The theory of purity and pollution will remain incomplete unless mention is made of the sacraments which hold such an important place in the system. These sacraments were about sixteen ceremonies, from the conception of a man in his mother's womb until after the end of his life. These sacraments sanctify the body and purify from sin a person in this life and after death (ii, 27). By the Maunji bandhana ceremony the taint derived from both parents is removed. By great sacrifices and Shrauta rites the human body is made fit for union with Brahma. Thus the various sacraments were meant to remove the sin from the body and to purify it. The āryas or the twice-born distinguished themselves sharply from a Shūdra, not so much on racial grounds, but on the grounds of purity, which was largely due to sacraments done for generations.
A question may be asked, What is the purpose of going into details regarding the ideas of the writer concerning purity and pollution when we are considering the question of castes? The answer is a very simple one. I have pointed out elsewhere that the chief principle on which the entire system depends is that of purity and pollution. The Brāhmana is at the top of society be-
the purity to a Brāhmana. The purity of Brāhmana's blood is acquired by generations of pure conduct, which consists of doing actions that are pure, eating pure food, by increasing his own personal sacredness, by the study of Vedas, and by marriage only with people who have kept pure conduct. Their abstaining from marriage with other castes does not come so much from their pride of birth, but is due more to their pride of purity, which would be contaminated by less sacred connections. How far other Hindu castes have a corresponding feeling I am unable to say. But I would not be surprised to find any such feeling amongst the other high castes toward the lower castes, and against the foreigners.
