upon both the duty of study, of offering sacrifices, and making gifts and presents is inculcated. In his outline of the History of Ancient Religions, Professor Tiele, speaking of the 'increasing influence of the Brâhmans,' writes as follows: 'Subject at first to the princes and nobles, and dependent on them, they began by insinuating themselves into their favour, and representing it as a religious duty to show protection and liberality towards them. Meanwhile they endeavoured to make themselves indispensable to them, gradually acquired the sole right to conduct public worship, and made themselves masters of instruction[1]'. And after pointing out the high position thus achieved by the Brâhmans, and the low position of the Kândâlas and others of the inferior castes, he adds: 'Such a position could not long be endured; and this serves to explain not only the rise of Buddhism, but also its rapid diffusion, and the radical revolution which it brought about[2].' To proceed, however, with our comparison of the Gîtâ and Âpastamba. The superiority distinctly claimed by the latter for the Brâhmana is not quite clearly brought out in the Gîtâ. 'Holy Brâhmanas and devoted royal saints' are bracketed together at p. 86; while the Kshatriyas are declared to have been the channel of communication between the Deity and mankind as regards the great doctrine of devotion propounded by the Bhagavadgîtâ. That indicates a position for the Kshatriyas much more like what the Upanishads disclose[3], than even that which Âpastamba assigns to them. The fact is further noteworthy, that in the Gîtâ each caste has its own entirely distinct set of duties. There is no overlapping, so to say. And that is a circumstance indicating a very early stage in the development of the institution[4]. Besides, as already indicated,
- ↑ P. 120.
- ↑ Pp. 129, 130.
- ↑ See p. 58 intra; and compare with this Weber's remarks on one of the classes into which he divides the whole body of Upanishads, History of Indian Literature, p. 165. See also Muir, Sanskrit Texts, vol. i, p. 508; Max Müller, Upanishads, vol. i, p. lxxv.
- ↑ Cf. Sutta Nipâta, p. 32; and also Mr. Davids' note on that passage in his Buddhism, p. 131.
