Vol. 4 · pages 326–330

315 RIDDLE NO. 24 (Krita) and nothing (remained) to be done. Duties did not then languish, nor did the people decline. Afterwards, through (the influence of) time, this yuga fell into a state of inferiority. In that age there were neither Gods, Danavas, Gahdharvas, Yakshas, Rakshasas, nor Pannagas; no buying or selling went on; the Vedas were not classed as Saman, Rich, and Yajush; no efforts were made by men: the fruit (of the earth was obtained) by their mere wish : righteousness and abandonment of the world (prevailed). No disease or decline of the organs of sense arose through the influence of the age; there was no malice, weeping, pride, or deceipt; no contention, and how could there be any lassitude ? No hatred, cruelty, fear affliction, jealousy, or envy. Hence the Supreme Brahma was the transcendent resort of those Yogins. Then Narayana the soul of all beings, was white, Brahmans, Kshatriyas, Vaishyas and Shudras possessed the characteristics of Krita. In that age were born creatures devoted to their duties. They were alike in the object of their trust, in observances and in their knowledge. At that period the castes, alike in their functions, fulfilled their duties, were unceasingly devoted to one deity, and used one formula (mantra), one rule and one rite. Though they had separate duties, they had but one Veda, and practised one duty. By works connected with the four orders, and dependent on conjunctures of time, but unaffected by desire, or (hope of) reward, they attained to supreme felicity. This complete and eternal righteousness of the four castes during the Krita was marked by the character of that age and sought after union with the supreme soul. The Krita age was free from the three qualities. Understand now the Treta, in which sacrifice commenced, righteousness decreased by a fourth, Vishnu became red; and men adhered to truth, and were devoted to a righteousness dependent on ceremonies. Then sacrifices prevailed, with holy acts and a variety of rites. In the Treta men acted with an object in view, seeking after reward for their rites and their fights, and no longer disposed to austerities and to liberality from (a simple feeling of) duty. In this age, however, they were devoted to their own duties, and to religious ceremonies. In the Dwapara age righteousness was diminished by two quarters, Vishnu became yellow, and the Veda fourfold. Some studied four Vedas, others three, others two, others one, and some none at all. The scriptures being thus divided, ceremonies were celebrated in a great variety of ways; and the people being occupied with austerity and the bestowal of gifts; became full of passion (rajasi). Owing to ignorance of the one Veda, Vedas were multiplied. And now from the decline of goodness (Sattva) few only adhered to

316 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES truth. When men had fallen away from goodness, many diseases, desires and calamities, caused by destiny, assailed them, by which they were severely afflicted, and driven to practice austerities. Others desiring enjoyment and heavenly bliss, offered sacrifices. Thus, when they had reached the Dwapara, men declined through unrighteousness. In the Kali righteousness remained to the extent of one fourth only. Arrived in that age of darkness, Vishnu became black; practices enjoined by the Vedas, works of righteousness, and rites of sacrifice, ceased. Calamities, diseases, fatigue, faults, such as anger, etc., distresses, anxiety, hunger, fear, prevailed. As the ages revolve, righteousness again declines. When this takes places the people also decline. When they decay, the impulses which actuate them also decay. The practices generated by this declension of the Yugas frustrate men’s aims. Such is the Kali Yuga which has existed for a short time. Those who are long lived act in conformity with the character of the age.” This is undoubtedly very strange. There is reference to these terms in the ancient vedic literature. The words Krita, Treta, Dwapara and Askanda occur in the Taittiriya Sanhita and in the Vajasaneyi Sanhita, in the Aiteriya Brahmana and also in the Satapatha Brahmana. The Satapatha Brahmana refers “to Krita as one who takes advantage of mistakes in the game; to the Treta as one who plays on a regular plan; to the Dwapara as one who plans to over reach his fellow player to Askanda a post of the gaming room”. In the Aiteriya Brahmana and the Taiteriya Brahmana the word Kali is used in place of Askanda. The Taiteriya Brahmana speaks of the Krita as the master of the gaming hall, to the Treta as one who takes advantage of mistakes, to the Dwapara as one who sits outside, to the Kali as one who is like a post of the gaming house i.e. never leaves it. The Aiteriya Brahmana says : There is every success to be hoped; for the unluckiest die, the Kali is lying, two others are slowly moving and half fallen, but the luckiest, the Krita, is in full motion.” It is clear that in all these places the words have no other meaning than that of throws or dice in gambling. The sense in which Manu uses these terms may also be noted. He says 1 “The Krita, Treta, Dwapara and Kaliyugas are all modes of a King’s action; for a King is called a Yuga; while asleep he is Kali; waking he is the Dwapra age; he is intent upon action he is Treta, moving about he is Krita.” 1 Manu IX 301-302.

317 RIDDLE NO. 24 Comparing Manu with his predecessors one has to admit that a definite change in the connotation of these words have taken place-words which formed part of the gamblers jargon have become terms of Politics having reference to the readiness of the King to do his duty and making a distinction between various types of kings, those who are active, those who are intent on action, those who are awake and those who are sleeping i.e. allowing society to go to dogs. The question is what are the circumstances that forced the Brahmins to invent the theory of Kali Yuga ? Why did the Brahmins make Kali Yuga synonymous with the degraded state of Society ? Why Manu calls a sleeping ruler King Kali ? Who was the King ruling in Manu’s time ? Why does he call him a sleeping King ? These are some of the riddles which the theory of Kali Yuga gives rise to. There are other riddles besides these which a close examination of the Kali Yuga theory presents us with. When does the Kali age actually commence ? There are various theories about the precise date when the Kali Yuga began. The Puranas have given two dates. Some say that it commenced about the beginning of the XIV century B.C. Others say that it began on the 18th February 3102 B.C. a date on which the war between the Kauravas and Pandavas is alleged to have been found. As pointed out by Prof. Iyengar there is no evidence to prove that the Kali era was used earlier than the VII century A.D. anywhere in India. It occurs for the first time in an inscription belonging to the reign of Pulakeshi II who ruled at Badami between 610 and 642 A.D. It records two dates the Saka date 556 and the Kali date 3735. These dates adopt 3102 B.C. as the starting date of Kali Yuga. This is wron g. The date 3102 B.C. is neither the date of the Mahabharata war nor is the date of the commencement of the Kali Yuga. Mr. Kane has conclusively proved. According to the most positive statements regarding the king of different dynasties that have ruled from Parikshit the son of the Pandavas the precise date of the Mahabharata War was 1263 B.C. It cannot be 3102 B.C. Mr. Kane has also shown that the date 3102 B.C. stands for the beginning of the Kalpa and not for the beginning of Kali and that the linking up of Kali with the date 3102 B.C. instead of with the Kalpa was an error due to a misreading or a wrong transcription the term Kalpadi into Kalyadi. There is thus no precise date which the Brahmins can give for the commencement of the Kali Age. That there should be precise beginning which can be assigned to so remarkable an event is a riddle. But there are other riddles which may be mentioned.

318 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES There are two dogmas associated with the Kali Age. It is strongly held by the Brahmans that in the Kali Age there are only two Varnas— the first and the last—the Brahmins and the Shudras. The two middle ones Kshatriyas and Vaishyas they say are non-existent. What is the basis of this dogma ? What does this dogma mean ? Does this mean that these Varnas were lost to Brahmanism or does this mean that they ceased to exist ? Which is the period of India’s history which in fact accords with this dogma ? Does this mean that the loss of these two Varnas to Brahmanism marks the beginning of Kali Yuga ? The second dogma associated with the theory of the Kali Yuga is called Kali Varjya—which means customs and usages which are not to be observed in the Kali Age. They are scattered in the different Puranas. But the Adityapurana has modified them and brought them in one place. The practices which come under Kali Varjya are given below 1 : 1. To appoint the husband’s brother for procreating a son on a widow 2. “2. The remarriage of a (married) girl (whose marriage is not consummated) and of one (whose marriage was consummated) to another husband (after the death of the first).” 3 3. 4The marriage with girls of different Varna among persons of the three twice-born classes.”5 “4. 6The killing even in a straight fight of Brahmanas that have become desperadoes.7” “5. The acceptance (for all ordinary intercourse such as eating with him) of a twice-born person who is in the habit of voyaging over the sea in a ship, even after he has undergone a prayascitta 8. 1 Kali Varjya, P. V. Kane, pp. 8-16. 2 This refers to the practice of niyoga, which was allowed by Gautama (18-9-14, Narada stripuma verse 58), Yajnavalkya (I. 68-69) though it was condemned by Manu (9.64-68), and Brahaspati. 3 This refers to re-marriage of widows. Narada (stripumsa, verses 98-100) allowed re-marriage of even Brahmana widows in certain calamities and Parasara did the same while Vasistha (17.74) and Baudhayana-dharma-sutra (IV. 1.18) allow the re-marriage of a girl whose first marriage was not consummated. The passage is read ‘balikaksatayonysca’ also; in that case it will mean only ‘a married girl whose marriage has not been consummated’ while the other reading refers to two kinds of widows (whose marriage is consummated and whose marriage is not so). 4 Kali Varjya, P. V. Kane, pp. 8-16. 5 Most ancient smritis allowed anuloma marriages e.g. Baudhayanadharmasutra I. 8. 2-5, Vashishtha I. 24-27, Manu III 14-19, Yajnavalkya 1. 56-57. 6 Kali Varjya, P. V. Kane, pp. 8-16. 7 This is a subject which very much exercised the minds of writers on dharma; Manu (8.350.351) Vishnu V. 180-80, Vashishtha (III. 15-18) permit the killing of an atatayibrahmans, while Sumantu says ‘there is no sin in killing an attatayin, except a brahmana and a cow’, and so forbids the killing even of an atatayi-brahmana. Vide Mitaksara on Yaj. II. 21 for a discussion on this. 8 Baudhayana-dharmasutra 1.1.20 mentions voyage as a practice peculiar to Brahmanas of Northern India and condemns it, by placing it first among Pataniyas (II. 1.41). Some writers say that prohibition applies to one who often crosses the sea as the compound ‘nauyathu’ shows. Ausanasa says that ‘samudraga’ is patita (p. 525, of Jivananada).

319 RIDDLE NO. 24 “6. The initiation for a sattra. “7. The taking a Kamandalu (a jar for water 1)” “8. Starting on the Great Journey.” 2 “9. The killing of a cow in the sacrifice called Gomedha;” 3 “10. The partaking of wine even in the Srautmani sacrifice.” 4 11-12. Licking the ladle (sruc) after the Agnihotra Homa in order to take off the remains of the offerings and using the ladle, in the agnihotra afterwards when it has been so licked.” 5 “13. Entering into the stage of forest hermit as laid down in sastras about it.”6 “14. Lessening the periods of impurity (due to death and birth) in accordance with the conduct and vedic learning of a man.” 7 “15. Prescribing death as the penance (Prayascitta) for Brahmanas.” 8 “16. Explanation (by secretly performed Prayascittas) of the mortal sins other than theft (of gold) and the sin of contact (with those guilty of Mahapatakas).” 9 “17. The act of offering with Mantras animal flesh to the bridegroom, the guest, and the pitrs.” 10 1 Baudhayana-dharmasutra (1.3-4) prescribes among the observances of Snatakas (those who have finished their study and have married or are about to marry) that they should carry a (earthen or wooden) pot filled with water Vashishtha 12.14 and Manu 4.36 and Yaj. I 132 also do the same. The Madanaparijata (pp. 1516) while ‘quoting some of these verses says that ‘Kamandaluvidharana’ refers to perpetual studenthood, but that is not correct, since in the Naradiya-purana quoted above note 5,) the two are separately mentioned as forbidden. 2 This refers to the practice of starting towards the north-east in the case of those who had become forestdwellers (vide Manu VI. 31 and Yaj. 111. 55) and the practice of old men killing themselves by starting on the great journey till the body falls, by falling from a percipice or by entering the Ganges at a holy place like Prayaga or by entering fire. Vide Apararka p. 536 where the Smriti passages allowing this are quoted. Note that Sudraka, the reputed Author of the Mreccchakatika, is said to have entered fire and vide Raghuvamsa 8,94; Atri, verses 218-219 which are quoted even by Medhatithi on Manu V. 88; E. instances of kings throwing themselves into the Ganges at Prayaga. 3 Vide Sankhayana-srauta 14.15.1, Katyayanasrauta XXII, 11.3-4 and Manu XI. 74. 4 This is a sacrifice principally to Sutraman (i.e. Indra) in which three cups of wine were offered to the Asvins, Sarasvati and Indra and a Brahmana had to be hired for drinking the remnants of wine offered. Vide Taittiriya—Brahmana 1. 8.6.2, Sankhayana-Srauta 15.15-1-14 and Sabara on Purva mimansa-sutra 111. 5. 14-15. 5 Vide Tai-Br. II. 1.4. and Satyasadhastrauta for this. 6 Ap. Dharma-sutra. 11. 9.21. 18. II. 9. 23.2, Manu VI. 1-32, Vashishtha IX. I-II contain elaborate rules about this stage. 7 Vide Parasara quoted above saying that a Brahmana who is endowed with both vedic learning and agnihotra has to observe Assucha (mourning) only for one day and he who is only learned has to observe it for three days. Vide also Brahaspati quoted by Haradatta on Gautama 14.1. In Kali a flat rule of ten days for all came to be prescribed. Visvarupa on Yaj. III. 30 has an eleborate discussion on this text and ultimately gets rid of it by saying that it is only an arthavada meant to praise the absence of greed and presence of excellent conduct. It is not quite unreasonable to infer that if Visvarupa had attached any value to or known these verses on Kalivarjya he would not have failed to make use of them for explaining away Parasara. 8 Manu (II. 89 and 146) says that for wilfully killing a Brahmana and drinking wine the Prayachitta is death Gautama 21, 7 says-the same, following Manu. 9 Manu XI, 54 enumerates contact with those guilty of the four mahapataka, as a fifth mahapataka. Gautama 24 and Vashishtha 25 prescribe secret prayascittas even for mahapatakas like Brahmahatya. This rule says that there are no secret prayascittas in Kali for Brahmahatya, or drinking wine and for incest. Vide Apararka p. 1212 for rules as to who was entitled to secret prayascittas. 10 Madhuparka was offered to honoured guests among whom the bridegroom was included. Vide Gautama V, 25-35, Yaj. 1. 109. The offering of flesh of various animals in Sraddha was supposed to conduce to the enjoyment of pitrs. Vide Yaj. I. 258-260, Manu III. 123. According to Asvalayana Grhyasutra 1. 24-26 Madhuparka could not be offered without flesh. Vide Vashishtha IV. 5-6.