Vol. 4 · pages 211–215

200 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES Except in one place the Mahabharata gives no support to the RigVedic origin of the Varna System. V Let us inquire what the Puranas have to say on the origin of the Varna System. To begin with the Vishnu Purana. There are three theories propounded in the Vishnu Purana on the origin of the Chaturvarna. According to one the origin is to be ascribed to Manu. Says the Vishnu Purana1: “Before the mundane egg existed the divine Brahma Hiranyagarbha, the eternal originator of all worlds, who was the form of essence of Brahma, who consists of the divine Vishnu, who again is identical with Rik, Yajush, Saman and Atharva Vedas. From Brahma’s right thumb was born the Prajapati Daksha; Daksha had a daughter Aditi; from her was born Vivasvat; and from him sprang Manu. Manu had sons called Ikshvaku, Nriga, Dhrishta, Saryati, Narishanta, Pramsu, Nabhagandishta, Karusha and Prishadhra. From Karusha the Karushas, Kshattriyas of great power, were descended. Nabhaga, the son of Nedishta, became a Vaisya.” This explanation is incomplete. It only explains the origin of Kshatriyas and Vaishyas. It does not explain the origin of Brahmanas and Sudras. There is also another and a different version in the Vishnu Purana. It says: “Desirous of a son, Manu sacrificed to Mitra and Varuna; but in consequence of a wrong invocation through an irregularity of the hotri (priest) a daughter called Illa was born. Then through the favour of Mitra and Varuna she bore to Manu a son called Sudyumna. But being again changed into a female through the wrath of Isvara (Mahadeva) she wandered near the hermitage of Budha the son of Soma (the Moon); who becoming enamoured of her had by her a son called Pururavas. After his birth, the God who is formed of sacrifice of the Rik, Yajush, Saman, and Atharva Vedas, of all things, of mind, of nothing, he who is in the form of the sacrificial Male, was worshipped by the rishis of infinite splendour who desired that Sudyumna should recover his manhood. Through the fervour of this God Ila became again Sudhumna.” “According to the Vishnu Purana, Atri was the son of Brahma, and the father of Soma (the Moon), whom Brahma installed as the 1 Muir I pp. 220-221.

201 RIDDLE NO. 16 sovereign of plants, Brahmans and stars. After celebrating the Rajasuya sacrifice. Soma became intoxicated with pride, and carried up Tara (Star), the wife of Brihaspati, the preceptor of the gods, whom, although admonished and entreated by Brahma, the gods, and rishis, he refused to restore. Soma’s part was taken by Usanas; and Rudra, who had studied under Angiras, aided Brihaspati. A fiery conflict ensued between the two sides, supported respectively by the gods and the Daityas, etc. Brahma interposed, and compelled Soma to restore Tara to her husband. She had, however, in the meantime become pregnant and bore a son Budha (the planet Mercury), of whom, when strongly urged, she acknowledged Soma to be the father. Pururavas, as has been already mentioned, was the son of this Budha by Illa, the daughter of Manu. “Pururavas had six sons, of whom the eldest was Ayus. Ayus had five sons: Nahusha, Kshattra-vriddha, Rambha, Raji, and Anenas.” “Kshattravriddha had a son Sunahotra, who had three sons, Kasa, Lesa, and Gritsamada. From the last sprang Saunaka, who originated the system of four castes. Kasa had a son Kasiraja, of whom again Dirghatamas was the son as Dhanvantari was Dirghatamas.” The third version ascribes 1 the origin to Brahma. It says: “Maitreya2 says: ‘You have described to me the Arvaksrotas, or human creation; declare to me, O Brahman, in detail the manner in which Brahma formed it. Tell me how and with what qualities, he created the castes, and what are traditionally reputed to be the functions of the Brahmans and others’. Parasara replies: 3. When, true to his design, Brahma became desirous to create the world, creatures in whom goodness (sattva) prevailed sprang from his mouth: 4. Others in whom passion ( rajas) predominated came from his breast; other in whom both passion and darkness (tamas) were strong, proceeded from his thigh; 5. Others he created from his feet, whose chief characteristic was darkness. Of these was composed the system of four castes, Brahmans, Kshatriyas, Vaisyas and Sudras, who had respectively issued from his mouth, breast, thighs, and feet.” Herein the Vishnu Purana has given the Rig-Vedic theory supported by the Sankhya Philosophy. In the Harivamsa are to be found two theories. One 3 upholds the theory of the origin of the Varnas as being born from one of the 1 Muir’s Sanskrit Texts Vol. I pp. 61-62. 2 The Vishnu Purana is cast in the form of a dialogue between Maitreya the student who asks questions and Rishi Parashara who answers his questions. 3 Muir’s Sanskrit Texts Vol. I p. 227.

202 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES descendents of Manu as the stock of descent than the one mentioned by the Vishnu Purana: “The son of Gritsamada was Sunaka, from whom sprang the Saunakas, Brahmanas, Kshattriyas, Vaisyas, and Sudras.” “Vitatha was the father of five sons, Suhotra, Suhotri, Gaya, Garga, and the great Kapila. Suhotra had two sons, the exalted Kasaka, and King Gritsamati. The sons of the latter were Brahmans, Kshattriyas and Vaisyas.” The other version speaks of their being formed by Vishnu who sprang from Brahma and had become Prajapati Daksha and is as follows 1: “Janmejaya 2 says: ‘ I have heard, O Brahman the (description of the) Brahma Yuga, the first of the ages. I desire also to be accurately informed both summarily, and in detail, about the age of the Kshattriyas, with its numerous observances, illustrated as it was by sacrifice, and described, as it has been by men skilled in the art of narration.’ Vaisamapayana replied. ‘I shall describe to you that age revered for its sacrifices and distinguished for its various works of liberality, as well as for its people. Emancipation, practising unobstructed ceremonies, both in action and in abstinence from action constantly intent upon Brahma, united to Brahman as the highest object,—Brahmans glorious and sanctified in their conduct, leading a life of continence, disciplined by the knowledge of Brahman,—Brahmans complete in their observances, perfect in knowledge, and contemplative,— when at the end of a thousand yugas, their majesty was full, these Munis became involved in the dissolution of the world. Then Vishnu, sprung from Brahma, removed beyond the sphere of sense, absorbed in contemplation, became the Prajapati Daksha, and formed numerous creatures. The Brahmans, beautiful (or, dear to Soma), were formed from an imperishable ( akshara) , the Kshattriyas from a perishable ( kshara) , element, the Vaisyas from alteration, the Sudras from a modification of smoke. While Vishnu was thinking upon the castes ( varnan) Brahmans were formed with white, red, yellow, and blue colour (varnaih). Hence in the world men have become divided into castes, being of four descriptions, Brahmans, Kshattriyas, Vaisyas and Sudras, one in form, distinct in their duties, two-footed, very wonderful, full of energy(?), skilled in expedients in all their occupations. Rites are declared to be prescribed by the Vedas for the three (highest) castes. By that contemplation practised by the being 1 Muir’s Vol. I pp. 152-153. 2 The Harivamsa is a dialogue between Janmejaya and Vaishampayan.

203 RIDDLE NO. 16 sprung from Brahma—by that practised in his character as Vishnu—the Lord Prachetasa (Daksha), i.e. Vishnu the great contemplator (Yogin), passed through his wisdom and energy from that state of meditation into the sphere of works. Next the Sudras, produced from extinction, are destitute of rites. Hence they are not entitled to be admitted to the purificatory ceremonies, nor does sacred science belong to them. Just as the cloud of smoke which rises from the fire on the friction of the fuel, and is dissipated, is of no service in the sacrificial rite, so too the Sudras wandering over the earth, are altogether (useless for purposes of sacrifice) owing to their birth, their mode of life devoid of purity and their want of the observances prescribed in the Veda.” The Bhagwat1 Purana has also an explanation as to the origin of the Varnas, It says: “At the end of many thousand years the living soul which resides in time, action, and natural quality gave life to that lifeless egg floating on the water. Purusha then having burst the egg, issued from it was a thousand thighs, feet, arms, eyes, faces and heads. With his members the sages fashion the worlds, the seven lower worlds with his loins etc., and the seven upper worlds with his groin, etc. The Brahman was the mouth of Purusha, the Kshattriya his arms, the Vaishya was born from the thighs, the Sudra from the feet of the divine being. The earth was formed from his feet, the air from his navel; the heaven by the heart, and the mahaloka by the breast of the mighty one.” Lastly the Vayu Purana. What does it say? It takes up the theory of Manu as the originator of the Varna System. “The son of Gritsamada was Sunaka, from whom sprang Saunaka. In his family were born Brahmanas, Kshattriyas, Vaisya, and Sudras, twice-born men with various functions.” VI What a chaos? Why could the Brahmins not give a uniform, and consistent explanation of the origin of the four Varnas? On the issue of who created them, there is no uniformity. The RigVeda says the four Varnas were created by Prajapati. It does not mention which Prajapati. One would like to know which Prajapati it was who created the four Varnas. For there are so many Prajapatis. But even on the point of creation by Prajapati there is no agreement. One says they were created by Brahman. Another says they were created by Kassyapa. The third says they were created by Manu. 1 Muir’s Sanskrit Texts Vol. I p. 156.

204 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES On the issue how many Varnas, the creator—whoever he was— created, again there is no uniformity. The Rig-Veda says four Varnas were created. But other authorities say only two Varnas were created, some say Brahmans and Kshatriyas and some say Brahmana and Shudras. On the issue the relations intended by the creator for binding together the four Varnas the Rig-Veda lays down the rule of graded inequality based on the importance of the part of the creation from which the particular Varna was born. But the white Yajur-Veda denies this theory of the Rig-Veda. So also the Upanishad, Ramayana, Mahabharata, and Puranas. Indeed the Hari Vansha goes to the length of saying that the Shudras are twice born. This chaos seems to be the result of concoction of the theory of Chaturvarna which the Brahmins quietly singled into the Rig-Veda contrary to established traditions? What was the purpose, what was the motive of the Brahmins who concocted this theory? zz