Shudras in Ancient India: A Social History of the Lower Order down to circa A.D. 600 c13.631

c13.631

The provisions for the performance of sacrifices, penances, śrāddhas and various other rites by the śūdras presuppose the employment of brāhmaṇas, who were the recipients of the gifts made on these occasions. Even a śūdra is allowed to accept gifts, but the merit of the donor increases according to the varṇa of the person accepting gifts.² The repeated condemnation of the priests who officiate at the rites performed by the śūdras³ not only betrays old prejudices against these priests, but also suggests that the practice of engaging them was becoming more frequent. Unlike Manu,⁴ Yājñavalkya does not condemn śūdra priests (ṛtvijs). The Vajrasūci avers that brāhmaṇas are to be found even in the families of the kaivartas, rajakas (washermen) and caṇḍālas, among whom the rites of cūḍākaraṇa, muñja, daṇḍa (staff), kāṣṭha (wood) etc. are performed.⁵ This suggests that the brāhmaṇas officiated as priests even for the lowest sections of the śūdras. The Vajrasūci also states that kṣatriyas, vaiśyas and śūdras are seen sacrificing and officiating at sacrifices, studying and teaching, and accepting gifts.⁶ This development, if true, may indicate a spirit of revolt in certain sections of the people against the brāhmaṇical monopoly of priestly functions. Several movements of such a type have taken place in more recent times.