Vol. 7 · pages 101–105

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES82 To take up the third and the last point, namely, the meaning of the word Varna 1 Let us first see in what sense it is used in the Rig Veda. The word Varna is used 2 in the Rig Veda in 22 places. Of these, in about 17 places the word is used in reference to deities such as Ushas, Agni, Soma, etc., and means lustre, features or colour. Being used in connection with deities, it would be unsafe to use them for ascertaining what meaning the word Varna had in the Rig Veda when applied to human beings. There are four and at the most five places in the Rig Veda where the word is used in reference to human beings. They are : 1) i.104.2; 2) i.179.6; 3) ii.12.4; 4) iii.34.5; 5) ix.71.2. Do these references prove that the word Varna is used in the Rig Veda in the sense of colour and complexion? Rig veda, iii.34.5 seems to be of doubtful import. The expression ‘caused Shukla Varna to increase’ is capable of double interpretation. It may mean Indra made Ushas throw her light and thereby increase the white colour, or it may mean that the hymn-maker being of white complexion, people of his i.e., of white colour increased. The second meaning would be quite far-fetched for the simple reason that the expansion of the white colour is the effect and lightening of Ushas is the cause. Rig Veda, ix.71.2 the expression ‘abandons Asura Varna’ is not clear, reading it in the light of the other stanzas in the Sukta. The Sukta belongs to Soma Pavamana. Bearing this in mind, the expression ‘abandons Asura Varna’ must be regarded as a description of Soma. The word Varna as used here is indicative of roopa. The second half of the stanza says: ‘he throws away his black or dark covering and takes on lustrous covering.’ From this it is clear that the word Varna is used as indicative of darkness. Rig Veda, i.179.6 is very helpful. The stanza explains that Rishi Agastya cohabitated with Lopamudra in order to obtain praja, children and strength and says that as a result two Varnas prospered. It is not clear from the stanza, which are the two Varnas referred to in the stanzas, although the intention is to refer to Aryas and Dasas. 1 On what follows, see Maharashtra Dnyanakosha, Vol. III pp. 39-42. 2 See Appendix VI, p. 216.

THE SHUDRAS : SHUDRAS VERSUS ARYANS 83 Be that as it may, there is no doubt that the Varna in the stanza means class and not colour. In Rig Veda, i.104.2 and Rig Veda, ii.12.4 are the two stanzas in which the word Varna is applied to Dasa. The question is: What does the word Varna mean when applied to Dasa? Does it refer to the colour and complexion of the Dasa, or does it indicate that Dasas formed a separate class? There is no way of arriving at a positive conclusion as to which of the two meanings is correct. The evidence of the Rig Veda is quite inconclusive. In this connection, it will be of great help to know if the word occurs in the literature of the Indo-Iranians and if so, in what sense. 1 Fortunately, the word Varna does occur in the Zend Avesta. It takes the form of Varana or Varena. It is used specifically in the sense of “Faith, Religious doctrine, Choice of creed or belief.” It is derived from the root Var which means to put faith in, to believe in. One comes across the word Varana or Varena in the Gathas about six times used in the sense of faith, doctrine, creed or belief. It occurs in Gatha Ahunavaiti—Yasna Ha 30 Stanza 2 which when translated in English reads as follows : “Give heed with your ears and contemplate the highest Truth I proclaim; with your illumined mind introspect. Each man for himself must determine his (Avarenao) faith. Before the Great Event, let each individually be awake to the Truth we teach.” This is one of the most famous strophes of the Gatha where Zarathushtra exhorts each one individually to use reasoning faculty and freedom of choice in the selection of his or her faith. The words occurring here are ‘Avarenao vichithahya,’ Avarenao meaning faith, belief and vichi- thahya meaning ‘of discriminating, of selecting of determining’. It occurs in Gatha Ahunavati—Yasna Ha 31 Stanza 11. The word used is Vareneng accusative plural of Varena meaning ‘belief, faith.’ In this stanza, Zarathushtra propounds the theory of the creation of man. After speaking about man’s creation being completed, in the last half line Zarathushtra says “voluntary beliefs are given (to man)” It occurs in Gatha Ushtavaiti— Yasna Ha 45 Stanza 1 in the form of Varena. In the last line of this strophe, Zarathushtra says ‘owing to sinful belief (or evil faith) the wicked is of evil tongue (or invested tongue)’. 1 The information relating to the meaning of the word ‘Varna’ in the Indo-Iranian literature, I owe to my friend Dastur Bode, who is well-versed in it.

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES84 It occurs in Gatha Ushtavaiti—Yasna Ha 45 Stanza 2 in the same form as above Varena in the clear sense of faith, religion, belief, etc. In this stanza, Zarathushtra is propounding his philosophy of good and evil and speaking of dual aspects of human mind. In this stanza, the two mentalities—the good mentality and the evil mentality—are speaking to each other saying “Neither in thought, word, intelligence, faith (or religion or creed) utterance, deed, conscience nor soul do we agree.” It occurs in Gatha Spenta Mainyu,—Yasna Ha 48 Stanza 4 in the form of Vareneng meaning religion, faith (root Vere Persian gervidan = to have faith in). In this stanza Zarathushtra says that “Whosoever will make his mind pure and holy and thus keep his conscience pure by deed and word, such man’s desire is in accordance with his faith (religion, belief).” It occurs in Gatha Spenta Mainyu,—Yasna Ha 49 Stanza 3 as Varenai in dative case meaning ‘religion’. In the same stanza occurs the word Thaeshai which also means religion, creed, religious law. These two words Varenai and Tkaesha occurring in the same stanza strengthens our argument, as the word Tkaesha clearly means religion as is found in the compound Ahuratkaesha meaning ‘The Ahurian religion’. This word Tkaesha is translated in Pahlavi as Kish which means religion. In Vendidad (a book of Zarathushtrian sanitary law written in Avesta language) we come across a word Anyo Varena. Here Anyo means other and Varena means religion, thus a man of different religion, faith, belief is spoken of as Anyo-Varena. Similarly, we come across in Vendidad the word Anyo-Tkaesha also meaning a man of different religion. We come across many verbal forms in the Gatha derived from this root, e.g., Ahunavaiti Gatha Yasna Ha, 31, Stanza 3. Zarathushtra declares Ya jvanto vispeng vauraya; here the verb vauraya means I may cause to induce belief, faith (in God) (in all the living ones). In Yasna Ha, 28: Stanza 5, we come across the verb vauroimaidi, ‘We may give faith to.’ We come across another interesting form of this word in Gatha Vahishtaishtish, Yasna Ha, 53, Stanza 9 DuzVarenaish. It is instrumental plural. The first part Duz means wicked, false and Varenai means believer. Thus the word means “A man belonging to false or wicked religion or a false or wicked believer.” In the Zarathushtrian Confession of Faith, which forms Yasna Ha, we come across the word Fravarane meaning ‘I confess my faith,

THE SHUDRAS : SHUDRAS VERSUS ARYANS 85 my belief in Mazdayasno Zarathushtrish ‘Mazda worshipping Zarathushtrian Religion’. This phrase occurs in almost all the Zarathushtrian prayers. There is yet another form in the Zarathushtrian Confession Yasna, 12, Ya-Varena. Here Ya is relative pronoun meaning which and Varena —faith, religion. Thus, the word means ‘the religion to which’. This form Ya Varena is used nine times in Yasna 12, and it is used in the clear sense of faith or religion. Here again the word Varena is placed along with the word Tkaesha which means religion. A very interesting reference is found in Yasna 16 Zarathushtrahe varenemcha tkaeshemcha yazamaide. Here the Varena and Tkaesha of Zarathushtra is worshipped. It is quite clear from the use of these corresponding and correlative words that the faith and religion of Zarthushtra is meant. The translation of the above line is ‘We worhsip the faith and religion of Zarathushtra.’ This evidence from the Zend Avesta as to the meaning of the word Varna leaves no doubt that it originally meant a class holding to a particular faith and it had nothing to do with colour or complextion. The conclusions that follow from the examination of the Western theory may now be summarized. They are: (1) The Vedas do not know any such race as the Aryan race. (2) There is no evidence in the Vedas of any invasion of India by the Aryan race and its having conquered the Dasas and Dasyus supposed to be natives of India. (3) There is no evidence to show that the distinction between Aryans, Dasas and Dasyus was a racial distinction. (4) The Vedas do not support the contention that the Aryas were different in colour from the Dasas and Dasyus. zz

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES86 CHAPTER V ARYANS AGAINST ARYANS ENOUGH has been said to show how leaky is the Aryan theory expounded by Western scholars and glibly accepted by their Brahmin fellows. Yet, the theory has such a hold on the generality of people that what has been said against it may mean no more than scotching it. Like the snake it must be killed. It is therefore necessary to pursue the examination of the theory further with a view to expose its hollowness completely. Those who uphold the theory of an Aryan race invading India and conquering the Dasas and Dasyus fail to take note of certain verses in the Rig Veda. These verses are of crucial importance. To build up a theory of an Aryan race marching into India from outside and conquering the non-Aryan native tribes without reference to these verses is an utter futility. I reproduce below the verses I have in mind : (1) Rig Veda, vi. 33.3.—“Oh, Indra, Thou hast killed both of our opponents, the Dasas and the Aryas.” (2) Rig Veda, vi.60.3.—“Indra and Agni—these protectors of the good and righteous suppress the Dasas and Aryas who hurt us.” (3) Rig Veda, vii.81.1.—“Indra and Varuna killed the Dasas and Aryas who were the enemies of Sudas and thus protected Sudas from them.” (4) Rig Veda, viii.24.27.—“Oh you, Indra, who saved us from the hands of the cruel Rakshasas and from the Aryas living on the banks of the Indus, do thou deprive the Dasas of their weapons.” (5) Rig Veda, x.38.3.—“Oh you much revered Indra, those Dasas and Aryas who are irreligious and who are our enemies, make it easy for us with your blessings to subdue them. With your help we shall kill them.” (6) Rig Veda, x.86.19.—Oh, You Mameyu, you give him all powers who prays you. With your help we will destroy our Arya and our Dasyu enemies. Anyone who reads these verses, notes what they say calmly and coolly and considers them against the postulates of the Western theory will be taken aback by them. If the authors of these verses of the Rig Veda were Aryas then the idea which these verses convey