1902.] S. C. Vidyabhusana —Vrdtya and SamTcara Theories of Caste. 171 
■works they have been regarded as mixed castes. Thus in the Brahma¬ 
vaivarta Purana ths Karana is mentioned as having been born of a 
Vai^ya father and S'udra mother, the Paundraka from a Vai£ya father 
and (Jundi mother, and the Malla from a Leta father and Tibara mother. 
The Bharjjakantakas, who, we have seen, were regarded by Manu as 
Vratya Brahmanas, have been described in the Gautama Samhita 
(Chap. IV) as a mixed caste born from a Brahmana father and Vai 9 ya 
mother. The Yavanas, who.were regarded by Manu as Vratya Ksatriyas, 
have been described in the Gautama-Samhita as a mixed caste born 
from a Ksatriya father and S'udra mother. The Kirata mentioned in 
the Manusamhita as Vratya Ksatriya has been described in the Ballala- 
charita as a mixed caste born from a Vaijya father and Brahmana mother. 
Sarcika —The Sarakas returned in the Government Census as a Jain 
or Buddhist sect have been mentioned in the Brahma-Vaivarta Purana as 
a Hindu caste born of a Jola father and Weaver mother. In reality the 
Sarakas are immigrants from Serike (in Central Asia). The Jain sect 
called Saraogie is perhaps identical with the people called Sorgae* that, 
according to Megasthenes (in the 4th century B.C.), occupied a tract of 
country lying above the confluence of the Indus with the stream of the 
combined rivers of the Punjab. According to Jain accounts, Saraogies 
are descendants of those Rajputs and Valyas who were converted to 
Jainism by Acharyya Jina-sena in Khandela (north of Jaipur) in the 
year 643 after Mahavlra, i.e., in 116 A.D. Sorgae therefore in the 2nd 
century A.D. advanced as far south as Jaipur. I do not find any 
intimate relation between the Saraogies and Sarakas. However, both 
might perhaps have come from Serike (in Central Asia), one through 
the north-western frontier and the other through the north-eastern. 
Kaiwarta , fyc .—The Kols, who are evidently an aboriginal wild people 
of India, have been designated in the Brahmavaivarta Purana as a mixed 
caste born of a Leta father and Tibara mother. The Kaivartas, who were 
perhaps the original (and once very powerful) inhabitants of Bengal, have, 
we have seen, been described in the Manusamhita as a mixed caste born 
from a Nisada father and Ayogava mother, but in the Brahmavaivarta 
Purana as that born from a Ksatriya father and Vai 9 ya mother. The 
Andhra, Choi a, and Pandya tribes of the Dravidian people became in 
course of time reckoned as pure Ksatriyas. The Tamila tribe of Dravida 
made several inroads iuto Ceylon, and the 5th century A.D. five Tamila 
kings successively reigned in the island. The Tamils came towards the 
north, too, and the Tambuli caste of Bengal was perhaps formed by them. 
I think I need not cite any more examples to establish my theory of 
Samkara castes 
* McCrindle’g Megasthenes, p. 149. 
J. i. 23 
