Theory of Government in Ancient India (Post-Vedic) c7.10

c7.10

Like the Brâhmaṇas, Kṣatriyas should offer sacrifices, study the Vedas and abstain from a life of sensuality. It was their function to bestow gifts and, above all, to protect the people. Like the Mahâbhârata Manu also insists on the harmony of Brâhmaṇas and Kṣatriyas for the welfare of the world.¹ For the Śûdras the lord has prescribed only one occupation, that of serving the other castes meekly.² They are barred from all sacred learning. He who explains the sacred law to a Śûdra or dictates a penance to him sinks along with his pupil into hell. By themselves Śûdras can never form a stable society. A kingdom which is destitute of twice-born people, which contains very many Śûdras and which is infested by atheists is soon afflicted with disease and famine aud utterly perishes. Brâhmaṇas should not reside in such a state.³ Many varieties of skilled labour are despised by Manu. He pointedly differs from those who regard agriculture as an excellent occupation. Brâhmaṇas and Kṣatriyas, even when following Vaiśya occupations, should desist from agriculture, because it means pain to the creatures living in the earth. Of agriculturists, shepherds, falconers, makers of bows and arrows, teachers in arms, trainers of elephants, oxen, horses or camels, bird-fanciers, etc., etc., he speaks in the same breath with sinners, adulterers, and lunatics. All are to be shunned by Brâhmaṇas at a repast. Nowhere in Manu are Śûdras held in high esteem. For example, we are told that a twice-born person who does not study the Vedas but who applies himself to wordly study, soon falls, along with his posterity, to the condition of a Śûdra. There is no real excellence to which the Śûdra can attain. While trade and usury are called Satyânṛita (a mixture of truth and falsehood), service, which is assigned to Śûdras is once referred to as Śvavṛitti or a jog's mode of life. The seniority of Brāhmaṇas is reckoned according to knowledge, that of Kṣatriyas from valour, that of Vaiśyas according to wealth in grain and other goods, but the seniority of Śūdras can be determined only according to age. Elsewhere 'Manu declares that Śūdras are born slaves. On the other hand, twice-born people are not to be set to servile work even by Brāhmaṇas.¹ But, once again, theory compromises with facts. A man of faith may receive pure learning even from one of a lower caste, as he may receive the highest law from the lowest and an excellent wife from a base family.²