Vol. 4 · pages 246–250

235 RIDDLE NO. 20 (32) The acceptance of aranis (two wooden blocks for producing fire) by Brahmanas in the Homa at the time of Jatakarma in order that all the ceremonies for the child from Jatakarma to his marriage may be performed therein. (33) Constant journeys by Brahmanas. (34) Blowing of fire with the mouth (i.e., without employing a bamboo dhamani). (35) Allowing women who have become polluted by rape, etc., to freely mix in the caste (when they have performed prayascitta) as declared in the sastric texts. (36) Begging of food by a sannyasin from persons of all Varnas (including Sudra). (37) To wait (i.e., not to use) for ten days water that has recently been dug in the grounds. (38) Giving fee to the teacher as demanded by him (at the end of study) according to the rules laid down in the sastra. (39) The employment of Sudras as cooks for Brahmanas and the rest. (40) suicide of old people by falling from a precipice of into fire. (41) Performing acamana by respectable people in water that would remain even after a cow has drunk it to its heart’s content. (42) Fining witnesses who depose to a dispute between father and son. (43) Sannyasin should stay where he happens to be in the evening. The strange thing about this code of Kali-Varjya is that its significance has not been fully appreciated. It is simply referred to as a list of things forbidden in Kali Yug. But there is more than this behind this list of don’ts. People are no doubt forbidden to follow the practice listed in the Kali Varjya Code. The question however, is: Are these practices condemned as being immoral, sinful or otherwise harmful to society? The answer is no. One likes to know why these practices if they are forbidden are not condemned? Herein lies the riddle of the Kali Varjya Code. This technique of forbidding a practice without condemning it stands in utter contrast with the procedure followed in earlier ages. To take only one illustration. The Apastambha Dharma Sutra forbids the practice of giving all property to the eldest son. But he condemns it. Why did the Brahmins invent this new technique, forbid but not condemn? There must be some special reason for this departure. What is that reason? zz

APPENDIX I THE RIDDLE OF THE VARNASHRAM DHARMA Reference has already been made to the two dogmas of Varna Dharma and Asharm Dharma, which are called by the collective names of Varnashram Dharma and which form so fundamental a part of Hinduism. It cannot but be instructive to know the views expressed by the ancient writers on these strange dogmas. I To begin with Varna Dharma. It would be better to collect together in the first place the views expressed in the Vedas. The subject is referred to in the Rig-Veda in the 90th Hymn of the 10th Book. It runs as follows:— “1. Purusha has a thousand heads, a thousand eyes, a thousand feet, on every side enveloping the earth he overpassed (if) by a space of ten fingers. 2. Purusha himself is this whole (universe), whatever has been and whatever shall be. He is also the lord of immortality since (or, when) by food he expands. 3. Such is his greatness, and Purusha is superior to this. All existences are a quarter of him; and three-fourths of him are that which is immortal in the sky. 4. With three quarters Purusha mounted upwards. A quarter of him was again produced here. He was then diffused everywhere over-things which eat and things which do not eat. 5. From him was born Viraj, and from Viraj, Purusha. When born, he extended beyond the earth, both behind and before. 6. When the Gods performed a sacrifice This is a consolidated version of Riddle No. 16 & 17 entitled ‘Varnashram Dharma’. This title does not find place in the original Table of Contents. Hence this is placed as Appendix. It is difficult to identify which of the two versions is later. Quotations have been retained in both the texts while the interpretation seems to be modified at various places. This is a 55-page typed copy without having any corrections by the author.—Ed.

237 APPENDIX I with Purush as the oblation, the spring was its butter, the summer its fuel, and the autumn its (accompanying) offering. 7. This victim, Purush, born in the beginning, they immolated on the sacrificial grass. With him the gods, the Sadhyas, and the rishis sacrificed. 8. From that universal sacrifice were provided curds and butter. It formed those aerial (creatures) and animals both wild and tame. 9. From the universal sacrifice sprang the rich and saman verses, the metres and the yajush. 10. From it sprang horses, and all animals with two rows of teeth; kine sprang from it; from it goats and sheep. 11. When (the Gods) divided Purusha, into how many parts did they cut him up ? What was his mouth ? What arms (had he) ? What (two objects) are said (to have been) the thighs and feet ? 12. The Brahmana was his mouth; the Rajanya was made his arms; the being (called) the Vaisya, he was his thighs; the Sudra sprang from his feet. 13. The moon sprang from his soul (manas), the sun from his eye, Indra and Agni from his mouth, and Vayu from his breath. 14. From his navel arose the air, from his head the sky, from his feet the earth, from his ear the (four) quarters; in this manner (the Gods) formed the worlds. 15. When the Gods, performing sacrifice, bound Purusha as a victim, there were seven sticks (struck up) for it (around the fire), and thrice seven pieces of fuel were made. 16. With sacrifice the Gods performed the sacrifice. These were the earliest rites. These great powers have sought the sky, where are the former Sadhyas, gods”. This hymn is known by its general name Purusha Sukta and is supposed to embody the official doctrine of Varna and Caste. The first thing to do is to inquire which of the other Vedas accept the theory of the origin of the Varna system as propounded in the Purusha Sukta of the Rig-Veda. Examining the different Vedas from this point of view the result appears to be very striking. The Sama-Veda has not incorporated the Purusha Sukta among its hymns. Nor does it give any other explanation of the Varna Dharma. The Yajur-Veda discloses a very great degree of diversity of opinion on this issue. Taking up the case of the White Yajur-Veda separately from that of the Black Yajur-Veda the position as it emerges from a comparison of its three available Sanhitas stands thus. Of the three Sanhitas the Kathaka Sanhita and Maitreyani Sanhita do not make any reference to the Purusha Sukta of the Rig-Veda nor do they make any attempt to give any other explanation of the Varna system. The Vajaseniya Sanhita is the only Sanhita of the Yajur-Veda which incorporates the Purusha Sukta but not without transposition of the verses. But the Vajasaneya Sanhita gives a new and original

238 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES explanation of the Varna system quite different from what is given in the Purusha Sukta 1: “ He lauded with one Living beings were formed; Prajapati was the ruler. He lauded with three: the Brahman (Brahman) was created: Brahmanaspati was the ruler. He lauded with five; existing things were created: Bhutanampati was the ruler. He lauded with seven; the seven rishis were created: Dhatri was the ruler. He lauded with nine; the Fathers were created: Aditi was the ruler. He lauded with eleven: the seasons were created: The Artavas were the rulers. He lauded with thirteen: the months were created : the year was the ruler. He lauded with fifteen: the Kshattra (the Kshattriya) was created: Indra was the ruler. He lauded with seventeen: animals were created: Brihaspati was the ruler. He lauded with nineteen: the Sudra and the Arya (Vaisya) were created: day and night were the rulers. He lauded with twenty-one: animals with undivided hoofs were created: Varuna was the ruler. He lauded with twenty-three; small animals were created: Pushan was the ruler. He lauded with twenty-five: wild animals were created: Vayu was the ruler (compare R.V. x. 90, 8). He lauded with twentyseven: heaven and earth separated: Vasus, Rudras, and Adityas separated after them: they were the rulers. He lauded with twentynine; trees were created: Soma was the ruler. He lauded with thirty-one: living beings were created: The first and second halves of the month were the rulers. He lauded with thirty one: existing things were tranquillized; Prajapati Parameshthin was the ruler.” Turning to the Black Yajur-Veda there is only one Sanhita of it which is available. It is called Taitterriya Sanhita. This Sanhita offers two explanations. The first explanation 2 is the same which is given in the Vajaseniya Sanhita as its own original explanation. The second explanation is its own particular explanation and is not to be found in the Vajaseniya Sanhita. It reads as follows 3: “He (the Vratya) became filled with passions thence sprang the Rajanya”. “Let the king to whose house the Vratya who knows this, comes as a guest, cause him to be respected as superior to himself. So doing he does no injury to his royal rank, or to his realm. From him arose the Brahman ( Brahman) and the Kshattra ( Kshatriya). They said, ‘Into whom shall we enter’, etc.” The important point is that while the Vajaseniya Sanhita incorporates the Purusha Sukta from the Rig-Veda the Taiterriya Sanhita altogether omits to take any notice of it whatsoever. 1 Muir Sanskrit Texts. Vol. I. P. 18. 2 See Khanda IV. Prapathaka III verses X following. 3 Ibid I p. 22.

239 APPENDIX I The Atharva-Veda incorporates the Purusha Sukta. But the order of the verses varies from the order in which they stand in the Rig-Veda. But like the Vajaseniya Sanhita and the Taitterriya Sanhita of the Yajur-Veda the Atharva is not content with the Purusha Sukta. It offers other explanations. They are not as complete and as universal as the Purusha Sukta but they are special to it 1: “The Brahman was born the first, with ten heads and ten faces. He first drank the soma; he made poison powerless”. “The Gods were afraid of the Rajanya when he was in the womb. They bound him with bonds when he was in the womb. Consequently this Rajanya is born bound. If he were unborn unbound he would go on slaying his enemies. In regard to whatever Rajanya any one desires that he should be born unbound, and should go on slaying his enemies, let him offer for him this Aindra-Birhaspatya oblation. A Rajanya has the character of Indra, and a Brahman is Brihaspati. It is through the Brahman that any one releases the Rajanya from his bond. The golden bond, a gift, manifestly releases from the bond that fetters him.” Purusha as the origin of the four Varnas is not the only explanation of the origin of the Varna system that is to be found in the Vedas. There is another explanation. It speaks of people being descended from Manu and is to be found referred to in the following passages 2: “Prayers and hymns were formerly congregated in the Indra, in the ceremony which Atharvan, father Manu, and Dadhyanch celebrated”. Whatever prosperity or succour father Manu obtained by sacrifices, may we gain all that under thy guidance, o Rudra.” “Those pure remedies of yours, O Maruts, those which are-most auspicious, ye vigorous gods, those which are beneficient, those which our father Manu chose, those, and the blessing and succour of Rudra, I desire.” “That ancient friend hath been equipped with the powers of the mighty (gods). Father Manu has prepared hymns to him, as portals of success to the gods.” “Sacrifice is Manu, our protecting father.” “Do ye (gods) deliver, protect, and intercede for us; do not lead us far away from the paternal path of Manu.” “He (Agni) who abides among the offspring of Manu as the invoker (of the gods), is even the lord of these riches.” “Agni, together with the gods, and the children of Manush, celebrating a multiform sacrifice with hymns etc.” 1 Muir’s Sanskrit Texts Vol. I. p. 21-22. 2 Ibid., pp. 162-165.