Indian Antiquary Vol 62

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 22

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THE INDIAN ANTIQUARY
कल्पते, word, deceta वैश्यस्तोम
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6. (a) add zantagyát céltem fegenft garagefadgeona, veið | 1o (b) तथा च नर्तकी भ्रूलताभ एकस्मिन् बहूनां प्रतिसन्धानं युक्तम् । Translation.-(a) A dancing girl having retired from the stage after her exhibition returns to it again, if so desired by the spectators.
(b) In the case of the glances of a dancing girl, the attentiveness of many to that single object is quite a consistent fact.
Comment. Some women seem to have adopted stage-dancing as a profession.
Caste-System, Religious Animosity, and Education.
7. (a) umadenfantsjt ungā « festzaandianfanfarefiere: 1 gé fenfawijskarकर्मनि तदनभिमानिनोरधिकारः । न चानन कृतं कर्म फलाय
करणादिविभागाभिमान
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इव ब्राह्मण राजन्याभ्याम् ।
(b) न खलु शालग्रामे किरातशतसंकीर्णे प्रतिवसमपि ब्राह्मणः किरातो भवति । 13
[ JANUARY, 1933
Translation. (a) One belonging to the Brahmana or Vaisya caste has no right to perform the rajasuya, which should be undertaken (only) by people belonging to the royal caste. Similarly an action which should have a Brahmana, a Ksatriya, or a Vaisya as its agent, which should be the doing of one of these, and which should be done through one of them, should in no case be performed by one not belonging to these classes. Like the vaisyastoma sacrifice performed by a Brahmana or a Ksatriya, an action performed by one not entitled to perform it, is fruitless.
(b) Even by living within a fenced village inhabited by hundreds of Kirâtas, a Brahmana does not become a Kirâta.
Comment. These quotations show how rigid and firm the caste-system had grown by the ninth century. One caste was not allowed to perform the social functions of the other, and a Brahmana ever remained a Brahmana, if he was so by birth.
8. (a) आप्तग्रहणेनायुक्ताः शाक्य भिक्षु निद्र्थकसंसारमोचकादीनामागमाभासाः परिहृता भवन्ति । प्रयुक्तवं विगानात् विच्छिन्नमूलात् प्रमाणविरुद्धार्यामिवानाथ कविदेव च्छादिभिः पुरुषादैः पशुप्राः परिमहाद् बोधयम् ।
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(b) यस्य... वक्ता... न दृष्टानुमितार्थो यथा चैत्यं वन्देत स्वर्गकाम इति, स आगमः प्लवते ।
Translation.-(a) By saying true revelation, all pretended revelations such as those of the Bauddhas, the Jainas, and the samsara-mochakas (deliverers from the world) have been set aside. The invalidity of these systems is due to their making unreasonable assertions, to want of sufficient basis, to their making statements contradictory to proofs, and lastly to their being accepted by Mlecchas and other brutish, mean people.
(b) That testimony fails which is based on the assertion of a speaker who has neither seen nor inferred an object truly. (Of such an assertion the example is) that one desirous of heaven should bow to a Bauddha or a Jaina temple.
Comment.-Passages like the above prove at least the existence of mental intolerance among the men and women of the ninth century. When even such a sober writer as Vâchaspati Misra could call the Bauddhas and the Jainas mean, beastly and Mleccha-like, the virus of religious animosity must have permeated thoroughly all ranks of Indian society of the period.
9. तत्र व्यक्तं स्वरूपतः पांसुनवादको हालिकोऽपि प्रत्यक्षतः प्रतिपद्यते । 16
10 Samkhya-tattva-kaumudi, edition cited, p. 74, 11. 14-15.
11 Ibid., p. 28, 11. 1-2.
13 Bhamati on Brahmasûtra-Sankara-bhásya, Nirnayasagara Press, 1917, p. 59, 11, 3-5.
13 Tattva-vaisáradí, edition cited above, p. 10, 11. 8-9.
14 Sámkhya-tattva-kaumudi, as above, p. 13, 1. 24, to p. 14, 1. 3.
15 Tattva-vaiddradi, as above, p. 12, 11. 7-9.
16 Samkhya-tattra-kaumudi, as above, p. 17, II. 1-3.