Yatis and Vratyas

J. C. Sikdar's article examines the classification, geographical origins, religious practices, and cultural significance of the Vratyas, a distinct group of non-Vedic people in ancient India. The author argues that the Vratyas constituted a well-organized society with a distinct language, culture, and philosophy, which was fundamentally different from that of the Vedic Aryans and exhibited close ties to Sramanic traditions. Regarding their classification, the *Pancavimsa Brahmana* categorizes the Vratyas into several groups, including the Kanisthas, who were further divided into Arhantas (saints or ascetics) and Yaudhas (warriors). The author notes a strong linguistic and cultural connection between the Arhantas and the Sramanic tradition, specifically drawing parallels with Jaina Tirthankaras and the Buddha. Other classes mentioned include the Garagira (swallowers of poison), who had difficulty pronouncing Sanskrit, and the *sama-nica-medhras* (Jyesthas), associated with the worship of nude deities and the practice of yoga. The article explores the uncertain origins of the Vratyas, suggesting they were possibly western tribes beyond the Sarasvati, but were largely concentrated in Magadha. This region is highlighted as a main center of Vratya culture, despite being held in contempt by Vedic Aryans as an impure, non-Aryan land. The text emphasizes Magadha's deep association with Sramanic figures like Gosala Mankhaliputra of the Ajivikas, the Buddha, and Mahavira. The religious practices of the Vratyas are presented as anti-Vedic, opposing the violent sacrificial performances and the Agnihotra cult. The author traces the origins of the Vratya cult, suggesting connections to the Indus Valley Civilization through archaeological seals depicting a yogic deity with *urdhva-medhra*. The text argues that the Vratyas' non-Aryan god, Ekavratya, evolved into Rudra-Siva, who eventually gained acceptance within the Vedic fold. The author also posits a direct link between the Garagira Vratyas and the Saiva tradition due to their association with poison-swallowing, paralleling the Puranic narrative of Siva. Finally, Sikdar draws a parallel between the Sramanic tradition of the Arhantas and the Saiva tradition, suggesting shared features like austerity, non-violence, yoga, and nudity. Citing Dr. H. L. Jain, the author proposes that the first Jaina Tirthankara, Rsabhadeva, may be identical to Siva. The article concludes that the Vratyas were likely Sramanic monks and householders who renounced violent Vedic sacrifices, a practice reflected in their designation and the subsequent praise they received in texts like the *Prasnopanisad* and *Sankarabhasya*.

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