsar Achutodhar
Achutodhar Sabha
Sabha
5.Achutodhar
5.Achutodhar Sabha,
Sabha, Lakimpur
Lakimpur
6.Lahore
6.Lahore Megh
Megh Sabha
Sabha
7.Ashprishyata
7.Ashprishyata Nivarak
Nivarak Samriti,
Samriti, Allahabad
Allahabad
8.Achutodhar
8.Achutodhar Sabha,
Sabha, Meerut
Meerut
9.Ashprishyata
9.Ashprishyata Nivaran
Nivaran Sangh,
Sangh, Bihar
Bihar
11.Depressed
11.Depressed Classes
Classes Mission
Mission ofof India
India
12.Bengal
12.Bengal and
and Assam
Assam Depressed
Depressed Classes
Classes Mission
Mission
13.All
13.All India
India Shradhanand
Shradhanand Dalitodhar
Dalitodhar Sabha,
Sabha, Delhi,
Delhi, -- 1923
1923
(Source: Contribution of Arya Samaj in the Making of Modern India 1875-
(Source: Contribution of Arya Samaj in the Making of Modern India 1875-
1947 by
1947 by Radhey
Radhey Shyam
Shyam Pareek, pub.by
Pareek, pub.by Sarvadeshik
Sarvadeshik Arya Arya _ Pratinidhi
Pratinidhi
Sabha, New
Sabha, New Delhi,1973
Delhi,1973 Ed.)
Ed.)

However, despite
However, despite the the efforts
efforts of of Arya
Arya Samaj
Samaj towards
towards upliftment
upliftment of of
depressed
depressed classes
classes and
and to revive our ancient
to revive our ancient literature
literature in_ its true
in its true
perspective, the
perspective, the misinterpretation
misinterpretation of of Vedas
Vedas mainly
mainly byby Imperialist
Imperialist scholars
scholars of of
19th century
19th century continued
continued due due toto their
their meagre
meagre knowledge
knowledge of of Vedic Sanskrit
Vedic Sanskrit
and as
and as aa part
part ofof their
their policy
policy of of divide
divide and
and rule
rule which
which led led to
to several
several
misconceptions about
misconceptions about Vedic
Vedic studies
studies including
including the
the distorted
distorted Varna social
Varna social
system (caste
system (caste system).
system). Therefore,
Therefore, itit is is only
only an
an intelligent
intelligent approach
approach to to the
the
symbolic poetic
symbolic poetic expressions
expressions of the
of the Vedas
Vedas andand other
other Arsha
Arsha literature
literature
(composed by
(composed by rishis)
rishis) which
which would reveal the
would reveal the true
true nature
nature of of Varna
Varna System
 -- the
the four
four divisions
divisions of
of social
social and
and occupational
occupational castes
castes based
based on
on worth
worth of
of a
a
person rather
person rather than
than his
his birth.
birth.

Some moot
Some moot points
points demanding
demanding reconsideration
reconsideration and
and indepth
indepth study
study to
to
explode myths:
explode myths:

1. Is
1. Is itit really
really justified to dub
justified to dub Vedic civilization as
Vedic civilization as rigid
rigid and
and uncompromising
uncompromising
which
which is is established
established on on the
the principles
principles ofof Vedic socialism with
Vedic socialism provisions
with provisions
made by
made by Arsha
Arsha literature,
literature, Lord
Lord Krishna,
Krishna, Maharishi
Maharishi ManuManu and
and other
other rishis
rishis
for change
for change of of varna
varna as as per
per ones
ones personality
personality traits
traits and
and characteristics?
characteristics?

2. Barring
2. Barring the
the period
period ofof decline,
decline, is
is itit really
really true
true that
that all
all low
low as
as well
well as
as
intermediate castes
intermediate castes (OBCs)
(OBCs) are are victims
victims of of oppression
oppression ofof a a society
society whose
whose
major doctrine
major doctrine ofof religion
religion has
has been
been non-violence,
non-violence, compassion and
compassion and
benevolence?
benevolence?

3.IsIs itit appropriate

3. appropriate toto describe
describe forward
forward castes
castes as
as undemocratic
undemocratic and
and
oppressive while
oppressive while the
the entire
entire nation
nation remained
remained under
under foreign
foreign yoke
yoke for
for more
more
than 1000
than 1000 years?
years?

4. Is
4. ls itit also
also justified to describe
justified to describe the
the so
so called
called upper
upper castes
castes as
as biased
biased who
who
even today
even today respects
respects gifted
gifted personalities
personalities andand their
their scholarship
scholarship irrespective
irrespective
of their
of their birth
birth andand lineage
lineage like
like Maharishi
Maharishi Valmiki,
Valmiki, Rishi
Rishi Matunga,
Matunga, Rishi
Rishi
Jabali, Sant
Jabali, Sant Ravi
Ravi Das,
Das, Sant
Sant Kabir,
Kabir, etc.?
etc.?

5. Is
5. Is itit reasonable
reasonable to to brand
brand aa social
social order
order asas closed
closed and
and restrictive
restrictive which
which
allowed spread
allowed spread of of its
its knowledge
knowledge (especially
(especially that
that ofof epics)
epics) beyond
beyond the
the
frontiers
frontiers of of the
the country
country and and opened
opened the the doors
doors of
of Universities
Universities of of Nalanda
Nalanda
and Taxila
and Taxila forfor foreign
foreign students?
students?

6.IsIs itit relevant

6. relevant onon the
the part
part ofof some
some scholars
scholars influenced
influenced by by western
western
thinking of
thinking of the
the 19th
19th century
century to
to ridicule
ridicule a
a civilization
civilization as
as primitive
primitive which gave
which gave
knowledge of
knowledge of zero
zero to
to the
the world apart from
world apart from various
various other
other contributions
contributions ofof
Vedic Sciences?
Vedic Sciences?

7. Is
7. Is itit valid
valid to
to describe
describe Vedic
Vedic Culture
Culture as
as pro-upper
pro-upper caste
caste which
which right
right from
from
the epic
the epic age age has
has been
been condemning
condemning upper
upper caste
caste persons
persons like
like Ravana,
Ravana,
Duryodhana, Kans,
Duryodhana, Kans, etc.
etc. for
for their
their wicked
wicked character?
character?

8. Is
8. Is itit reasonable
reasonable toto characterize
characterize forwards
forwards asas racial
racial with
with aa prejudiced
prejudiced mind
mind
who
who sincesince time
time immemorial
immemorial havehave been
been worshippping
worshippping Lord Lord Hanumana
Hanumana --
popularly called
popularly called as
as a a Vanara clan king
Vanara clan king and
and by by some
some people
people --aa tribal
tribal
hero?
9. Is
9. Is itit justified to condemn
justified to condemn Maharishi
Maharishi Manu
Manu -- the
the first
first law
law giver
giver as
as pro-
pro-
brahminical
brahminical who
who for committing
for committing the same crime/offence prescribes
the same crime/offence prescribes
maximum punishment for a brahmin and
maximum punishment for a brahmin and the
the least
least punishment
punishment forfor a a
shudra?
shudra?

10. Is
10. Is itit worthwhile
worthwhile on on the
the part
part of
of some
some politicians
politicians to
to stigmatise
stigmatise Maharishi
Maharishi
Manu whose statue is installed in the Senate Chamber of the Philippine
Manu whose statue is installed in the Senate Chamber of the Philippine
Republic,
Republic, and
and whose
whose law law book
book references
references were
were found
found in
in a
a
manuscript below
manuscript below the
the wall of China
wall of China when
when a a Japanese
Japanese bomb
bomb blew
blew offoff a
a
part of
part of thethe wall
wall in
in Mangolia
Mangolia in in 1932.(Note:
1932.(Note: Pl.see
Pl.see Manu
Manu Dharma
Dharma Sastra
Sastra by by
Dr.Kewal Motwani).
Dr.Kewal Motwani).

11. Is
11. Is it
it fair
fair to
to criticize
criticize Manu
Manu whose
whose legacy
legacy and
and dharma
dharma sastra
sastra are
are of
of universal
universal
significance having
significance having influenced
influenced the
the cultures
cultures of
of countries
countries of
of far
far east,
east, Asia
Asia and
and even
even
Europe? (Note:
Europe? (Note: Pl.see
Pl.see Manu
Manu Dharma
Dharma Sastra
Sastra by
by Dr.Kewal
Dr.Kewal Motwani).
Motwani).

12. In
12. In the
the light
light of
of Rig
Rig Vedic hymn(9.112.3) which
Vedic hymn(9.112.3) talks of
which talks of 'members
'members of of the
the
same family
same family following
following different
different vocations(father
vocations(father a a doctor,
doctor, son
son a a skilled
skilled
workman, mother operating
workman, mother operating a a grinder)
grinder) and
and living
living together
together happily',
happily’, is is itit
proper to generalise that Vedic Varna System is like a water tight
proper to generalise that Vedic Varna System is like a water tight
compartment with
compartment with no
no freedom
freedom toto choose
choose oror change
change ones
ones profession?
profession?

13. Is
13. Is itit valid
valid to
to accept
accept officially
officially a
a particular
particular caste
caste as
as backward
backward and and some
some ofof
the artisan
the artisan classes
classes asas low
low -- who being promoters
who being promoters ofof art,
art, craft,
craft, agriculture
agriculture
and
and technology have
technology have been
been salutedin
saluted in the
the Vedic
Vedic hymns(Yajurveda
hymns(Yajurveda
Chap.16)?
Chap.16)?

14. As
14. As per
per pauranic
pauranic stories,
stories, generally
generally Brahmins
Brahmins werewere poor and historically
poor and historically some
some
of the so called backwards like 'yadavas' have not been a deprived class. Lord
of the so called backwards like 'yadavas' have not been a deprived class. Lord
Krishna who hails from the Yadava community and Sudama a brahmin studied
Krishna who hails from the Yadava community and Sudama a brahmin studied
together in
together in the
the same
same Gurukul
Gurukul while the former
while the former became
became aa king
king and
and later
later remained
remained aa
poor brahmin.
poor brahmin. InIn the
the light
light of
of above,
above, which
which isis the
the deprieved
deprieved class?
class?

15. If
15. If as
as per
per the
the interpretation
interpretation of of Purusha
Purusha Sukta
Sukta ofof Veda
Veda byby some
some biased
biased
scholars,the position
scholars,the position ofof feet
feet in
in the
the body
body is
is inferior
inferior and
and that
that of
of head
head superior,
superior, then
then
why pain in the feet is felt by the head? In the Indian tradition while greeting aa
why pain in the feet is felt by the head? In the Indian tradition while greeting
senior, do
senior, do we
we touch
touch the
the head
head or
or feet?
feet?

The opponents
The opponents of of Manusmriti
Manusmriti perhaps
perhaps would
would notnot have
have made
made somesome ofof the
the
allegations pertaining
allegations pertaining to to thethe so
so called
called age-old
age-old upper
upper caste
caste oppression,
oppression, ifif
they had
they had taken
taken a a view
view of of Indian
Indian tradition
tradition in
in totality.
totality. Any
Any oneone looking
looking at
at our
our
vast ancient and rich literature with an Isolated, subjective,selective and
vast ancient and rich literature with an Isolated, subjective,selective and
peripharal
peripharal approach
approach without
without anyany consideration
consideration of interpolations
of interpolations in in
Manusmriti shall
Manusmriti shall neither
neither be be able
able to
to explode
explode thethe myths
myths nor
nor find
find the
the gems
gems ofof
deeper Vedic
deeper Vedic truths.
Undoubtedly, there
Undoubtedly, there is
is an
an Urgent
Urgent need
need to
to revisit
revisit Maharishi
Maharishi Manu
Manu whose
whose teachings
teachings
have influenced a large part of humanity over a long period of time and in
have influenced a large part of humanity over a long period of time and in this
this
context Dr.Kewal
context Dr.Kewal Motwani
Motwani has has very rightly remarked:
very rightly remarked:
"Thus, judged
"Thus, from aa purely
judged from purely pragmatic
pragmatic pointpoint ofof view,
view, Manu
Manu is is
the only
the only Teacher
Teacher among
among thethe elect
elect ofof the
the human
human race,
race, whose
whose
teachings have
teachings have done
done the
the greatest
greatest good,
good, to to the
the greatest
greatest number
number
of people,
of over the
people, over the largest
largest area
area of of the
the world
world and
and forfor the
the
longest period
longest period of of time!
time! But
But this
this phase
phase of of human
human history
history has
has
escaped the
escaped the attention
attention of of academic
academic historians
historians andand in
in vain
vain shall
shall
be our
be our search
search for
for even
even aa hint
hint ofof it
it in
in the
the history
history text-books,
text-books,
now
now in schools,
in schools, colleges and
colleges and universities throughout
universities throughout
the world."(Source:
the world."(Source: Manu Manu Dharma
Dharma Sastra Sastra by by Dr.Kewal
Dr.Kewal
Motwani, pub.by
Motwani, pub.by Ganesh
Ganesh &
& Co.(Madras)
Co.(Madras) Pvt.Ltd.,
Pvt.Ltd.,
Ed.1958).
Ed.1958).

(( Y.K.
Y.K. Wadhwa
Wadhwa )