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Institution of Class and Order
217 Soväga (svapāka), (xiv) Vainava (Vena), (xv) Bokkasa (Pukkasa) and (xvi) Kakkadaa (Karkataka=Kukkutaka)
Of the above names the first three are significant, for we do not find their mention in the cpics and in the Smytis of Manu and Pājñavalkya The author while referring to their origin says that (the son begotten) by a Brāhmana or a Kşatriya woman (was called) Pradhānahşatriya, 08 from a Ksatriya father and a Varsya on á Sūdrā woman (was called) Pradhanašūdra 69 As is evident from the description and the names, the persons so classed are treated as having acquired the classes to which their mothers belonged by descent. And as implied by the adjunct Pradhāna prefixed to the classnames, the members of the said classes are considered to be superior to the ordinary Kşatriyas, Varsyas and Sūdras Thus, on account of his fathers' higher class, a Pradhāna Ksatriya is superior to a Kşatriya whose father being a Kşatriya is inferior to the father of the Pradhana. kşainya with regard to the class. Similarly, a Pradhänavaisya is deemed higher in social prestige than the Varsyas born of the parents of the samc caste The name Pradhanašūdra is likewise suggestive of the fact that the offspring of a Varšja father and a Sudra mother were considered to be superior to the issues of a Sudra father and a Sūdra mother It is, however, remarkable that in all the above cases, it is not the fathers' castes but those of the mothers which have been accepted as the basis of the three special class-names
Now, a comparison of Silanka's version with the views of Manu and rajñavalkya reveals that the above three castes are not different from the Brahmanical Mürdhāvasıkta, Māhişya and Karana who are stated to have sprung from the same mantal alliances to which the Pradhānaksatriya, Pradhanavaisya and the Pradhānašūdra owe their origin according to Silanka As stated
68 HTEUTU EFTITUTT Terrafant,
CMC, P 89 69 एव खत्तियेण वइसीए पहाणवइसो, वइसेण सुद्दीए पहाणसुद्दो
4-Ibid., p. 89.
