History of Mediaeval Hindu India (being a History of India from 600 to 1200 A.D.) v3.c41.s19.2

v3.c41.s19.2

Kumārila himself in this way is said to have put an end to his life by ascending a pyre (700 A. D.) and Kumāragupta is also described in an inscription (Vol. I p. 97) as burning himself to death in a pyre of cowdung cakes. So also the prohibition of marriage outside of caste or Anuloma Asavarṇa marriage clearly belongs to this sub-period, as we can be sure from the instance of Rājaśekhara marrying a Kshatriya wife (circa 940 A D.). Again Sanyāsa seems to have been prohibited during the Buddhist period as also Agnihotra. Both appear to have been resuscitated after Kumārila and Śankara; and they are still pra tised though by a very few Brahmins only. They are thus contradictory provisions in the Kalivarjas on the subject. Secondly, while some of the Kalivarjas are reasonable and clearly prompted by a sentiment of humanity, or moral purity such as the prohibition of cow-sacrifice (go-medha), horse-sacrifice (aśvamedha) or human sacrifice (purushamedha), there are many prohibitions which can only be attributed to the growth of bigotry. The ideas of purity of caste increased so far among all castes and especially among Brahmins that not only marriage but food and even water was prohibited with any person outside the caste. Nay in some sub-sections of Northern Brahmins such as the Kanojias, water and food from a stranger but of the same caste is prohibited. In South India even the shadow of an untouchable is looked upon as polluting. In the previous sub-periods Brahmins could take food from Kshatriyas and Vaiśyas and certain Śūdras (Vol. II p. 185). This was now prohibited by a Kalivarja text. But interdining among Brahmins and Kshatriyas or Vaiśyas does not seem to be prohibited by any text; but the practice gradually ceased, probably in this sub-period owing to bigotted notions of caste purity.