Vol. 7 · pages 71–75

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES52 For twice-born men, at first, a woman of the same caste is approved for marrying; but of those who act from lust, those of lower caste may in order (be wives). A Shudra woman alone (is) a wife for a Shudra; both she and a woman of his own caste (are) legally (wives) of a Vaishya; they two and also a woman of his own caste (are wives) of a Kshatriya, both they and a woman of his own caste(are wives) of a Brahmin. A Shudra wife is not indicated in any history for a Brahmin and Kshatriya, even though they be in distress. Twice-born men marrying a (Shudra) woman out of infatuation will surely bring quickly (their) families and descendants to the condition of Shudras. 1 A Brahmin having taken a Shudra woman to his bed goes the lower course; having begotten on her a son, he is surely deprived of his Brahminhood. Now of (a man) whose offerings towards gods, manes, and guests depend on her, the manes and gods eat not that offering nor does he go to heaven. An expiation is not prescribed for him who has drunk the moisture on a Shudra woman’s lips, who has been reached by her breath, and who has also begotten a son on her. 2 (x) (A) The Vasishtha Dharma Sutra says : “One may know that bearing grudges, envy, speaking untruths, speaking evil of Brahmins, backbiting and cruelty are the characteristics of a Shudra.” 3 (B) The Vishnu Smriti prescribes that : (The name to be chosen should be) auspicious in the case of a Brahmin. Indicating power in the case of a Kshatriya. Indicating wealth in the case of a Vaishya. And indicating contempt in the case of a Shudra. 4 (C) The Gautama Dharma Sutra says : “The Shudra belongs to the fourth caste, which has one birth (only). 1. Chapter III, Verses 12-15. 2. Ibid, Verses 17-19. 3. Chapter VI, Verse 24. 4. Chapter XXVII, Sutras 6-9.

THE SHUDRAS : THE BRAHMANIC .... STATUS OF THE SHUDRAS 53 And serves the higher (castes). From them he shall seek to obtain his livelihood. He shall use their cast-off shoes. And eat the remnants of their food. A Shudra who intentionally reviles twice-bom men by Criminal abuse, or criminally assaults them with blows, shall be deprived of the limb with which he offends. If he assumes a position equal to that of twice-born men in sitting, in lying down, in conversation or on the road, he shall undergo (corporal punishment)” 1 (D) The Manu Smriti follows suit and says : “But if a Brahmin through avarice, and because he possesses the power, compel twice-born men, who have received the initiation (into the caste order), to do the work of a slave when they do not wish it, he shall be fined six hundred panas by the king. But a Shudra, whether bought or not bought (by the Brahmin) may be compelled to practise servitude, for that Shudra was created by the selfexistent merely for the service of the Brahmin. Even if freed by his master, the Shudra is not released from servitude; for this (servitude) is innate in him; who then can take it from him. 2 Just in proportion as one pursues without complaining the mode of life (practised) by the good, so free from blame, he gains both this and the otherworld. 3 Now the supreme duty of a Shudra and that which ensures his bliss is merely obedience toward clelebrated priests who understand the Veda and live as householders. If he be pure, obedient to the higher (castes), mild in speech, without conceit, and always submissive to the Brahmin, he attains (in the next transmigration) a high birth. 4 Now a Shudra desiring some means of subsistence may serve a Kshatriya, so(is the rule); or the Shudra (if) anxious to support life, (may do so by) serving a wealthy Vaishya. But he should serve the Brahmins for the sake of heaven, or for the sake of both (heaven and livelihood); for by him (for whom) the word Brahmin (is always) uttered is thus attained the state of completing all he ought to do. 1. Chapter X. Sutras 50, 56-59 and Chapter XII, Sutras 1,7. 2. Chapter VIII, Verses 412-414. 3. Chapter X, Verse 128. 4. Chapter IX, Verses 334-335.

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES54 Merely to serve the Brahmins is declared to be the most excellent occupation of a Shudra; for if he does anything other than this it profits him nothing. His means of life should be arranged by those Brahmins out of their own household (goods) in accordance with what is fitting after examining his ability, cleverness, and (the amount) the dependents embrace. The leaving of food should be given (to him) and the old clothes, so too the blighted part of the grain, so too the old furniture. 1 Let a Brahmin’s name be auspicious, a Kshatriya’s full of power, let a Vaishya’s mean wealth, a Shudra’s however be contemptible. Let a Brahmin’s (distinctive title) imply prosperity, a Kshatriya’s safeguard, a Vaishya’s wealth, a Shudra’s service. 2 If (a man) of one birth assault one of the twice-born castes with virulent words, he ought to have his tongue cut, for he is of the lowest origin. If he makes mention in an insulting manner of their name and caste, a red-hot iron rod, ten fingers long, should be thrust into his mouth. If this man through insolence gives instruction to the priests in regard to their duty, the king should cause boiling hot oil to be poured into his mouth and ear. 3 If a man of the lowest birth should with any member injure one of the highest station, even that member of this man shall be cut (off); this is an ordinance of Manu. If he lift up his hand or his staff (against him), he ought to have his hand cut off; and if he smites him with his feet in anger, he ought to have his feet cut off. If a low-born man endeavours to sit down by the side of a high-born man, he should be banished after being branded on the hip, or (the king) may cause his backside to be cut off. If through insolence he spit upon him, the king should cause his two lips to be cut off; and if he makes water upon him, his penis, and if he breaks wind upon him, his anus. If he seize him by the locks, let the king without hesitation cause both his hands to be cut off, (also if he seize him) by the feet, the beard, the neck or the testicles. 1. Chapter X, Verses 121-125. 2. Chapter II, Verses 31-32. 3. Chapter VIII, Verses 270-72.

THE SHUDRAS : THE BRAHMANIC .... STATUS OF THE SHUDRAS 55 A man who tears (another’s) skin and one who causes blood to be seen ought to be fined five hundred (Panas), if he tears the flesh (he should be fined) six niskas, but if he breaks a bone he should be banished. 1 (D) The Narada Smriti says: Men of the Shudra caste, who prefer a false accusation against a member of a twice-born Aryan caste, shall have their tongue split by the officers of the king, and he shall cause them to be put on stakes. A once-born man (or Shudra) who insults members of a twice-born caste with gross invectives, shall have his tongue cut off; for he is of low origin. If he refers to their name or caste in terms indicating contempt, an iron-rod, ten angulas long, shall be thrust red-hot into his mouth. If he is insolent enough to give lessons regarding their duty to Brahmins, the king shall order hot oil to be poured into his mouth and ears. With whatever limb a man of low caste offends against a Brahmin, that very limb of him shall be cut off, such shall be the atonement for his crime. A low-born man, who tries to place himself on the same seat with his superior in caste, shall be branded on his hip and banished, or (the king) shall cause his backside to be gashed. If through arrogance he spits on a superior, the king shall cause both his lips to be cut off; if he makes water on him, the penis; if he breaks wind against him, the buttocks.” 2 III Such were the laws made against the Shudras by the Brahmanic lawgivers. The gist of them may be summarized under the following heads : (1) That the Shudra was to take the last place in the social order. (2) That the Shudra was impure and therefore no sacred act should be done within his sight and within his hearing. (3) That the Shudra is not to be respected in the same way as the other classes. (4) That the life of a Shudra is of no value and anybody may kill him without having to pay compensation and if at all of small value 1. Chapter VIII, Verses 279-284. 2. Chapter XV, Verses 22-27.

DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES56 as compared with that of the Brahmana, Kshatriya and Vaishya. (5) That the Shudra must not acquire knowledge and it is a sin and a crime to give him education. (6) That a Shudra must not acquire property. A Brahmin can take his property at his pleasure. (7) That a Shudra cannot hold office under the State. (8) That the duty and salvation of the Shudra lies in his serving the higher classes. (9) That the higher Classes must not inter-marry with the Shudra. They can however keep a Shudra woman as a concubine. But if the Shudra touches a woman of the higher classes he will be liable to dire punishment. (10) That the Shudra is born in servility and must be kept in servility for ever. Anyone who reads this summary will be struck by two considerations. He will be struck by the consideration that Shudra alone has been selected by the Brahmanic law-givers as a victim for their lawmaking authority. The wonder must be all the greater when it is recalled that in the ancient Brahmanic literature the oppressed class in the ancient Indo-Aryan society was the Vaishya and not the Shudra. In this connection a reference may be made to the Aitareya Brahmana . The Aitareya Brahmana in telling the story of King Vishvantara and the Shyaparna Brahmanas refers to the sacrificial drink to which the different classes are entitled. In the course of the story, it speaks of the Vaishya in the following terms : “Next, if (the priest brings) curds, that is the Vaishya’s draught with it thou shalt satisfy the Vaishyas. One like a Vaishya shall be born in thy line, one who is tributary to another, who is to be used (lit. eaten) by another, and who maybe oppressed at will. 1 The question is: why was the Vaishya let off and why the fury directed towards the Shudras ? He will also be struck by the close connection of the disabilities of the Shudra with the privileges of the Brahmin. The Shudra is below the Traivarnikas and is contrasted with the Traivarnikas. That being so, one would expect all the Traivarnikas to have the same rights against the Shudras. But what are the facts? The facts are that the Kshatriyas and Vaishyas have no rights worth speaking of against the Shudras. The only Traivarnika who has special rights and privileges 1 Muir, Vol. 1, p. 436-40. 42 Chapter XII, Sutras 2-3.