History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c24.s1.449

v2.c24.s1.449

A few words may first be said about the Vrātyastoma. The Tāṇḍya-Mahābrāhmaṇa (or the Pañca-viṁśa, as it is called from the number of Adhyāyas) describes four vrātyastomas in chap. 17. 1-4 (khaṇḍas). The meaning of many words and passages in that chapter of the brāhmaṇa is uncertain and somewhat cryptic. The four vrātyastomas were *ekāhas* (*i. e.* sacrifices taking one day only). Tāṇḍya 17. 1. 1 begins with the story that when the gods went to the heavenly world some dependents of theirs who lived the *vrātya* life were left behind on the earth. Then through the favour of the gods the dependents got at the hands of Maruts the Ṣoḍaśastoma (containing 16 stotras) and the metre (viz. anuṣṭubh) and then the dependents secured heaven. The Ṣoḍaśastoma is employed in each of the four vrātyastomas, the first of which (17. 1) is meant for all vrātyas, the 2nd is meant for those who are *abhiśasta* (who are wicked or guilty of heavy sins and so censured) and lead a vrātya life, the third for those who are youngest and lead a vrātya life, and the fourth who are very old and yet lead a vrātya life. Some of the passages convey a tolerably clear idea of what the vrātyas were like. Those who ⁹²⁴ lead the vrātya life are base and are reduced to a baser state, since they do not observe student-hood (brahmacarya) nor do they till the soil nor engage in trade. It is by the Ṣoḍaśastoma that they can attain this (superior status). This shows that the vrātyas did not perform upanayana and did not study the Veda, nor did they do even what vaiśyas do. Another passage says 'those swallow poison who eat food of the common people as food fit for brāhmaṇas, who call good words bad, who strike with a stick him who does not deserve to be beaten (or punished), who, though not initiated, speak the speech of the initiated. The Ṣoḍaśastoma has the power to remove the guilt of these. That (in this rite) there are four Ṣoḍaśastomas, thereby they are freed from guilt.'⁹²⁵ This passage indicates that the vrātyas spoke the same language as the orthodox people, but were rough in their ways and lax as regards the food they partook of. They were thus outside the pale of orthodox Aryan society and they were brought within it by the Vrātyastoma described in the Tāṇḍya. The origin of the word vrātya is lost in the mists of antiquity. The 15th Kāṇḍa of the Atharvaveda glorifies the vrātya and identifies him with the Creator and Supreme Being. The word is probably derived from *vrāta* (group) and means 'he who belongs to or moves in a group.' It is possible to derive the word from *vrata*. Originally vrātyas appear to have been groups of people who spoke the same language as orthodox āryas, but did not follow their discipline and habits. The word *vrāta* occurs in Ṛg. I. 163. 8, III. 26. 6, V. 53. 11. Sāyaṇa also perceived the difficulty raised by the glorification of the vrātya in the Atharvaveda 15. 1. 1 and his note is interesting, since he says that the description does not apply to all vrātyas, but only to some very powerful, universally respected and holy vrātya who was, however, not in the good books of the brāhmaṇas that were solely devoted to their own rites and sacrifices. Kātyāyanaśrauta XXII. 4. 1-28 and Āp. Śrauta XXII. 5. 4-14 also deal with Vrātyastoma. Kātyāyana describes the four vrātyastomas and adds⁹²⁶ 'by performing the vrātyastoma sacrifice, they should cease to be vrātyas and become eligible for social intercourse with the orthodox āryas.' The Pār. gṛ. II. 5 quotes the last sūtra of Kātyāyana with the remark "for such persons he who desires to have the sacrament (saṁskāra of upanayana) performed on them should perform the sacrifice of vrātyastoma and then may indeed study the Veda for a text says 'they become eligible for (social) intercourse'."⁹²⁷