Vol. 4 · pages 266–270

255 APPENDIX I First relates to the distinctions which Manu makes among the Brahmacharis.1 Ch. II-41. Let students according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and hegoats, and (lower garments) made of a hemp, flax or wool. 1 Ch. II-42. The girdle of a Brahmana shall consist of a triple cord of Munga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads. Ch. II-43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family). Ch. II-44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woolen threads. Ch. II-45. A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa a Kshatriya, or Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara. Ch. II-46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose. Ch. II-47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire. Ch. II-48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule. Ch. II-49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) Lady in the middle, but a Vaisya placing it at the end (of the formula). The Brahmacharis all belong to the same class, namely they are twiceborn. Why should it be necessary to make a distinction in the material of their upper garment ? Why should it be necessary to make a distinction in the material of their sacred thread ? Why should it be necessary to make a distinction in their staffs ? Why should it be necessary to make a distinction in the syntax of the formula for begging alms ? Why should a Brahman Brahmachari say “Bhagvati Bhikshyam Dehi” ? Why should a Kshatriya Brahmachari say “Bhikshyam Bhavati Dehi”? Why should a Vaishya Brahmachari say “Bhikshyam dehi bhavati”? 1 S.B.E. Vol. XXV Manu pp. 37-39.

256 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES The Ashram Dharma is a peculiar institution of the Hindus and they are very proud of it. It is true that it has no parallel anywhere. But it is equally true that it is without any merit. Compulsory Brahmacharya appears very attractive since it has the look of compulsory education for children. It was certainly not universal. Shudras and women were excluded from it. Having regard to the fact that the Shudras and women form nearly 9/10ths of the Hindu Society it is obvious that the scheme was the result of cunningness rather than wisdom. It certainly was tainted by discrimination against the masses. It was scheme for the education of the governing classes. Compulsory marriage to say the least is a most stupid rule that can be imagined. To compel everyone to marry irrespective of money or health is to open the road to ruination both for the individual and the nation unless it is accompanied by a scheme whereby the state undertakes to guarantee subsistence to everybody. The most non-sensical stages are those of Vanaprastha and the Sannyasi. Let me quote the rules regarding these two. The following is the code prescribed by Manu for the Vanaprastha 1: Ch. VI-3. Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest, either committing his wife to his sons, or accompanied by her. Ch. VI-4. Taking with him the sacred fire and the implements required for domestic (sacrifices) he may go forth from the village into the forest and reside there, duly controlling his senses. Ch. VI-5. Let him offer those five great sacrifices according to the rule, with various kinds of pure food fit for ascetics, or with herbs, roots and fruit. Ch. VI-6. Let him wear a skin or a tattered garment; let him bathe in the evening or in the morning and let him always were (his hair in) braids, the hair on his body, his beard, and his nails (being unclipped). Ch. VI-7. Let him perform the Bali-offering with such food as he eats, and give alms according to his ability; let him honour those who come to his hermitage with alms consisting of water roots and fruit. Ch. VI-8. Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly (towards all), of collected mind, ever liberal and never a receiver of gifts, and compassionate towards all living creatures. Ch. VI-9. Let him offer, according to the law, the Agnihotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time. 1 S.B.E. VOL XXV, pp. 199-203.

257 APPENDIX I Ch. VI-10. Let him also offer the Nakshatreshti, the Agrayana, and the Katurmasya (sacrifices), as well as the Turayana and likewise the Dakshayana, in due order. Ch. VI-11. With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has collected, let him severally prepare the sacrificial cakes (purodasa) and the boiled messes (karu), as the law directs. Ch. VI-12. Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the remainder for himself, (mixed with) salt prepared by himself. Ch. VI-13. Let him eat vegetables that grow on dry land or in water, flowers, roots and fruits, the productions of pure trees, and oils extracted from forest fruits. Ch. VI-14. Let him avoid honey, flesh and mushrooms growing on the ground (for elsewhere, the vegetables called) Bhustrina, and Sigruka, and the Sleshmantaka fruit. Ch. VI-15. Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise his worn-out clothes and his vegetables, roots, and fruits. Ch. VI-16. Let him not eat anything (grown on) ploughed (land), though it may have been thrown away by somebody, nor roots and fruit grown in a village, though (he may be) tormented (by hunger). Ch. VI-17. He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a stone for grinding, or his teeth may be his mortar. Ch. VI-18. He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a store sufficient for a month, or gather what suffices for six months or for a year. Ch. VI-19. Having collected food according to his ability he may either eat at night (only) or in the day-time (only), or at every fourth mealtime, or at every eighth. Ch. VI-20. Or he may live according to the rule of the lunar penance (Kandrayana, daily diminishing the quantity of his food) in the bright (half of the month) and (increasing it) in the dark (half); or he may eat on the last days of each fortnight, once (a day only), boiled barley-gruel. Ch. VI-21. Or he may constantly subsist on flowers, roots, and fruit alone, which have been ripened by time and have fallen spontaneously, following the rule of the (Institutes) of Vikhanas. Ch. VI-22. Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alternately stand and sit down; going at the Savanas (at sunrise, at midday, and at sunset) to water in the forest (in order to bathe).

258 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES Ch. VI-23. In summer let him expose himself to the heat of five fires, during the rainy season live under the open sky, and in winter be dressed in wet clothes, (thus) gradually increasing (the rigour of) his austerities. Ch. VI-24. When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the manes and the gods and practising harsher and harsher austerities, let him dry up his bodily frame. Ch. VI-25. Having reposited the three sacred fires in himself, according to the prescribed rule, let him live without a fire, without a house, wholly silent, subsisting on roots and fruit. Ch. VI-26. Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for any shelter, dwelling at the roots of trees. Ch. VI-27. From Brahmanas (who live as) ascetics let him receive alms, (barely sufficient) to support life, or from other householders of the twiceborn (castes) who reside in the forest. Ch. VI-28. Or (the hermit who dwells in the forest may bring food) from a village, receiving it either in a hollow dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls. Ch. VI-29. These and other observances must a Brahmana who dwells in the forest diligently practise, and in order to attain complete (union with) the (supreme) soul, (he must study) the various sacred texts contained in the Upanishadas. The rules for a Sannyasi prescribed in the Manu Smriti are as follows1: Ch. VI-38. Having performed the Ishti, sacred to the Lord of creatures (pragapati) where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmana may depart from his house (as an ascetic). Ch. VI-39. Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts regarding) Brahman and departs from his house (as an ascetic), after giving a promise of safety to all created beings. Ch. VI-40. For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be no danger from any (quarter) after he is freed from his body. Ch. VI-41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoyments that may be offered (to him). Ch. VI-42. Let him always wander alone, without any companion, in order to attain (final liberation), fully understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end. 1 S.B.E. Vol. XXV. Ch. VI verses 38-45 pp. 205-206;

259 APPENDIX I Ch. VI-43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman. Ch. VI-44. A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments, life in solitude and indifference towards, everything, are the marks of one who has attained liberation. Ch. VI-45. Let him not desire to die, let him not desire to live, let him wait for (his appointed) time, as a servant (waits) for the payment of his wages. Ch. VI-49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of external help) entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in this world, desiring the bliss (of final liberation). Ch. VI-50. Neither by (explaining) prodigies and omens, nor by skill, in astrology and palmistry, nor by giving advice and by the exposition (of the Sastras), let him ever seek to obtain alms. Ch. VI-51. Let him not (in order to beg) go near a house filled with hermits, Brahmanas, birds, dogs, or other mendicants. Ch. VI-52. His hair, nails, and beards being clipped, carrying an alms bowl, a staff, and a water-pot let him continually wander about controlling himself and not hurting any creature. Ch. VI-53. His vessels shall not be made of metal, they shall be free from fractures, it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice. Ch. VI-54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Svayambhu, has declared (to be) vessels (suitable) for an ascetic. Ch. VI-55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks, alms, attaches himself also to sensual enjoyments. Ch. VI-56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been extinguished, when the people have finished their meal, when the remnants in the dishes have been removed, let the ascetic always go to beg. Ch. VI-57. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept) so much only as will sustain life, let him not care about the (quality of his) utensils. Ch. VI-58. Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has attained final 1 S.B.E. Chapter VI pp. 207-209.