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Warrior, Peasant and Brahmin

Published online by Cambridge University Press:  28 November 2008

J. C. Heesterman
J. C. Heesterman
Affiliation:
Leiden and Vienna
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Extract

It may be expected of the Kingsley Martin lecturer that he addresses a theme of topical relevance. This is as it should be, for the modern history of South Asia offers an exceptionally wideranging choice of themes for reflection and inquiry. It will, then, seem strangely inappropriate to go to the other end of the time scale, to the early beginnings of Indian civilization. It would be vain to try and advance an excuse for this turn-about — such excuses would be too easily tainted by special pleading. It is just the romantic lure of a world that was irredeemably lost long ago. Or was it? It may be nearer to us than we care to admit.

Type
Articles
Information
Modern Asian Studies , Volume 29 , Issue 3 , July 1995 , pp. 637 - 654
Copyright
Copyright © Cambridge University Press 1995

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References

This paper was read as the annual Kinglsey Martin Memorial Lecture on 12 May 1993 under the auspices of the Centre of South Asian Studies, University of Cambridge. I wish to thank the Committee of Management for the honour of being invited to deliver the lecture.

1 Chāndogya-Upanisad 4.4–9.Google Scholar

2 Ibid., 4.4.2. In spite of the (later) brahmanic stress on the patrilineal gotra the teacher-pupil lists do contain metronymics, such as Samjīvīputra; the list of Brhad-Āranyaka-Upanisad 6.5.1–3 even contains a long series of such names. Although the story of Satyakāma also subscribes to the patriline's all but exclusive importance, the aggravating point may well have been his mother's status as a servant girl (paricārinī), meaning that the question of any form of jurally recognized connubial status did not arise, if it was not precluded. Once admitted to the teacher's household Satyākama could, however, claim to belong to his teacher's gotra (cf. Āpastamba Śrauta-sūtra 24.10.17). Hence the social importance for Satyakāa of finding a teacher and patron.

3 The sequel tells us a similar story of a pupil of Satyakāma—now himself a great teacher. In this case the pupil is kept in the household for an interminable time to the point that out of distress he refuses to eat. Finally, when the teacher is away on a journey, the sacrificial fires which he faithfully tends take pity on him and, as in the case of Satyakāma, reveal the brahman. Again as in the previous story, the teacher notices on his return the change that has overcome his pupil and only then starts to teach him (ibid., 4.10–14). Although in this case the pupil is not sent out into the wilds to herd the teacher's cattle, the ordeal that leads to the decisive revelation is no less severe. Nor does it seem to be accidental that the revelation comes when the teacher has gone himself on a journey, leaving his pupil in a wilderness of utter distress and frustration.

4 See the reference in the preceding note for a graphic picture of the brahmacarin and his suffering as a domestic servant.Google Scholar

5 Maitrāyanī Samhitā 4.2.6:27.18.Google Scholar

6 Atharva-Veda 11.5.Google Scholar

7 It is significant that the Mongolian and Turkic languages of the Inner Asian pastoral nomads have no native word for warrior or soldier (Sinor, D., ‘The Inner Asian Warriors’, JAOS (1981), p. 135).Google Scholar

8 CfFalk, H., Bruderschaft und Würfelspiel (Freiburg, 1986), pp. 68–70.Google Scholar

9 CfHeesterman, J. C., The Broken World of Sacrifice (Chicago, 1993), pp. 127–9.CrossRefGoogle Scholar

10 CfKrick, H., Das Ritual der Feuergründung (Vienna, 1982), pp. 534, 579;Google ScholarHeesterman, , Broken World of Sacrifice, p. 131.Google Scholar

11 CfSchmidt, H. P., ‘The Origin of Ahimsā’, in: Comm. Vol. Louis Renou (Paris, 1968), p. 651.Google Scholar

12 Āpastamba Śrauta-sūtra 10.13.6;Google ScholarHenry, W. Caland-V., L'Agnistoma (Paris, 1906–1907), p. 22.Google ScholarFor the begging and for the dīksita's trekking: Āpastamba Śs. 10.18.5; 19.17;Google ScholarCaland-Henry, op. cit., nos 23 and 24.Google Scholar

13 Maitrāyanī Samhitā 3.9.1:112.4–5;Google ScholarCfSamhitā, Kāthaka 26.2:123.16–17.Google Scholar

14 Āpastamba Srauta-sutra 20.5.13–17;Google ScholarDumont, P.-É., L'Aśvamedha (Paris-Louvain, 1927), pp. III, 38, 254, 304.Google Scholar

15 Baudhāyana Śrauta-sūtra 16.12:260.3;Google ScholarCfHeesterman, , Broken World, pp. 180, 183, 279 n. 86.Google Scholar

16 Taittirīya Samhitā 7.5.9.1.Google Scholar

17 Ibid., 7.4.11.2; CfFalk, Bruderschaft, pp. 36, 43.Google Scholar

18 Taittirīya Brahmana 1.8.4.1–2,Google ScholarCfRau, W.Slaat und Gesellschaft im alten Indien (Wiesbaden, 1957), p. 15 and n. 2;Google ScholarHeesterman, J. C.The Ancient Indian Royal Consecration (The Hague, 1957), p. 211.Google Scholar

19 On the vrātyas see Heesterman, J. C. ‘Vrātya and Sacrifice’, Indo-Ir. Journ. 6 (1962), pp. 1–37;CrossRefGoogle ScholarFalk, H., Bruderschaft, pp. 17–30.Google Scholar

20 CfHeesterman, , Broken World, pp. 179, 183.Google Scholar

21 Kāthaka Samhitā 26.2:122. yathā grāmas samgrāmad visrjyate.Google Scholar

22 Āpastamba Śrauta-sūtra 6.15.10.Google ScholarCfDumont, P. É., L'Agnihotra (Baltimore, 1939) PP. 37f 87f;Google ScholarBodewitz, H. W., The Daily Evening and Morning Offering (Leiden, 1976), pp. 116f.Google Scholar

23 Taittirīya Samhitā 5.2.1.7.Google Scholar

24 Śatapatha Brāhmana 6.8.1.1.Google Scholar

25 Kāthaka Samhitā 8.12:96.7 pusto ’sura iva.Google Scholar

26 See above, n. 23.Google Scholar

27 Rigveda, 10.151.3; Taittirīya Brāhmana 2.8.8.7.Google Scholar

28 Vaikhānasa Śrauta-sūtra 17.18:248.2; CfLātyāyana, Śs. 18.7.10,12.1.Google Scholar

29 CfHeesterman, Broken World, pp. 128, 131.Google Scholar

30 Vādhula-sūtra (Caland, W., Acta Orientalia 6, 1927) fragm. 108, p p. 329–32.Google Scholar

31 Āsvalāyana Grhya-sutra 1.23.1; CfŚānkhayana, Gs. 5.1.1.Google Scholar

32 For the ritualistic version of the dicing game see Falk, , Bruderschaft, pp. 134–74.Google Scholar

33 Vrīhibhyo gām dīvyata, Āpastamba Śrauta-sūtra 15.19.4; Hiranyakeśin Śs. 3.5:321; Bhāradvāja Śs. 5.12.5.Google Scholar

34 Maitrāyant Samhitā 4.4.6:57.7–10.Google Scholar

35 CfHeesterman, , Royal Consecration, pp. 222f.Google Scholar

36 Khazanov, A. M., Nomads and the Outside World (Cambridge, 1983), p. 169, see also pp. 192–7.Google Scholar

37 CfHeesterman, , Broken World, pp. 185–7.Google Scholar

38 Āpastamba Śs. 10.11.5–6; Henry, W. Caland-V., L'Agnistoma, no. 18. In fact, the brāhmana style given to the dīksita is proleptic, because it is only later on—not at the time of the dīksā—that he is ‘born out of the brahman, out of the sacrifice’ (Śatapatha Br.3.2.1.4). In the ritualists’ static system the outcome is already given right at the beginning. The older texts, however, do not style him brāhmana (Kāthaka 8.23.5:80.4; Maitrāyanī S. 3.6.9:72.1; Cf Mānava Śs. 2.1.2.23).Google Scholar

39 See Heesterman, , Royal Consecration, pp. 141f.Google Scholar