Caste and Race in India c7.35

c7.35

The Brahmanic literature of the post-Vedic period, while reiterating that there are only four varṇas, mentions certain mixed castes (saṅkara jāti) and also a group of outcast classes (antyāvasāyin). The sacred laws of the Āryas are designed to expound "varṇa-dharma", i.e. the duties ostensibly of the four orders. The text-books of the different schools may broadly be analysed into four parts. The first part, generally very short, deals with the "āśramas" (four stages in individual life) and their duties; the second part, forming a large portion of the book, really deals with "varṇa-dharma". Much of the law proper is treated in this section under the heading, "duties of the Kshatriya." The two other parts deal with expiatory acts and inheritance. Though the main bulk of the law is treated under "varṇa-dharma", yet the "Śūdra" does not figure much in these texts. The "varṇa-dharma" of the "Śūdra" is such that it does not require elaborate regulation. It may justly be said that the "Śūdra" was left to himself as far as his internal affairs were concerned. Mandlik observes, "The non-regenerate class thus seems to form a group by itself, and its internal economy is not specially provided for by the ordinary Ārya writers on law."¹ Their case is provided for by the general dictum, fathered on Manu, that the peculiar laws of countries, castes, and families may be followed in the absence of sacred rules.² The other classes are considered derivative, and therefore so much beneath notice that only fourfold humanity is always alluded to and prevention of the confusion of these castes (varṇa-saṅkara) is considered as an ideal necessity.³ Mixture of castes is regarded to be such a great evil that it must be combated even though the Brahmins and the Vaiśyas have to resort to arms, a function which is normally sinful for them.⁴ As the outcasts were deprived of the right to follow the lawful occupations of the twice-born men and, after death, of the rewards of meritorious deeds,⁵ it follows that the law-givers had no concern for them. They were enjoined to live together and fulfil their purposes, sacrificing for each other and confining other relations to themselves.⁶ Of the mixed castes those that were the outcome of hypergamous unions, were proposed to be treated in two different ways. Gautama excludes from the brahmanic law only the issue of a Śūdra female by males of the first three orders.⁷ It is not clear how he would like to treat the remaining three possible groups. Kauṭilya, on the other hand, lays down that such mixed castes shall take to the occupations and practise the religious rites of the Śūdras.⁸ Persons born of unions in the inverse order of castes—technically known as the pratiloma (mixed) castes—are, of course, outside the pale of the sacred law, with the possible exception of one, viz. the Sūta.