Vol. 7 · pages 61–65

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES42 CHAPTER III THE BRAHMANIC THEORY OF THE STATUS OF THE SHUDRAS SO much for the Brahmanic view of the origin of the Shudra. Turning to the Brahmanic view of the civil status of the Shudra, what strikes one is the long list of disabilities, accompanied by a most dire system of pains and penalties to which the Shudra is subjected by the Brahmanic law-givers. The disabilities and penalties of the Shudra found in the Samhitas and the Brahmanas were few, as may be seen from the following extracts: I. According to the Kathaka Samhita (xxxi.2) and the Maitrayani Samhita (iv.1.3; i.8.3) “A shudra should not be allowed to milk the cow whose milk is used for Agnihotra.” II. The Satapatha Brahmana (iii.1.1.10), the Maitrayani Samita (vii.1.1.6) and also the Panchavimsa Brahmana (vi.1.11) say: “The Shudra must not be spoken to when performing a sacrifice and a Shudra must not be present when a sacrifice is being performed.” III. The Satapatha Brahmana (xiv.1.31) and the Kathaka Samhita (xi.10) further provide that : “The Shudra must not be admitted to Soma drink.” IV. The Aitareya Brahmana (vii.29.4) and the Panchavimsa Brahmana (vi.1.11) reached the culminating point when they say: “Shudra is a servant of another (and cannot be anything else).” But what in the beginning was a cloud no bigger than a man’s hand, seems to have developed into a storm, which has literally overwhelmed the Shudras. For, as will be seen from the extracts given from later penal legislation by the Sutrakaras like Apastamba, Baudhayana, etc. and the Smritikaras like Manu and others, the growth of the disabilities of the Shudras has been at a maddening speed and to an extent which is quite unthinkable.

THE SHUDRAS : THE BRAHMANIC .... STATUS OF THE SHUDRAS 43 The disabilities are so deadening that it would be impossible to believe them unless one sees them in cold print. They are, however, so numerous that it is impossible to present them in their fullness. To enable those, who do not know them, to have some idea of these disabilities, I have assembled below in one place illustrative statements by the different Sutrakaras and Smritikaras relating to the disabilities of the Shudras scattered in their Law Books. II (i) (A) The Apastamba Dharma Sutra says : “There are four castes—Brahmanas, Kshatriyas, Vaishyas and Shudras. Amongst these, each preceding (caste) is superior by birth to the one following 1 : For all these, excepting Shudras and those who have committed bad actions are ordained (1) the initiation (Upanayana or the wearing of the sacred thread), (2) the study of the Veda and (3) the kindling of the sacred fire (i.e., the right to perform sacrifices). 2" (B) This is what the Vasishtha Dharma Sutra says: “There are four castes (Varna) Brahmanas, Kshatriyas, Vaishyas and Shudras. Three castes, Brahmanas, Kshatriyas and Vaishyas (are called) twiceborn. Their first-birth is from the mother; the second from the investiture with the sacred girdle. In that (second birth) the Savitri is the mother, but the teacher is said to be the father. They call the teacher father, because he gives instruction in the Veda. 3 The four castes are distinguished by their origin and by particular sacraments. There is also the following passage of the Veda: ‘ The Brahmana was his mouth, the Kshatriya formed his arms: the Vaishya his thighs; the Shudra was born from his feet. 1 It has been declared in the following passage of the Veda that a Shudra shall not receive the sacraments. ‘He created the Brahmana with the Gayatri (metre), the Kshatriya with the Trishtubh, the Vaishya with the Jagati, the Shudra without any metre.” 4 (C) The Manu Smriti propounds the following view on the subject : 1. Prasna 1, Patala 1, Khanda 1, Sutras 4-5. 2. Ibid., Sutra 6. 3. Chapter H, Verses 1-4. 4 Chapter IV, Verse 3

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES44 “For the prosperity of the worlds, he (the creator) from his mouth, arms, thighs and feet created the Brahmana, Kshatriya, Vaishya and Shudra. 1 The Brahmans, Kshatriya (and) Vaishya constitute the three twice-born castes, but the fourth, the Shudra has only one birth.” 2 (ii) (A) The Apastamba Dharma Sutra says: “(A Traivarnika) shall never study (the Veda) in a burial ground nor anywhere near it within the throw of a Samya. If a village has been built over a burial ground or its surface has been cultivated as a field, the recitation of the Veda in such a place is not prohibited. But if that place is known to have been a burial ground, he shall not study (there). A Shudra and an outcaste are (included by the term) burial-ground, (and the rule given, Sutra 6 applies to them). Some declare, that (one ought to avoid only to study) in the same house (where they dwell). But if (a student and) a Shudra woman merely look at each other, the recitation of the Veda must be interrupted. 3 Food touched by a (Brahmana or other high-caste person) who is impure, becomes impure but not unfit for eating. But what has been brought (be it touched or not) by an impure Shudra must not be eaten. A Shudra touches him, (then he shall leave off eating).” 4 (B) The Vishnu Smriti says : “He must not cause a member of a twice born caste to be carried out by a Shudra (even though he be a kinsman of the deceased). Nor a Shudra by a member of a twice-born caste. A father and a mother shall be carried out by their sons; (who are equal in caste to their parents). But Shudras must never carry out a member of a twice-born caste, even though he be their father.” 5 (C) The Vasishtha Dharma Sutra prescribes : “Now therefore, we will declare what may be eaten and what may not be eaten. 1 Chapter I, Verse 31. 2 Chapter X, Verse 4 3 Prasna 1, Patala 3, Khanda 9, Sutras 6-11. 4 Prasna 1, Patala 5, Khanda 16, Sutras 21-22. 5 Chapter XIX, Sutras 1-4

THE SHUDRAS : THE BRAHMANIC .... STATUS OF THE SHUDRAS 45 Food given by a physician, a hunter, a woman of bad character, a macebearer, a thief, an Abhisasta, and eunuch, (or) an outcaste must not be eaten. Nor that given by a miser, one who has performed the initiatory ceremony of a Srauta-sacrifice, a prisoner, a sick person, a seller of the Soma plant, a carpenter, a washerman, a dealer in spirituous liquor, a spy, an usurer, (or) a cobbler. Nor that given by a Shudra. 1 Some call that Shudra race a burial-ground. Therefore the Veda must not be recited in the presence of a Shudra.” Now they quote also the (following) verses which Yama proclaimed : The wicked Shudra-race is manifestly a burial-ground. Therefore (the Veda) must never be recited in the presence of a Shudra. 2 Some become worthy receptacles of gifts through sacred learning, and some through the practice of austerities. But that Brahmana whose stomach does not contain the food of a Shudra, is even the worthiest receptacle of all. 3 If a Brahmana dies with the food of a Shudra in his stomach, he will become a village pig (in his next life) or be born in the family of that Shudra. For though a (Brahmana) whose body is nourished by the essence of a Shudra’s food may daily recite the Veda, though he may offer (an Agnihotra) or mutter (prayers, nevertheless) he will not find the path that leads upwards. But if, after eating the food of a Shudra, he has conjugal intercourse, (even) his sons (begotten on a wife of his own caste) will belong to the giver of the food (i.e., to the Shudra) and he shall not ascend to heaven. 4 (D) The Manu Smriti says : “He (Brahmin) may not dwell in the kingdom of a Shudra nor in one full of unrighteous people, nor in one invaded by hosts of heretics nor in one possessed by low-born men. 5 A Brahmin who performs a sacrifice for a Shudra should not be invited to dine with other Brahmins at a Shraddha ceremony. His company will destroy all merit that which may otherwise be obtained from such a dinner. 6 One should carry out by the southern town-gate a dead Shudra, but the twice-born by the western, northern and eastern (gates) respectively. 7 1 Chapter XIV, Verses 1-4 2 Chapter XVIII, Verses 11-15 3 Chapter VI, Verses 26. 4 Chapter VI, Verses 27-29 5 Chapter IV, Verse 61 6 Chapter III, Verse 178 7 Chapter V Verse 92.

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES46 (iii) (A) The Apastamba Dharma Sutra says : “A Brahmana shall salute stretching forward his right arm on a level with his ear, a Kshatriya holding it on a level with the breast, a Vaishya holding it on a level with the waist, a Shudra holding it low (and) stretching forward the joined hands. 1 And when returning the salute of (a man belonging) to the first (three) castes, the last syllable of the name of the person addressed is produced to the length of three moras. 2 If a Shudra comes as a guest (to a Brahmana) he shall give him some work to do. He may feed him, after (that has been performed. To feed him without asking him first to do some work is to do him honour.) Or the slaves (of the Brahmana householder) shall fetch (rice) from the royal stores, and honour the Shudra as a guest.” 3 (B) The Vishnu Smriti prescribes : “The same punishment (payment of hundred Panas) is also ordained for hospitably entertaining a Shudra or religious ascetic at an oblation to the gods or to the manes.” 4 (C) The Manu Smriti enjoins that : One should consider a Brahmana ten years old and a Kshatriya a hundred years old as father and son; but of them the Brahman (is) the father. Wealth, kindred, age, sects (and) knowledge as the fifth; those are the causes of respect, the most important (is) the last (mentioned). In whom among the three (higher) castes the most and the best of (those) five may be he is here worthy of respect; a Shudra (is not worthy of respect on the ground of his wealth or knowledge no matter how high they are. It is only on the ground of his age and that too only if) he has attained the tenth (decade of his life that he becomes worthy of respect and not before.) 5 1 Prasna 1, Patala 2, Khanda 5, Sutra 16. 2 Ibid, Sutra 17. 3 Prasna II, Patala 2, Khanda 4, Sutras 19-20 4 Chapter V. Sutra 115. 5 Chapter II, Verses 135-137.