CASTE: IDEOLOGY AND CONTEXT 11 7. Thus Dipankar Gupta traces the rigid rules of endogamy and the rationale of 'natural superiority', which govern the jatis to the Aryan conquest and subjugation of local indigenous communities, which provided the metaphor of colour. Idem, 1980. 'From Varna to Jati: The Indian Caste System, from the Asiatic to the Feudal Mode of Production', Journal of Contemporary Asia, X, pp. 249-271. 8. D.D. Kosambi, 1956. Introduction to the Study of Indian History, p. 96. Popular Prakashan, Bombay. 9. Idem, 1950. 'On the Origin of Brahmin Gotras', Journal of the Bombay Branch of the Royal Asiatic Society, XXVI, p.50. 10. Suvi-ra Jaiswal, 1989-90. 'Stratification in Rgvedic Society: Evidence and Paradigms, IHR, XVI, nos 1-2, pp. 1-34. A reader interested in this theme may also refer to idem, 1993-94. 'Mystifying the Aryans', IHR, XX, nos 1-2, pp. 219-228. 11. D.D. Kosambi, 1956. p. 94. 12. Irfan Habib, op. cit. 13. Max Weber, 1968. The Religion of India, pp. 30-33. Translated and edited by Hans H. Gerth and Don Martindale, The Free Press, New York. 14. Louis Dumont, op. cit., p. 154. 15. Ibid., p. 156. 16. Suvira Jaiswal, 1977, 'Caste in the Socio-Economic Framework of Early India', Presidential Address, Section I, Proceedings of the Indian History Congress, 38th session, Bhubaneswar, Idem, Dec. 1991. 'Semitizing Hindusim: Changing Paradigms of Brahmanical Integration', Social Scientist, XIX, no. 12, pp. 20-32; idem Caste: Origin, Function and Dynamics of Change, Manohar, Delhi, 1998. 17. D.D. Kosambi, 1965. Culture and Civilization of Ancient India in Historical Outline, p. 50. Routledge and Kegan Paul, London. 18. The Satapatha Brahmana clearly states that a ksatriya is born of a ksatriya, a vaisya from a vaisya and a sudra from a sudra (XIV. 4.2.27; II. 1.4.4.) However, initially the second Varna was designated as rajanya, meaning kinsmen of the raja indicating crystalization of the ruling lineages. 19. Louis Dumont, op. cit., pp. 106-114. 20. rajas is generally translated as the 'quality of passion'. However, according to Monier-William's Sanskrit-English Dictionary rajas is at places equated with tejas, meaning 'glory' or 'authority' (S.V. Rajas). According to V.S. Apte the quality of rajas is 'the cause of great activity seen in creatures' (V.S. Apte, Sanskrit-English Dictionary, Vol. Ill, S.V., rajas}. Perhaps in the context of the gun as the term should be translated as 'glory' or 'energy'. 21. karmani pravihhaktani svabhava prabhairqunaih., Bhagvadgita, XVIII. 41. 22. K Gopalachari 1941. Early History of the Andhra Country, p. 91. Madras; Suvira Jaiswal, 1977, pp. 15-16.' 23. Epigraphia Indica, XIX, no. 6, pp. 52-4. 24. L. Dumont, op. cit., pp. 105-6. 25. Bruce Lincoln, 1981. Priests, Warriors and Cattle: A Study in the Ecology of Religions, University of California Press, Berkeley. 26. John Brough, 1959. 'The Tripartite Ideology of the Indo-Europeans: an Experiment in Method', Bulletin of the School of Oriental and African Studies, XXII, pp. 69-85. 27. Suvira Jaiswal, 1989-90. 'Stratification in Rgvedic Society: Evidence and Paradigms', in IHR, XVI, nos 1-2, p 15f. Idem, March-April 1991. 'Varna Ideology and Social Change' in Social Scientist, XIX, nos 3-4, pp. 41-2. 28. For changes in the concept of 'vaisya' and 'sudra' and shift of emphasis from function to the purity of the brahmana varna see, Idem, 1979-80 and March-April 1991 (footnotes 6 and 27).