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மறைமலையம் - 31
The fourth and fifth sections consider the origin of the Dravido-Aryans who came to call themselves 'Brahmins' from the time when the late Purushasoookta hymn of the tenth mandala of the Rig Veda was composed. Though the Brahmins nowadays style themselves ‘Aryans,' they liked it not to be called by that appellation at the time when they composed the code the Manusmriti, as is manifest from the contemptuous way in which they speak of the unmixed Aryans who then dwelt in Kashmir. From this it follows that the class of people who wished to call themselves invariably 'Brahmins' rather than the Aryans, or the Dravidians, appears evidently for this very reason, to have descended from a stock which was neither Aryan nor Dravidian but was a mixture of the two.
Then, the inquiry into the true lineage of Manu the original law-giver to the Aryans is taken up and treated. That the first Manu- first because there had been many persons who bore that name in later times-was a Dravidian king who resided in Malabar, the mountainous district of the Tamil country, has been fully shown by Ragozin in his 'Vedic India.' As the name and person of Manu are always associated with the author of an original moral code, and as this Manu was a Dravidian king who taught the laws and moral principles not to the unmixed and uncivilized Aryans of Kashmir but to the more refined Dravido-Aryans of the middle country, it is concluded that the laws he gave were intended not for the Tamils who had laws and excellent moral principles all along, but were intended for the instruction and guidance of the Dravido-Aryans who were then becoming slowly Dravidianized in the north, and that the division of the Dravido-Aryans into four castes was made by him for the special purpose of studying and controlling the social and political affairs of their life.
Sections six, seven, eight, and nine pursue the subject of caste and show how it was instituted at first by Manu in imitation of the Tamilian social system which was based not upon the merit of birth but upon division of labour since each section of which is called
