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INTRODUCTION
xxv

was not created on any principles previously laid down.

Hinduism has theology and social philosophy of great antiquity continued to the present day. The theology which Hindus, especially the Brahmaņas, created belonged to various schools. Some schools of theology were silent about castes and the theories of the most orthodox school (Vedantic) discountenance caste system in the most uncompromising manner.

The most dominant social doctrine which has shaped the Hindu thought for nearly two thousand years, is the doctrine of four varņas, which recognizes and even insists on the fact that every society should consist of various classes and occupations, and the distribution of the various positions in life on the basis of merit and accomplishment (karma). The doctrine of four varņas, if properly understood, is a very healthy doctrine for any people. This doctrine does not support the caste system but is antagon- istic to it. When the Brahmaṇas insisted on this doctrine, in most cases their attempts were not blameworthy. Still it is necessary to change that doctrine now. Much error has been caused in the interpretation of the Brāhmaṇic social ideals, and specially in the interpretation of this Brāhmaṇical doctrine. This error is due to the fact that the study of Hindu social philosophy, which deserves great attention, has been neglected.

Not only the theology and the varṇa doctrine have been opposed to the Hindu caste system but so has been their "dharma" philosophy. What dharma writers insist on is that everybody should perform the duties of his position (vara). This dharma doctrine of the Hindus does not endorse caste system.

These statements made regarding theology and social

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