Caste and Race in India c7.81

c7.81

It is clear that the Śūdra could not perform a sacrifice, could not listen to or recite the Vedic texts, nor could he practice austerities. He was categorically denied the right of initiation and consequently the first stage of individual life (āśrama)—the studentship. Out of the other sacraments marriage is the only one, which is explicitly applicable to the Śūdras. While laying down their duties Gautama observes: " For him (Śūdra) also (are prescribed) truthfulness, meekness, and purity. Some declare that instead of sipping water (the usual method of purification) he shall wash his hands and feet. (He shall also offer) the funeral oblations."⁹ Āpastamba opines that the Śūdra is not entitled to the rite of initiation, the study of the Veda, and the kindling of the sacred fire. His works (rites) are declared by implication to be unproductive of rewards either in this world or in the next.¹ According to Gautama, the Śūdra, if permitted, may use "namaḥ" (obeisance) as his "mantra" (holy incantation). He states that some allow him to offer Pākayajñas² (minor sacrifices to be offered in the fire kept at home, as distinguished from major sacrifices offered in the Śrauta or Vedic fire). The Mahābhārata also takes the same view of the Śūdra's religious duties. A Pākayajña may be offered on his behalf without his being initiated for it. Ample Dakṣiṇā (fees) seems to be a prominent feature of such sacrifices offered by the Śūdras, of whom one named Paijavana is said to have given away by thousands.³ It is apparent from these data that the Śūdra had no right to perform any of the important sacraments. As he could not kindle the sacred fire, his marriage was certainly not regarded as a sacrament, intended for the fulfilment of religious duties but only as a sexual union. As the minor sacrifices called the Pākayajñas were to be offered in the domestic sacred fire, and as we have seen above the Śūdra had no right to kindle this fire, we cannot attach much significance to the permission given to the Śūdra to offer these sacrifices. It only means that the Brahmin was not entirely unwilling to open up certain channels through which fees might flow to him, even though the donor might be a Śūdra. It may be mentioned that even the Dasyus were encouraged to offer such sacrifices.⁴ The utter indifference shown to the Śūdra is further brought out by the fact that out of the eight forms of marriage the two forms recommended for the Śūdra are entirely devoid of religious content. In fact, one of them may be termed rape as consummated marriage. And the curious justification offered for this prescription is that the Śūdras are not particular about their wives.⁵