Shudras in Ancient India: A Social History of the Lower Order down to circa A.D. 600 c13.637

c13.637

While the champions of Buddhism continued to argue against birth as the basis of varṇa,⁷ the growth of certain reforming ideologies, especially the creed of Vaiṣṇavism, secured a large measure of religious equality for the śūdras. Vaiṣṇavism reached its high watermark in the Gupta period, when we find numerous epigraphic, numismatic and sculptural records testifying to its unparalleled influence not only in Northern India but even in parts of Southern and Western India.¹ The doctrines of this sect, as propounded in the didactic sections of the *Mahābhārata* and Purāṇas, show that, unlike the old orthodox form of brāhmaṇism, Vaiṣṇavism did not keep the śūdras and untouchables at a distance, but extended to them the privilege of knowing God and attaining liberation.² The Vaiṣṇava texts never fail to emphasise that women and śūdras can attain emancipation through their devotion to Kṛṣṇa, Nārāyaṇa or Vāsudeva.³ Bhagavān is represented as claiming that the whole world from the brāhmaṇa to the śvapāka is purified if devoted to Him.⁴ A śvapāka possessed of sincere faith and devotion is considered dearer to God than a brāhmaṇa endued with other qualities but lacking in faith.⁵ If a person of low birth utters the name of God only once, he is liberated from bondage.⁶ It is asserted that “brāhmaṇas learned in the Vedas regard a virtuous śūdra as the effulgent Viṣṇu of the universe, the foremost one in all the worlds”.⁷ Those who disregard the śūdra devotees of Viṣṇu are condemned to hell for ten million (koṭi) years.⁸ Hence a wise person should not disregard even a caṇḍala devotee of Viṣṇu.⁹ Through devotion to Viṣṇu a rājanya obtains victory, a brāhmaṇa learning, a vaiśya wealth and a śūdra happiness.¹⁰