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Annals BORI, LXV (1984)
explanation, we have to observe that within each story "an attempt at explanation" is to be seen in the changes that are introduced into the legend by way of interpolations or later versions.
294
Secondly, it is not possible to say that all the stories in their interpolations or later modifications reveal a current of brahmanification. This would have been true if the characters in all the stories had belonged to the non-Brāhmaṇa class and then the changes introduced had shown an attempt to modify the behaviour of the characters so as to make it conform to the prescriptions of the Dharmasastras. But this is by no means the case.
Some other observations seem necessary.
1.
While dealing with the story of Brhaspati and Mamată the author has not noticed one deviation between the Adiparvan version (1. 98. 6 ff.) and the Santiparvan version (12. 328. 44 ff.). While in the former it is said. that the sage, while still in the womb of the mother, had studied the Vedas and the ancillary texts, in the latter he appears to have studied these sometime after the birth. It is possible that the author overlooked this deviation since it did not pertain to any aspect of sexual ethics.
2. The author has already stated (p. 18) that in the third version of the story of Mamata and Brhaspati in the Mbh., Utathya, Mamath's husband, is made to disappear in order to legitimize Brhaspati's behaviour towards Mamatā. But there is one more thing to note. This version makes no mention of Brhaspati's having come into physical contact with Mamată.
3. On p. 29, the author observes: "After a thousand years Yayati got rid of his desire...". But this has no basis in the text (Mbh. 1. 70. 44) and, in fact, it goes against what is stated there (arrpta eva kāmānām).
4. On p. 49, the author states that in the Mbh. 1. 70. 42 we are told that Yayati could transfer his decreptitude because of his own power of austerities, but that in the Mbh. 1. 78. 38, 40-41 king Yayati is shown to be quite dependent on the brahmin Sukra for this purpose. This modification, in the opinion of the author, is an example of the rising brahmanic supremacy.
In fact there seems to be no modification. In the version of the story as it appears in the Mbh. 1. 70 we are told that the king's fulfilment of kama had remained deficient due to the curse of Ušanas, but the details of the curse are not given. But we have no reason to assume that they were different from those narrated in the next version in the Mbh. 1. 77-78. There, the reason for the curse is said to be the king's flirtation with Sarmisthā. Šukra makes it possible for Yayati to transfer his old age to anyone of
Madhu Vidya/652
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