z:\ ambedkar\vol 04\vol4 05.indd MK SJ DK YS 23 9 2013/YS 8 11 2013 250
250 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
which is a new importation. The Taitteriya Brahmana sports with an altogether new theory. It speaks of Brahmins born of Gods and Sudras from Asuras.
The Manu Smriti offers two explanation mythological and rational. The mythological explanations ascribes the origin to Brahma and the rational ascribes it to the constitutional make up of the individual. The Ramayana, the Mahabharata and the Puranas seem to be in support of the theory of Manu as the progenitor of the four Varnas. In the handling of the theme of Manu they have made a complete mess of him. In the Ramayana this Manu is a female a daughter of Daksha and wife of Kasyappa. In the Mahabharata Manu is a male and not a female. He is the son of Vivasvat who is the son of Kasyappa. In the Mahabharata the wife of Kasyappa is not Manu but is Dakshayani who is also said to be the daughter of Daksha. The Puranas while expounding the theory of Manu as the originator of the four varnas have introduced into it many divergent elements. The Vishnu Purana instead of ascribing the origin to Manu proceeds to ascribe it to his sons. But in hurry explains the origin of the two Varnas only, namely, Brahmins and Sudras from two of Manu’s eight sons and forgets to give an explanation of the two other varnas. In another place the same Vishnu Purana expounds another theory by which origin of the four Varnas through Manu in the female line of his daughter Ila. According to the second theory Ila married Pururavas who had six sons the eldest of whom was Ayus. From Ayus to Kshatravridha, from him Sunahotra, from him Gritsamada. The four varnas were originated from Gritsamada. The Vayu Purana does not admit this. It says that the four varnas were born from Saunaka the grandson of Gritsamada. The Harivamsa in one place agrees with the Vishnu Purana that the progenitor was Gritsamada with this difference that the Sudras did not spring but from whom gives no explanation. In another place it says that the four varnas sprang from Sunaka the son of Gritsamada thus differing from itself, from the Vishnu Purana and from the Vayu Purana.
These explanations are like effusions of the imbeciles. They show how hard the Brahmins were put to for the defence of the Varna system. The question is why were the Brahmins not able to give a consistent and uniform unimpeachable, convincing and rational explanation of the Varna system of which they have been such strong protagonists ?
Of these numerous explanations there are two on which the Varna system is defended by the Brahmins of today.