The History of Indian Literature c8.197.2

c8.197.2

Such allusions occur in the Sútra of Láṭyáyana, as in the other Sútras of the Sámaveda, much more frequently than in the Sútras of the other Vedas, and are in my opinion evidence of their priority to the latter. At the time of the former there still existed manifold differences of opinion, while in that of the latter a greater unity and fixedness of exegesis, of dogma, and of worship had been attained. The remaining data appear also to point to such a priority, unless we have to explain them merely from the difference of locality. The condition of the Śúdras, as well as of the Nishádas, *i.e.*, the Indian aborigines, does not here appear to be one of such oppression and wretchedness as it afterwards became. It was permitted to sojourn with them (Śáṇḍilya, it is true, restricts this permission to "in the neighbourhood of their *grámas*"), and they themselves were allowed to attend in person at the ceremonies, although outside of the sacrificial ground. They are, moreover, now and then represented, though for the most part in a mean capacity, as taking an actual part on such occasions, which is not to be thought of in later times. Toleration was still a matter of necessity, for, as we likewise see, the strict Brahmanical principle was not yet recognised even among the neighbouring Aryan tribes. These, equally with the Brahmanical Indians, held in high esteem the songs and customs of their ancestors, and devoted to them quite as much study as the Brahmanical Indians did;