Shudras in Ancient India: A Social History of the Lower Order down to circa A.D. 600 c11.260

c11.260

A provision of Kauṭilya envisages the possibility of admitting some śūdras to religious and educational facilities. While prescribing certain methods to test the character of the amātyas, he recommends a particular measure through which their temptation to disobey his orders on account of religious conviction is put to trial. The king should dismiss a priest, who, when ordered, refuses to teach the Veda to an undeserving person or to officiate in a sacrificial performance undertaken by a person who does not enjoy the right to sacrifice (*ayājyāyajanādhyāpane*).¹ The dismissed priest should try to mobilise the amātyas for the overthrow of the king on the ground of his being irreligious. If the amātyas do not succumb to this religious temptation, they should be considered pure.² In this passage the *ayājya* is described by the *Jayamaṅgalā* as the son of a śūdra woman (*śūdrāputra*).³ Therefore the rule suggests the possibility of the śūdra sons of the higher varṇas performing sacrifice and taking to study if the king so desires, thereby indicating the absolute power of the ruler during the Mauryan period. But perhaps the normal position in this respect is suggested by another statement of Kauṭilya, who declares that sacrificial virtues fall in value when performed in the company of the husband of a śūdra woman;⁴ so he instructs that such a priest should not be entertained.⁵