DOI Page / Citation link:
https://doi.org/10.11588/diglit.27191#0043
INTRODUCTION.
11
the Aryan stock in Central Asia. We are tempted to ask
whether the Pandavas, who conquered in the great strife, were
not a confederacy of hostile tribes, headed by a band of warriors
of mixed or non-Aryan descent. Their helper and counsellor,
Krishna, is a divinity unknown to the early Aryans, and with
him as an incarnation of Vishnu, the 5iva, and Brahma, of modern
Hinduism, take the place of the older gods. As if to mark the
difference of which the warriors themselves felt the existence,
they distinguished themselves, by name, as belonging to a
Lunar race, distinct from, and generally antagonistic to, the
Solar race, which was the proud distinction of the purer and
earlier Aryan settlers in India.1
By about B.C. 700, we again find a totally different state of
affairs in India. The Aryans no longer exist as a separate
nationality, and neither the Solar nor the Lunar race are the
rulers of the earth. The Brahmans have become a priestly
caste, and share the power with the Kshatriyas, a race of far less
purity of descent. The Vaijyas, as merchants and husbandmen,
have become a power, and even the Sudras are acknowledged
as a part of the body politic ; and—though not mentioned in
the Scriptures—the Nagas, or Snake people, had become an
influential part of the population. They are first mentioned in
the Mahabharata, where they play a most important part in
causing the death of Parikshit, which led to the great sacrifice
for the destruction of the Nagas of Takshai-ila by Janamejaya,
which practically closes the history of the time. Destroyed,
however, they were not, for we find N&ga dynasties ruling in
various parts of Central India and Rajputana from the 7th
century B.C., till at least the 4th century A.D.2
Although Buddhism was first taught probably by one belong-
ing to the Solar race, and of Aryan blood, and though its first
disciples were Brahmans, it had as little affinity with the religion
of the Vedas as Christianity had with the Pentateuch, and its fate
was the same. The one religion was taught by one of Jewish ex-
traction to the Jews ; but it was ultimately rejected by them, and
adopted by the Gentiles, who had no affinity of race or religion
with the inhabitants of Judsea. Though meant originally, no
doubt, for Aryans, the Buddhist religion was ultimately rejected
by the Brahmans, who were consequently eclipsed and superseded
by it for nearly a thousand years ; and we hear little of them and
their religion till they rise again at the court of the great Gupta
1 Orientalists have expressed very
varying opinions as to the historical
teachings of the epics. See Weber,
‘ On the Ramayana,’ etc.
2 The Naga or Karkota dynasty of
Kashmir ruled as late as from about the
beginning of the 7th till the middle of
the 9th century.
11
the Aryan stock in Central Asia. We are tempted to ask
whether the Pandavas, who conquered in the great strife, were
not a confederacy of hostile tribes, headed by a band of warriors
of mixed or non-Aryan descent. Their helper and counsellor,
Krishna, is a divinity unknown to the early Aryans, and with
him as an incarnation of Vishnu, the 5iva, and Brahma, of modern
Hinduism, take the place of the older gods. As if to mark the
difference of which the warriors themselves felt the existence,
they distinguished themselves, by name, as belonging to a
Lunar race, distinct from, and generally antagonistic to, the
Solar race, which was the proud distinction of the purer and
earlier Aryan settlers in India.1
By about B.C. 700, we again find a totally different state of
affairs in India. The Aryans no longer exist as a separate
nationality, and neither the Solar nor the Lunar race are the
rulers of the earth. The Brahmans have become a priestly
caste, and share the power with the Kshatriyas, a race of far less
purity of descent. The Vaijyas, as merchants and husbandmen,
have become a power, and even the Sudras are acknowledged
as a part of the body politic ; and—though not mentioned in
the Scriptures—the Nagas, or Snake people, had become an
influential part of the population. They are first mentioned in
the Mahabharata, where they play a most important part in
causing the death of Parikshit, which led to the great sacrifice
for the destruction of the Nagas of Takshai-ila by Janamejaya,
which practically closes the history of the time. Destroyed,
however, they were not, for we find N&ga dynasties ruling in
various parts of Central India and Rajputana from the 7th
century B.C., till at least the 4th century A.D.2
Although Buddhism was first taught probably by one belong-
ing to the Solar race, and of Aryan blood, and though its first
disciples were Brahmans, it had as little affinity with the religion
of the Vedas as Christianity had with the Pentateuch, and its fate
was the same. The one religion was taught by one of Jewish ex-
traction to the Jews ; but it was ultimately rejected by them, and
adopted by the Gentiles, who had no affinity of race or religion
with the inhabitants of Judsea. Though meant originally, no
doubt, for Aryans, the Buddhist religion was ultimately rejected
by the Brahmans, who were consequently eclipsed and superseded
by it for nearly a thousand years ; and we hear little of them and
their religion till they rise again at the court of the great Gupta
1 Orientalists have expressed very
varying opinions as to the historical
teachings of the epics. See Weber,
‘ On the Ramayana,’ etc.
2 The Naga or Karkota dynasty of
Kashmir ruled as late as from about the
beginning of the 7th till the middle of
the 9th century.