Shudras in Ancient India: A Social History of the Lower Order down to circa A.D. 600 c12.295

c12.295

Manu, however, detests the idea that a śūdra woman should be the first wife of either a brāhmaṇa or a kṣatriya. According to him there is no precedent for this in any ancient story.⁶ Probably the śūdra wives of the people of the higher varṇas had a very low status. Patañjali informs us that the *dāsī* and the *vṛṣalī* were meant for satisfying the pleasures of the people of higher classes.⁷ Manu declares that the twice-born men who wed śūdra wives soon degrade their families and children to the status of a śūdra.⁸ According to Kullūka this rule applies to all the three upper varṇas.⁹ In support of his statement Manu quotes the views of several authorities. According to Atri, if a brāhmaṇa marries a śūdra woman, he becomes an outcaste; according to Śaunaka a kṣatriya is reduced to this position on the birth of a son; and according to Bhṛgu a vaiśya becomes an outcaste if he has male offspring by a śūdra wife alone.¹ But Manu very strongly disapproves of the idea of a brāhmaṇa having intercourse with a śūdra woman. Such a person, in his opinion, will sink into hell after his death. If he begets a child by her, he will lose the rank of a brāhmaṇa² and, in absence of issue other than śūdras, his family will quickly perish.³ For the śūdra son of a brāhmaṇa, though alive, is a corpse, and hence he is called a pāraśava.⁴ There can be no expiation for the man who drinks the moisture of a śūdra’s (vṛṣali) lips, is tainted by her breath, and begets a son on her.⁵ The context shows that this prohibition was meant for the brāhmaṇas only.⁶