The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c10.18

c10.18

In the next, Citta Sambhūta Jātaka (IV, 391-2), two Caṇḍāla brothers are beaten almost to death because at their sight two high-class maidens abandon a visit which, incidentally, would have brought food and drink gratis to the people.¹ The unfortunate men disguise themselves as Brāhmaṇas and go to Takkasilā for study, but when their birth is discovered they are again thrashed. (See also IV, 388.) In IV, 144, a Kṣatriya can't eat with his daughter by a slave, and a discussion is raised whether the children of a Kṣatriya by a low-caste woman are to be treated as Kṣatriyas. At one moment it is recognised that the family of the mother does not matter, that of the father alone is important. In I, 134, a woman who gathered wood is installed as Aggamahesi, chief queen, and the vicegerency is conferred on her son. Considerations of caste rule marriage (IV, 376, III, 422, III, 162, IV, 22, III, 93, I, 199, II, 121, II, 225). In IV, 231, a princess descends from a tree to meet an ascetic prince only when she is assured that he is a Kṣatriya and can recite the Kṣatriya formula. On the other hand, a king offers his daughter in marriage to a Brāhmaṇa ascetic (III, 517). In III, 27, a Caṇḍāla wins the favour of a king by pointing out the impropriety of the latter's occupying a seat higher than that of the priest who was explaining the Veda to him. The Caṇḍāla is made king of the night, that is, town sentinel, nagaraguttika.