The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c9.s2.t1.4

c9.s2.t1.4

Throughout the Mahâbhârata the social order is based on caste and a complete theory of it occurs in the Śânti Parvan² There is, however, an arresting statement in the Vana Parvan where Yudhiṣṭhira remarks that the intermixture of races had been very great indeed, that castes had been hopelessly mixed up and that, therefore, conduct was the chief thing that mattered.¹ Mésalliances were not uncommon in aristocratic circles and were not looked down. Vidura, born of a slave-girl, plays a part more honourable than that of his half-brothers, Dhṛtarāṣṭra and Pāṇḍu. He is married, through the instrumentality of Bhīṣma, to a daughter of King Devaka by a Śūdra wife.² Non-Kṣatriya kingship was not altogether unknown. The Sabhā Parvan speaks of Śūdra kings on the western coast.³ Beyond the pale of caste lay some border peoples and foreigners like the Yavanas, Kirātas, Cīnas and Barbaras, who, according to the theory of the Śānti Parvan, were entitled to perform certain Vedic rites and make presents to Brāhmaṇas.⁴ The claims to Brāhmanic supremacy are set forth in the Śānti Parvan in the most uncompromising fashion. In so many words the Brāhmaṇas are declared independent of the state.⁵ But in the epic as a whole it is the Kṣatriyas who are most prominent, whose will prevails and who are undoubtedly supreme. In the Śānti Parvan Kṣatriyas are exhorted by heaven and hell to work in constant co-operation and harmony with Brāhmaṇas.⁶ We are assured that on the Purohita depends the growth and preservation of the king himself.⁷ That every king had a Purohita is perfectly clear from the epic. There are also instances of Ṛiṣis like Nārada being worshipped by powerful rulers like the Pāṇḍus.⁹ But in the tale as a whole, the priests hardly exercise any influence on the course of events.