History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c20.58

v2.c20.58

According²⁵⁹ to all ancient authorities the special duty of the śūdra was to render service to the twice-born classes, to obtain his livelihood from them and serving a brāhmaṇa conferred greater happiness or benefit on the śūdra than serving a kṣatriya and serving a kṣatriya conferred greater good than serving a vaiśya. According to Gaut. (X. 60-61), Manu (X. 124-125) and others, the śūdra was to wear the old or cast-off clothes, umbrellas, sandals, mattress etc. of his patron and the leavings of food (ucchiṣṭa) were to be given to him. If he became old and unable to do work while serving anyone of the higher varṇas he was to be fed by him whom he had formerly served (Gaut. X. 63). In course of time the position of the śūdra improved. If a śūdra²⁶⁰ was unable to maintain himself and his family by serving *dvijas*, he was allowed to maintain himself by having recourse to crafts like carpentry or drawing or painting pictures etc. Nārada (ṛṇādāna 58) allowed him to perform the work of kṣatriyas and vaiśyas in times of distress. Yāj. (I. 120) also says that, if unable to maintain himself by the service of *dvijas*, the śūdra may carry on the profession of a vaiśya or may take to the various crafts. The Mahābhārata allowed a śūdra²⁶¹ who could not maintain himself by the service of higher varṇas to resort to the avocations of a vaiśya, to rearing cattle and to crafts. Others like Laghu-Āśvalāyana (22. 5), Vṛddha-Hārīta (VII. 189, 192) allowed agriculture to the śūdra. The Kālikāpurāṇa quoted in the Gṛ. R. (p. 479) allowed the śūdra to sell all commodities except honey, skins, lākṣā (lac), wines and flesh, while Bṛhat-Parāśara (p. 101) prohibited the śūdra from selling wine and flesh. Devala quoted in the Mit. (on Yāj. I. 120) prescribes that the śūdra should serve the twice-born and may engage in agriculture, rearing cattle, carrying loads, sale of commodities, drawing and painting, dancing, singing and playing on musical instruments like the flute, lute, drums and tabors.²⁶² The foregoing will show that the śūdra gradually rose in social status so far as occupation was concerned and could follow all occupations except those specially reserved for the brāhmaṇa, so much so that śūdras became even kings and Manu (IV. 61) had expressly to enjoin upon brāhmaṇas not to dwell in the kingdom of a śūdra.²⁶³ The smṛtis however did not like that wealth should be accumulated in the hands of the śūdra (though they were quite willing that kṣatriyas and vaiśyas should command all wealth). Gaut. (X. 64-65) says that the śūdra's accumulation of wealth should be for the support and benefit of the other varṇas. Manu (X. 129) says that a śūdra, even though able to accumulate wealth, should not do so, as (on account of his pride of wealth and his ignorance) he may cause obstructions and trouble to brāhmaṇas. Śūdras were divided into numerous subcastes. But there were two main divisions. One was *aniravasita śūdras* (such as carpenters and blacksmiths) and the other *niravasita śūdras* (like cāṇḍālas); vide note 200 above. Another division of śūdras was into those who were bhojyānna (i. e. food prepared by whom could be partaken by brāhmaṇas) and *abhojyānna*. In the first were included one's slave, one's cowherd, barber, family friend and one who shared with one the crop reared on one's land (vide Yāj. I. 166). It is worthy of note that even the Mit. adds the potter to the above list. All the other śūdras were such that a brāhmaṇa could not take his food. A third and well-known division was into *sacchūdra* (well-conducted) and *asac-chūdra*. The former class included those śūdras who followed good occupations or trade, served *dvijas* and had given up meat and drinking or selling liquor.²⁶⁴ The Śūdrakamalākara (p. 60) says that asat-śūdras do not incur sin even if they partake of meat and liquor, provided they do not eat forbidden meat and that there is no lapse if one comes in contact with a śūdra that drinks liquor.