z:\ ambedkar\vol 04\vol4 05.indd MK SJ DK YS 23 9 2013/YS 8 11 2013 235
RIDDLE NO. 20
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(32) The acceptance of aranis (two wooden blocks for producing fire) by Brahmanas in the Homa at the time of Jatakarma in order that all the ceremonies for the child from Jatakarma to his marriage may be performed therein.
(33) Constant journeys by Brahmanas.
(34) Blowing of fire with the mouth (i.e., without employing a bamboo dhamani).
(35) Allowing women who have become polluted by rape, etc., to freely mix in the caste (when they have performed prayascitta) as declared in the sastric texts.
(36) Begging of food by a sannyasin from persons of all Varnas (including Sudra).
(37) To wait (i.e., not to use) for ten days water that has recently been dug in the grounds.
(38) Giving fee to the teacher as demanded by him (at the end of study) according to the rules laid down in the sastra.
(39) The employment of Sudras as cooks for Brahmanas and the rest.
(40) suicide of old people by falling from a precipice of into fire.
(41) Performing acamana by respectable people in water that would remain even after a cow has drunk it to its heart’s content.
(42) Fining witnesses who depose to a dispute between father and son.
(43) Sannyasin should stay where he happens to be in the evening.
The strange thing about this code of Kali-Varjya is that its significance has not been fully appreciated. It is simply referred to as a list of things forbidden in Kali Yug. But there is more than this behind this list of don’ts. People are no doubt forbidden to follow the practice listed in the Kali Varjya Code. The question however, is: Are these practices condemned as being immoral, sinful or otherwise harmful to society? The answer is no. One likes to know why these practices if they are forbidden are not condemned? Herein lies the riddle of the Kali Varjya Code. This technique of forbidding a practice without condemning it stands in utter contrast with the procedure followed in earlier ages. To take only one illustration. The Apastambha Dharma Sutra forbids the practice of giving all property to the eldest son. But he condemns it. Why did the Brahmins invent this new technique, forbid but not condemn? There must be some special reason for this departure. What is that reason?
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