Vol. 4 · pages 191–195

180 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES women downwards, who are all worshipped as forms of the divine mother manifesting herself upon earth; for it must not be forgotten that in the Sakta creed every female is a present divinity. The more usual classification, however, begins with the Mahavidyas. These are held to be ten in number, that number being probably selected to match the ten chief incarnations of Vishnu. They are called Mahavidyas as sources of the goddess’ highest knowledge; that is to say, of the knowledge which confers preternatural powers. They have all different attributes, and are thus designated: (1) Kali (sometimes called Syama), black in colour, fierce and irascible in character. (2) Tara, a more benign manifestation, worshipped especially in Kashmir. (3) Shodasi, a beautiful girl of sixteen (also called Tripura worshipped in Malabar). (4) Bhuvanesvari. (5) Bhairavi. (6) Chinna-mastaka, a naked goddess holding in one hand a blood-stained scimitar and in the other her own severed head, which drinks the warm blood gushing from her headless trunk. (7) Dhumavati, in the form of smoke. (8) Vagala or Bagala, having the face of crane. (9) Matangi, a woman of the Bhangi caste. (10) Kamalatmika. Of these the first two are especially Mahavidyas, the next five vidyas, and the last three Siddhavidyas. The next class of personifications or manifestations of the goddess are the Matris or Matrika (or Maha-matris), the great mothers of the Universe. These are more important than the Mahavidyas in their connexion with the prevalence of Mother-worship, a form of religion which, among the peasantry of India, often takes the place of every other creed. This will be more fully explained in the chapter on tutelary deities. The Matris or Mothers are: 1. Vaishnavi, 2. Brahmi or Brahmani, often represented with four faces or heads like the God Brahma, 3. Karttikeyi, sometimes called Mayuri, 4. Indrani, 5. Yami, 6. Varahi, connected with the boar incarnation of Vishnu, 7. Devi or Isani, represented with a trident in one hand as wife of Shiva. 8. Laxmi. Each of these divine Mothers is represented with a child in her lap. Closely related to the Mothers is a class of female personifications called the eight Nayikas or mistresses. These, of course, are not necessarily mothers. In fact no other idea is connected with them than that of illegitimate sexual love. They are called Balini, Kamesvari, Vimala, Aruna, Medini, Jayini. Sarvesvari and Kaulesi. Another class of manifestations is that of the Yoginis. These are sometimes represented as eight fairies or sorceresses created by and attendant on Durga, sometimes as mere forms of that goddess, sixty

181 APPENDIX IV or sixty-five in number, and capable of being multiplied to the number of ten millions. Other classes not worth enumerating are the Dakinis and Sakinis. These are simply female friends or ogresses of most repulsive habits, and are not so much manifestations of the goddess as impish servants always attendant on her. But it is in the form Kali—the form under which the goddess is worshiped at Calcutta—that she is most terrible. The following is a free translation of two passages in the Tantras descriptive of Kali’s appearance: “One should adore with liquors and oblations that Kali who has a terrible gaping mouth and uncombed hair : who has four hands and a splendid garland formed of the heads of the giants she has slain and whose blood she has drunk; who holds a sword in her lotus-like hands; who is fearless and awards blessings; who is as black as the large clouds and has the whole sky for her clothes; who has string of skulls round her neck and a throat besmeared with blood; who wears ear-rings (consisting of two dead bodies); who carries two dead bodies in her hands; who has terrible teeth and smiling face; whose form is awful and who dwells in burning-grounds (for consuming corpses); who stands on the breast of her husband Maha-deva.” (Page Nos. 63-64 are missing. The script of Page No. 65 only is given below along with the concluding para written in the handwriting of the author. ) The Tantrik worship is altogether different from Srauta or Pauranik worship. It is in keeping with its central philosophy namely the best form of worship is the fullest satisfaction of the carnal desires of man. The Tantrik worship is summed up in what are called five Makaras, The five Makaras are: (i) The drinking of Madya (i.e. wine and liquors of various kinds). (ii) The eating of Mansa (meat). (iii) The eating of Matsya (fish). (iv) The eating of Mudra (parched or fried grain). (v) The performance of Maithun (sexual intercourse with a woman). The Tantrik Puja consists in the performance of these acts. It is not necessary to draw attention to the fact that whatever is declared as nishidha (prohibited) is allowed in the Tantrik worship even sexual intercourse with a woman being prescribed as part of the Puja. Such is the growth of the Hindu Religion. On reading this history a student of

182 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES true religion is forced to ask: Where is the place of morality in the Hindu Religion? Religion no doubt started its career by asking many questions: “What am I?” “Who made the Universe?” “If God made it what is the relation of Ego to God?” “What is the right way to propitiate God ?” “ What is the relation between I and the Non-I i.e. between man and universe?” “What constitutes good life or that will please God?” etc. Most of these questions have been taken over by theology, metaphysics, philosophy and ethics, into which religion has become split. But there is one question that remains with religion to preach and propagate namely what constitutes good life. A religion which does not do so is no religion at all. Why have the Brahmins made the Hindu religion so nude; so devoid of morality? The Hindu religion is nothing but worshipping so many Gods and Goddesses, worshipping so many trees, visiting so many places of pilgrimage and making offerings to the Brahmins. Was the religion formulating for enabling the Brahmins to earn their living? Did they ever think that morality is the foundation of society and that unless morality is imbedded in religion it (has no driving)* force. These are questions which the Brahmins must answer. zz *The words are introduced by us as this portion of the page is moth-eaten.

APPENDIX V THE INFALLIBILITY OF THE VEDAS The Hindus are enjoined to study the Vedas every day the Satapatha Brahmana explains the reasons for it. It says: “There are only five great sacrifices, which are the great ceremonies, viz., the offering to living creatures, 1 the offering to men, the offering to the fathers, the offering to the gods, and the Veda-offering ( Brahma-yajna). 2. Let an oblation be daily presented to living creatures. Thus the offering to them is fulfilled. Let (hospitality) be daily bestowed even down to the bowl of water; Thus is the offering to men fulfilled. Let the oblation to the gods be daily presented 2 as far as the faggot of wood. Thus is the offering to the gods fulfilled. 3. Next is the Veda-offering. This means private study 3 (of the sacred books). In this Veda-sacrifice speech is the juhu, the soul the upabhrit, the eye the dhruva, intelligence the sruva, 4 truth the ablution, and paradise the conclusion. He who, knowing this, daily studies the Veda, conquers an undecaying world more than thrice as great as that which he acquires who bestows this whole earth filled with riches. Wherefore the Veda should be studied. 4. Verses of the Rig-veda are milk-oblations to the Gods. He who, knowing this, daily reads these verses satisfies the gods with milk-oblations; and they being satisfied, satisfy him with property, with breath, with generative power, with complete bodily soundness, with all excellent blessings. Streams of butter, streams of honey flow as svadha-oblations to the fathers. 5. Yajush-verses are This is a six-page typed copy on ‘The Infallibility of the Vedas’ having no corrections or instructions by the author. The latter portion of this chapter is not available.—Ed. 1 This sacrifice, as I learn from Prof. Aufrecht, consists in scattering grain for the benefit of birds, etc. See Bohtlingk and Roth’s Lexicon, s. v. bali. In regard to the other sacrifices see Colebrooke’s Misc. Essays, i. pp. 150, 153, 182 ff., 203 ff. 2 In explanation of this Prof. Aufrecht refers to Katyayana’s Srauta Sutras, iv. 1, 10 and Manu, iii. 210, 214, 218. 3 Svadhyayah sva-sakhadhyanam “ Reading of the Veda in one’s own sakha.”—comm. 4 These words denote sacrificial spoons or ladles of different kinds of wood. See the drawings of them in Prof. Muller’s article on the funeral rites of the Brahmans, Journ. of the Germ. or. Sec. Vol. ix. pp. Ixxviii and Lxxx.

184 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES offerings of butter to the gods. He who, knowing this, daily reads these verses, satisfies the gods with offerings of butter; and they, being satisfied, satisfy him, etc. (as in the preceding paragraph). 6. Saman-verses are soma-libations to the gods. He who, knowing this, daily reads these verses, satisfies the gods with soma-libations; and they being satisfied, satisfy him, etc. (as above). 7. Verses of Atharvan and Angiras (atharvangirasah 1) are oblations of fat to the gods. He who, knowing this, daily reads these verses, satisfies the gods with oblations of fat; and they etc. (as above). 8. Prescriptive and scientific treatises, dialogues, traditions, tales, verses and eulogistic texts are oblations of honey to the gods. He who, knowing this, daily reads these, satisfies the gods with oblations of honey; and they etc. (as above). 9. Of this Veda-sacrifice there are four Vashatkaras when the wind blows, when it lightens, when it thunders, when it crashes; wherefore when it blows, lightens, thunders, or crashes, let the man, who knows this, read, in order that these Vashatkaras may not be interrupted2. He who does so is freed from dying a second time, and attains to an union with Brahma. Even if he cannot read vigorously, let him read one text relating to the gods. Thus he is not deprived of his living creatures.” xi. 5, 7, 1 : “Now comes an encomium upon Vedic study. Study and teaching are loved. He (who practises them) becomes composed in mind. Independent of others, he daily attains his objects, sleeps pleasantly, becomes his own best physician. Control of his senses, concentration of mind, increase of intelligence, renown, capacity to educate mankind [are the results of study]. Increasing intelligence secures for the Brahman the four attributes of saintliness, suitable conduct, renown, and capacity for educating mankind. When so educated, men guarantee to the Brahman the enjoyment of the four prerogatives which are his due, reverence, the receipt of gifts, freedom from oppression, and from death by violence. 2. Of all the modes of exertion, which are known between heaven and earth, study of the Veda occupies the highest rank, (in the case of him) who, knowing this, studies it. Wherefore this study is to be practised. 3. On every occasion when a man studies the Vedic hymns he (in fact) performs a complete ceremonial of sacrifice, i.e. whosoever, knowing this, so studies. Wherefore this study, etc., etc. 4. And even when a man perfumed with unguents adorned with jewels, satiated with food, and reposing on a comfortable couch, studies the Veda he (has all the merit of one who) performs penance 1 The Atharva Samhita is so called. 2 See Bothlingk and Roth’s Lexicon, s. v. chhambat.