Vol. 4 · pages 256–260

245 APPENDIX I Kshatriyas, Vaisyas, and Sudras, as well as all other classes (varnah) of beings. The colour (varna) of the Brahmans was white; that of the Kshatriyas red; that of the Vaishyas yellow; and that of the Sudra black.’ Bharadvaja here rejoins: ‘ If the caste (varna) of the four classes is distinguished by their colour (varna), then a confusion of all the castes is observable. Desire, anger, fear, cupidity, grief, apprehension, hunger, fatigue, prevail over us all, by what then, is caste discriminated ? Sweat, urine, excrement, phlegm, bile and blood (are common to all) the bodies of all decay; by what then is caste discriminated? There are innumerable kinds of things moving and stationary, how is the class (varna) of these various objects to be determined ?” Bhrigu replies: There is no difference of castes : In the same Shantiparva there is a fourth theory 1: “Bharadvaja again enquires: ‘What is that in virtue of which a man is a Brahman, a Kshattriya, a Vaisya, or a Sudra; tell me, o, most eloquent Brahman rishi’. Bhrigu replies: ‘He who is pure, consecrated by the natal and other ceremonies, who has completely studied the Veda, lives in the practice of the six ceremonies, performs perfectly the rites of purification, who eats the remains of oblations, is attached to his religious teacher, is constant in religious observances, and devoted to truth is called a Brahman. He in whom are seen truth, liberality, inoffensiveness, harmlessness, modesty compassion, and austere fervour,—is declared to be a Brahman. He who practises the duty arising out of the kingly office, who is addicted to the study of the Veda, and who delights in giving and receiving, is called a Kshattriya. He who readily occupies himself with cattle, who is devoted to agriculture, and acquisition, who is pure, and is perfect in the study of the Veda,— is denominated a Vaisya. He who is habitually addicted to all kinds of food, performs all kinds of work, who is unclean, who has abandoned the Veda, and does not practise pure observances,— is traditionally called a Sudra. And this (which I have stated) is the mark of a Sudra, and it is not found in a Brahman: (such) a Sudra will remain a Sudra, while the Brahman (who so acts) will be no Brahman”. Let us inquire what the Puranas have to say on the origin of the Varna System. To begin with the Vishnu Purana. There are two theories propounded in the Vishnu Purana on the origin of the Chaturvarna. According to one ascribes the origin to Manu 2: 1 Muir’s Sanskrit Texts Vol. I pp. 141-142. 2 Muir’s Sanskrit Text Vol. I pp. 220-221.

246 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES “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, Puramsu, Nabhagandishta, Karusha, and Prishadhra.” “From Karusha the Karushas, Kshattriyas of great power, were descended.” “Nabhaga, the son of Nedishta, became a Vaisya”. Of this explanation ascribing the origin to Manu there is another and a different version in the Vishnu Purana: “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 became 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 Sudyumn should recover his manhood. Through the favour 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 sovereign of plants, Brahmans and stars. After celebrating the rajasuya sacrifice, Soma became intoxicated with pride, and carried off 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 fierce 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 borne 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

247 APPENDIX I son of this Budha by Illa, the daughter of Manu. The loves of Pururavas and the Apsara Urvasi are related in the Satapatha Brahmana, xi. 5, 1, 1 in the Vishnu Purana, iv. 6, 19 ff; in the Bhagavata Purana, ix, 14; and in the Harivamsa, section 26. The Mahabharata, Adip. sect. 75, alludes to Pururavas as having been engaged in a contest with the Brahmanas. This passage will be quoted hereafter. According to the Vishnu Purana, iv, 7, 1, Pururavas had six sons, of whom the eldest was Ayus. Ayus had five sons: Nahusha, Kshatra-vriddha, Rambha, Raji, and Anenas.” “Kshattravriddha had a son Sunahotra, who had three sons, Kasa, Lesa, and Gritsamada. From the last sprang Saunaka, who progenited the system of four castes. Kasa had a son Kasiraja, of whom again Dirghatamas was the son as Dhanvantri was Dirghatamas.” The second ascribes the origin to Brahma as the following extract from the Vishnu Purana shows 1: “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; others 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. 6. Brahma formed this entire fourfold institution of classes for the performance of sacrifices, the gods nourish mankind by discharging rain. Sacrifices, the causes of prosperity, (8) are constantly celebrated by virtuous men, devoted to their duties, who avoid wrong observances, and walk in the right path. 9. Men, in consequence of their humanity, obtain heaven and final liberation; and they proceed to the world which they desire”. In the Harivamsa are to be found two theories. It upholds the theory of the origin of the Varnas as being born from one of the descendents of Manu as the stock of descent than the one mentioned by the Vishnu Purana 3: 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 Text Vol. I p. 227.

248 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES “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. Those Munis of the size of a thumb had been absorbed by the Sun’s rays. Following a rule of life leading to final emancipation, practising unobstructed cremonies, 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 (varna) Brahmans were formed with white, red, yellow, and blue colours (varanaih). 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 sprung from 1 Muir’s Vol. I pp. 152-153 2 The Harivamsa is a dialogue between Janmejaya and Vaishampayan.

249 APPENDIX I 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.” Lastly the Bhagwat Purana 1: “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”. The Vayu Purana takes up the theory of Manu but says: “The son of Gritsamada was Sunaka, from whom sprang Saunaka. In his family were born Brahamanas, Kshattriyas, Vaisyas, and Sudras, twice-born men with various functions”. What does this survey show ? If it shows anything it shows what a chaotic state has been created by the Brahmans in trying to explain the origin of the Varna system. There is no uniformity or consistency in the explanations they have offered. One and the same authority gives a variety of explanations. One and the same authority gives explanations some of which are mythical, some of which are mystical and rationalistic all intended to serve the same purpose namely to explain the origin of the Varna system. The Vedas attempt to explain the Varnas as having arisen from Purusha, from Manu, from Prajapati, from Vratya and from Soma. The Brahmanas show a marked divergence from the Vedas. They do not acknowledge Purusha, Manu, Vratya or Soma as the originators of the four varnas. They vacilliate between Prajapati and Brahma 1 Muir’s Sanskrit Texts Vol. I p. 156.