ambedkar riddle no 9 kr irs 1`1 7 25

Rajaram Krishnamurthy Thu, 10 Jul 2025 21:24:08 -0700

AMBEDKAR RIDDLE 9 PART 8 10/11/7/25 KR IRS

KR      Ambedkar continued vigorously accusing Konar notes became only
subordinate to Cilappatikaram .  where VEDAS ARE APAURUSHEYA  WHILE
UPAISHADS ARE THE TREATISES OF THE SCIENTISTS; AND HOW THIS AVIVEKI
COMPARES THEM AT ALL?

AMBEDKAR:

Riddle No. 9: How the Upanishads came to be made subordinate to the Vedas?

The original title of this chapter was "Jaimini versus Badarayana" after
two ancient scholars. Ambedkar describes Jaimini as an upholder of the
Vedas, and Badarayana as an upholder of the Upanishads. Ambedkar quotes
Shankaracharya's commentary on their works to explain their opposing views.
Jaimini declared that a man's self can go to heaven only if he performs
Vedic ritual sacrifices. Badarayana states that the performance of
sacrifices (karma-kanda) is necessary only for those who believe in the
Vedas; it is not necessary for those who have the knowledge of the self
(jnana-kanda) from the Upanishads. While Jaimini denounces Badarayana's
beliefs as false and delusional, Badarayana concedes that Jaimini's beliefs
have scriptural authority while insisting that his beliefs also have
scriptural authority. Ambedkar criticizes Badarayana for his weak response,
and asks why did he not question the infallibility of the Vedas.

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RIDDLE NO. 9

HOW THE UPANISHADS CAME TO

BE MADE SUBORDINATE TO THE

VEDAS ?

In the preceding chapter it was shown that originally the Upanishads

were not a part of the Vedas and that the two in the matter of doctrine

were opposed to each other. It is instructive to compare the later relations

between the Vedas and the Upanishads. The later relations between

them are best illustrated by the controversy between two philosophers,

Jaimini and Badarayana.

Jaimini is the author of a work called the Mimamsa Sutras while

Badarayana is the author of Brahma Sutras. Jaimini is an upholder of

the Vedas and Badarayana is an upholder of the Upanishads.

The point of dispute was—Is it necessary to perform sacrifices ? The

Vedas say ‘yes’ and the Upanishads say ‘no’.

The position of Jaimini is stated by Badarayana in his Sutras 2-7,

and explained by Shankaracharya in his commentary.

Jaimini contends that1 :

“No one undertakes a sacrificial act unless he is conscious of the

fact that he is different from the body and that after death he will go

to heaven, where he will enjoy the result of his sacrifices. The Texts

dealing with self-knowledge serve merely to enlighten the agent and so

are subordinate to sacrificial acts.”

In short Jaimini says that all that Vedanta teaches is that self is

different from the body and outlive the body. Such a knowledge is

not enough. The self must have the aspiration to go to heaven. But it

can’t go to heaven unless it performs Vedic sacrifices which is what his

Karmakand teaches. Therefore his Karmakand is the only Salvation

and that the Jnankand from that point of view is quite useless. For this

Jaimini relies on the conduct of men who have believed in Vedanta2 :

1 See Badarayana Sutra 2 and Shankara’s comment on it.

2 See Badarayana Sutra 3 and Shankara’s comment.

‘Jaimini versus Badarayana’ was the title given to this chapter which

was later scored out. This is a 9-page typed MS with modifications in

the first two pages by the author.—Ed.

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“Janaka, emperor of Videha performed a sacrifice in which gifts were

freely distributed (Brih. 3.1.1). I am going to perform a sacrifice sirs
(Chh.

5.11.5). Now both Janaka and Asvapati were knowers of the Self. If by

this knowledge of the Self they had attained Liberation, there was no need

for them to perform sacrifices. But the two texts quoted show that they

did perform sacrifices. This proves that it is through sacrificial acts
alone

that one attains Liberation and not through the knowledge of the Self as

the Vedantins hold.”

Jaimini makes a positive assertion that the scriptures unmistakably

declare1 “that knowledge of the Self stands in a subordinate relation to

sacrificial acts”. Jaimini justifies it because he says2 “the two (knowledge

and work) go together (with the departing soul to produce the results).”

Jaimini refuses to give an independent position to Badarayana’s

Jnanakanda. He takes his stand on two grounds.

First3 : “Knowledge of the Self does not independently produce any

result.”

Second4 : According to the authority of the Vedas “Knowledge (of Self)

stands in a subordinate relation to work.”

This is the position of Jaimini towards Badarayana’s Jnanakanda.

What is the position of Badarayana towards Jaimini and his Karma

Kanda ? This is explained by Badarayana in Sutras 8 to 17.

The first position5 taken up by Badarayana is that the Self spoken of

by Jaimini is the limited self i.e., the soul is to be distinguished from
the

Supreme soul and that the Supreme soul is recognized by the Scriptures.

The second6 position taken up by Badarayana is that the Vedas support

both knowledge of Self as well as sacrifices.

The third7 position taken up by Badarayana is that only those who

believe in the Vedas are required to perform sacrifices. But those

who follow the Upanishads are not bound by that injunction. As

Shankaracharya explains :

“Those who have read the Vedas and known about the sacrifices are

entitled to perform work (sacrifices). No work (sacrifice) is prescribed

for those who have knowledge of the Self from the Upanishads. Such a

knowledge is incompatible with work.”

1 See Badarayana Sutra 4.

2 See Badarayana Sutra 5.

3 See Badarayana Sutra 6 and Shankara’s commentory.

4 See Badarayana Sutra 7.

5 See Badarayana Sutra 8.

6 See Badarayana Sutra 9.

7 See Badarayana Sutra 12.

RIDDLE NO. 9 69

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The fourth1 position taken up by Badarayana is that Karmakanda is

optional to those who have attained Bramhanand. As Shankaracharya

explains :

“That some have of their own accord given up all work. The point is

that after knowledge some may choose to work to set an example to others,

while others may give up all work. There is no binding on the knowers of

the Self as regards work.”

His last and final2 position is that :

“Knowledge of the Self is antagonistic to all work and so cannot possibly

be subsidiary to work.”

And as evidence in support of it he relies3 on the scriptures which

recognizes Sannyas as the fourth Ashram and relieves the Sannyasi from

performing sacrifices prescribed by the Karmakanda.

Many such Sutras can be found in Badarayana indicating the attitude

of the two scholars of thought towards each other. But the one given

above is enough as it is so very typical. If one stops to consider the

matter the position wears a strange appearance. Jaimini denounces

Vedanta as a false Shastra, a snare and a delusion, something superficial,

unnecessary and unsubstantial. What does Badarayana do in the face of

this attack ? Does he denounce the Karmakanda of Jaimini as a false

Shastra, a snare and a delusion, something superficial, unnecessary and

unsubstantial as the Upanishads themselves did ? No. He only defends

his own Vedanta Shastra. But one would expect him to do more. One

would expect from Badarayana a denunciation of the Karmakanda of

Jaimini as a false religion. Badarayana shows no courage. On the contrary

he is very apologetic. He concedes that Jaimini’s Karmakanda is based

on the scriptures and the scriptures have authority and sanctity which

cannot be repudiated. All that he insists on is that his Vedanta doctrine

is also true because it has also the support of the scriptures.

This is not all. What Badarayana does is to use the term Vedanta to

cover two senses. He uses it so as to emphasize that the Upanishads do

form a part of the Vedic literature. He uses it also to emphasize that

Vedanta or the Jnyanakanda of the Upanishads is not opposed to the

Karmakanda of the Vedas that the two are complimentary. Indeed this

is the foundation on which Badarayana has raised the whole structure

of his Vedanta Sutras.

This thesis of Badarayana—which underlies his Vedanta Sutras and

according to which the Upanishads are a part of the Veda and there is

1 See Badarayana Sutra 15.

2 See Badarayana Sutra 16.

3 See Badarayana Sutra 17.

70 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES

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no antagonism between the Vedas and Upanishads—is quite contrary to

the tenor of the Upanishads and their relation to the Vedas. Badarayana’s

attitude is not easy to understand. But it is quite obvious that Badarayana

is a queer and a pathetic case of an opponent who begins his battle

by admitting the validity of the premises of his adversary. Why did

Badarayana concede to Jaimini on the question of infallibility of the

Vedas which were opposed to the Upanishads ? Why did he not stand

for truth, the whole truth and nothing but the truth as expounded by

the Upanishads ? The Badarayana has in his Vedanta Sutras betrayed

the Upanishads. Why did he do so ?

CHARGES:

1 Ambedkar describes Jaimini as an upholder of the Vedas, and
Badarayana as an upholder of the Upanishads. Jaimini declared that a man's
self can go to heaven only if he performs Vedic ritual sacrifices.
Badarayana states that the performance of sacrifices (karma-kanda) is
necessary only for those who believe in the Vedas; it is not necessary for
those who have the knowledge of the self (jnana-kanda) from the Upanishads.
While Jaimini denounces Badarayana's beliefs as false and delusional,
Badarayana concedes that Jaimini's beliefs have scriptural authority while
insisting that his beliefs also have scriptural authority. Ambedkar
criticizes Badarayana for his weak response and asks why did he not
question the infallibility of the Vedas.

KR TWISTING THE HANDS BY AAMBEDKAR OR SINDU MUDITHAL. COMPARISON
SHALL BE MADE BETWEEN THE LIKES. WE HAVE ALINE OF BRANDS WHERE VEDAS ARE
CONSIDEREDASTHE SUPREME, SINCE VEDAS DO SAY, HOW TO FIND THE MEANING AND
WHERE THERE IS INCONGRENCY, SUPREME IS VEDA. THERE ENDS THE MATTER THAT
GRAND FATHER IS ELDER TO THE GRANDSON. MAY BE SUBORDINATE BECAUSE WAS BORN
LATER TOO. THE RIGHT OF FREEDOM IN HINDUISM IS , ONE CAN HAVE ANY LEAD OR
INTERPRETATION ON HIS/HER TREATISES, BUT REAL SUPERIOR ISS ONLY THE VEDAS
AND NO ONE HAS ANY RIGHT OVER THAT. CONSTITUTION IS SUPREME WHICH AMBEDKAR
WROTE, AND IF I SAY CRIMINAL LAWS ARE SUBORDINATE TO THE CONSTITUTION, IS
IT THE TRUTH OR MOCKERY? WHEN VEDAS WERE THERE WERE NO ANTHAS THE END LIKE
UPANISHADS. THEN WHY A NONSENSICAL RELIANCE PLACED BY AMBEDKAR?

2 B G HAD ANSWERED IT BUT AMBEDKAR DID NOT READ THAT. LIKE A
FEW OF OUR PEOPLE, HASTY GENERALISATION WAS MADE BY AMBEDKAR WITHOUT
IN-DEPTH STUDY. AMBEDKAR DISPUTE IS ONLY BETWEEN KARMA KANDA AND JNANA
KANDA; ADI SANKARA FOLLOWED THE JNANA KANDA. JAIMINI AS JANAKA FOLLOWED THE
KARMA KANDA; VEDA VYASA (TODAY GURU POORNIMA DAY) FOLLOWED KARMA KANDA AS
WELL AS JNANA KANDA. CAN ANY ONE REACH DELHI BY ONLY ONE WAY OR MODE? ALL
ROADS LEAD TO ROME. AND HOW IS YOUR ISSUE. PURPOSE OF KNOWLEDGE IS
ATTAINING THE MOKSHAA WITHOUT REBIRTH WASHING ALL THE PAST KARMAS GOOD AND
BAD. And B G says that (as told in Vedas) that KARMANYE VADDIKARASTE MA
PALESHU KATHACHANA; action is important and action without desire; route of
moksha; without desire means , ACTION IN IN ACTION AND INACTION IN ACTION.
WHEREAS IN KARMAA KANDA ONE IS STRIVING FOR KAMYA KARMAA SELF ,FAMILY AND
THE SOCIETY, IN JNANAKANDA, SANYASI DOES NOT CARE FOR SELF BUT CARES FOR
THE SOCIETY STILL DESIRE IS THERE ; KNOWLEDGE IS TAGGED ON; APPLIED;
ACTIONN IS THERE BUTA KARMIC DOES NOT GET AWAY FROM THE DESIRE AS WELL AS A
SANYASI WHO IS GENERALLY WORKING NOT FOR SELF; SO THERE IS NO INACTION
EXACTLY. For the karmic. There is never action while in rest or dhyana; a
karmic has duties to one and all supporting every pillar of the society;
similarly in meditation, a sanyasi appears to e inactive in the yogic
action, but, if he were to be sought at that stage, his descending down for
inactive action, might be lost. IN BOTH THE PROS AND CONS HAVE THE EFFECT
OF PREVENTING THE moksha the purpose. THAT IS WHY IN BG KRISHNA SAYS EVEN
MANY YOGIS ARE REBORN. THEN, THERE IS ONE LAST STEP FOR THAT MOKSHA NEITHER
COVERED BY KARMA KANDA NOR BY THE JNANA KANDA; HENCE B G SAYS ONLY ONE IN
AMILLION ONLY MAY REACH THAT POSITION. THAT IS WHERE 1 NO VEDIC KNOWLEDGE
IS needed; no karma or jnana action and inaction are needed; other than
ONESELF, the Paramātmā self is known by unknown realisation after which,
none in the prakriti is seen at all; AND THAT IS MOKSHA. What are you
seeing? WOOD OR ELEPHANT? DEPENDS ON YOUR PERCEPTION. ALL THE TIME YOU ARE
SEEINGONLY, THE WOOD; BUT WHEN YOU ESCAPE FROM ALL, YO ARE BOUND TO SEE THE
ELEPHANT. THERE ARE MANY YOGAS; THERE ARE NO CONFLICTS BETWEEN ANY OF THE
YOGAS; AS THEY WERE /ARE/ WILL BE THE PATHWAYS TO MOKSHA.

3 Chapter 3: Karm Yog The Yog of Action BG

Shree Krishna expounds on karm yog or the yog of action in this
chapter. He explains to Arjun that nobody can remain without action, even
for a moment. Bound by their inherent modes of nature, all beings are
always engaged in some work. Superior are those who practice karm yog and
continue to work diligently to fulfill their responsibilities externally,
but internally they are unattached to them. However, the hypocrites display
external renunciation but internally dwell upon the objects of their
senses. Shree Krishna says that all living beings are an integral part of
God’s creation and have roles and responsibilities to fulfill. Vedas
prescribe performing yajña to please the celestial gods, who in-return
bestow material gains. These yajñas cause rains to fall, which aids in the
production of food grains for the sustenance of life on earth. Those who
live only for the delight of their senses and do not accept their
responsibility in this cycle— are sinful and living in vain. However, Shree
Krishna says that when works or prescribed duties are performed as an
obligation to God, they are also considered yajña (sacrifice). He then
explains that unlike the rest of humankind, the enlightened souls are not
obliged to fulfill their bodily responsibilities. They are situated in
knowledge of the self and execute higher responsibilities of the soul.
However, they do not abandon their social duties, as it may create
disharmony in the minds of the common people who look up to them for
inspiration. Therefore, the wise continue to work without any personal
motive only to set good examples for others to follow, else, the ignorant
may abandon their prescribed duties prematurely. Shree Krishna mentions one
such example of the enlightened King Janak, who performed his earthly
duties as an ideal king and father.Arjun then asks Shree Krishna why people
commit sin, even when unwilling, as if by some force. Lord Krishna explains
that lust alone is the sinful all-devouring enemy. Similar to a fire that
is covered by smoke or a mirror covered in dust, desire shrouds one’s
knowledge and deludes the intellect. In the end, Shree Krishna advises
Arjun that by controlling the senses, mind, and intellect—one can slay this
enemy called desire, which is an embodiment of sin.

अर्जुन उवाच |

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन |

तत्किं कर्मणि घोरे मां नियोजयसि केशव || 1||

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे |

तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् || 2||

arjuna uvācha

jyāyasī chet karmaṇas te matā buddhir janārdana

tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava

vyāmiśhreṇeva vākyena buddhiṁ mohayasīva me

tad ekaṁ vada niśhchitya yena śhreyo ’ham āpnuyām

*BG 3.1-2: Arjun said*: O Janardan, if You consider knowledge(JNANA KANDA)
superior to action(KARMA KANDA) , then why do You ask me to wage this
terrible war? My intellect is bewildered by Your ambiguous advice. Please
tell me decisively the one path by which I may attain the highest
good. (AMBEDKAR
QUESTION WAS RAISED ALREADY BY ARJUN AND LORD ANSWERED HIS DOUBT AS UNDER)

“The Lord said: O sinless one, the two paths leading to enlightenment were
previously explained by Me: the path of knowledge, for those inclined
toward contemplation, and the path of work for those inclined toward
action. *One
cannot achieve freedom from karmic reactions by merely abstaining from
work, nor can one attain perfection of knowledge by mere physical
renunciation. *There is no one who can remain without action even for a
moment. Indeed, all beings are compelled to act by their qualities born of
material nature (the three guṇas). Those who restrain the external organs
of action, while continuing to dwell on sense objects in the mind,
certainly delude themselves and are to be called hypocrites. But those karm
yogis who control their knowledge senses with the mind, O Arjun, and engage
the working senses in working without attachment, are certainly superior.
{HOWEVER ADI SHANKARA DIFFERED FROM HERE AS HE UPHELD SANYASAWHICH IS NOT
ERRANEOUS SINCE EVEN THERE , THERE IS A BOTTLE-NECK} You should thus
perform your prescribed Vedic duties, since action is superior to inaction.
By ceasing activity, even your bodily maintenance will not be possible. Work
must be done as a yajna to the Supreme Lord; otherwise, work causes bondage
in this material world. Therefore, O son of Kunti, for the satisfaction of
God, perform your prescribed duties, without being attached to the results.

Bhagavad Gita 3.10 In the beginning of creation, Brahma
created humankind along with duties, and said, “Prosper in the performance
of these yajñas (sacrifices), for they shall bestow upon you all you wish
to achieve.” By your sacrifices, the celestial gods will be pleased, and
by cooperation between humans and the celestial gods, great prosperity will
reign for all. The celestial gods, being satisfied by the performance of
sacrifice, will grant you all the desired necessities of life. But those
who enjoy what is given to them, without making offers in return, are
verily thieves. The spiritually minded, who eat food that is first offered
in sacrifice, are released from all kinds of sin. Others, who cook food for
their own enjoyment, verily eat only sin. All living beings subsist on
food, and food is produced by rains. Rain comes from the performance of
sacrifice, and sacrifice is produced by the performance of prescribed
duties. *The duties for human beings are described in the Vedas, and the
Vedas are manifested by God Himself. Therefore, the all-pervading Lord is
eternally present in acts of sacrifice. *

Bhagavad Gita 3.16 O Parth, those who do not accept their
responsibility in the cycle of sacrifice established by the Vedas are
sinful. They live only for the delight of their senses; indeed their lives
are in vain. But those who rejoice in the self, who are illuminated and
fully satisfied in the self, for them, there is no duty. Such self-realized
souls have nothing to gain or lose either in discharging or renouncing
their duties. Nor do they need to depend on other living beings to fulfill
their self-interest. Therefore, giving up attachment, perform actions as a
matter of duty because by working without being attached to the fruits, one
attains the Supreme. By performing their prescribed duties, King Janak and
others attained perfection. You should also perform your duties to set an
example for the good of the world. Whatever actions great people perform,
common people follow. Whatever standards they set, all the world pursues.
There is no duty for Me to do in all the three worlds, O Parth, nor do I
have anything to gain or attain. Yet, I am engaged in prescribed duties.
For if I did not carefully perform the prescribed duties, O Parth, all men
would follow My path in all respects. If I ceased to perform prescribed
actions, all these worlds would perish. I would be responsible for the
pandemonium that would prevail, and would thereby destroy the peace of the
human race.

As ignorant people perform their duties with attachment to the
results, O scion of Bharat, so should the wise act without attachment, for
the sake of leading people on the right path. The wise should not create
discord in the intellects of ignorant people, who are attached to fruitive
actions, by inducing them to stop work. Rather, by performing their duties
in an enlightened manner, they should inspire the ignorant also to do their
prescribed duties. *All activities are carried out by the three modes of
material nature. But in ignorance, the soul, deluded by false
identification with the body, thinks of itself as the doer. *mighty-armed
Arjun, illumined persons distinguish the soul as distinct from guṇas and
karmas. They perceive that it is only the guṇas (in the shape of the
senses, mind, and others) that move among the guṇas (in the shape of the
objects of perception), and thus they do not get entangled in them.
Bhagavad Gita 3.29 Those who are deluded by the operation of the guṇas
become attached to the results of their actions. But the wise who
understand these truths should not unsettle such ignorant people who know
very little. Performing all works as an offering unto Me, constantly
meditate on Me as the Supreme. Become free from desire and selfishness, and
with your mental grief departed, fight*! Those who abide by these
teachings of Mine, with profound faith and free from envy, are released
from the bondage of karma. *But those who find faults with My teachings,
being bereft of knowledge and devoid of discrimination, they disregard
these principles and bring about their own ruin. Even wise people act
according to their natures, for all living beings are propelled by their
natural tendencies. What will one gain by repression? The senses
naturally experience attachment and aversion to the sense objects, but do
not be controlled by them, for they are way-layers and foes. It is far
better to perform one’s natural prescribed duty, though tinged with faults,
than to perform another’s prescribed duty, though perfectly. In fact, it is
preferable to die in the discharge of one’s duty, than to follow the path
of another, which is fraught with danger.

Arjun asked: Why is a person impelled to commit sinful acts,
even unwillingly, as if by force, O descendent of Vrishni (Krishna)? The
Supreme Lord said: It is lust alone, which is born of contact with the mode
of passion, and later transformed into anger. Know this as the sinful,
all-devouring enemy in the world. Just as a fire is covered by smoke, a
mirror is masked by dust, and an embryo is concealed by the womb, similarly
one’s knowledge gets shrouded by desire. The knowledge of even the most
discerning gets covered by this perpetual enemy in the form of insatiable
desire, which is never satisfied and burns like fire, O son of Kunti. The
senses, mind, and intellect are said to be breeding grounds of desire.
Through them, it clouds one’s knowledge and deludes the embodied soul.
Therefore, O best of the Bharatas, in the very beginning bring the senses
under control and slay this enemy called desire, which is the embodiment of
sin and destroys knowledge and realization. The senses are superior to the
gross body, and superior to the senses is the mind. Beyond the mind is the
intellect, and even beyond the intellect is the soul. Thus knowing the soul
to be superior to the material intellect, O mighty armed Arjun, subdue the
lower self (senses, mind, and intellect) by the higher self (strength of
the soul), and kill this formidable enemy called lust.” { thus answered
Ambedkar doubts}

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2 “Janaka, emperor of Videha performed a sacrifice in which gifts
were freely distributed (Brih. 3.1.1). I am going to perform a sacrifice
sir (Chh. 5.11.5). Now both Janaka and Asvapati are known of the Self. If
by this knowledge of the Self they had attained Liberation, there was no
need for them to make sacrifices.

KR DID B G ANSWERE WHY JANAKA WAS A KARMAYOGI?

3 The third7 position taken up by Badarayana is that only those who

believe in the Vedas are required to perform sacrifices. But those

who follow the Upanishads are not bound by that injunction. As

Shankaracharya explains:

“Those who have read the Vedas and known about the sacrifices are

entitled to perform work (sacrifices). No work (sacrifice) is prescribed

for those who have knowledge of the Self from the Upanishads. Such a

knowledge is incompatible with work.”

KR DID YOU FIND THE ANSWER IN BG?

4 “Knowledge of the Self is antagonistic to all work and so cannot
possibly be subsidiary to work.” And as evidence in support of it he
relies3 on the scriptures which recognizes Sannyas as the fourth Ashram and
relieves the Sannyasi from performing sacrifices prescribed by the
Karmakanda. Many such Sutras can be found in Badarayana indicating the
attitude of the two scholars of thought towards each other. But the one
given above is enough as it is so very typical. If one stops to consider the