Vol. 7 · pages 111–115

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES92 Fathers, Gandharvas and Apsaras. That is the upper quarter. From the drops which fell apart arose the Asuras, Rakshasas, and Pisachas. Therefore they perished, because they were produced from drops. Hence this text has been uttered; ‘when the great waters became pregnant, containing wisdom, and generating Svayambhu, from them were created these creations. All this was produced from the waters. Therefore all this is Brahma Svayambhu.’ Hence all this was as it were loose, as it were unsteady. Prajapati was that. Having made himself through himself, he entered into that. Wherefore this verse has been uttered; ‘Having formed the world, having formed existing things and all intermediate quarters, Prajapati the first born of the ceremonial entered into himself with himself.’ ” VI The Mahabharata has its own contribution to make to the subject. It propounds the theory of creation by Manu. The Vanaparvan 1 says: “There was a great rishi, Manu, son of Vivasvat, majestic, in lustre equal to Prajapati. In energy, fiery vigour, prosperity and austere fervour he surpassed both his father and his grand father. Standing with uplifted arm, on one foot, on the spacious Badari, he practised intense austere fervour. This direful exercise he performed with his head downwards, and with unwinking eyes, for 10,000 years. Once, when, clad in dripping rags, with matted hair, he was so engaged, a fish came to him on the banks of the Chirini, and spake:’ Lord, I am a small fish; I dread the stronger ones, and from them you must save me. For the stronger fish devour the weaker; this has been immemorially ordained as our means of subsistence. Deliver me from this flood of apprehension in which I am sinking, and I will requite the deed.’ Hearing this, Manu filled with compassion, took the fish in his hand, and bringing him to the water threw him into a jar bright as a moonbeam. In it the fish, being excellently tended, grew; for Manu treated him like a son. After a long time he became very large and could not be contained in the jar. Then, seeing Manu he said again:’ In order that I may thrive, remove me elsewhere.’ Manu then took him out of the jar, brought him to a large pond, and threw him in. There he continued to grow for very many years. Although the pond was two yojanas long and one yojana broad, the lotus-eyed fish found in it no room to move; and again said to Manu.’ Take me to Ganga, the dear queen of the oceanmonarch; in her I shall dwell; or do as thou thinkest best, for I must contentedly submit to thy authority, as through thee I have exceedingly increased.’ Manu accordingly took the fish and threw him into the river Ganga. There he waxed for some time, when he again said to Manu, From my great bulk I cannot move in the Ganga; be gracious and remove me quickly to the ocean.’ Manu took him out of the Ganga; and cast him into the sea. Although so huge, the fish was easily borne, and pleasant to touch and smell, as Manu carried him. When he had been thrown into the ocean he said to Manu:’ Great Lord, thou hast in every way preserved me; now hear 1 Muir, Vol. I, pp. 199-201.

THE SHUDRAS : ARYANS AGAINST ARYANS 93 from me what thou must do when the time arrives. Soon shall all these terrestrial objects, both fixed and moving, be dissolved. The time for the purification of the worlds has now arrived. I therefore inform thee what is for thy greatest good. The period dreadful for the universe, moving and fixed, has come. Make for thyself a strong ship, with a cable attached; embark in it with the seven rishis and stow in it, carefully preserved and assorted, all the seeds which have been described of old by Brahmins. When embarked in the ship, look out for me. I shall come recognizable by my horn. So shalt thou do; I greet thee and depart. These great waters cannot be crossed over without me. Distrust not my word. ‘Manu replied,’ I shall do as thou hast said. ‘After taking mutual leave they departed each on his own way. Manu then, as enjoined, taking with him the seeds’ floated on the billowy ocean in the beautiful ship. He then thought on the fish, which knowing his desire, arrived with all speed, distinguished by a horn. When Manu saw the horned leviathan, lofty as a mountain, he fastened the ship’s cable to the horn. Being thus attached the fish dragged the ship with great rapidity transporting it across the briny ocean which seemed to dance with its waves and thunder with its waters. Tossed by the tempests, the ship whirled like a reeling and intoxicated woman. Neither the earth nor the quarter of the world appeared; there was nothing but water, air, and sky. In the world thus confounded, the seven rishis, Manu and the fish were beheld. So, for very many years, the fish, unwearied, drew the ship over the waters; and brought it at length to the highest peak of Himavat. He then, smiling gently, said to the rishis,’ Bind the ship without delay to this peak.’ They did so accordingly. And that highest peak of Himavat is still known by the name of Naubandhana (‘the Binding of the Ship’.} The friendly fish (or god, animisha) then said to the rishis,’ I am the Prajapati Brahma, than whom nothing higher can be reached. In the form of a fish I have delivered you from this great danger. Manu shall create all living beings, gods, asuras, men, with all worlds, and all things moving and fixed. By my favour and through severe austere fervour he shall attain perfect insight into his creative work, and shall not become bewildered.’ Having thus spoken, the fish in an instant disappeared. Manu, desirous to call creatures into existence and bewildered in his work, performed a great act of austere fervour; and then began visibly to create all living beings.” The Adi Parvan of the Mahabharata gives a somewhat different version of the story of creation: 1 “Vaishampayana said : I shall, after making obeisance to Svayambhu relate to thee exactly the production and destruction of the gods and other beings. Six great rishis are known as the mind-born sons of Brahma, viz., Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. Kasyapa was the son of Marichi: and from Kasyapa sprang these creatures. There were born to Daksha thirteen daughters of eminent rank, Adili, Diti, Danu, Kala, Danayu, Simuka, Krodha, Pradha, Visva, Vinata, Kapila and Muni. Kadru also was of the number. These daughters had valorous sons and grandsons innumerable. Daksha, the glorious rishi, tranquil in spirit, and great in austere fervour, sprang from the right thumb of Brahma. From the left thumb sprang that great Muni’s wife on whom he begot fifty daughters. Of these he gave ten to Dharma, 1 Muir, Vol. I, pp. 122-126.

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES94 twentyseven to Indu (Soma), and according to the celestial system, thirteen to Kasyapa. Pitamaha’s descendant Manu, the god and the lord of creatures, was his (it does not clearly appear whose) son. The eight Vasus, whom I shall detail, were his sons. Dividing the right breast of Brahma, the glorious Dharma (Righteousness), issued in a human form, bringing happiness to all people. He had three eminent sons, Sama, Kama, and Harsha (Tranquillity, Love, and Joy), who are the delight of all creatures, and by their might support the world .... Arushi, the daughter of Manu, was the wife of that sage (Chyavana, son of Bhrigu)... There are two other sons of Brahma, whose mark remains in the world, Dhatri, and Vidhatri, who remained with Manu. Their sister was the beautiful goddess Lakshmi, whose home is the lotus. Her mindborn sons are the steeds who move in the sky... When the creatures who were desirous of food, had devoured one another, Adharma (Uprighteousness) was produced, the destroyer of all beings. His wife was Nirriti, and hence the Rakshasas are called Nairritas, or the offspring of Nirriti. She had three dreadful sons, continually addicted to evil deeds, Bhaya, Mahabhaya (Fear and Terror) and Mrityu (Death) the ender of beings. He has neither wife, nor any son, for he is the ender.” “Born all with splendour, like that of great rishis, the ten sons of Prachetas are reputed to have been virtuous and holy; and by them the glorious beings were formerly burnt up by the fire springing from their mouths. From them was born Daksha Prachetasa; and from Daksha, the Parent of the world (were produced) these creatures. Cohabiting with Virini, the Muni Daksha begot a thousand sons like himself, famous for their religious observances, to whom Narada taught the doctrine of final liberation, the unequalled knowledge of the Sankhya. Desirous of creating offspring, the Prajapati Daksha next formed fifty daughters, of whom he gave ten to Dharma, thirteen to Kasyapa, and twenty-seven devoted to the regulation of time to Indu (Soma)... On Dakshayani, the most excellent of his thirteen wives, Kasyapa, the son of Marichi, begot the Adityas, headed by Indra and distinguished by their energy, and also Vivasvat. To Vivasvat was born a son, the mighty Yama Vaivasvata. To Martanda (i.e., Vivasvat, the Sun) was born the wise and mighty Manu, and also the renowned Yama, his (Manu’s) younger brother. Righteous was this wise Manu, on whom a race was founded. Hence this (family) of men became known as the race of Manu. Brahmins, Kshatriyas, and other men sprang from this Manu. From him, O king, came the Brahmin conjoined with the Kshatriya. Among them the Brahmins, children of Manu, held the Veda with the Vedangas. The children of Manu are said to have been Vena, Dhrishnu, Narishyanta, Nabhaga, Ikshvaku, Karusha, Saryati, IIa the eighth, Prishadra the ninth, who was addicted to the duties of a Kshatriya, and Nabhagarishta, the tenth. Manu had also fifty other sons; but they all, as we have heard, perished in consequence of mutual dissensions. Subsequently, the wise Pururavas was born of IIa, who, we heard, was both his mother and his father.” VII The Ramayana also deals with the subject of creation. One account of it will be found in the second Kanda. 1 It says : 1 Muir, Vol. I, p. 115.

THE SHUDRAS : ARYANS AGAINST ARYANS 95 “Perceiving Rama to be incensed, Vasishtha replied: ‘Jabali also knows the destruction and renovation of this world. But he spoke as he did from a desire to induce you to return. Learn from me, lord of the earth, this (account of) the origin of the world. The universe was nothing but water. In it the earth was fashioned. Then Brahma Svayambhu came into existence, with the deities. He next, becoming a boar, raised up the earth, and created the entire world, with the saints, his sons, Brahma, the eternal, unchanging, and undecaying, was produced from the ether (akasa). From him sprang Marichi, of whom Kasyapa was the son. From Kasyapa sprang Vivasvat: and from him was descended Manu, who was formerly the lord of creatures (Prajapati). Ikshvaku was the son of Manu, and to him this prosperous earth was formerly given by his father. Know that this Ikshvaku was the former king in Ayodhya.” There is besides this another story of creation. It occurs in the third Kanda and is in the following terms : 1 “Having heard the words of Rama, the bird (Jatayu) made known to him his own race, and himself, and the origin of all beings. ‘Listen while I declare to you from the commencement all the Prajapatis (lords of creatures) who came into existence in the earliest time. Kardama was the first, then Vikrita, Sesha, Samsraya, the energetic Bahuputra, Sthanu, Marichi, Atri, the strong Kratu, Pulastya, Angiras, Prachetas, Pulaha, Daksha, then Vivasvat, Arishtanemi, and the glorious Kasyapa, who was the last. The Prajapati Daksha is famed to have had sixty daughters. Of these Kasyapa took in marriage eight elegant maidens, Aditi, Diti, Danu, Kalaka, Tamra, Krodhavasa, Manu and Anala. Kasyapa, pleased, then, said to these maids:’ ye shall bring forth sons like me, preservers of the three worlds.’ Aditi, Dili, Danu and Kalaka assented; but the others did not agree. Thirty-three gods were borne by Aditi, the Adityas, Vasus, Rudras, and the two Asvins. ‘Manu, (wife) of Kasyapa, produced men, Brahmins, Kshatriyas, Vaishyas, and Shudras. ‘Brahmins were born from the mouth, Kshatriyas from the breast, Vaishyas from the thighs, and Shudras from the feet’ so says the Veda. Anala gave birth to all trees with pure fruits.” VIII As an illustration of what the Puranas have to say, I extract the following passages from the Vishnu Purana : 2 “Before the mundane egg existed the divine Brahma Hiranyagarbha the eternal originator of all worlds, who was the form and essence of Brahma, who consists of the divine Vishnu, who again is identical with the Rik, Yajus, Saman and Atharva-Vedas. From Brahma’s right thumb was born the Prajapati Daksha; Daksha had a daughter Aditi; from her was born Vivasvat; and from him sprang Manu. Manu had sons called Ikshvaku, Nriga, Dhrishta, Saryati, Narishyanta, Pramsu, Nabhaganedishta, Karusha, and Prishadhra. Desirous of a son, Manu sacrificed to Mitra and Varuna. but in consequence of a wrong invocation 1 Muir, I, p. 116. 2 Muir, Vol. I, pp. 220-221.

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES96 through an irregularity of the hotri-priest a daughter called Ila was born. Then through the favour of Mitra and Varuna she became to Manu a son called Sudyumna. But being again changed into a female through the wrath of Isvara (Mahadeva) she wandered near the hermitage of Budha the son of Soma (the Moon); who becoming enamoured of her had by her a son called Pururavas. After his birth, the god who is formed of sacrifice, of the Rik, Yajus, Saman, and Atharva Vedas, of all things, of mind, of nothing, he who is in the form of the sacrificial Male, was worshipped by the rishis of infinite splendour who desired that Sudyumna should recover his manhood. Through the favour of this god Ila became again Sudyumna.” The Vishnu Purana then proceeds to give the following particulars regarding the sons of Manu : “(i) Prishadhra became a Shudra in consequence of his having killed his religious preceptor’s cow. (ii) From Karusha the Karushas, Kshatriyas of great power were descended. (iii) Nabhaga, the son of Nedishta became a Vaishya.” The above is the story of the Solar race. The Vishnu Purana 1 has also a parallel story relating to the Lunar race which according to it sprang from Atri just as the Solar race from Manu : “Atri was the son of Brahma, and the father of Soma (the moon), whom Brahma installed as the sovereign of plants, Brahmins and stars. After celebrating the rajasuya sacrifice, Soma became intoxicated with pride, and carried off Tara (Star), the wife of Brihaspati, the preceptor of the gods, whom, although admonished and entreated by Brahma, the gods, and rishis, Soma refused to restore. Soma’s part was taken by Usanas; and Rudra, who had studied under Angiras, aided Brihaspati. A fierce conflict ensued between the two sides supported respectively by the gods and the Daityas, etc., Brahma interposed, and compelled Soma to restore Tara to her husband. She had, however, in the meantime become pregnant, and bore a son Budha (the planet Mercury), of whom when strongly urged, she acknowledged Soma to be the father. Pururavas 2 was the son of this Budha by Ila, the daughter of Manu. Pururavas 3 had six sons, of whom the eldest was Ayus. Ayus had five sons; Nahusha, Kshattravriddha, Rambha, Raji and Anenas. Kshattravriddha had a son Sunahotra who had three sons, Kasa, Lesa and Gritsamada. From the last sprang Saunaka, who originated the system of four castes. Kasa had a son, Kasiraja, of whom again Dirghatamas was the son, as Dhanvantari was of Dirghatamas.” Compare these ideologies of creation with those set out in Chapter 2 and what do we find? I think the result of comparison may be set down in the following propositions: (1) one is sacerdotal in 1 Muir, Vol. I, pp. 225-226. 2 The loves of Pururavas and the Apsara Urvasi, are related in the Satapatha Brahmanas, xi. 5.1.11; in the Vishnu Purana, vi. 6.19. ff; in the Bhagavata Purana, ix. 14; and in the Harivamsa, section 26. The Manabharata, Adip, section 75, alludes to Pururavas as having been engaged in a contest with the Brahmins. This passage will be quoted hereafter. 3 Vishnu Purana, iv.7.1.