Shudras in Ancient India: A Social History of the Lower Order down to circa A.D. 600 c9.231

c9.231

Jānaśruti may not have been a śūdra, but there are other indications to show that the śūdra was not completely debarred from acquiring certain kinds of knowledge. Thus it is stated in the *Taittirīya Brāhmaṇa* that the vaiśya was born of the *Ṛg Veda*, the kṣatriya of the *Yajur Veda*, and the brāhmaṇa of the *Sāma Veda*.¹ This obviously implies that the *Atharva Veda* was meant for the śūdra — a provision which is later vaguely repeated in the *Āpastamba Dharmasūtra*. It means that the śūdra was excluded from the acquisition of the orthodox Vedic knowledge but not of the other forms of knowledge. This impression is also acquired from several passages of the *Śatapatha Brāhmaṇa*. They inform us that the priest could instruct snake-charmers, usurers, fishermen, bird-catchers, Selagas, Niṣādas, Asuras and Gandharvas, many of whom seem to have belonged to the śūdra varṇa.² The subjects taught are the *Itihāsa*, the *Atharva Veda*, the art of snake-charming (*sarpavidyā*) and demonology (*devajana-vidyā*).³ The list of students and subjects suggest that during the early period the priests did not keep themselves aloof from the practice of arts and crafts, which came to be included within the scope of activities assigned to the śūdra varṇa. But it is not clear whether such instruction was accompanied by the imparting of literate learning to the śūdras.