The Social Organisation in North-East India in Buddha's Time c14.82

c14.82

But it is not only that the duty or custom of liberality towards the Brâhmaṇas falls upon the king; we read also of gifts which come to their share. As the Brâhmaṇa is still to-day in India¹ a personality upon whose favour much depends for the individual, as he requires him not only for sacrifices but in all matters of daily life, such as protection against threatening evil coming from the stars, the ascertainment whether a day is good for a journey or for marriage or the consecration of a new house or new agricultural implements, so even in those times people tried to win the favour of the Brâhmaṇas whose services were required for similar purposes. People instituted festivities and invited Brâhmaṇa teachers with their pupils (brâhmaṇavâcanaka. I. 318) to them. Such a brâhmaṇavâcanaka given by a villager is described in great detail in the Citta-Sambhûta Jâtaka (IV. 391). Because it rained on the previous night and the roads were full of water the âcariya gives one of his pupils, along with others, the task of uttering benediction (maṅgala), to eat his own portion of the presents and to bring him (the âcariya) his portion. Before the pupils sit down to breakfast they bathe and wash their face; in the meantime, the people take the rice from the fire and set it down to cool. When the pupils gather together, they are given "guest-water" (dakṣiṇodaka) and dishes are placed before them.