The Social Organisation in North-East India in Buddha's Time c8.84

c8.84

As even in this narrative the pride of the Brâhmaṇa in his caste (jatim nissâya mahantaṃ mânam akâsi) is strongly indicated, it is possible that the scrupulous care with which in the last two cited instances, the contact of the Caṇḍāla is forbidden or the way in which pollution from his proximity is feared, is a manifestation of this pride, this arrogance of caste, and that on the other hand, the proximity of a Caṇḍāla had nothing of the character of a pollution. We find instances in which a Caṇḍāla has intercourse with a high-born without the latter making any objection to this. In Chavaka Jātaka (III p. 27 sq.) it is narrated how a Caṇḍāla in order to get a mango for his pregnant wife, ascended a tree in the park of the king. He was surprised by dawn and continued to sit on the tree, waiting for night. In the meantime, the king came with his teacher, the purohita, to the garden, in order to learn the Vedas; they sat under the mango-tree, the king on a higher and the teacher on a lower seat. When the Caṇḍāla saw this, he descended from the tree and explained the impropriety of their conduct (towards each other). The king was greatly edified by the instruction he received and asked him his caste. "I am a Caṇḍāla, O King." "A great pity,¹ for if you had been born of a higher caste (jāti-sampanno), I would have resigned the sovereignty in your favour; however, I will remain king during the day and you will be king at night." He gave the Caṇḍāla a cross which he himself suspended from his neck and made him the town sentinel (nagaraguttika).