z:\ ambedkar\vol 04\vol4 05.indd MK SJ DK YS 23 9 2013/YS 8 11 2013 237
APPENDIX I
with Purush as the oblation, the spring was its butter, the summer its fuel, and the autumn its (accompanying) offering. 7. This victim, Purush, born in the beginning, they immolated on the sacrificial grass. With him the gods, the Sadhyas, and the rishis sacrificed. 8. From that universal sacrifice were provided curds and butter. It formed those aerial (creatures) and animals both wild and tame. 9. From the universal sacrifice sprang the rich and saman verses, the metres and the yajush. 10. From it sprang horses, and all animals with two rows of teeth; kine sprang from it; from it goats and sheep. 11. When (the Gods) divided Purusha, into how many parts did they cut him up ? What was his mouth ? What arms (had he) ? What (two objects) are said (to have been) the thighs and feet ? 12. The Brahmana was his mouth; the Rajanya was made his arms; the being (called) the Vaisya, he was his thighs; the Sudra sprang from his feet. 13. The moon sprang from his soul (manas), the sun from his eye, Indra and Agni from his mouth, and Vayu from his breath. 14. From his navel arose the air, from his head the sky, from his feet the earth, from his ear the (four) quarters; in this manner (the Gods) formed the worlds.
- When the Gods, performing sacrifice, bound Purusha as a victim, there were seven sticks (struck up) for it (around the fire), and thrice seven pieces of fuel were made. 16. With sacrifice the Gods performed the sacrifice. These were the earliest rites. These great powers have sought the sky, where are the former Sadhyas, gods”.
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This hymn is known by its general name Purusha Sukta and is supposed to embody the official doctrine of Varna and Caste.
The first thing to do is to inquire which of the other Vedas accept the theory of the origin of the Varna system as propounded in the Purusha Sukta of the Rig-Veda. Examining the different Vedas from this point of view the result appears to be very striking.
The Sama-Veda has not incorporated the Purusha Sukta among its hymns. Nor does it give any other explanation of the Varna Dharma.
The Yajur-Veda discloses a very great degree of diversity of opinion on this issue. Taking up the case of the White Yajur-Veda separately from that of the Black Yajur-Veda the position as it emerges from a comparison of its three available Sanhitas stands thus. Of the three Sanhitas the Kathaka Sanhita and Maitreyani Sanhita do not make any reference to the Purusha Sukta of the Rig-Veda nor do they make any attempt to give any other explanation of the Varna system. The Vajaseniya Sanhita is the only Sanhita of the Yajur-Veda which incorporates the Purusha Sukta but not without transposition of the verses. But the Vajasaneya Sanhita gives a new and original