Malatimadhava (study)
by Jintu Moni Dutta | 2017 | 52,468 words | ISBN-10: 8120813057 | ISBN-13: 9788120813052
This page relates 鈥楥aste System in the Malatimadhava鈥� from the English study on the Malatimadhava of Bhavabhuti:鈥擜 Prakarana type of Drama in ten acts revolving around the love-story of Malati (from Padm膩vat墨) and Madhava (from Vidarbha). This study discusses the history of its author and the literary, social, religious, historical and cultural aspects of the Malatimadhava.
Go directly to: Footnotes.
Part 1.3 - Caste System in the 惭腻濒补迟墨尘腻诲丑补惫补
In the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has suitably presented certain rules carried out by the four 惫补谤峁嘺蝉 during the period of 8th century A.D. The detailed account of four 惫补谤峁嘺蝉 depicted in this 辫谤补办补谤补峁嘺 is given below鈥�
(a) The 叠谤腻丑尘补峁嘺:
The word 叠谤腻丑尘补峁嘺 occurs several times in the 峁欢惫别诲补. In the 6th 尘补峁囜笉补濒补 of the 峁欢惫别诲补, 叠谤腻丑尘补峁嘺s are invoked for welfare along with 辫颈迟峁泂.[1] This shows that 叠谤腻丑尘补峁嘺s were highly venerated. Manu has assigned six-fold duties for this 叠谤腻丑尘补峁嘺 caste viz., the performance of sacrifices, teaching and studying of the Vedas etc. they alone could receive gifts from others.[2]
At the very outset of the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has offered detailed account of his ancestors. He says that his forefathers were certain 叠谤腻丑尘补峁嘺s of the race of 办腻艣测补辫补 and followers of the Taittiriya branch of the 碍峁涐梗峁嘺 Yajurveda. They were the teachers of 叠谤腻丑尘补峁嘺 guilds.[3] They were so venerated for their vedic learning and piety that they came to be regarded as 辫补峁卥迟颈辫腻惫补苍补蝉.[4] 笔补峁卥迟颈辫腻惫补苍补 [笔补峁卥迟颈辫腻惫补苍补岣�] means a respectable or eminent person, specially a respectable 叠谤腻岣补峁嘺 who being very learned, always gets the seat of honour at dinner parties, or who purifies by his presence the 辫补峁卥迟颈 or persons who sit in the same row to dine with him and they were efficient in Vedas.[5] The term 辫补峁卥迟颈p膩vana [辫补峁卥迟颈p膩vana岣�] is defined by Manu also in his 惭补苍耻蝉尘峁泃颈. According to him those 叠谤腻丑尘补峁嘺s who mastered the four Vedas and the six 痴别诲腻峁単补蝉 and whose families for ten descendants were known for their vedic learning should be regarded as 辫补峁卥迟颈辫腻惫补苍补蝉.[6]
叠丑补惫补产丑奴迟颈鈥檚 ancestors were stated to be devotees of five fires viz.,
- 诲补办峁苍腻驳苍颈,
- 驳腻谤丑补辫补迟测腻驳苍颈,
- 腻丑补惫补苍墨测腻驳苍颈,
- 蝉补产丑测腻,
- 惫补蝉补迟丑测腻驳苍颈.[7]
They were observers of religious vows, drinkers of soma and known by the family name of Udumbara and expounders of the philosophy of Brahman.[8]
叠丑补惫补产丑奴迟颈 has referred that his ancestors were 艣谤辞迟谤颈测补 [艣谤辞迟谤颈测腻岣�][9] i.e. who learned the chandas or Veda.[10] In the 6th act 叠丑补惫补产丑奴迟颈 has mentioned that during the marriage ceremony of 惭腻濒补迟墨, the holy 叠谤腻丑尘补峁嘺s recited the mantras in a way pleasing to ear[11] which indicates that 叠谤腻丑尘补峁嘺s were invited to perform auspicious rites for auspicious purpose such as marriage etc. It becomes clear that 叠谤腻丑尘补峁嘺s had attained the status of priesthood during 8th century A.D.
(b) The 碍峁迟谤颈测补:
The second order in society, the 碍峁迟谤颈测补 is known in the 峁欢惫别诲补 as 谤腻箩补苍测补.[12] Similarly, in the Atharvaveda the word 谤腻箩补苍测补 occurs in the sense of 碍峁迟谤颈测补.[13] In the Aitareya 叠谤腻丑尘补峁嘺 the word 谤腻箩补苍测补 stands for a member of the 碍峁迟谤颈测补 caste in society.[14] Manu has commanded five duties for the 碍峁迟谤颈测补. These are to protect the people, to bestow gifts, to offer sacrifices, to study the Veda and to abstain from attaching himself to sensual pleasures.[15]
In the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has portrayed the 碍峁迟谤颈测补s as a ruling class.The foremost duty of a 碍峁迟谤颈测补 king is to protect his subjects abiding by law. In the 10th act 叠丑补惫补产丑奴迟颈 has made reference that the king guards the earth ever abiding by law.[16]
Apart from these 叠丑补惫补产丑奴迟颈 presents a few heroic deeds which were merely assigned to the 碍峁迟谤颈测补 caste. For instance, in the 3rd act when a wicked tiger created havoc in the country at that time Makaranda, 惭腻诲丑补惫补鈥檚 friend securing a weapon from a man, had appeared there and saved 惭腻濒补迟墨. He displayed his valour by smashing down the tiger.[17] Another reference is found in case of 惭腻诲丑补惫补 when he dealt in a fight with 础驳丑辞谤补驳丑补峁囜弓补 [18] to save 惭腻濒补迟墨.
In the 8th act, 惭腻诲丑补惫补鈥檚 heroism is revealed from the speech of Kalaha峁僺aka, the servant of 惭腻诲丑补惫补 that he had visualised the crowd of foot soldiers, who appeared frightfully brightened by the moon鈥檚 rays reflected all round in the polished sharp blades of bright swords brandished close to one another. He also said about 惭腻诲丑补惫补 that master 惭腻诲丑补惫补 had drove away the mass of soldiers by roughly handling them with weapons of various kinds.He snatched away the weapons from the hands of warriors and pinned down them. Then he violently broke them into pieces by his powerful thunderbolt arms.[19] Not only Kalaha峁僺aka spoke of 惭腻诲丑补惫补鈥檚 heroism but Makaranda also spoke about the mighty power of 惭腻诲丑补惫补. Makaranda said that 惭腻诲丑补惫补 fell upon the warriors, overpowering the soldiers in a manner in which the skeletons were broken down owing to their joints being shattered by being pounded with his arms.
From the above discussion it is clear that during the time of 叠丑补惫补产丑奴迟颈 the 碍峁迟谤颈测补 caste was assigned to defence and war, administration and government. Their mission was to carry weapons and protect people where arms were the symbol of valour and strength. Manu has also ordained that 碍峁迟谤颈测补s are known from their valour.[20]
(c) The 痴补颈艣测补:
The 痴补颈艣测补 is given the 3rd rank in the caste division. Manu has assigned seven kinds of duties for the 痴补颈艣测补s viz., to tend cattle, to bestow gifts, to offer sacrifice, to study the Veda and to lend money and to cultivate land.[21]
In the 惭腻濒补迟墨尘腻诲丑补惫补, although 叠丑补惫补产丑奴迟颈 does not provide ample evidence regarding 痴补颈艣测补 caste yet, in the5th act he has represented 惭腻诲丑补惫补 as a vendor of human flesh. In the 1st act it is found that 惭腻濒补迟墨 and 惭腻诲丑补惫补 deeply loved each other. Meanwhile, it is known that 叠丑奴谤颈惫补蝉耻, the father of 惭腻濒补迟墨 had offered 惭腻濒补迟墨 to the minister Nandana. 惭腻诲丑补惫补 became desperate and said that the union of 惭腻诲丑补惫补 with 惭腻濒补迟墨 was far in the world.[22] As a consequence, he decided to sell human flesh.[23] In the 5th act 惭腻诲丑补惫补 was shown as a seller of human flesh in the cemetery ground.[24]
Again, 叠丑补惫补产丑奴迟颈 had made the reference of various ornaments used by the actors.In the 6th act it is found that the attendants of 惭腻濒补迟墨 were decorating the surface of the sky with beaming rays of various jewel ornaments which resembled the fragments of Indra鈥檚 bow.[25] From this it appears that goldsmith had emerged out as a professional group during 叠丑补惫补产丑奴迟颈鈥檚 time. Apart from these there is a reference of picture board and painting brushes which proves that artisans were also a professional group.[26] It indicates that a normal monetary economy existed in the time of 叠丑补惫补产丑奴迟颈. It also holds that during the period of 叠丑补惫补产丑奴迟颈, the people of 痴补颈艣测补 community were associated with different businesses.
(d) The 艢奴诲谤补:
The 艢奴诲谤补 ranked the lowest among the four castes by serving others through crafts and labours. In the 笔耻谤耻峁蝉奴办迟补 of 峁欢惫别诲补, the 艢奴诲谤补 is said to be created from the feet of 辫耻谤耻峁 or primal man. The creation of 艢奴诲谤补 from the foot symbolizes the fact that the 艢奴诲谤补 is to be the footman, the servant of other 惫补谤峁嘺蝉.[27] In the 惭补苍耻蝉尘峁泃颈, Manu says a 艢奴诲谤补 whether bought or unbought, he may be compelled to do servile work; for he was created by the 厂惫补测补尘产丑奴 to be the slave of a 叠谤腻丑尘补峁嘺.[28] Manu has prescribed only one occupation for the 艢奴诲谤补 that is to serve even other three castes.[29]
In the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has referred a large number of servants who have duly served their lords. In the 惭腻濒补迟墨尘腻诲丑补惫补, the characters like Kalaha峁僺aka, Lava峁単ik膩 and Mand膩rik膩 etc. are considered as belonging to 艢奴诲谤补 caste. From the 1st act it is known that Kalaha峁僺aka was 惭腻诲丑补惫补鈥檚 attendant who showed great respect towards 惭腻诲丑补惫补.[30] Moreover, 惭腻濒补迟墨 had servants in a large scale. 惭腻诲丑补惫补 said that 惭腻濒补迟墨, being solicited by her loving attendants who had a desire for the sport of gathering the flowers that hung in thick clusters came to the very spot of the bakula tree.[31]
Again servants were employed in the monastery also.Here 叠丑补惫补产丑奴迟颈 has presented Mand膩rik膩 as a female servant of monastery.[32] Moreover, door-keepers were also kept in the ministerial palace. It is revealed in the speech of 碍补辫腻濒补办耻峁囜笉补濒腻 that she would depart from the place which was crowded with thousands of people and door-keepers were engaged in the preparations for the nuptials of 惭腻濒补迟墨.[33] It holds that, during the time of 叠丑补惫补产丑奴迟颈, the people, who served as servants or as door-keepers are considered as the people of 艢奴诲谤补 caste.
After analysing the caste system it comes to view that the four castes duly performed their respective duties during 叠丑补惫补产丑奴迟颈鈥檚 time.Thus they had a divine existence. 叠谤腻丑尘补峁嘺s were entitled to learning, teaching and priesthood. The second order of caste viz., 碍峁迟谤颈测补s were represented as a symbol of heroism, courage and strength. The duty of 碍峁迟谤颈测补 was protection which had both internal and external aspects. 痴补颈艣测补s were represented as the trading and commercial class while on the other hand, 艢奴诲谤补s were reduced to the position of servants.
Footnotes and references:
[1]:
br膩hma峁嚹乻a岣� pitara岣� somy膩sa岣� 艣ive no dy膩vap峁泃hiv墨 anehas膩 /
峁欢惫别诲补,VI.75.10
[2]:
补诲丑测腻辫补苍补尘补诲丑测补测补苍补峁� 测补箩补苍补峁� 测腻箩补苍补峁� tath膩 /
诲腻苍补峁� 辫谤补迟颈驳谤补丑补峁� caiva br膩hma峁嚹乶膩m akalpayat /
Ibid.,I.88
[3]:
tatra kecittaittir墨yi峁嘺岣� k膩艣yap膩艣cara峁嘺gurava岣� /
惭腻濒补迟墨尘腻诲丑补惫补,I.p.7
[4]:
辫补峁卥迟颈辫腻惫补苍腻岣� Ibid.
[5]:
辫补峁卥迟颈辫腻惫补苍腻岣� pa峁卥tauo bhojan膩digau峁ａ弓hy膩峁� 辫腻惫补苍腻 补驳谤补产丑辞箩颈苍补岣� 辫补惫颈迟谤腻 vetyartha岣� yaju峁Ｄ佱箖 p膩rago yastu s膩mn膩峁� ya艣c膩pi 辫腻谤补驳补岣� /
补迟丑补谤惫补艣颈谤补蝉辞诲丑测别迟腻 产谤腻丑尘补峁嘺岣� 辫补峁卥迟颈p膩vana岣� /
Jagaddhara on Ibid.,I.p.7
[6]:
agray膩岣� sarve峁 vede峁 sarvapravacane峁 ca /
艣rotriy膩nvayaj膩艣 caiva vij帽ey膩岣� 辫补峁卥迟颈辫腻惫补苍腻岣� //
惭补苍耻蝉尘峁泃颈,III.184
[7]:
pa帽c膩gnayo /
惭腻濒补迟墨尘腻诲丑补惫补,I.p.7 pa帽c膩gnayo 诲补办峁苍腻驳苍颈garhapaty膩havan墨ya蝉补产丑测腻vasathyarup膩gn pa帽cakop膩sak膩岣�/
Jagaddhara on Ibid.
[8]:
dh峁泃avrat膩岣� somap墨thino udumvaran膩m膩no brahmav膩dina岣� prativasanti /
Ibid., I.p.7
[9]:
te 艣rotriy膩s.................Ibid.,I.5
[10]:
艣谤辞迟谤颈测腻艣肠丑补苍诲辞补诲丑测别迟腻谤补岣�/
Jagaddhara on Ibid.
[11]:
kartavye峁 艣rava峁嘺subhaga峁� bh奴midev膩岣� pa峁環antu /
惭腻濒补迟墨尘腻诲丑补惫补,VI.p.119
[12]:
峁欢惫别诲补, X.90.12
[13]:
[14]:
Aitareya 叠谤腻丑尘补峁嘺,34.2
[15]:
辫谤补箩腻苍腻尘 谤补办峁峁嘺峁� d膩namidy膩dhyayanameva ca /
vi峁ye峁aprasakti艣ca k峁riyasya sam膩sata岣� //
惭补苍耻蝉尘峁泃颈, I. 89
[17]:
[18]:
pra峁嘺yisakh墨sal墨laparih膩saras膩dhigatair /
lalita艣ir墨峁pu峁ahanairapi t膩myati yat //
vapu峁 vadh膩ya tatra tava 艣astramupak峁pata岣� /
patatu 艣irasyak膩峁囜笉ayamada峁囜笉a ive峁 产丑耻箩补岣� //
Ibid.,V. 31
[19]:
Ibid.,VIII.p.170
[20]:
k峁triy膩峁嚹佱箖 tu v墨ryata岣� /
惭补苍耻蝉尘峁泃颈, II. 155
[21]:
pa艣奴n膩峁� rak峁峁嘺m 诲腻苍补峁� idy膩 adhyayanam eva ca /
惫补峁噄办辫补迟丑补峁� 办耻蝉墨诲补峁� ca vai艣yasya k峁涐梗im eva ca //
Ibid., I.90
[23]:
[24]:
a艣astrap奴tamavy膩ja峁� puru峁Ｄ佱箙gopakalpitam /
vikr墨yate mah膩m膩峁僺a峁� g峁沨yat膩midam //
Ibid.,V.12
[25]:
vividharatn膩la峁僰膩rakira峁嚹乿al墨vi岣峚mbitamahendrac膩pavichedavichuritana bha岣thalairv膩ras undar墨kadambairadhy膩sit膩 /
Ibid., VI.p.122
[26]:
citraphalaka峁� citravartik膩艣ca /
Ibid.,I.p.38
[27]:
峁欢惫别诲补,X.90.12
[28]:
[29]:
[30]:
m膩dhav膩nucara岣� kalaha峁僺aka岣� /
惭腻濒补迟墨尘腻诲丑补惫补,I.p.18
[31]:
atha s膩 pra峁嘺yin墨 bhiranucar墨bhiraviralakusumasa峁僣ay膩vacayal墨l膩 dohadin墨bhirabhyarthyam膩n膩 tameva bakulap膩dapodde艣am膩gatavat墨 /
Ibid., I.p.26
[32]:
vih膩rad膩s墨峁� mand膩rik膩峁� Ibid.