The Inner Conflict of Tradition: Essays in Indian Ritual, Kingship, and Society c6.s1.13

c6.s1.13

It seems possible, then, that originally brahmins and kṣatriyas were not closed, separate groups. It has already been mentioned that the yajamāna, to whatever varṇa he belongs, is ritually reborn a brahmin. The kṣatriya's transformation into a brahmin is made even more explicit in the rājasūya; when the king has been anointed and enthroned, he addresses each of the four leading brahmins with "brahman," whereupon each answers with "thou, O king, art brahman."²⁶ The reversal of roles is further underlined by the king's gift on this occasion of two golden plaques (*niṣka*), his royal paraphernalia which have been used at the unction, to the brahman.²⁷ The king even gives away what he has conquered at the symbolic, but originally real, chariot race or *razzia*. In the same way, the conquests made during the year-long roaming of the sacrificial horse are to be given up at the aśvamedha.²⁸