1.

"What the Orthodox Hindu will say about this book I can well imagine for I have been
battling with him all these years."

• Dr. Ambedkar anticipates the response of orthodox Hindus to his book, given
his history of disagreement and confrontation with them over the years. He
expects criticism and opposition from those who adhere strictly to traditional
Hindu beliefs.

2. "The only thing I did not know was how the meek and non-violent looking Hindu can
be violent when anybody attacks his Sacred Books."

• Here, Dr. Ambedkar reflects on his realization of the potential for violence from
individuals who may appear peaceful but become aggressive when their sacred
texts are questioned or criticized. He highlights the paradox between the
perceived peacefulness of Hindus and their reactionary violence when their
beliefs are challenged.

3. "I became aware of it as never before when last year I received a shower of letters
from angry Hindus, who became quite unbalanced by my speech on the subject
delivered in aras."

• Dr. Ambedkar recounts a specific incident where he received numerous angry

letters from offended Hindus after delivering a speech on a related topic. This
incident made him acutely aware of the intense emotional reaction that
questioning Hindu sacred texts can provoke.

4. "The letters were full of filthy abuse, unmentionable and unprintable, and full of dire
threats to my life."

• Dr. Ambedkar describes the content of the letters he received, which contained
abusive language, threats, and intimidation, including threats to his life. This
indicates the extreme reaction of some orthodox Hindus to challenges to their
beliefs.

5. "Last time they treated me as a first offender and let me off with mere threats. I don't
know what they will do this time."
 • Dr. Ambedkar reflects on the previous response he received from orthodox
Hindus, where he was threatened but not harmed physically. He expresses
uncertainty about the potential severity of their reaction this time.

6. "For on reading the book they are sure to find more cause for anger at what in their
eyes is a repetition of the offence in an aggravated form for having brought forth
chapter and verse to show that what goes by the name of Sacred Books contains
fabrications which are political in their motive, partisan in their composition and
fraudulent in their purpose."

• Dr. Ambedkar anticipates that orthodox Hindus will react strongly to his book
because it exposes what he believes are fabrications, political motives, partisan
biases, and fraudulent elements within their sacred texts. He suggests that this
exposure will exacerbate their anger.

7. "I do not propose to take any notice of their vilifications or their threats. For I know
very well that they are a base crew who, professing to defend their religion, have made
religion a matter of trade."

• Despite the threats and abuse he has received, Dr. Ambedkar states his
intention to ignore them. He characterizes his critics as opportunistic
individuals who exploit religion for personal gain rather than genuinely
defending it.

This preface sets the stage for the controversial content of Dr. Ambedkar's book and reveals
his expectations regarding the reaction it will provoke from orthodox Hindu readers.

8. "They are more selfish than any other set of beings in the world, and are prostituting
their intelligence to support the vested interests of their class."

• Dr. Ambedkar criticizes orthodox Hindus for being exceptionally selfish and
using their intelligence to serve the interests of their social class rather than
pursuing truth objectively.

9. "It is a matter of no small surprise that when the mad dogs of orthodoxy are let loose
against a person who has the courage to raise his voice against the so-called Sacred
Books of the Hindus..."
 • Dr. Ambedkar expresses his astonishment at the ferocity with which orthodox
Hindus react to anyone who dares to criticize their sacred texts.

10. "...eminent Hindus occupying lofty places, claiming themselves to be highly educated
and who could be expected to have no interest and to have a free and open mind
become partisans and join the outcry."

• He highlights the irony of highly educated and influential Hindus, including judges and
politicians, abandoning objectivity and becoming biased partisans when it comes to
defending orthodox beliefs.

11. "Even Hindu Judges of High Courts and Hindu Prime Ministers of Indian States do not
hesitate to join their kind."

• Dr. Ambedkar underscores the extent to which even individuals in positions of

authority within the Indian judicial and political systems align themselves with
orthodox sentiments.

12. "They go further. They not only lead the howl against him but even join in the hunt."

• He accuses these influential Hindus of not only verbally attacking critics of orthodox
beliefs but actively participating in efforts to suppress dissent.

13. "What I would like to tell these amiable gentlemen is that they will not be able to stop
me by their imprecations."

• Dr. Ambedkar asserts his determination to continue his work despite the opposition
and threats from orthodox Hindus.

14. "I do not wish to be rude to these high placed critics, much less do I want to say that
they are playing the part of a ruffian interested in the escape of a cheat."

• He clarifies that he does not intend to insult his critics but emphasizes his commitment
to pursuing truth regardless of their attempts to intimidate him.

15. "...the book is a challenge to orthodoxy."

• Dr. Ambedkar concludes by reiterating that his book represents a direct challenge to
orthodox beliefs and practices within Hinduism.
This continuation of the preface further emphasizes Dr. Ambedkar's defiance in the face of
opposition and his unwavering commitment to exposing what he sees as the flaws within
orthodox Hinduism.

16. "The only class of Hindus, who are likely to welcome the book are those who believe
in the necessity and urgency of social reform."

• Dr. Ambedkar identifies a specific group within Hindu society who are likely to embrace
his book—the proponents of social reform. These individuals recognize the need for
change within Hindu society and are willing to confront uncomfortable truths.

17. "The fact that it is a problem which will certainly take a long time to solve and will call
the efforts of many generations to come, is in their opinion, no justification for
postponing the study of that problem."

• He acknowledges that the issues addressed in his book, particularly those related to
social reform, are complex and will require sustained effort over multiple generations.
However, he argues that this is not a reason to delay addressing these issues but rather
to start studying and addressing them immediately.

18. "Even an ardent Hindu politician, if he is honest, will admit that the problems arising
out of the malignant form of communalism, which is inherent in the Hindu social
organization and which the politically minded Hindus desire to ignore or postpone,
invariably return to plague those very politicians at every turn."

• Dr. Ambedkar suggests that even Hindu politicians, if they are honest, would
acknowledge the persistent problems caused by communalism within Hindu society.
He criticizes those who try to ignore or postpone addressing these issues, as they
inevitably come back to haunt them.

19. "These problems are not the difficulties of the moment. They are our permanent
difficulties, that is to say, difficulties of every moment."
 • He emphasizes that the problems stemming from communalism and social inequality
are not transient but rather inherent and persistent issues that affect Hindu society
continuously.

20. "I am glad to know that such a class of Hindus exists. Small though they be, they are
my mainstay and it is to them that I have addressed my argument."

• Dr. Ambedkar expresses his appreciation for the minority of Hindus who support social
reform and acknowledges them as his allies in advocating for change. He indicates that
his arguments are primarily directed towards this sympathetic audience.

In this continuation, Dr. Ambedkar provides further justification for his approach to examining
and critiquing Hindu sacred literature:

21. "Firstly, I claim that in my rendering of the word 'in its original and best tradition of the
historian who treats all literature as vulgar - am using the word in its original sense of
belonging to the people - to be examined and tested by accepted rules of finding truth
and recognizing any distinction between the sacred and the profane and with the sole
object of finding truth. In following this tradition, I am soundly wanting in respect and
reverence for the sacred literature of the Hindus. My duty as a scholar must serve as
my excuse."

• Dr. Ambedkar defends his scholarly approach, asserting that as a historian, it is his duty
to critically examine all literature, including sacred texts, without bias or reverence. He
argues that his approach is in line with the tradition of objective analysis and pursuit
of truth.

22. "Secondly, respect and reverence for the sacred literature cannot be made to order.
They are the results of social factors which make such sentiments natural in one case
and quite unnatural in another."

• He contends that attitudes of respect and reverence towards sacred literature are
shaped by social factors, and therefore, it is natural for some individuals, particularly
Brahmins, to hold such sentiments, while it may be unnatural for others, such as non-
Brahmins like himself.
 23. "Respect and reverence for the sacred literature of the Hindus is natural to a Brahmin
scholar. But it is quite unnatural in a non-Brahmin scholar."

• Dr. Ambedkar highlights the difference in attitudes towards sacred literature between
Brahmin and non-Brahmin scholars, emphasizing that Brahmins are inclined to uphold
the sanctity of such texts due to their historical association and vested interests.

24. "Knowing that what is called the sacred literature contains an abominable social
philosophy which is responsible for their social degradation, the non-Brahmin reacts
to it in a manner quite opposite to that of the Brahmin."

• He explains that non-Brahmins, particularly those like himself who are considered
Untouchables, react negatively to Hindu sacred literature because they recognize its
role in perpetuating social inequality and discrimination against them.

25. "My antipathy to the sacred literature could not naturally be less than that of the non-
Brahmin."

• Dr. Ambedkar asserts that his lack of respect and reverence for Hindu sacred literature
is a natural response to his identity as a non-Brahmin and an Untouchable, given the
literature's role in perpetuating social injustices against his community.

26. "As Prof. Thorndyke says: that a man thinks is a biological fact what he thinks is a
sociological fact."

• He concludes by invoking the words of Professor Thorndyke to underscore the

sociological basis of individuals' attitudes and beliefs, suggesting that his perspective
on Hindu sacred literature is shaped by societal factors rather than individual choice
alone.

In this passage, Dr. Ambedkar offers a nuanced defense of his critical examination of Hindu
sacred literature, rooted in his identity as a non-Brahmin and his commitment to social reform.

27. "I am aware that this difference in the attitude of a Brahmin scholar and a non-Brahmin
scholar towards this sacred literature - literature which is the main source of the
 material for the study of the problems of the social history of the Hindus - the former
with his attitude of uncritical commendation and the latter with his attitude of
unsparing condemnation is most harmful to historical research."

• Dr. Ambedkar acknowledges the detrimental impact of the contrasting attitudes of

Brahmin and non-Brahmin scholars towards Hindu sacred literature on the field of
historical research. While Brahmin scholars uncritically praise the texts, non-Brahmin
scholars tend to condemn them harshly, leading to biased interpretations and
hindrance in the pursuit of truth.

28. "The mischief done by the Brahmin scholars to historical research is obvious."

• He asserts that Brahmin scholars, due to their vested interests and reverence for Hindu
sacred literature, hinder historical research by perpetuating biased interpretations
that serve their own agenda.

29. "The necessity of upholding the system by which he knows he stands to profit, as well
as of upholding the prestige of his forefathers as the founders of the system, acts as a
silent immaculate premise which is ever present in the mind of the Brahmin scholar
and prevents him from reaching or preaching the truth."

• Dr. Ambedkar explains how Brahmin scholars are motivated by self-interest, familial
duty, and the desire to maintain the privileged status of their caste, which leads them
to prioritize the preservation of the status quo over the pursuit of objective truth.

30. "That is why one finds so little that is original in the field of historical research by
Brahmin scholars unless it be a matter of fixing dates or tracing genealogies."

• He criticizes Brahmin scholars for their lack of originality in historical research,

attributing it to their reluctance to challenge established beliefs or present alternative
perspectives.

31. "The non-Brahmin scholar has none of these limitations and is therefore free to engage
himself in a relentless pursuit of truth."
 • In contrast, Dr. Ambedkar argues that non-Brahmin scholars are not bound by the
same constraints as Brahmin scholars and can therefore pursue historical research
with greater objectivity and freedom from bias.

32. "This very book is an illustration in point. It contains an exposure of the real character
of the conspiracy against the Shudras, which no Brahmin scholar could have had the
courage to present."

• He highlights the value of his own work, which exposes injustices against the Shudras,
as an example of the kind of critical analysis that Brahmin scholars would be unlikely
to undertake due to their vested interests.

33. "While it is true that a non-Brahmin scholar is free from the inhibitions of the Brahmin
scholar he is likely to go to the other extreme and treat the whole literature as a
collection of fables and fictions fit to be thrown on the dung heap not worthy of serious
study."

• Dr. Ambedkar acknowledges the risk that non-Brahmin scholars may dismiss Hindu
sacred literature entirely, but he cautions against this extreme, advocating instead for
a balanced and impartial approach to studying these texts.

34. "As has been well said, an historian ought to be exact, sincere, and impartial; free from
passion, unbiased by interest, fear, resentment or affection; and faithful to the truth,
which is the mother of history, the preserver of great actions, the enemy of oblivion,
the witness of the past, the director of the future."

• He concludes by emphasizing the qualities that historians should embody in their

pursuit of truth, highlighting the importance of impartiality, sincerity, and fidelity to
truth in historical research.

In this continuation, Dr. Ambedkar reflects on his approach to writing and acknowledges
potential criticisms while explaining his choices:

35. "In short, he must have an open mind, though it may not be an empty mind, and
readiness to examine all evidence even though it be spurious."
• Dr. Ambedkar emphasizes the importance of maintaining an open mind in historical
research, even when faced with evidence that may challenge preconceived notions.

36. "The non-Brahmin scholar may find it difficult to remain true to this spirit of the
historian. He is likely to import the spirit of non-Brahmin politics in the examination of
the truth or falsity of the ancient literature which is not justifiable."

• He acknowledges the potential for non-Brahmin scholars, including himself, to be

influenced by their political affiliations when examining historical evidence. Dr.
Ambedkar asserts his commitment to maintaining objectivity in his research and
avoiding undue influence from non-Brahmin politics.

37. "I feel certain that in my research I have kept myself free from such prejudice. In writing
about the Shudras, I have had present in my mind no other consideration except that
of pure history."

• Dr. Ambedkar asserts his dedication to impartiality in his research on the Shudras,
emphasizing his focus on presenting historical truths rather than advancing a political
agenda.

38. "It is well-known that there is a non-Brahmin movement in this country which is a
political movement of the Shudras. It is also well-known that I have been connected
with it. But I am sure that the reader will find that I have not made this book a preface
to non-Brahmin politics."

• He acknowledges his involvement with the non-Brahmin movement, but he assures

readers that his book is not intended as a platform for political advocacy. Instead, he
emphasizes its focus on historical analysis.

39. "I am sensible of the many faults in the presentation of the matter."

• Dr. Ambedkar humbly acknowledges the potential shortcomings in his work.

40. "The book is written for the ignorant and the uninformed Shudras, who do not know
how they came to be what they are."

• He explains that his book is primarily aimed at educating and informing Shudras about
their history and the factors that have contributed to their current social status.
 41. "When one remembers that it is the Shudras, who have largely been instrumental in
sustaining the infamous system of Chaturvarnya, though it has been the primary cause
of their degradation and that only the Shudras can destroy the Chaturvarnya, it would
be easy to realize why I allowed the necessity of educating and thereby preparing the
Shudra fully for such a sacred task to outweigh all other considerations which favoured
the deletion or if not deletion the abridgement of the quotations."

• He highlights the importance of educating the Shudras about their history and the role
they play in challenging and dismantling the caste system, even if it means including
lengthy quotations to provide them with comprehensive information.

In this passage, Dr. Ambedkar demonstrates his commitment to scholarly integrity and his
dedication to educating marginalized communities about their history and societal structures.