The Social and Military Position of the Ruling Caste in Ancient India, as Represented by the Sanskrit Epic c2.s4.78.2

c2.s4.78.2

or in such facts as this: that the term applied to represent the relation of the third caste to both the military and priestly presents the idea of distinct subordination.‡ Also, when the castes are grouped, as in describing a procession, the natural arrangement seems to be not to put the three Aryan castes against the slave-caste, but to unite the slave-caste and people-caste as one group over against the warrior- and priestly-castes as another distinct group.§ Also, in this connection, the wording of God in the Great Song (Bhagavad-Gītā) is significant: ‘Whoever they be that seek their rest in Me, even they that are of low worth, even women, men of the people-caste, and slaves—even these find bliss.’‖ Also the fact that a difference is made between the rights of the people and warriors in the matter of fasting may be mentioned, couched in these words: ‘Fasting three nights or two nights is enjoined only for priests and warriors; but if men of the people-caste and slaves should institute such a fast through delusion of mind, they would get no reward for it.’* The favors granted to the people-caste are the same as to the slaves; the only difference being in the form of words expressing this. ‘To the people-caste the king should give protection; to the slave-caste, non-injury.’† In all these cases, late as they are, we see the reflex of an unacknowledged process of amalgamation between the people-caste and the un-Aryan population. This process has two phases.