Sambodhi 1996 Vol 20

Author(s): Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad

Page 50

M. SRIMANNARAYANA MURTI
SAMBODHI
III The Vājasaneyi-Sanhitā (VS), 30.3-24 and the Taittīriya-Brähmana (TB), 3.4 give a large list of men and women belonging to different castes and different professions to be butchered. This* translation of the word 'medhya' is controversiol. Editrs in a sacrifice called Purusamedha 'human sacrifice'. There are not less than 184 persons according to VS and 178 persons according to TB involved in the ritual. These persons may be classified into different groups based on caste"3, sex, professions, religious beliefs's, physical fitness and appearance 16, social and sexual relations". Men and women who are deficient socially, religiously, professionally, morally and physically find place in the list enumerated. VS. 30. 22 prescribes that certain persons who are physically uneven are to be chosen from among people other than brāhmaṇas and südras (aśüdrä abrālımanās te prājāpatyah). These evidences show that all the people of different castes, including naşāda (VS. 30.8), palkasa (30.17) and candāla (30.21) are treated alike and they were allowed to be touched. The Satapatha-Brālımana (ŚB) says that the four castes, brāhmana, rajanya, vaisya and sudra, do not vomit Soinale. This passage means that at one time the śüdras were also allowed to perforın sacrifices. At least that several concessions to the śūdras were allowed during the Brālmana period is known from the admission of the rathakāra and nişāda to the sacrifice. The rathakāra is a südra born to a māhisya and a karani. He has a right to the rite called ädhāna 'setting up the sacred fires''. Similarly nisādasthapati 'a nisāda chieftain' is adinitted to the Gävedhuka sacrifice. As there is no regular upanayana for the nişada, the sacrifices are to be performed with ordinary fires20 and cooking the sacrificial offerings, the purodāsas on the earth, and the sacrificing avadānas (cuttings) of heart, tongue, etc., in water. The nişāda chieftain has to learn the necessary Vedic verses by heart, without having passed through a regular course of Vedic study21. Thus the Brālunana literature evidences the existence of diversified and complicated institution of marriage and the non-existence of untouchability. However the institution of religion in the form of sacrifice was viewed as sacred and supreme.
IV
During the periods of the Kalpasūtras and the Upanişads, the caste system became rigid and the sacrificial procedure got a definite fixed order. Apastamba specifies that the sacrifice is restricted only for the three castes, namely brāh* This translation of the word medhya' is controversial. -Editors.