Vol. 4 · pages 66–70

55RIDDLE NO. 7 answer in the affirmative. But the recklessness with which Indian theologians claim for these Brahmanas the same title and the same age as for the Mantras, shows that the reason must have been peculiarly strong which deterred them from claiming the same divine authority for the Sutras.” The exclusion of the Sutras from the category of Shruti is a riddle that calls for explanation. There are other riddles which strike the student who cares to investigate into the subject. They relate to the changes in the content of the literature comprised in the term Shruti and their relative authority. One such riddle relates to the class of literature called the Brahmanas. At one time the Brahmanas were included in the term Shruti. But later on they seem to have lost this position. For Manu 1 seems to exclude the “Brahamanas” from the category of Shruti as may be seen from the following extract from his Smriti : “By Shruti is meant the Veda, and by Smriti the institutes of law ; the contents of these are not to be questioned by reason, since from them (a knowledge of) duty has shown forth. The Brahman who, relying on rationalistic treatises, shall condemn these two primary sources of knowledge must be excommunicated by the virtuous as a sceptic and reviler of the Vedas.... To those who are seeking a knowledge of duty, the Sruti is the supreme authority.” Why were the Brahmanas excluded from Shruti ? III We may now turn to the class of literature called the Smritis, the most important of which are the Manu Smriti and the Yajnavalkya Smriti. The number of Smritis was ever on the increase and the composing of Smritis went on up to the advent of the British. Mitramistra refers to 57 Smritis, Nilakanta to 97 and Kamalakar to 131. The Smriti literature is bigger than any other class of religious literature regarded as sacred by the Hindus. There are several points regarding the relation of the Smritis to the Vedas. The first is that the Smriti was not recognized 2 as part of the Dharma Shastra literature represented by the Dharma Sutras such as that of Baudhayana, Gautama or Apastambha. A Smruti originally 1 Some may depute this on the ground that the word Veda includes “Brahamana” also. This of course is a fact. Bui it seems to me that Manu uses the term Shruti in a restricted sense so as to exclude the Brahmanas. This is supported by the fact that there is in the Manu Smriti no reference to the Brahamanas except in one place (iv. 100) where he says that only the Mantra portion need be studied. 2 On this subject see the illuminating article by Prof. Altekar on “The position of Smritis as a source of Dharma, in the Kane Memorial Volume, pp. 18-25.

56 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES dealt with social customs and conventions that were approved of and recommended by the learned leaders of society. As Prof. Altekar observes : “In the beginning, Smritis were identical in nature and contents with Sadacara and were based upon it. When Smritis came into existence, the scope of Sadacara became naturally reduced, as much of it was codified by Smritis. It began to denote those old practices which happened not to be codified in Smritis, or those new ones, which had acquired social approval at a period subsequent to the codification of the early Dharmasastras or Smritis.” The second point to note is that the Smritis were treated as quite different from the Vedas or the Srutis. So far as their sanction and their authority were concerned they stood on absolutely different footing. The sanction behind the Sruti was divine. The sanction behind the Smriti was social. In the matter of their authority the Purva Mimamsa lays down two rules. The first rule is that if there is a conflict between two texts of Sruti then both are authoritative and the presumption will be that the Vedas have given an option to follow one or the other. The second rule is that the text of a Smriti should be summarily rejected if it was opposed to the text of the Sruti. These rules were rigorously applied with the result that the Smritis could not acquire either the status or the authority of the Vedas. Surprising as it may appear a time came when Brahmins took a summersault and gave the Smritis a status superior to that of the Vedas. As Prof. Altekar points out : “The Smritis have actually overruled some of the specific dicta of Srutis that were not in consonance with the spirit of the age, or were coming into direct conflict with it. The Vedic practice was to perform daiva karma in the morning and the pitr karma in the afternoon. In later times the modern pitr tarpana came into vogue and it began to be offered in the morning, as the morning bath became the order of the day. Now this procedure is in direct conflict with the Vedic practice prescribed in the above-mentioned rule. Devamabhatta, the author of the Smrticandrika, however says that there is nothing wrong in this : the Sruti rule must be presumed to be referring to pitr karman other than tarpana. The Sruti literature shows that Visvamitra adopted Sunassepa, though he had a hundred sons living ; this would thus permit a person to adopt a son even when he had a number of his own sons living. But Mitramisra says that such a deduction would be wrong ; we shall have to assume that the Smriti practice is also based upon a Sruti text, which is not now available but the existence of which will have to be assumed.”

57RIDDLE NO. 7 “The Vedic passage, na seso ‘gne’ nyajatamasti certainly disapproves of the practice of the adoption of a son, which is clearly recommended in later times by the Smriti literature. This is a clear example of a Sruti being thrown overboard by a Smriti. But Mitramisra says that there is nothing wrong about the procedure. The Sruti passage is a mere arthavada ; it does not lay down any injunction. The Smritis on the other hand prescribe adoption so that homas etc. should be properly performed. Arthavada Sruti is thus being fittingly overruled by a Smriti text, which has a vidhi for its purport.” “The custom of the Sati of the later age is in direct conflict with the vedic injunction prohibiting suicide. Apararka, however, argues that the conflict with Sruti should not invalidate the custom. For the Sruti passage lays down a general principle disapprov ing suicide, while the Smritis lay down a special exception in the case of a widow.” Whether the customs of a Sati and adoption are good or not is a different question. Somehow or other society had come to approve of them. Smritis gave canonical sanction to them and sought to defend them even against the authority of the Vedas. The question is why did the Brahmins after having struggled so hard for establishing the supremacy of the Vedas degrade the Vedas and invest the Smritis with authority superior to that of the Vedas ? They did so much to raise the authority of the Vedas above the divine. Why did they drag them below the Smritis which had nothing but social sanction ? The steps they adopted were so ingenious and artificial that one cannot help feeling that there must have been some definite motive which led the Brahmins to give the Smritis a status superior to that of the Vedas. To give some idea as to how artificial, ingenious and desparate these arguments were it might be useful to give just a brief outline of them. As an illustration of an artificial argument, one may refer to the view propounded by Brahaspati. According to him, Sruti and Smriti are the two eyes of the Brahmana, if he is void of one of them he becomes a one-eyed person. As an illustration of an ingenious argument one may refer to the argument of Kumarila Bhatt. His argument is founded on the theory of lost Sruti. It was argued on behalf of the Smritis that their views cannot be set aside even when they are in direct conflict with the Srutis for they may quite possibly have been based upon a lost text of Sruti, and so the conflict is not a conflict between a text of Sruti and that of

58 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES a Smriti. It is really a conflict between an existing and lost text of Sruti. Smriti therefore came to be represented as lost Sruti. There is a third means adopted by the Brahmins to make the Smritis equal if not superior to the Vedas. It is to be found in the Atri Smriti. Atri says that those who do not respect the Smritis will be subject to curse. Atri’s argument is that Brahmanyam arises only as a result of a joint study of the Sruti and Smriti and if a person studies the Vedas only but holds the Smriti in contempt he would be immediately condemned to be born as a beast for 21 generations. Why did the Brahmins adopt such desparate means to place the Smritis on the same footing as the Sruti ? What was their purpose ? What was their motive ? Prof. Altekar’s argument that the Smritis were given supremacy over the Vedas because they gave legal justification to customary law which was of later growth, cannot be accepted as adequate. If the case was that, there was law in the Vedic period and custom had grown later on ; and if there was a conflict between the two, one could have understood the argument that the Smritis were given predominance because they set right the conflict by recognizing the progressive doctrines of the custom. This is not the case. There was no such thing as law in the Vedas. As Professor Kane points out : “All law was customary and there was no necessity to give recognition to the customs because they were recognized by the people. Secondly the Smritis cannot be said to be more progressive than the Vedas. Barring the Chaturvarna doctrine which everybody knows the Vedas except in the matter of forms of worship left Society quite free to develop. What the Smritis have done is, take out the unprogressive element in the Vedas namely the Chaturvarna theory and to propagandize it and hammer it into the heads of the people.” Therefore there must be some other reason why the Brahmins gave supremacy to the Smritis over the Vedas. The Brahmins were not content with their first acrobatics. They performed another. The Smritis were followed in point of time by the Puranas. There are 18 Puranas and 18 Up-Puranas altogether 36. In one sense the subject matter of the Puranas is the same. They deal with the creation, preservation and destruction of the world. But in the rest of their contents they differ altogether. Some propagate the cult of Brahma, some the cult of Shiva, some the cult of Vishnu, some the cult of Vayu, some the cult of Agni, some the cult of Surya and some the cult of Goddesses and other deities.

59RIDDLE NO. 7 As has been noted there was a time when the Puranas were not included in the Shruti. In later times however a striking change seems to have taken place. The Puranas which were considered as too profane to be included in the Shruti were given a superiority over the Vedas. The Vayu Purana says 1: “First, of all the Shastras, the Purana was uttered by Brahma, Subsequently the Vedas issued from his mouth.” The Matsya Purana not only claims priority of creation for the Puranas as against the Vedas, but also the qualities of eternity and identity with sound, which was once predicated of the Vedas alone. It says 2 : “Pitamaha (Brahma), first of all the immortals, took shape ; then the Vedas with their Angas and Upangas (appendages and minor appendages), and the various modes of their textual arrangements, were manifested. The Purana, eternal, formed of sound, pure, extending to the length of a hundred crores of verses, was the first of the Sastras which Brahma uttered ; and afterwards the Vedas, issued from his mouth ; and also the Mimansa and the Nyaya with its eightfold system of proofs. The Bhagawat Purana claims equality of authority with the Vedas. It says 3 : “(Bramharatra) declared the Purana called the Bhagavata, which stands on an equality with the Veda.” The Brahma-Vaivartta Purana has the audacity to claim superiority over the Vedas. It says 4 : “That about which venerable sage, you have inquired, and which you desire, is all known to me, the essence of the Puranas, the pre-eminent Brahma-Vaivartta, which refutes the errors of the Puranas and Upapuranas, and the Vedas.” This is the second acrobatic performed by the Brahmins in assigning priority, precedence, and authority to their sacred books. This does not complete the story of the suppression of the Vedas. The worse is yet to come. The Puranas were followed by another class of literature called the Tantras.*5 Their number is also quite formidable. Shankaracharya refers to 64 Tantras. There might be many more. 1 Muir Sanskrit Texts, Vol. III. p. 27. 2 Ibid., p. 28. 3 & 4 Quoted by Muir, Vol. III. *5 For further discussion on Smarth Dharma and Tantrik Dharma, please see Appendices IV & V of this Part.— Editors.