History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c71.s1.421

v5.c71.s1.421

One important matter dealt with by a few of the smṛtis and some of the digests is the re-admission into the Hindu fold of those who were converted by force by the invading *mlecchas*. About the meaning of the word *mleccha*, there is some divergence of views. From the Śat. Br. (III. 2 1 23-24) it appears that the mlecchas spoke a degraded and corrupt speech (such as saying 'helavaḥ' for 'heṣrayaḥ'). Parāśara (IX. 36) refers to the mlecchas as the eaters of cow's flesh. The Pr. T. (p 549) quotes a smṛti²⁶⁵ text to the effect that a mleccha is an eater of cow's flesh and talks much that is contradictory, and cites a passage from the Harivaṃśa for the manner of the dress and of the trimming of hair in the case of Śakas, Yavanas, Kāmbojas, Pāradas, Pahlavas &c. Vide for *mleccha* and for the return to the Hindu fold of those that were forcibly carried away as slaves by *mlecchas* and robbers or made to kill cows or to eat the flesh of asses, camels, village pigs, H. of Dh. vol. II p 92, 383-385, 389-392 (where verses of Devala ascribed by some like the Mit. to Āpastamba-smṛti are set out), 973-974 A few matters not dealt with there may be added here The Viṣṇudharmottara²⁶⁶ purāṇa (II. 73. 203-206) provides that when persons are kidnapped by mlecchas or raiders or persons passing through forests are so treated and return to their own country, the penances for purifying them from the sin of eating forbidden food are to be prescribed after considering their class (varṇa), viz that a brāhmaṇa should undergo half kṛcchra penance and should have the Upanayana performed again, a kṣatriya should undergo three-fourths of Kṛcchra (and also upanayana), a vaiśya one-fourth Kṛcchra and a śūdra becomes pure by undergoing only 1/4 of a kṛcchra and by making a gift In view of the fact that Manu VIII 169, Viṣṇu Dh. S. VII 6-7, Yāj II 89 declare that what is given by force, what is enjoyed by force and what is caused to be written by force and all transactions whatever that are brought about by force are void, and the burning desire of many people forcibly converted in times of disturbances to return to the Hindu fold and to the religion of their forefathers, the movement now called *śuddhi* should be encouraged by all interested in the well-being and stability of Hindu society It is better to call this return by the name of '*parāvartana*'. A model but brief rite for the *parāvartana* of those who were forcibly converted or for those who voluntarily left the Hindu fold but want to return to it is given in the Appendix The same *prayoga* with suitable changes may be employed for taking into the Hindu fold any one who was not born a Hindu. In ancient times such people appear to have been taken into the Hindu fold by the performance of *Vrātyastoma*. For this latter, vide H. of Dh. vol II pp. 385-387 and for the spread of Hinduism in Java, Bali, Sumatra, Siam and other countries of South-East Asia, vide H of Dh vol. III. pp 934-935. Recently, through the kindness of Dr. J. M. Unvala, I had an opportunity of reading several inscriptions of the 18th and 19th centuries at the fire temple called Jvālājī at Suruhani near Baku, the capital of Russian Azerbaijan, situated on the northern shore of the Caspian sea, which were inscribed by Hindu pilgrims or visitors, that begin with obeisance to Gaṇeśa and in one of which occurs the verse quoted below.²⁶⁷