Who were the shudras ?

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The third objection is no objection at all. Only a person who does not know fully all the incidents of Upanayana can persist in upholding its validity.

The Aryan society regarded certain ceremonies as Samskaras. The Gautama Dharma Sutra (VIII. 14-24) gives the number of Samskaras as forty. They are :

Garbhadhana Pumsavana, Simantonnayana, Jatakarma, namakarana, annaprasana, caula, Upanayana, the four vratas of the Veda, Snana (or Samavartana), vivaha, five daily mahayajnas (for deva, pitri, manushya, bhuta, and Brahma); seven pakayajnas (viz., astaka, parvanasthalipaka, sraddha sravani, agrahayani, caitri, asvayuji); seven haviryajnas (in which there is burnt offering but no Soma, viz., Agnyadheya, Agnihotra, Darsapuramasa, Agrayana, Caturmasyas, Nirudhapasubandha and Sautramani); seven soma sacrifices (Agnistoma, Atyagnistoma, Ukthya, Sodasin, Vajapeya, Atiratra, Aptoryama).

At a late stage a distinction appears to have been drawn between Samskaras in the narrower sense and Samskaras in the wider sense. Samskaras in the wider sense were really sacrifices and were therefore not included in the Samskaras in the proper sense, which were reduced to sixteen.

At a late stage a distinction appears to have been drawn between Samskaras in the narrower sense and Samskaras in the wider sense. Samskaras in the wider sense were really sacrifices and were therefore not included in the Samskaras in the proper sense, which were reduced to sixteen.

There is nothing strange about the Samskaras. Every society recognises them. For instance, the Christians regard Baptism, Cofirmation, Matrimony, Extreme Unction, Eucharist, the Lord's Supper and the Holy Communion as sacraments. There however seems to be a difference between the notions of the Indo-Aryans and say the Christians about the Samskaras. According to Christian notions, the Samskara or Sacrament is a purely spirititual matter— drawing in of God's grace by particular rites. It had no social significance. Among the Indo-Aryans the Samskaras had originally a purely spiritual significance. This is clear from what Jaimini the author of the Purva Mimamsa has to say about the Samskaras. According to Jaimini the general theory is that Samskaras impart fitness. They act in two ways. They remove taints and they generate fresh qualities. Without such Samskaras, a person may not get the reward of his sacrifice on the ground that he is not fit to perform it. Upanayana was one of the Samskaras and like other Samskaras, its significance was just spiritual. The denial of the Upanayana to the Shudras necessarily brought about a change in its significance. In addition to its spiritual significance it acquired a social significance which it did not have before.

When Upanayana was open to everyone, Aryan or non-Aryan, it was not a matter of social significance. It was a common right of all. It was not a privilege of the few. Once it was denied to the Shudras, its possession became a matter of honour and its denial a badge of servility. The denial of Upanayana to the Shudras introduced a new factor in the Indo Aryan society. It made the Shudras look up to the higher classes as their superiors and enabled the three higher classes to look down upon the Shudras as their inferiors. This is one way in which the loss of Upanayana brought about the degradation of the Shudras.

There are other incidents of Upanayana. Since idea of these can be had if one refers to the rules laid down in the Purva Mimamsa[f29] One of these rules is that all property is meant primarily for the purpose of providing a person with the means of performing a sacrifice. The right to property is dependent upon capacity to sacrifice[f30] In other words, anyone who suffers from an incapacity to perform a sacrifice has no right to property. Capacity to sacrifice depends upon Upanayana. This means that only those who are entitled to Upanayana have a right to own property.

The second rule of the Purva Mimamsa is that a sacrifice must be accompanied by Veda mantras. This means that the sacrificer must have undergone a course in the study of the Veda. Aperson who has not studied the Vedas is not competent to perform the sacrifices. The study of the Veda is open only to those persons who have undergone the Upanayana ceremony. In other words, capacity to acquire knowledge and learning— which is what the study of Veda means-is dependant upon Upanayana. If there is no Upanayana the road to knowledge is closed. Upanayana is no empty ceremony. Right to property and right to knowledge are the two most important incidents of Upanayana.

Those who cannot realise how loss of Upanayana can bring about the degradation of the Shudras should have no difficulty in understanding the matter if they will bear in mind the rules of the Purva Mimamsa referred to above. Once the relation of Upanayana to education and property is grasped, all difficulty in accepting the thesis that the degradation of the Shudra was entirely due to loss of Upanayana must vanish.

It will be seen, from what has been said above, how the sacrament of Upanayana was in the ancient Aryan society fundamental and how the social status and personal rights of persons depended upon it. Without Upanayana, a person was doomed to social degradation, to ignorance and to poverty. The stoppage of Upanayana was a most deadly weapon- discovered by the Brahmins to avenge themselves against the Shudras. It had the effect of an atomic bomb. It did make the Shudra, to use the language of the Brahmins, a graveyard.



That the Brahmins possessed the power to deny Upanayana is beyond question. The doubt probably arises from the fact that there is nowhere an express statement showing the conferment of such a power upon the Brahmins. All the same, whatever doubt there may be lurking in the minds of persons who are not aware of the operative parts of the religious system of the Indo-Aryans must vanish if account is taken of two things: (1) the exclusive right of the Brahmin to officiate at the Upanayana and (2) the penalities imposed upon the Brahmin for performing unauthorised Upanayana.

It is probable that in most ancient times it was the father who taught his son the Gayatri, with which the study of the Veda begins and for which the ceremony of Upanayana was devised at a later stage. But it is beyond question that from a very early time the function of performing Upanayana had been assigned to a guru or a teacher called the Acharya and the boy went and stayed in the Acharya's house.

The questions as to who should be the Acharya and what should be his qualification have been the subject of discussions from very ancient times.

The Acharya must be a man learned in the Vedas. A Brahmana text [f31] says, "he, whom a teacher devoid of learning initiates, enters from darkness into darkness and he also (i.e. an acharya) who is himself unlearned (enters into darkness)."

The Ap. Dh. S. (—13), lays down that an Acharya selected for performing one's Upanayana should be endowed with learning and should be one whose family is hereditarily learned and who is serene in mind, and that one should study Vedic lore under him up to the end (of brahmacharya) as long as the teacher does not fall off from the path of Dharma. [f32]

But the first and foremost qualification of an Acharya is that he must be a Brahmana: It was only in times of difficulty (i.e., when a Brahmana is not available) that a person was allowed to have a Kshatriya or a Vaishya teacher[f33]. This exception was permitted only during the period when the distinction between the right to learn the Vedas and the right to teach the Vedas had not been made. But when that distinction came to be made—and it was made in very early times— in fact the conflict between Vasishtha and Vishvamitra was just on this very point—the Brahmin alone came to possess the right to be an Acharya fit to officiate at an Upanayana.

One thing therefore must be taken as well-established, namely that none but a Brahmin could perform the Upanayana ceremony. Upanayana performed by anybody else is not a valid Upanayana.

The other operative part of the Indo-Aryan religious system is the obligation imposed upon the Brahmin not to do any unauthorised act of a religious character. A Brahmin guilty of any such conduct was liable to punishment or penance. Many such penalties are to be found in the ancient Law Books. I refer to Manu and Parashara.

Manu (III.l50ff.), lays down what class of Brahmins are to be deemed unworthy (to partake) of oblations to the gods and manes. In this list he includes :

III. 156.— "He who teaches for a stipulated fee and he who is taught on that condition, he who instructs Shudra pupils and he whose teacher is a Shudra, he who speaks rudely, the son of an adultress, and the son of a widow."

Parashara says : [f34]

"That Brahmana, who for the sake of dakshina (gift of money or fee) offers oblation into fire on behalf of a Shudra, would become a Shudra, while the Shudra (for whom he offers) would become a Brahman;" that, according to Madhava, propounds that the merit of the rite "goes to the Shudra and the Brahmana. incurs sin.""

Those who may ask what powers the Brahmins had to deprive the Shudra of his right to Upanayana may consider the combined effect of these two facts : (1) the Brahmin's exclusive right to officiate at an Upanayana, and (2) the penalties to which he is made liable for performing an unauthorized Upanayana. If they do, they will have no doubt that the combined effect of these two factors was to vest in the Brahmin the power of performing as well as of denying Upanayana. It is true that such a power has not been expressly vested in the Brahmin. That was because it was unnecessary to do by express terms what was in fact done by indirect but more effectual means. That the Brahmins are conscious of the possession of this power to deny Upanayana? is also beyond doubt. So far as the records go, there are 16 reported cases in which they have threatened various communities by putting it into operation against them. In nine cases, they challenged the Kayasthas, in four they challanged the Panchalas, in one they challenged the Palshes. What is important is that they challenged even two Maratha Kings. These instances have occurred between 556 to 1904 a.d. It is true that they do not belong to ancient times. It must however be remembered that these instances are mere evidences of the exercise by the Brahmins of their power to deny Upanayana. The power itself must have been acquired in much more ancient times. That they have acquired it earlier is not an empty assertion without support. Satyakama Jabali's instance which is very ancient is cited generally to prove that the Varna of a man was determined by his guna (mental and moral qualities) and not by his birth. While this is true, it is equally true that Jabali's case proves that even in ancient times the Brahmins had acquired the right to refuse to perform Upanayana.

The enumeration of these cases has very little value for the purpose in hand unless we know the deductions that could be drawn from the decisions arrived at in them. To be able to do this, we must know the details of each case. Unfortunately, in most of them beyond the decision other details are not sufficiently full for the purpose. There is only one case that of the Brahmins versus Shivaji in respect of which the details are full and well-known. The case is sufficiently important and it is therefore well worth detailed examination. The deductions deducible from it are not only interesting and instructive but they throw a flood of light on the point under discussion.


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