Riddles in Hinduism

148 Pages·2016·34.157 MB·English

by  B.R. Ambedkar, Kancha Ilaiah

The Vedasarea worthlesssetof
i
books Thereisnoreasoneither
,
:
tocall them sacredor infallible'
i
'Asearingchallenge
totheentire
intellectualorder'
PRATAPBHANUMEHTA
RIDDLES IN HINDUISM
THEANNOTATEDCRITICALSELECTION
it
i B.R. AMBEDKAR
t
s
WITHTHERIDDLEOFAMBEDKAR'
ANINTRODUCTIONBYKanchallaiah
!f
'O'-
navayana
Praiseforthebook
RiddlesofHinduismisasearingchallengetotheentireintellectual
order. The neglect of this text has itself become a metaphor for
the ways in which the privileged have avoided a serious and
honest engagement with Ambedkar. It is an important event
that this text is finally being published with proper annotations
and scholarly apparatus. The editors have done a wonderful act
of recovery. Ambedkar was always meant to disconcert, and to
shake our very foundations. This is a text that shows him at his
forensic best. Whether you agree or disagree, this text should
startan honestconversation.Wecannotcontinuetohidebehind
the platitudes that Ambedkarso effectively pierces.
—Pratap Bhanu Mehta, president, Centrefor PolicyResearch
There is not a shadow of doubt that B.R. Ambedkar’s Riddles
in Hinduism has been annotated with both love and care. The
punctiliousness with which the notes have been written will
certainly make the riddles less riddle-like to lay as well as
informed readers. Decidedly, this edition, aided by Kancha
Ilaiah’s lucid and pointed introduction, will go a long way in
dispellingsomeofthe viewsapropos tradition that have become
(cid:127).* commonsensical by the act ofconstant repetition. Passionate yet
scholarly,confrontationalyetfortifiedbyastrongsenseoftextual
integrity, Riddles in Hinduism, composed almostsixty yearsfrom
today, once again offers us the chance to engage in meaningful
andsanedialogues.
—Sibaji Bandyopadhyay, author of Three Essays on the Maha-
bharata: Exercisesin Literary Hermeneutics
r
t
Bhimrao Ramji Ambedkar was born in 1891 into an Riddles in Hinduism
‘Untouchable’ family of modest means. One of India’s most
radicalthinkers,hetransformedthesocialandpoliticallandscape An exposition to enlighten themasses
in the struggle against British colonialism. He was a prolific
writer who oversaw the drafting of the Indian Constitution B.R. Ambedkar
and served as India’s first Law Minister. In 1935, he publicly
The annotatedcritical selection
declared that thoughhewas bornaHindu, hewould not dieas
one. Ambedkar eventually embraced Buddhism, afew months editedandannotatedby
before hisdeath in1956. S.ANANDandSHOBHNAIYER
Kancha Ilaiah is Director, Centre for the Study of Social IntroducedbyKANCHAILAIAHwiththeessay
Exclusion and Inclusive Policy, Maulana Azad National Urdu TheRiddleof Ambedkar:
University, Hyderabad. He is best known for his work, Why I WhydidhesayhewasbornaHindu?
am Not a Hindu: A Sudra CritiqueoJHindutva Philosophy, Culture
and Political Economy. He has authored several books including
Buffalo Nationalism:ACritiqueofSpiritual Fascismand Post-Hindu
India: A Discourse in Dalit-Bahujan, Socio-Spiritual and Scientific
Revolution.
S. Anand is the publisher of Navayana. He is the co-author of
Bhimayana,agraphicbiographyofAmbedkar,andhasannotated
thecritical edition ofAmbedkar’sclassic AnnihilationofCaste.
Shobhna Iyer studied ancient history at Jawaharlal Nehru
University, New Delhi.
Unnamati Syama Sundar is doing his doctoral research at
Jawaharlal Nehru University on the art and visuals used in navayana
the popular Telugu children’s magazine, Chandamama. He is
currently teachinghistoryatSRR College, Vijayawada.
rr \\
Contents
RiddlesinHinduism:AnExpositionto Enlightenthe Masses
TheAnnotated Critical Selection
Preface 7
10867911
IntroductionbyKanchallaiah
TheRiddleofAmbedkar:WhydidhesayhewasbornaHindu? 17
ISBN9788189059774
©“TheRiddleofAmbedkar”,Kancha llaiahShepherd RiddlesinHinduism
©Annotationsand thisedition, Navayana PublishingPvtLtd B.R.Ambedkar 47
Allrightsreserved.Nopartofthisbookmaybereproduced,stored Introduction 49
in a retrievalsystem, or transmittedinanyformorbyanymeans,
electronic, mechanical, photocopying, recording or otherwise, PartI—Religious
without thepriorpermission ofthepublisher.
RiddleNo.1/TheDifficultyofKnowingWhyOneisaHindu 58
RiddleNo.6/TheContentsoftheVedas:
NavayanaPublishingPvtLtd
HavetheyanyMoralorSpiritualValue? 66
1552ndFloor
RiddleNo.13/TheRiddleofAhimsa 85
ShahpurJat, NewDelhi110049
RiddleNo.14/FromAhimsabacktoHimsa 98
navayana.org
PARTII—Social
TypesetinBemboandOptima at Navayana
RiddleNo.16/TheFourVarnas:
PrintedbySanjivPalliwalatParamOffset, NewDelhi AretheBrahmansSureoftheirOrigin? 105
Subscribe to updatesat navayana.org/subscribe RiddleNo.17/TheFourAshramas:TheWhyandHowaboutthem 129
Followonfacebook.com/Navayana RiddleNo.18/Manu'sMadnessortheBrahmanicExplanation
oftheOriginoftheMixedCastes 139
RiddleNo.19/TheChangefromPaternitytoMaternity:
WhatdidtheBrahmansWishtoGainbyit? 155
PARTIll-Political
RiddleNo.22/BrahmaisNotDharma:WhatGoodisBrahma? 166
RiddleNo.23/KaliYuga:WhyHavetheBrahmansmadeitUnending? 180
AppendixI/TheRiddleofRamaandKrishna 217
ListofalltheRiddlesfromtheBAWSedition 247
AppendixII/"TheTowel,theTarBrushandtheHammer"
ArchivalcartoonscuratedbyUnnamatiSyamaSundar 249
Bibliography 256
Acknowledgements 272
Index 273
9
Preface
Riddles in Hinduism is one of his many works B.R. Ambedkar
did not get to publishin hislifetime.Aswe began the processof
selectingandannotatingthe Riddles,thebookitselfposedamajor
riddle. While the first and second editions of an iconic work
like Annihilation of Caste (1936, 1944) that Ambedkar oversaw
to the last detail could be traced, we had no choice but to base
our edition of Riddles on the version that appears in Volume
4 of the ongoing multi-volume series called ‘Dr Babasaheb
Ambedkar: Writings and Speeches’, known by the acronym
BAWS, produced by the Maharashtra government’s education
department.Allthat theeditorssayofRiddlesinHinduismisthis:
Themanuscriptsof“RiddlesofHinduism” have beenfound
in separate chapters bundled together in one file. These
chapterscontain corrections, erasures,alterations,etc. bythe
handsofDrAmbedkarhimself.Fortunately,theintroduction
by Dr Ambedkarisalso availablefor this book. We, however,
regret that the final manuscript of this volume has not been found.
TheCommitteehasacceptedthetitle“RiddlesinHinduism”,
given by Dr Ambedkar in his Introduction to the Book....
TheEditorialCommitteehasfoundachapteron“Riddlesof
RamaandKrishna” whichmighthavebeenintendedforthe
volume “Riddles in Hinduism”.The 24 riddles as proposed
in his original plan were changed often in blue-prints. The
seriatim of the contents and chapters and the arrangement
of the file do not synchronize. The chapter on Rama and
Krishna did not find a place in the listing of the contents of
the book. However, we are including it in the volume on
Riddles (BAWSVol4,1987a,xiv-xv, emphasisadded).
8 Preface Preface 9
How the Ambedkar papers came into the possession of the the AdditionalRentControllerservedheranoticeon17January
state of Maharashtra and how the state was literally forced into 1967.On20January,SavitaAmbedkarleftforAlwar(Rajasthan),
publishinghisworksmakesforaninterestingandsadstory.After perhaps in the hope that nothing would happen in her absence.
he resigned from Nehru’s cabinet in September 1951 following (Rattu, in his account, sounds paranoid and suspicious ofSavita
the impasse over the Hindu Code Bill (which Kancha Ilaiah Ambedkar and her motives, even implying that she saw to it
discusses in hisintroduction), Ambedkar’sspent hislast yearsin that an ailing Ambedkar did not get the right kind of medical
Delhiat26,AlipurRoad,abungalowherentedfromtheformer treatment in theyearsleading to hisdeath.)
Raja of Sirohi (a princely state in southern Rajasthan). He With Mrs Ambedkar away,Jain and his son-in-law entered
lived here with his wife Savita Ambedkar, a Saraswat Brahman the premises with three bailiffs and twenty musclemen and
medical doctor he’d married in 1948 in his fifty-sixth year (a forcibly opened the rooms, wresting the keys from Mrs
marriage the New York Timesdescribed as moresignificant than Ambedkar’s servant Mohan Singh. Jain and his men removed
theweddingofa royalty toa commoner). all the papers that had been neatlyarranged inseveral racksin a
Once he resigned, Ambedkar did not have any official bigstoreroom. These were recklessly dumped in an open yard.
secretarial staff to help him. At this point, he asked Nanak The room contained several ofAmbedkar’s “countless precious
Chand Rattu, a Punjabi Ad-Dharmi Dalit who had expressed documents and important papers, nicely kept in several racks...
his keenness to assist Ambedkar since their first meeting in and manuscripts of his several writings” (Rattu 1997, 202).
January 1940 and who now worked as a typist in a central Luck wassuchit rained that night.SeveralofAmbedkar’spapers
government office, if he would help him with secretarial work were irrevocably destroyed. That for over ten years Ambedkar’s
and be his factotum. Rattu readily agreed and would show papershadremained unexaminedand untouchedinastoreroom
—
up at Ambedkar’s house every evening after office hours and in Delhi even if Rattu says he dusted them on and off and
—
work till well past midnight. From October 1951 to December fumigated them is tragedy enough. They should have been
1956, he typed out almost all of Ambedkar’slettersand papers. partofthe National ArchivesofIndia.
Ambedkar diedon 6December1956,intestate. Rattu published UponherreturnfromAlwar,MrsAmbedkarsoughtthehelp
—
two worshipful memoirs about his time with Ambedkar of Home Minister Y.B. Chavan and the Lt Governor of Delhi
Reminiscencesand Remembrancesof Dr B.R. Ambedkarin 1995and A.N. Jha to access the premises and excavate her belongings.
Last Few Years of Dr Ambedkarin 1997.Thefollowingaccount is Soon, the building where Ambedkar lived was brought down,
based on these books. and thepropertychanged hands.Thoughthesequenceofevents
AccordingtoRattu,in1966,tenyearsafterAmbedkar’sdeath, fromhereon isnotclear, thecustodiansoftheDelhiHighCourt
oneMadanLaiJaincametopurchasetheten-roomAlipurRoad took possessionofwhat remainedoftheAmbedkarpapers.The
bungalow in 1966.Jain allowed Savita Ambedkar, who’d been BAWS editors narrate the story thereafter, without thinking it
living there, to retain two rooms. He gave one portion to his necessary to accordfor thelost time:
son-in-law, and rented one part of the building to an additional Later, these papers were transferred to the Administrator
sessionsjudge. But soon, hesought to evict Mrs Ambedkar and General of the Government of Maharashtra. Since then,
*
Preface11
10 Preface
—
the boxes containing the unpublished manuscripts of Dr Milind College, on behalf of People’s Education Society in
Ambedkar and several other papers were in the custody Aurangabad, the administrative headquarters ofMarathwada. A
of the Administrator General. It was learned that ShriJ.B. caste war broke out, lasting67 days. About 1,200 villages were
Bansod,anAdvocatefromNagpur,hadfiledasuitagainstthe affected in three districts, nineteen Dalits were killed, Dalit
Governmentin the High CourtBench at Nagpur which was women were molested and raped, and Dalit homes were burnt
later transferred to the High Court ofJudicature at Bombay. andpillaged.Itwasonlyin1994that theuniversitywasrenamed
The petitioner had made a simple request seeking permission Babasaheb AmbedkarMarathwada University (BAMU)—butit
fromthecourttoeitherallowhimtopublishtheunpublished
writings of Dr Ambedkar or to direct the Government to isstillcalledMarathwadaUniversityinadministrativespeakand
publish the same as they had assumed national significance. town parlance. —
Thislitigation was pending before the Bombay High Court It was against this background that in 1976 twenty years
forseveral years (BAWSVol 4,1987a,xi-xii, emphasesadded). after Ambedkar’s death—the state government formed the Dr
In other words, the Maharashtra government was asked by Babasaheb Ambedkar Source Material Publication Committee,
a Dalit advocate, representing the aspirations of several Dalits appointing Vasant Moon as Officer on Special Duty. The first
(unfortunately but unsurprisingly not shared by non-Dalits) volume was published in 1979 and subsequently twenty-two
to explain why it was sitting on Ambedkar’s papers (or what volumes of speeches and writings have been printed, volumes
remainedofthem),foryears,virtuallydoingnothing.Meanwhile, thatarealmostimpossible tofindin regularbookstores.
the already published writings ofAmbedkar were kept in print The question before us now is which version of Riddles in
byDalitactivistsacrossIndia.TouchableIndiadidnotquitecare Hinduism are we reading, especially since the BAWS editors
for this Untouchable who constantly and relentlessly questioned “regret that the final manuscript of this volume has not been
—
Brahmanism and Hinduism till his last breath and Riddles in found”? Why did Ambedkar not publish this work in his own
Hinduism is testimony, as you will see. lifetime?Whenexactlydidheworkonthismammothexegetical
The 1970s also saw great political ferment. The radical exercise that runs to ground everything people with caste hold
Dalit Panthers was formed in Bombay in 1972. Inspired dear?
by the Black Panther Party, it explored the convergence of Rattu records that Ambedkar began writing Riddles in
Ambedkarism, Marxism and Buddhism. In 1978, the issue Hinduism in the first week ofJanuary 1954 and completed it by
of renaming the Marathwada University in Aurangabad the end of November 1955. He made “four press copies” that
after Babasaheb Ambedkar—what could have been a benign Rattutypedout“onafinestrongpaper”.WhenRattusubmitted
gesture of symbolism—ran aground with the Shiv Sena and that making four typed copies of the same manuscript seemed
the Maratha community vehemently opposing the move. The unnecessary,Ambedkar responded“with asmile”:
Shiv Sena chief Bal Keshav Thackeray had responded with this “Look,” he said, “what is the title of the book—Riddles
—
infamous statement: “Gharaat nahi peeth, magtaay vidyapeethr in Hinduism which is itself a reply.I haven’t got my own
“They’ve no bread to eat but demand a university.” The fact is, press and naturally it has to be given to some Hindu press for
— printing.Itcanbelost,burntordestroyedandmyseveralyears
in 1950, Ambedkar had started the first ever degree college
12 Preface Preface 13
—
ofhardlabourwillthusgowaste.Doesn’t matterwhat thecost Pnwwfc ,WSi
involved.I must have asparecopywith me”(1997,63). .
SAM RAJXAAT"LAST /
Rattu says the book was complete in all respects, but W
its publication was held up as Ambedkar wanted to add two
\AMAPAHOir
important photographs. The first was of Dr Rajendra Prasad, * YOUitoBKAOI
MUSMMS
the first president of the republic, visiting Benares in 1952, TOOomtM
worshipping Brahmans, washing their feet and drinking the
water.ThesecondphotorelatedtoPanditJawaharlalNehruwho
on 15 August 1947sat at the yagna performed by the Brahmans
of Benares to celebrate the event of a Brahman becoming the
first prime ministeroffreeandindependent India. Nehru issaid
tohaveworntheRajaDandagiventohimbytheBrahmansand
drank thewateroftheGanga broughtbythem.Rattu notesthat 2f0o0rehSeaandssk.riftuPlmanddeidtstwhietmh,wgaotev*r,tfhUetmt tswmMeltpaansdteRosn.thIte/ir-
while “DrRajendraPrasad’sphoto hadbecomeavailable,search Banaras,N^ovember16,1952.
was on for the photo of Nehru.”
The December 1952 issue of Filmindia, founded and edited since 1935 by Baburao
Ambedkartoomakesnoteofthesetwoincidentsin hiswork Patel,featuredthiscartoon.Twoprominentcartoonistsusedtodrawforthismagazine—
'Thoughts on Linguistic States (a critique ofthe report oftheStates Earan and B.K. Thackeray (Bal Keshav Thackeray). Filmindia used to publish highly
controversial cartoons attacking religious fundamentalism,both Hindu and Islamic.
Reorganization Commission) completed in December1955: Cartooniststhereforerarelysignedtheircartoons.Basedonstyleonecaninferthatthis
Did notPrimeMinister Nehru on the15thofAugust1947sit isbyEaran.Source:NationalFilmArchiveLibrary,Pune.AscessedinFebruary2013by
at theyajnaperformedbytheBrahminsofBenarestocelebrate UnnamatiSyamaSundar.
the event of a Brahmin becoming the first Prime Minister of
Krishna, (vi) Riddle of Trimurti and (vii) Riddle of Woman.
free and independent India and wear the RajaDandagiven —
Of these, he gave priority to The Buddha and His Dhamma
to him by these Brahmins and drink the water of the Ganges
brought by them? How many women have been forced to an unfair but tactical choice he was forced to make. Even to
goSatiin recent days and immolate themselveson thefuneral publish this opus, he wrote out several letters seeking financial
pyre of their dead husbands.Did not the President [Rajendra assistance including a few to M.R. Masani, Chairman of Tata
Prasad] recentlygotoBenaresandworshiptheBrahmins,wash IndustriesLtd. Ina reminderon17March1956,Ambedkarsays,
their toesand drink thewater? (BAWSVol1,1979,149). “I’mdreadfully in a hurry and ifMr Tata refuses my request I’d
Through the 1950s, Ambedkar was under tremendous like to go with my bowl to another door” (cited in Rattu 1997,
financial stress and in a hurry to publish as many books as 60).Afterassuringthemselvesthat a book on theBuddha might
he could, given his failing health. Rattu lists (1997, 59) the not be “controversial”, on 1 May 1956, the Sir Dorabji Tata
following titles: (i) Buddha and His Dhamma, (ii) Buddha and TrustsanctionedRs3,000. NeedinganotherRs20,000 tocover
Karl Marx, (iii) Revolution and Counter-revolution in Ancient printing expenses, Ambedkar then abjectly wrote to Nehru on
India, (iv) Riddles in Hinduism, (v) Riddle of Rama and 15 September 1956, asking “if the Government of India could
14 Preface Preface 15
purchase 500 copiesfor distribution among the variouslibraries and only Dalits embraced his re-invented Navayana Buddhism,
and among the many scholars whom it is inviting during the which was premised on the negation of Brahmanic Hinduism.
course of this year for the celebration of Buddha’s 2,500 years’ This explains India’s collective neglect of the nonviolent
anniversary”(BAWSVol17,Part1,2003,444-5).Hewasturned egalitarian revolution he charted, and the Prabuddha Bharat he
down, politelyofcourse. (The proposedAmbedkarmemorialat sought to usher.
Indu Millsin Mumbai hasa budget ofRs 425 core.) Riddles in Hinduism as published under BAWS Volume 4
While The Buddha and His Dhammawas publishedsoon after features twenty-four riddles and eight appendices classified
Ambedkar’sdeath, Riddlesin Hinduism (andseveralotherworks) under three heads: Religious, Social and Political. Several of
had to wait for three decades before being exhumed. When it Ambedkar’s notes are incomplete and sometimes even chapters
was finally published in 1987 under BAWS Volume 4, copies of end with the BAWS editors saying, “Incomplete. Further text
thebookwereburntpubliclyataMarathaMahamandalmeeting missing.”
in Amravati in January 1988. The state government withdrew The work runs to over 170,000 words and reissuing it in
the book when theShivSena rioted in Bombay for the removal its entirety, with annotations, would have made for a bulky
of the chapter, “The Riddle of Rama and Krishna”. When book ofat least eight hundred pages. Therefore, ten riddles and
thousands of Dalits staged counter-protests across Maharashtra, one addendum have been selected from Ambedkar’s fifteen
thechapter wasreinstatedbutwithacaveat that thegovernment religious, five social and four political quandaries. These better
did not “concur with views expressed in this chapter”. The represent thesocial and political charades thatBuddhismsought
government edition carries this disclaimer till date. to uproot but textual Hinduism, as Ambedkar argues, made
Ambedkar’sfearsthatthebookcouldwellbelostordestroyed possible. By attacking the abstractions that ironically form the
—
by the Hindus is not unfounded. It has a historical basis. After ‘Sanatan’ bedrock of Brahmanic theology like varnashrama,
all, scholars acknowledge that most Buddhist manuscripts from Vedic scriptural authority, the appropriation of ahimsa, the
the subcontinent that have survived were found outside the shifting sacrality of Hindu gods, the laws of Manu, and the
—
subcontinent, owing to the efforts of Buddhist missionaries enduring Kali Yuga these questions and their answers are
to find a safe place for them: the Brahmans sought to destroy stellarexamplesofAmbedkar’sscholarship that go astep beyond
whatever they could lay their hands on. If The Buddha and His cataloguing inequality to also asking the difficult, but ethical,
DhammawasAmbedkar’sgospel, Riddles in Hinduismis the kind question of justice. Primarily, they mount a moral critique on
ofcritique that issimilar to what the Buddha himselfand other Hindu ‘spirituality’orrather theabsenceofit.Theriddlesinthis
Sramanic traditionssuch as the Lokayata school undertook. edition comprise the moreidentifiable‘tenets’of Hinduism that
When theBuddha went about callingBrahmans to dialogue continue to be milked for theirprofitability today.
with him, they came forward. He defeated them in intellectual This editorial intervention was needed keeping in mind
debates and even won some of them over to his Sangha. But issuesofspace,relevanceandaccessibilitywhilealsoundertaking
Ambedkar did not'enjoy that luxury. Unlike Siddhartha who the(cid:127)debatable, but ultimately contingent, task of introducing
wasaKshatriyaprince,BhimraoAmbedkarwasanUntouchable, Ambedkar’s sustained tirade on Hinduism to as wide and
16 Preface
uninitiated an audience as possible. This is by no means a
comprehensive or definitive selection; it is at best an indicative
one, andwhatwas possible givenourlimitations.
Ambedkaroftenpresumesaminimalfamiliaritywithtextual
debates and knowledge of Brahmanic theology and mythology
in his readers. We therefore set ourselves two tasks: to go back
to the primary sources Ambedkar refers to, and to find out
what thelatest availablescholarship says on this.What was most Introduction
fulfilling about this exercise was to realize that the questions The Riddleof Ambedkar:
—
Ambedkar raises be it on the suspicious interpolation of the Whydidhesayhe wasborna Hindu?
Purusha Sukta hymn into the Rig Veda or the gobbledygook
around Varna and ashrama and the collapsing of the two at a Kancha llaiah
—
historical juncture have been echoed and validated in later
scholarship.Oneofthemostchallengingyetenjoyableaspectsof
crafting theannotations was parsing through Ambedkar’s notes
where he refers to several texts on a single topic. Considering
how long it took us to verify each source and make corrections
where needed,itisawe-inspiringtoconsiderthat Ambedkar did
thissomesixty years ago, all by himself.
Given the ironyofboth theannotators beingbornBrahman,
this exercise in writing a commentary on Ambedkar’s text t
made us self-conscious about following what ultimately seems
a Brahmanical bhashya tradition. But truth be told, reading
Ambedkar’s work only exposed our own profound ignorance
of the texts and theology he so consummately discusses and
demolishes. And how else is one to join Ambedkar’s Sangha
than byaidingandabettinghim? Isredemptioneverpossiblefor
aBrahman may well be anotherlost riddle.
S.Anand
30 March 2016
New Delhi
^rr-exf