1. Mythical and Legendary Accounts of the Origin of Caste

light
upon
the
manner
in
which
the
caste
system
may
have
arisen.
I
have
not,
however,
hesitated
to
admit,
when
they
fell
in
my
way,
such
of the
the
origin
given
in
represents
both
Vasishtha
and
same name.
point-
ing
out
two
texts
which
will
7 15. SECT.
in
their
later
writings.
1
those
hymns
OF
MAN,
AND
OF
THE
ORIGIN
OF
discuss
it
first,
along
with
certain
obscure.
Instead
of
yud
annenatirohati,
the
produced
kings,
with
eat
food.
The
king
is
one
11
(around
the
fire),
and
thrice
seven
pieces
of
fuel
it is
sacrificial
posts,
and
released
them
afterwards,
sacrificing
MAN,
Professor
Weber
(Indische
Studien,
ix.
3)
concurs
in
my
Academical
Prelections,
among
the
latest.
teachers and
Sukta,
that
Purusha,
indicates
that
(muJchataK).
From
(his)
breast,
from
(his)
arms,
of
the
castes
from
the
2
sprung
from
the
Atharvangirases
(the
Atharva-veda)
corresponding
to
that
of
the
gods
V.
S.
understands
them
to
common
life
domestic
priests
and
others,
sitting
below
a
king
seated
king.
Reference
is
\
kine were
animals with
eat
(the
oblation)
first,
subsequent
section.
Taitt.
and
somewhat
differently,
in
Taitt.
Br.
i.
1,
9,
10
ff.
body
of
his.
It
cast off that
mind,
he
declares
by
speech,
and
performs
act.
60
man
who
thus
knows.
He
practised
austere
fervour.
fore
this
verse
has
been
uttered
Indian
writings
such
dif-
34.
Desiring
to
produce
svayam
dditah
have
formed
the
subtile
Upanishad,
i.
2,
1,
which
states
soul
reaches
by
inferior classes.
the
follow-
ing
chapter
of
the
Purusha
Sukta.
67
S'arstarthakalaha-
priyas
cha
THE FOUR
:
as
signifying
occupations
Yugas
are
mentioned
these
two
poem,
vv.
2674
ff.,
2682,
2684,
2686,
Bhurloka and
(material)
cause.
51.
Excepting
verses,
Ihuml.
The
span.
A
boar
called
world,
been
recounted.
 WTiat
else
dost
thou
body
107
The
Vayu
P.
adds
here
ai^e
\
vii.
1,
1,
4
ff.
as
quoted
ahove,
p.
16,
and
in
be the
caused
by
the
gods
ceasing
to
send
rain
in
consequence
of
any
differences
of
con-
duct
arising
from
the
deterioration
were
fixed
in
accordance
with
their
position
and
qualities.
This
sketch
different
portions
of
the
creation
122
The
discrepancies
living beings.
small
reptiles
others?'
His
vigour
sprang
forth
in
the
shape
of
an
egg.
He
took
it
up.
He
food.
Having
See the
The sixth section
MAN,
ndnvapdlayan
accom-
plish,
in
the
present
state
(the
four
ends
of
human
life,
viz.),
duty,
the
acquisition
of
wealth,
the
gratification
of
love,
and
different
Kalpas
they
monthly
discharge
acted towards each
renders the sense in
Treta
age
arrived,
employed
them
93
twilight
(together)
deteriorate
successively
OF
MAN,
fection
in a
ls6
The
(1)
 hindrance,
impedi-
ment,
and
(2)
etymologies given
of
cattle,
traffic,
agriculture,
respective
functions
and
occupations,
the
Lord
then
who abide
householder,
characters
of
gods,
asuras,
MAN,
Kalpa.
These
were
mind-born
(as
in
the
parallel
passage
of those
it
was
S'atarupa
dejection
and
grief
the
accounts
quoted
above
pp.
68
reads
tenordhva.
mine,
o
Lord.
The
Fish
replied:
gods
who
award
the
recompence,
favourable
or
unfavourable,
according
as
good
or
bad
deeds
have
been
done,
men and
that
of
ordinary
beings.
And
the
help
mind-born
sons
of
seventeen in
disregard
his
deceased
father's
arrangements
regarding
the
Journ.
Roy.
were
prerogative
of
practising
self-mortification
had
not
yet
sky
upon
the
distinction
of
class
(or
fire.
30.
She
was
then
daughters
of
rank,
(2520)
Aditi,
Diti,
Danu,
Kala,
Danayu,
Simhika,
Krodha,
Pradha,
wives,
Kasyapa,
the
duties
support
their
own
particular
views,
with-
out
any
regard
daivatam mahat
sages
(10876)
 famed
saints of
;
Brahman who
his
Atharva
V.
iv.
37,
116,
and
Journ.
Roy.
sacred
science
(brahma,
and
consequently
a
Brah-
man)
who
keeps
company
with
umbilical
cord
(Manu,
ii.
29).
Then
Savitri
cha-
of
certainty
in
regard
to
16,
11,
1.
aatth,
no,
iti
tesham
samskaranarhatva-nishpapatvabhidanat
smritah
(or
source)
Yaisyas.
a
Kshattriya,
means
S'udras
having
through
cupidity
This
explanation
inferiority.
281
In
that
age
there
were
neither
Gods,
263
Danavas,
Gandharvas,
Yakshas,
Rakshasas,
nor
Pannagas
They
were
alike
in
the
object
of
their
trust,
in
observances
and
in
their
knowledge.
At
that
period
the
castes,
OF
MAN,
and
acted
only.
Ar-
rived
in
that
age
of
darkness,
dislike of
great
strength,
goodness,
wisdom,
the
time.
Krita,
Treta,
and
Dvapara
ages,
and
the
(see
Manu,
ix.
301,
quoted
above,
p.
49):
S'anti-parvan,
When it
by
action
constantly
intent
upon
Brahma,
united
admitted
to
the
purifi-
catory
ceremonies,
nor
of
the
fuel,
and
is
dissipated,
is
of
no
all
that
precedes,
as
it
does
not
assign
to
the
divine
his
edition
castes
perfection
and
happiness
the
Mahabharata
categorically
asserts
that
originally
far
from
being
an
article
of
belief
universally
received
by
Indian
antiquity.
I
shall
now
proceed
to
enquire
what
opinion
the
writers
of
the
older
Vedic
hymns
appear
crea-
x.
100,
5.
Yajno
Manuh
pramatir
nah
pita
opinion regarding
of all
:
 
\
etc. Professor
interpreted
Manu,
is
thus
explained
by
Sayana
as
denoting
a
person,
the
progenitor
of
men,
it
seems,
at
all
events,
to
designate
his
descendants,
the
Vaisyas
and
S'udras.
In
the
upper
three
castes
only
were
Aryas
tribes,
 priests
bringing
it
the
same
year
which
the
fish
had
enjoined,
he
constructed
a
ship
mountain,
as
much
 
she
went
forth,
butter
was
pressed
This
(prajd-pati}
for
he
thought
(amanuta)
dabhnuydma
\
vessels. Thence
heads.
They
became,
(the
one)
a
vrisha,
(the
other)
a
yavdsha
plant.
Hence
these
(two
plants)
wither
living
in
the
state
of
a
Brahmacharin.
Coming
(to
them)
he
said
ii.
p.
them,
and
when
they
were
going
able
discussion
of
the
question,
regarding
the
origin
of
their
race,
not
what
was
the
historical
two
passages,
S'ankara
Acharyya
gives
this
explanation
Chhandogya
TJpanishad
agrees
with
the
passage
quoted
above,
p.
126,
from
the
Mahabharata,
in
recognizing
prabho |
samudram
nay
;
After
a
long
time
said to Manu
time,
like
the
revolution
of
a
making
yojana;
but
rays
of
the
son,
of
little
power,
destructive,
shall
rain
burning
char-
agitated,
and
joined
together,
close of
shall now
declare the
submerged
danger,
and
grant
us
prosperity.'
44.
Accordingly
to
the
Agni
Purana,
belonging
incarnate
for
the
destruction
of
Vishnu,
68
Professor
Aufrecht's
transcript
great
at
the
close
of
each
day
of
Brahma.
possibly
remain
in
existence,
turned
to
the
Matsya
begin-
ning
tators,
who
lived
Iti-
rata
gavata,
or
Matsya,
or
Agni
Puranas
having
217
(2.)
It
does
not
speak
of
a
dissolution
universe
(pralaya),
and
place
Manu
Vivasvat
(not
Vaivasvata).
In
the
Atharva-veda,
viii.
10,
24,
Manu
Vaivas-
vata
is
spoken
of
the
Ganges
before
See
under
head
(1.).
a creation
place
account
of
the
origin
of
castes
consequence
given
and of the
;
enumerate
those
of
edition
of
this
sons.
kings.
sides,
supported
respectively
by
the
gods
and
the
Daityas,
latter were
the
Rig-veda.
Regarding
him
hotra,
the
hymns.
King
Divodasa
section
29,
verse
1596:
Venuhotra-mtas
chdpi
Bhargo
ndma
prajesvarah
I
Vatsasya
Vatsa-
most eminent of the
diiferent
reading
from
mine,
in
their
literal
sense
names,
families,
personal
merits,
qualifications,
relations,
circumstances,
hymn
or
prayer
new
hymn
(manma
navlyah]
and
as
(brdh-
an
identity
of
the
poet
and
priest
the word
who
is
illiberal.
12
x.
125,
Bharata,
ye
make
a
king
prosperous.
In
iii.
43,
5,
OF
SOCIETY
people
Surya.
But
the
brahman
purifies
them.
x.
141,
3.
Somam
rdjdnam
avase
Agnim
girlhir
havdmahe
OF
SOCIETY
adorable,
thou,
o
Brahmanaspati,
art
the
brahman,
the
possessor
of
wealth,
thou,
o
sustainer,
art
yajlydn
visve
teric.
Men
speak
the
fourth
grade
of
speech.
krinvantah
parivatsarlnam
later
sense,
whilst
soma-vessel.
See
his
Lexicon,
s.v.
It
which
Ribhus
know,
that
wisdom
 
hymns
person
belonging
to
a
royal
family,
a
noble,
occurs
only
among
the
Aryas
of
the
Vedic
age,
and
that
the
priests
often
found
no
little
in
drawing
forth
the
liberality
of
their
contemporaries
OF
SOCIETY
honorifically
ministers
of
public
worship,
who
possessed
the
gift
of
expression
and
of
poetry,
who
Sansk. Lit.
passages
(as
I shall
fathers.  When
Brahmans.
si
put
adravann
the
persons
nuptial
fires,
Devapi
in
this
passage.
61
The
Vishnu
Purana
has
the
following
further
curious
comparison
of
the
capacity
for
poetical
com-
position,
2. The
gods
bliinndm
ivodalcam
swallowed their
portion
of
water
wherewith
men
wash
the
dead,
oppressor
of
priests.
For
him
the
;
the
intensity
of
contempt
nnd
favour
country
lying
between
the
Ganges,
the
Jumna,
and
the
Vindhya
range
with
scarcely
any
natural
the
position
of
further into
sink
to
the
this Professor
Kshattriya
were
the
rulers,
which
both
the
Indo-Arians
and
antiquity
closely
resemble
those
and other
apy
abliivlkshitum
sprang
the
Nishadas
dwelling
of
Atri,
yet
as
the
Prajapati
Atri
from
orthodoxy
authors
hymns,
given
at
the
Aila
yathd
the
Gandharvas,
properly
saml-wood,
the
great
personage,
who,
placed
By
my
sacrifices,
austere
fervour,
sacred
study,
self-restraint,
and
valour,
I
acquired
the
undis-
turbed
sovereignty
I had
attained that
(for
Yrittra
was
re-
garded
as
such),
and
himself
in
the
waters.
In
consequence
of
the
disappearance
of
the
king
of
the
gods,
all
affairs,
celestial
as
well
as
terrestrial,
fell
into
during
terminating.
From
several
phrases
cursed without
what has been said
a son of
samya
(i.e.
the
pin
21.
Parasara,
S'atayatu,
and
Yasishtha,
devoted
to
thee,
who
from
vi.
30,
which
refers
to
this
passage,
hymn,
it
must
refer
ten
kings,
;
who had been
is
great
Vasishtha,
a
murderous
Eakshasa,
assuming
the
were
seen
by
Yasishtha,
we
heard.
We
may,
however,
safely
dismiss
this
to the
wilt
have been one of nine mind-born sons or Brahmas created
by
Brahma
in
the
just
mentioned.
The
same
the seven
(Vasishthas
chdkshamdlaya]
purohita
of
the
hymns.
(praying
them
to)
become
fordable.
yayau
yo
durdd
anasd
raihena
Indra,
that
he
has
split
ground
in
the
circumstance
that
he
combines
;
hart
sakhdyd
sudhurd
svangd
men.
Maruts,
(the
sages)
the
Kusikas assert themselves
(rice,
barley,
and
pulse,
mother,
of a
gods.
righteous
Yisva-
mitra,
who
was
known
by
as
Visvaratha,
148
was
by
the
descendant
of Pururavas. In the
Harivamsa
styles
one
 
be born to him
day..
me,
my
son;
I
abjure
it
of
the
occupied
the
historical,
or
even
parentage
of
his
father
Gadhi
that,
although
ages
had
brought
about
a
by
persons
of
regal
or
intelligible,
(p. 126),
and as
their
contents
from
others.
they happen
to be
the
first
adhyaya
above,
p.
141,
note
251,
and
Ind.
Stud.
ii.
194,
note,
where
sacrifice
(see
Katyayana's
S'r.
Sutras,
i.
2,
puro-
hitas,
(as
above)
the
people
are
openly
of
the
four
castes
Brahman.
So
too
in
:
 
enable
Indra
for
Rig-veda.
This
composition,
as
it
stands,
contains,
as
he
considers,
fragments
of
Sudas
to
victory,
and
enjoyed
a
corresponding
consideration
They
lead
away
the
intelligent
(lodha)
looking
upon
influence between
down
by
tradition
as
one
of
of,
Sudas)
about
the
pre-eminent
purity
Ikshvaku,
who
had
become
degraded
to
gone
to
practice
austerities
on
trdtlti
Bhdrata
sramdch chaiva kshudhdrditah
Vishnu.
P.,
hut
without
any
allusion
to
the
events
touching
to
garment,
while
I,
his
lord,
am
present,
resplendent
with
force
and
fiery
vigour
light,
purchase.
64.
Be
179
The
Brahman
agrees
transcendent
power
of
my
ardent
austere-fervour,
of
my
spotless
Brahmanhood,
of
my
terrible
majesty,
Visvamitra
however
again
comes
receive
wife,
hope
is
expressed
that
families
may
be
reciprocates
the
curse,
and
changes
Yasishtha
species
their
wings
king's
curse
and
changed
place
between
them,
as
 
patience possesses
the same
gift
remotest
thing,
is
of
the
slain,
monarch,
rank of
years
Brahma
appeared,
and
announced
enumeration
is
given
in
the
Vayu,
with
some
additions
Though
he
addressed
at
all,'
he
began,
in
his
rage,
to
cay
gods
also
into
being.
The
rishis,
gods
(Suras),
by
his
preceptors,
between
Purana,
vol.
iii.
pp.
of the
Kausiki
river.
The
gods
upon
him
(63,
31.
Brah-
marsJii-sabdam
atulam
svdrjitaih
sensual
love,
207
he
lost
the
the
gods
by
force
is
ascribed.
Kulliika,
indeed,
destruction,
but
never
thought
of
exterminating
Vedas,
as
Vasishtha
were
loosed,
to die
iv.,
4,
38
(Wilson,
vol.
3,
p.
310).
212
whose
husband
has
heen
slain,
she
was
greatly
distressed
require
Vasishtha?]
praying
and
sacrificing
on
her
brink,
she
regarded
(2385)
that
Varuna
(Vasishtha)
Z1S
water,
and
the
Rakshasas
quaffing
it,
and
(2407)
said: Rantidevas
up
Vedic
races
became
divided,
and
in
a crime
veditavyah
(cows)
for
this
word.'
Men
run
approached
the
king
rishi
boons
the other world
him.
samdsatah
any
one
ucliyate \
ucJidryah
epithet
of
and how
his mother
a low-born
He asks for Brahmanhood
the
were
a
in the
himself to
her
thigh.
The
Kshattriyas,
hearing
of
restoration
of austerities which
principle
by
killing
Jama-
dagni.
1766.
Parasurama
dwell
in
the
S'.
P.
Br.
father.
Parasurama,
hearing
those
Brahman-
sooner
or
later
vengeance
are
described
(verse
4183.
Ity
uTctah
sa
Vasish-
thena
Jdmadagnyah
pratdpavdn
king
in
Tyaktva
mahitvam
destroyed
fee.
The
sage's
of
the
hermit,
who
was
living
the
Eig-veda,
v.
40,
5 :
Yat
tva
suryya
Svarlhdnus
tamasd
'vidhyad
dsurah
;
sky:
and
the
gods,
patiently,
that
the
sage
is
propitiated,
ad-
dresses
them
in
kindly
tones,
reason
of
the
sage's
unaccountable
The
Kshat-
triyas
shall
slay
all
the
Bhyigus,
is
said
to
be
the
dvlpas
[circular
And this
a
the
explanation
represent
as
deriving
their
origin
the
four
primeval
Indian
castet,.
Perhaps
the
writers
themselves
EARTH
EXTERIOR
TO
BHARATAVARSHA,
OR
INDIA.
It
will
into seven
sapta
sense,
as
(or
India)
parts (Iheddh},
inhabiting
age, living
:
1
Yarshas,
no,
sangharshah
parasparam
ap-
pearance,
of
heaven
Pushkara
\
belonging
to
Nirriti,
the
sky,
with
the
moon,
stars,
constellations,
and
planets,
the
years,
pointing
out
these
he
is
praised
Atharva-veda,
viii.
10,
24,
them,
saying,
Brahman,
pupils.
He
cording