pational castes that we find to-day are not merely guilds converted into castes. In the case of many castes there is not even any tradition of guilds. The process of division of occupations on tribal or caste lines has not yet entirely ended. A strong tribal feeling already existing very often leads to the appropriation of a certain trade by a certain tribe.
We have plain and unmistakable statements in our text to that effect, which some scholars have taken care to ignore.[1]
The Sairandhra is described as a person who is skilled in adorning and attending his master. He, though not a slave, lives like a slave, and subsists by snaring animals.[2]
The Maitreyaka is described as sweet-voiced, as ringing a bell at the appearance of dawn, and as continuously praising great men.
The Mārgava or Dasa is described as a person who subsists by working as a boatman and whom the inhabitants of Aryāvarta call Kaivarta.[3]
The Kārāvāra is described as a worker in leather.
The Pāndusopka is described as a dealer in cane.
The Antyavasayī is described as a person who is em-
- ↑ It is a pity that even men of scholarship, in order to support the thesis that caste is a bad thing, should think it necessary to show that it did not exist formerly, and for this purpose be blind to plain evidence.
- ↑ Compare this statement with the fact that Draupadi had called herself is Sairandhri, when she attended the queen of Matsyas, during her year of disguise (Ajñātavāsa).
- ↑ Even to-day there is a tribe in Bengal called Kaibartas, who regard navigation by boats as their traditional occupation.
