Vol. 4 · pages 51–55

40 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES lastness ultimately coincides with the firstness and as there is a triple repetition of the words, this sentence is tautological. Now since these particular sentences have no authority, the entire Veda will be proved by these specimens to stand in the same predicament, since all its other parts have the same author, or are of the same character, as these portions.” Coming to Jaimini. He summarises the views of the opponents of the Vedas in the first part of Sutras 28 and 32 of his Purva Mimamsa. Sutra 28 says 1 : “It is also objected that the Vedas cannot be eternal, because we observe that persons, who are not eternal, but subject to birth and death, are mentioned in them. Thus it is said in the Veda ‘Babara Pravahani desired’, ‘Kusurvinda Auddalaki desired’. Now, as the sentences of the Veda in which they are mentioned, could not have existed before these persons were born, it is clear that these sentences had a beginning, and being thus non-eternal, they are proved to be of human composition.” Sutra 32 says 2: “It is asked how the Veda can constitute proof of duty when it contains such incoherent nonsense as the following: ‘An old ox, in blanket and slippers, is standing at the door and singing benedictions. A Brahman female, desirous of offspring, asks, ‘ Pray O King, what is the meaning of intercourse on the day of the new moon?’ or the following: ‘the cows celebrated this sacrifice’.” This is also the view of Yaska the author of Nirukta who says: (Of the four kinds of verses specified in the preceding section), (a) those which address a god as absent, (b) those which address him as present, and (c) those which address the worshippers as present and the god as absent, are the most numerous, while (d) those which refer to the speaker himself are rare. It happens also that a god is praised without any blessing being invoked, as in the hymn (R. V. i. 32). “I declare the heroic deeds of Indra,” etc. Again, blessings are invoked without any praise being offered, as in the words, ‘May, I see well with my eyes, be resplendent in my face, and hear well with my ears’. This frequently occurs in the Adhvaryava (Yajur), and in the sacrificial formula. Then again we find oaths and curses as in the words (R.V.vii. 104, 15), ‘May I die today, if I am a Yatudhana,’ etc. Further, we observe the desire to describe some particular state of things, as in the verse (R. V. x. 129, 2). ‘Death was not then, nor immortality,’ etc. Then there is lamentation, arising out of a certain 1 Muir III. p. 77. 2 Muir III. p. 80.

41RIDDLE NO. 6 state of thing, as in the verse (R. V. x. 95, 14), ‘The beautiful god will disappear and never return,’ etc. Again we have blame and praise, as in the words (R. V. x. 117, 6). “The man who eats alone, sins alone, etc. So, too, in the hymn to dice (R. V. x. 34, 13) there is a censure upon dice, and a commendation of agriculture. Thus the objects for which the hymns were seen by the rishis were very various.” To quote the words of Yaska again— “Each particular hymn has for its deity the God to whom the Rishi, seeking to obtain any object of desire which he longs for, addresses his prayer.” If this is not enough to prove that there is no ethical or spiritual Value in the Vedas further evidence could be added. As to morality there is hardly any discussion about it in the RigVeda. Nor does the Rig-Veda contain elevating examples of moral life. Three illustrations of cases on the other side may well be given: First is the conversation between Yama and Yami who were brother and sister. “(Yami speaks). I invite my friend to friendship, having come over the vast and desert ocean may Vedhas, after reflecting, place in the earth the offspring (of thee) the father, endowed with excellent qualities.” “(Yama speaks), Thy friend desires not this friendship, for although of one origin, she is of a different form; the hero sons of the great Asura (are) the upholders of heaven, enjoying vast renown.” “(Yami speaks). The immortals take pleasure in (a union) like this which is forbidden to every mortal; let thy mind then concur with mine, and as the progenitor (of all) was the husband (of his daughter), do thou enjoy my person” “(Yama speaks). We have not done what was done formerly; for how can we who speak truth, utter now that which is untrue? Gandharva (the sun) was in the watery (firmament), and the water was his bride. She is our common parent, hence our near affinity.” “(Yami speaks). The divine omniform generator Twashtri, the progenitor, made us two husband and wife, even in the womb; none frustrate his undertaking; earth and heaven are conscious of this our (union).” “(Yama speaks). Who knows anything of this (his) first day (of existence)? Who has beheld it? Who has here revealed it? The dwelling of Mitra and of Varuna is vast. What sayest thou, who punishest men with hell?”

42 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES “(Yami speaks). The desire of Yama hath approached me Yami, to lie with him in the same bed; I will abandon my person as a wife to her husband; let us exert ourselves in union like the two wheels of a wagon.” “(Yama speaks). The spies of the Gods, which wander upon earth, never stop, never close their eyes. Associate quickly, destructress with some other than with me, and exert yourselves in union, like the two wheels of a wagon.” “(Yami speaks). To him (Yama) let every whorshipper sacrifice both day and night, on him let the eye of the Sun repeatedly rise; (for him may) the kindred pair (day and night unite) with heaven and earth. Yami will adhere to the non-affinity of Yama.” “(Yama speaks). The subsequent ages will come, when sisters will choose one who is not a brother (as a husband); therefore, auspicious one, choose another husband than me, and make thine arm a pillow for thy mate.” “(Yami speaks). Is he a brother whose sister has no lord? Is she a sister (whose brother) misfortune approaches? Overcome by desire, I strongly urge this one request; unite thy person with mine.” “(Yama speaks). I will not unite my person with thine; they call him who approaches a sister, a sinner. Enjoy pleasure with some other than me; thy brother, auspicious one, has no such desire.” “(Yami speaks). Alas, Yama, thou art feeble; we understand not thy mind or thy heart. Some other female exbrances thee as a girth a horse, or as a creeper a tree.” “(Yama speaks). Do thou, Yami, embrace another; and let another embrace thee as a creeper a tree; seek his affection, let him seek thine; and make a happy union.” “May Agni, the destroyer of the Rakshasas consenting to our prayer, drive hence (the evil spirit) who (in the form of) sickness assails thine embryo, who, as the disease durnaman, assails thy womb.” “May Agni concurring in our prayer, destroy the cannibal who, as sickness, assails thine embryo, who, as the disease durnaman, assails thy womb.” “May we exterminate from hence (the evil spirit) who destroys the impregnating energy, the germ as it settles, the moving embryo, who seeks to destroy (the babe) when born.” “May we exterminate from hence (the evil spirit), who separates thy thighs, who lies between husband and wife, who entering thy womb, devours (the seeds). May we exterminate from hence (the evil spirit), who in the form of brother, husband, or paramour, approaches thee, and seeks to destroy thy offspring.”

43RIDDLE NO. 6 “May we exterminate from hence (the evil spirit) who, having beguiled thee by sleep or darkness, approaches thee, and seeks to destroy thy offspring.” Take some of the Hymns or prayers that are to be found in the RigVeda. The following are a few of them— 1. Oh ! God Vayu, how very beautiful you are. We have prepared the Somarasa (an intoxicating drink) with spices. Pray come and drink it and grant us our prayers—Rig. Ved. I. 1.2.1. 2. Oh! God Indra. Bring ye wealth for our protection. Let the wealth that you bring make us happy be increasing and everlasting and help us to kill our enemies—I. 1.8.1. 3. Oh! ye people whenever you are performing your yajna, fail not to praise the Gods Indra and Agni. Advance their position and sing their praises in the Gayatri Meter—I. 21.2. 4. Oh ! ye Agni, please bring the wives of the Gods and Twashta who are eager to come and drink Soma—I. 22.9. 5. We pray that the Gods’ wives come to us with all available wings and with all happiness—I. 22.11. 6. I am praying the wives of Indra, Varuna and Agni to come to my place to drink Soma. 7. Oh! Varuna, we are supplicating before you to remove your anger. Oh ! ye Asura, you are all wise, relieve us from our sins—I. 24.14. 8. Our Somarasa has been prepared by women who have churned it backward and forward. Oh ! ye Indra we pray you to come and drink this Soma—I. 28.3. 9. Your enemies who do not make any offering to you may disappear and let your followers who do prosper. Oh ! Indra give us best cows and best horses and make us famous in the world.—I. 29.4. 10. Oh! Agni save us from Rakshasas, from cunning enemies, from those who hate us and want to kill us.—I. 36.15. 11. Oh ! Indra, you are a hero. Come and drink the Soma we have prepared and be ready to give us wealth. Loot the wealth of those who do not make you any offering and give the same to us—I. 81-8-9. 12. Oh! Indra, drink this Soma which is the best, giving immortality and most intoxicating.—I. 84-4. 13. Oh ! Adityas, you come to give us your blessings. You give us victory in war. You are wealthy. You are charitable. Just as a chariot is pulled through a difficult path in the same way you pull us through our dangers.—I. 106-22.

44 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES 14. Oh ! ye Marutas. . . . .your followers are singing your praises. Be pleased to come and sit on the grass-cushion prepared for you for the purpose of drinking Soma.—VII. 57-1-2. 15. Oh ! ye Mitra-Varuna we have offered you worship in the yajna. Be pleased to accept it and save us from all dangers—VII. 60-12. These are only a few verses out of a large bundle which form the Rig-Veda. But there can be no doubt that this sample small as it is is true to bulk. I may state that I have deliberately omitted a good many obscene passages to be found in the Rig-Veda and Yajur-Veda. Those who have any curiosity in the matter might look up the conversation between Surya and Pushan in Rig-Veda Mandal X. 85.37 and between Indra and Indrani in Rig-Veda. Mandal X. 86.6. A further obscenity will also be found in the Ashvamedha Section of the Yajur-Veda. Leaving these obscenities aside and confining oneself to the prayer portion of the Rig-Veda can any one say that these are morally or spiritually elevating prayers? As to philosophy there is nothing of it in the Rig-Veda. As Prof. Wilson observes there is in the Rig-Veda, which is the stock Veda, scarcely any indication or doctrinal or philosophical speculation, no allusion to the later notions of the several schools, nor is there any hint of metempsychosis, or of the doctrine intimately allied to it, of the repeated renovation of the world. The Vedas may be useful as a source of information regarding the social life of the Aryans. As a picture of primitive life it is full of curiosity but there is nothing elevating. There are more vices and a few virtues. II We may now turn to the Atharva-Veda and examine its contents. The best I can do is to present the following extracts from the table of contents of the Atharva-Veda. Book 1. Charms to cure diseases and possession by demons of disease (bhaishagyani). v, 22. Charm against takman (fever) and related diseases. vi, 20. Charm against takman (fever). i, 25. Charm against takman (fever). vii, 116. Charm against takman (fever). v, 4. Prayer to the Kushtha-plant to destroy takman (fever). xix, 39. Prayer to the Kushtha-plant to destroy takman (fever) and other ailments.