Hindu Religion and the Shudras
Shrawan K. Shrivastava
Recent press reports have quoted the Shankaracharya
of Kashipeeth as claiming that Harijans were never looked down upon in the
Hindu religion. To prove his point he cited an example that even Lord Ram ate
the fruit offered by Shabri, a Shudra woman.
Anyone who seriously studies the Hindu scriptures
cannot but disagree with the Shankaracharya because of the abuses heaped on
Shudras. (Shudras include all Scheduled castes, the backward classes and the backward
tribes in addition to the so-called Harijans.
Perhaps, keeping these in mind L.R. Bali has aptly
titled his book on Hindu religion as “Hindu religion or Hindu slur?”
The statement of the Shankaracharya brings to mind
the following injunctions of the Dharma Shastras:
‘Don't teach a Shudra’ – Skand Puran, Vaishnav Kand,
Chapter 19.
Low caste people should not be imparted any
knowledge. If a teacher tries to preach a Shudra, he would be a victim of many
and evil. If a Brahmin teaches a Shudra, other Brahmins should boycott him.
Such a Brahmin teacher must be shunned as if he was a ‘Chandal’ and also driven
out of the village, educated Shudras should also be ousted. - Brahma Kand
Chapter 10.
Punishment for learning to the Vedas
Another injunctions say that the Shudras should be
strictly kept away from the Vedas. It is mentioned in the ‘Gautam Dharm Sutra’
that: “If a Shudra happens to hear the Vedic hymns, molten metal should be
poured into his ears. If he chants the things he must be slashed with axes etc.
Punishment for seeking equality: Again according to
Gautam Dharm Sutra, “If a Shudra ventures to sit on the same level or to sleep
in the same bed or to walk on the seem road or to talk as the twice born
(Brahmin, Kshatriya and Vaishya), he must be subjected to various punishments.
– Gautam Dharam Sutra 2/3/5.
Monu has defined the nature of punishment to be
given to the Shudra who dares to sit on the same seat as a Brahmin King. For
such a crime a Shudra should be banished from the country after being branded
with a red-hot iron or else his buttocks must be sliced away. – Manusmriti
8/281.
‘Manusmriti’ says a Shudra must be treated in such a
way as a dacoit treats his victim. Allowing the forcible seizing of the
possessions of a Shudra the smriti says: “If a sacrifice in not be completed
owing to lack of resources a Vaishya may be approached for funds if he fails to
rise to the occasion, necessary funds could be acquired from a rich Shudra by
hook or by crook because a Shudra does not have anything to do in a sacrifice.”
– Manusmriti 11/13.
Such injunctions are found in other parts of the
Manusmriti also (Refer 18/4/7): “According to this verse of Brahmin could take
away of Shudras property because a Shudra is not expected to possess any
wealth. His master alone has the right to own his (Shudra’s) wealth.” –
Manusmriti 8/417.
Slave by birth
The Hindu Dharam Shastras says Shudras are slaves by
birth. ‘Manusmriti’ says that God has created Shudras to do menial work for
Brahmins. Therefore, he must be treated
like a slave. – Manusmriti 8/413.
Rate of interest
The Dharam Shastras give the sanction to realize the
highest rate of interest from Shudras. (8/142 ibid.): “The Brahmins, the
Kshatriyas, the Vaishya’s end the Shudras are entitled to pay the rate of
interest 2, 3, 4 and 5 percent respectively.
Restrictions on marriage
‘Manusmriti’ declares that of Shudra cannot marry a
girl from outside his caste. But a
Brahmin can marry in the other three castes also in addition to his own. Similarly Kshatriyas and Vaishyas are
allowed to marry girls from castes lower than their own castes. (Vide 13/131
Manusmriti).
Surnames off the Shudras
It is also mentioned in Dharam Shastras that the
names of Shudras should reflect their state of bondman ship. In other words, the epithet 'Das'
should be tagged to the names of Shudras. (Manusmriti 2/32).
Like ‘Manusmriti’, ‘Yamasmriti’ also enjoins that
the word ‘Das’ must be attached to a Shudras name.
Similar injunctions are found in other Hindu
Shastras also. Even books on grammar and poetry do not lag behind. Panini wrote in his ‘Astadhyayi’ that a
respectable person need not use the protracted sound to a Shudra while
reciprocating a salvation. But in the
case of the other three castes he has to use it. (Panini 8/2/83).
According to 'Natya Shastra,' Shudras are to be
seated near the blue pillar on the north-eastern side of the stage. (Sanskrit
Drama P. 386). It also says the Shudra characters should appear dressed in blue
color. (Ibid-P. 394-395).
The heroes of Sanskrit drama, must be of a noble
descent. (Sahitya Darpan 3/30) and those of ‘Mahakavyas’ (epics) are to be Gods
or Kshatriyas or people belonging to noble descent. – Sahitya Darpan 6/316.
Again there is a specification of languages spoken
by the characters in the sanskrit drama.
The nobility speaks Sanskrit, the lower caste characters Prakrit and the
lowest castes, Paisahchi or Magadhi. (‘Dasarupakam’ 2/64-65.)
Untouchability
It is said in the Hindu Dharma Shastras that even
the touch of a Shudra makes a high caste Hindu unholy. Therefore, one should
shun even the shadow of a Shudra.
The ‘Samvart Smriti’ says that the touch of a
sweeper, a fallen person, a corpse, a woman having excessive bleeding during
her menstrual period, and a woman having had a recent childbirth, defiles a
person. He should take bath if he is
touched with these.
Not content with this illogical command, the law
books go to the extent of saying that even the sight of the Shudra can pollute
a high caste Hindu.
It is mentioned in the 'Parashar smriti' (6/24) that
when one gets defiled by the site of a scavenger, the impurity can be removed
by looking at the sun.
'Vyas smriti (1/22/12) says Baniyas, Kiratas,
Kayasthas, Malis, Chandal's etc. are untouchables. Mere conversation with these
people makes a twice born impure and the impurity can be removed by taking a
bath. Similarly, impurity caused by the sight of them will be removed by
looking at the sun.
The statements of the Dharma Shastras regarding
sub-castes among Shudras are highly reprehensible. The following verses appear in the 10th chapter of the
‘Manusmriti’ bear testimony to the the global attitude shown towards the
Chandal's and the Svpachs (dog Meat eating Shudras): “The dwellings of the
Chandal's and the Svapachs must lie on the outskirts off the village. They can possess only dogs and donkeys as
their wealth and they can wear only the clothes removed from the dead bodies.
Their ornaments must be made of bronze and they can use only old and broken
utensils to cook food. After doing his work, a Chandal must go back to his hut
and he should not stand on the streets unnecessarily. He can marry within his
caste only. Food should be served to
these low castes in broken vessels and that also through servants. A Chandal cannot move in the town and
village during night. He must bear Government’s seal on his person while
attending to duty. A Chandal's duties include disposal of unclaimed bodies and
execution of the condemned criminals, according to the injunctions of the Shastras
than the orders of the king. (verses 1051 – 1056)
Inferior to animals
Not only human beings but even God's gets impure by
the touch of the Shudra. A verse in the
‘Buddh Harith Smriti’ reads thus: “What should be done if a Shudra enters the
outer courtyard of a temple or any other religious place? Making a cow walk on
it and after that by smearing the floor with cow urine should purify such a
place.
These statements to the show that even animals and a
urine and given a better treatment their Shudras.
According to ‘Karika Vriti’, if a Chandal happens to
defiles the courtyard of Shiv temple or Vishnu temple by his presence, the area
measuring about Hundred meters surrounding the temple must be cleansed.
A Chandal could not take part in any village function. The 'vriti' that's
for the that calamities, like the decile in the powers of the presiding deity
of the temple, death of the king and destruction of the village and standing
crops etc., would occur if proper measures to purify are not begun in time.
“Thus the defilement of temple premises by the touch
of a Shudra could prove disastrous to the king as well as to the country. However, the danger could be prevented by
performing appropriate rites like sneering the place with cow dung etc.”
Here, once again, more importance is given to the
excreta of animals then to the human beings.
A detailed description of the measures to be taken
when the temple premises etc. become unholy by Shudras is given in the
'Padmtantra’ Ch. 18: “First cleans the floor with a daub of cow dung and
perform the rites to purify the place. After that give food to Brahmins. This
must be followed by Vedic chanting and nonstop readings from the Purans. Cows must be shattered at proper places in
the vicinity of the temple. This process must be continued for do or four
months depending on the gravity of the scene.
After this entity of the temple has been restored, the Brahmins, who
chanted the hymns and read the Purans, should be appropriately rewarded. The temple's must be renovated and new idols
installed accompanied by proper ceremonies. After the installation, the idols
must be washed with 1000 pots of water.
And finally a grand festival should be arranged. It would prove harmful to both the king's
and the country in the cleansing was not properly performed.
Animal waste superior to Shudras
The Shastras also proclaimed that animals excreta is
superior to Shudras because drinking of cows urine would purify the person
defined by the touch of Shudra. (Samvart Smriti 183).
'Samvart Smriti' says if anyone belonging to the
twice born category (Brahmin, Kshatriyas and Vaishya) happened take water by
mistake from a holy place or from a river where Shudras what engaged in work,
he should purify himself by taking 'panchagavya' –a preparation of cow dung,
cow urine, milk curd and ghee.
According to ‘Prashar Smriti’ if a twice born drinks
water by mistake from a well that by Shudra he should fast for 24 hours. Again
if the drinks the water from the well which had become impure by the touch of
utensil belonging to a sweeper, he has to drink cow urine and eat barley soaked
in cow's urine for period of three days. (Parasara Smriti Ch. 6).
The impurity caused by the touch of the Shudra is
infectious if scriptures are the believed.
For, even an indirect touch of the Shudra can defile a caste Hindu. In other words, a twice born can become
impure if he is touched by those who have become polluted by coming in contact
with the Shudra.
It is mentioned in the ‘Apastambh Smriti’ that a
twice born after observing fast for one day and one night had to take
‘Panchgavya’ if he gets polluted by the contact of those who themselves were
defiled by drinking water from the well made impure by a Shudra.
Shudra’s divided
The Hindu lawgivers have tried their best to sow the
seed of rift among Shudras themselves. They took great care to keep Shudras
divided so that the question of their coming together could not arise.
According to ‘Parashar Smriti,’ Chapter 6, if a
twice born vomits the water which he drank from the vessel belonging to a
scavenger, he can get over the sin by observing ‘Prajapaty’ vow. In case he
fails to vomit and it gets absorbed in his body, he must observe the
‘Chandrayan’ vow.
Even these vows have been categorized: ‘Santapan’
for Brahmins, ‘Prajapaty’ for Kshatriyas and ‘Ardh Prajapatya’ for Vaishyas.
If a twice born or a Shudra happens to drink water
on milk or God from the vessel of an outcast Chandal, the former can escape
from the scene by observing ‘Brahm Varchas’ vow and the later by austerity and
charity according to his capacity.
‘Atri Smriti’ also corroborates this practice of
atonement of sin with the slight difference. It recommends ‘Chandrayan’ for
Brahmins and ‘Santapan’ for Kshatriyas. Vaishyas have to drink ‘Panchgavya’,
after observing simple fast for six nights and a Shudra can mitigate the sin by
charity after three nights fast.
Right of inheritance
The Hindu law books say that Shudras can marry
within their caste only, whereas the twice born are allowed to marry from lower
Castes besides their own. That means all of the upper caste men could marry
Shudra girls. But the children born of
the Shudra woman to a twice born do not have equal rights of inheritance with
those born of woman belonging to other three Castes.
According to Manusmriti (9/151), a son born of a
Brahmin woman is entitled to inherit three parts of his father’s property, if
born to a Kshatriya woman two parts, if born to a Vaishya woman 1.5 parts,
while if born to a Shudra woman, 1 part only.
Ban on piety
Death is the reward for a Shudra who performs
sacrifices and other religious rites.
Atri Smriti says the king must execute the Shudra
who performs sacrifices etc. If he fails to do so, his country would be
destroyed like fire by water.
An episode in the ‘Valmiki Ramayan’ says a Brahmin
put the blame for the death of his young son on Lord Ram. Then Narad came and
explained to Ram that the death was owing to the illegitimate ascetism of the
Shudra.
In another context, it is said that Ram saw a boy in
the direction of South doing penance. When Ram asked the boy reason for his
penance, he replied that he wanted to conquer the ‘Devlok’ and then attain
God-hood. He introduced himself as a
Shudra named Sambuka. When Ram came to
know the identity of the boy, he immediately killed him with his sword. And the gods expressed their gratitude by
showering praises on Ram.
As simple as killing of frog
According to the Dharma Shastra, one can take the
life of the Shudra in the same manner as one can do in the case of lesser
animals like frogs, crows and owl’s.
Manusmriti says one can atone for the sin of killing
animals like cats and dogs by observing the same vow as one does after killing
the Shudra. – Manusmriti 11/131.
Disparity in legal matters
‘Manusmriti’ forbids a Shudra from giving evidence
in the lawsuit involving Brahmins.
Similarly, a Brahmin cannot give evidence in the Shudra’s case. Shudras alone can appear as witnesses in the
case involving Shudras and the same applies to scavengers also. (‘Manusmriti’
8/68).
If Kshatriya utters harsh words to a Brahmin, he has
to pay a penalty of Hundred coins. In
the case of Vaishya, it is raised to 200 coins. But a Shudra has to be given a death sentence for the same
offense. On the contrary, the gravity
of punishment is highly reduced when it is directed against a Brahmin. He has to pay 50 coins to a Kshatriya and 25
coins to the Vaishya and only 12 coins to a Shudra for committing a crime of
impetuosity. (‘Manusmriti Ch. 8).
In short, the scriptures provide maximum punishment
for Shudras while the other castes get lesser punishment for the same kind of
offense.
The
tongue of the Shudra who utters harsh words against the twice born must be cut,
says Manusmriti. If they Shudra who
announces the name and surname of the twice born or utters impertinent words
like “Hey Yagnadatt you are a low Brahmin” etc., a 10 in. long red-hot iron
nail is to be thrust into his mouth. – Manusmriti Ch. 8.
Ironically, a Shudra is punished even for doing good
deeds. Religious preaching was
considered to be righteous act, but Manusmriti says that hot oil must be poured
into the mouth and ear of the Shudra who dares to preach a Brahmin.
When the Shudra or a Chandal assaults member of the
upper Castes, the very limb with which he had hit must be cut.
Even the Adi Shankaracharya whom the modern
Shankaracharyas represent, condemned the Shudras and recommended punishment if
they happen to chant or hear Vedic hymns. (‘Brahma Sutra Bhasyam’ 1/3/34-38).
Craftsmanship
Instructions regarding the treatment to be given to
the Shudras can be found in the Purans also.
‘Vayu’ and ‘Brahmanand’ Purans recommended
craftsmanship and menial service as the only avocations for Shudras.
The Purans take great care to perpetuate the religious
exploitation of Shudras.
‘Vishnu’ Puran says the Brahmin who performs a
sacrifice for a Shudra would go to hell. (‘Vishnu Purana’ 2/6/18)
The same attitude is reflected in ‘Vishnu smriti’
and ‘Manusmriti’.
After going through all this, every Human Being
would feel the need to Destroy the Hindu Society. So lets wake up and unite to
change the attitude of all the fanatics for the benefit of the society.