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BUDDHIST INDIA
could become nobles, and both could become brahmins. We have numerous instances in the books, some of them unconsciously preserved even in the later priestly books which are otherwise under the spell of the caste theory. And though each case is then referred to as if it were exceptional, the fact no less remains that the line between the “Colours" was not yet strictly drawn. The members of the higher Colours were not even all of them white. Some, no doubt, of the Kshatriyas were descended from the chiefs and nobles of the Dravidian and Kolarian tribes who had preserved, by conquest or by treaty, their independence or their social rank. And others of the same tribes were, from time to time, acquiring political importance, and with it an entry into a higher social grade.
That there was altogether a much freer possibility of change among the social ranks than is usually supposed is shown by the following instances of occupation':
1. A Kshatriya, a king's son, apprentices himself successively, in pursuance of a love affair, to a potter, a basket-maker, a florist, and a cook, without a word being added as to loss of caste when his action becomes known.'
2. Another prince resigns his share in the kingdom in favour of his sister, and turns trader.'
3. A third prince goes to live with a merchant and earns his living" by his hands.".
Collected in the 7. R. A. S., 1901, p. 568. ? Jāt. II. 5. 290. 3 Jāt. 4. S..
* Jäl. t. 169.
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
