Status of Shudras in Mahabharata Period
The original form of Mahabharata was composed in BC. It is believed to be from the 4th century AD (Maurya period) or even earlier and the present form is considered to be 4th century AD (Gupta period). Therefore, it is difficult to say which part of Mahabharata was written in which period. According to Shanti Parva of Mahabharata, the basis of the caste system is karma, not birth. Perhaps this mention came in the Mahabharata, it must have been done long before the Maurya period-
Na Vishyosti Varnanam Sarvam Brahmam Jagat.
Brahmana Purvsrishtam Hi Karmabhivarnatam Gatam.
That is, there is no difference between the characters. The whole world, which was created by Brahma, was completely Brahmin before. It was divided into varnas by the actions of human beings.
Position of different Varnas in the period of Sutra texts
The Sutra texts were composed after the Brahmin texts. These sutras are of three types - Shraut sutras, Grihya sutras and Dharma sutras. The period of composition of these texts is generally considered to be from 600 BC to 400 BC. In the Sutra texts, there is a clear mention of the Varna system and the distinction of the Varna.
Brahmin Characters: During this period, Brahmins were considered the best. 'Gautam Dharma Sutra' It is said that the king is superior to all the other varnas but not to the brahmins. It is the duty of the king to show respect to the brahmins. If a brahmin is coming, the king should make way for him. In the religious sutras, brahmins have been called Avdhya, Adandya, abhishkarya and abandhya and killing Brahma is a grave sin.
It has also been arranged that no tax of any kind should be collected from the Brahmins, because he recites the Vedas and removes the calamities. In this age, the basis of Brahmin varna was considered from birth. Under special circumstances, brahmins were allowed to do the work of other varnas also.
According to the Bodhayana Dharmasutra, it is appropriate for a Brahmin to wear arms in times of crisis. Vaishyas could also wear weapons if required.
Kshatriya Characters: The position of Kshatriyas in society was below that of Brahmins. The function of Kshatriyas was to protect the subjects from external enemies and to maintain peace in the state. The need for the cooperation of the Brahmins for these works was accepted. The idea existed even in the Vedic age that Brahma-Shakti and Kshattra-Shakti were complementary to each other. In many places in the Sutra texts, the need for the cooperation of the Brahmins for the king and the Kshatriya class has been told.
Vaishya characters: The work of the people of the Vaishya class was to do agriculture, animal husbandry, commerce and moneylender, but in emergency situations they were allowed to bear arms.
Shudra Varna: By the time of the Sutra period, the position of Shudras in the society had already become inferior. His role in the society was reduced to serving the people of the three upper castes. 'Gautam Dharmasutra' It has been said that the worn-out shoes and clothes etc. of the upper caste people should be given for the use of the Shudras and the Shudras should pacify their hunger from the leftover food and utensils of the people of the upper castes.
For killing a Shudra, the same punishment was arranged as was prescribed for the killing of crows, frogs, dogs, etc. Shudras had neither the right to study the Vedas nor to perform sacrifices. 'Gautam Dharmasutra' It is said in the scriptures that if a Shudra hears a Veda-mantra, melted lead or lac should be poured into his ears and if a Shudra chants the Veda-mantra, his tongue should be cut off.
Upanayana ceremony was forbidden for Shudras. So they could not get the opportunity to get education. Being unable to get any kind of education, the only task left for him was to make a living by serving the three varnas. Thus the position of Shudras in the society had become extremely inferior.
The position of the Brahmins described in the Sutras does not match the position of the Shudras described in the later Buddhist texts. The Buddhist texts show that the position of the Shudras was not so degraded during the Buddhist period. From this it is inferred that whatever has been said for the Shudras in the Gautama Dharmasutra has been added at a later period.
Because the Sutra period begins before the Maurya period and the Varna system in the Maurya period was based on karma and not by birth. In the Sutra period, both the craftsmen and the servants used to come in the Shudra Varna. So their social status could not have been so bad. Therefore, the mention of the position of Shudras in the Sutras appears to have been added later.
Position of characters in Yask Muni's Nirukta
Between 600 BC to 500 BC, adults became sages. He was a famous etymologist and grammarian of Vedic nouns. He is called Niruktakar. Nirukta is considered to be the third Vedang. Yask 'Nighantu' Prepared a Vedic dictionary called. Nirukta is the adjective of that. Yask Muni has written-
Jamna Jayate Shudra:Sanskaradadvija Uchyate.
Vedpathi Bhaved Viprah Brahm Janati Brahmanah.
That is, all are Shudras by birth. Man becomes dvija by his actions. The one who reads the Vedas becomes Vipra and the one who acquires the knowledge of Brahman becomes a Brahmin.
Exiled and Anirvasit Shud
Panini (5th century BC) mentions two classes of Shudras - the Nirvasita and the Anirvasita. The artisans such as potters, barbers, washermen, blacksmiths were the Shudras of the non-virtuous class, that is, these people did not do unholy work, hence they lived in the city and could touch the food and utensils of the people of the upper caste.
The castes like Chandalas could not touch the food vessels of a person of higher caste because of doing unholy work. They had to live outside the towns and villages, hence they were called Nirvasit Shudras. Touching them made the pot impure. Such a vessel could only be used by a person of higher varna after purifying it with fire.
Probably the Anirvasit Shudras were under the Chaturvarna system of the Aryans. They were Aryans doing crafts and service work, whereas exiled Shudras were not Aryans, they were not associated with crafts and service work. They were non-Aryans and they had to perform unholy works to fulfill their livelihood, which included carrying dead animals from villages and towns, skinning dead animals, disposing of their ashes, scavenging from the houses of ruling families, etc.
The people who did such work during that period would have been called Chandal. If 'Gautam Dharmasutra' If we consider the description of the punishment described for Shudras to be real, then that punishment would have been for these exiled Shudras i.e. Chandala, Svapacha and Nishad etc. Such people must have been deprived of the study of Vedas and Yagya etc.
Varna based penal system
Different punishments for the same offense were made for the persons of different varnas. 'Gautam Dharmasutra' According to this, 100 Karshapanas could be imposed on a Kshatriya for insulting a Brahmin. There was a law to punish only 25 Karshapanas for insulting Vaishyas by Brahmins. 'Aapastamba Dharma Sutra' It is said that Brahmins, Kshatriyas, Vaishyas and Shudras are the four Varnas and among them the first three Varnas are the most superior on the basis of birth.
In this way, during the creation of Sutra texts, not only did the distinction of varna become confirmed, but the basis of varna was considered to be birth, but even during this period, a person of lower varna could attain higher varna than himself by performing dharma. 'Aapastamba Dharmasutra' It has been said in the text that, 'A person of a lower varna can also attain a higher varna than himself by the conduct of dharma, and a person of a higher varna, by practicing unrighteousness, becomes a lower varna than himself.' So the change of character was not completely impossible.
If we consider the statement of Apastamba Dharmasutra, it is not possible that in that era, arrangements would have been made for a Shudra to fill his ears or cut off his tongue when he heard or spoke the Veda Mantra. It is quite possible that such things as cutting off the tongue of Shudras may have been added at some later period.
Position of different Varnas during the time of Mahatma Buddha
The creation of the Sutras began in the 6th century AD, and Buddhism and Jainism emerged only in the 6th century AD. By the time of the emergence of Mahatma Buddha and Mahavir Swami, the varna system had started to be birth-based. That is why caste discrimination has been criticized in Buddhist literature. In Buddhist literature, more importance was given to karma than birth and views were expressed against the feeling of high and low prevailing in the society.
Challenging superiority of Brahmins by Kshatriya Varna: According to Buddhist texts, 'social prestige' among Brahmins and Kshatriyas in this era The rivalry had started for Buddhism originated in eastern India, where non-Aryans predominated and there was a lack of sacrificial rituals. There the Kshatriya Varna is not pure Arya Kshatriya but 'Vratya' was. 'Vratya Kshatriyas' The idea of supremacy of Brahmins was rejected by him.
According to Mahatma Buddha, there is neither a Brahmin nor a Chandala by birth. A person can be called a brahmin or a chandal only on the basis of his karma. According to Mahatma Buddha, not only Brahmins are entitled to heaven, but Kshatriyas, Vaishyas and Shudras can also be entitled to attain heaven by their virtuous deeds.
Brahmin Character Status: In the Jataka tales, there is a mention of such Brahmins who took up various occupations like agriculture, commerce, suthari and cattle herding. In that era there were also Brahmins who used to engage in anti-religious activities. For this reason the idea of considering someone as Brahmin on the basis of birth was rejected by Buddha.
Status of Vaishya Varna: According to Buddhist literature, the Vaishya Varna consisted of several classes of Grihapatis. In this varna there were also Vaishyas of wealthy class like Shresthi and Sarthavaha and there were also Vaishyas doing small business and business.
Status of Shudras: The description of the position of the Shudras in the Buddhist literature does not match the description of the earlier Sutra texts. In the Sutra texts, Shudras have been instructed to pacify their hunger by eating the food of the Dwijs, whereas during the Buddhist period the craftsmen, nuts, dancers, shepherds, cowherds, snake charmers etc. have been considered under the Shudra Varna.>
From this it is inferred that the descriptions related to the mention of Shudras in the Sutra texts must have been added at some later period and the position of Shudras in Sutra Granth society would not have been inferior to the position of Shudras in the Buddhist period.
Chandala etc castes: Buddhist literature mentions some castes like the Chandalas and the Nishads who are considered inferior to the Shudras.
Unacceptability of Varna system in Jainism
Just as Mahatma Buddha rejected the idea of superiority on the basis of birth and supported excellence on the basis of karma, similarly Mahavir Swami also considered virtue-karma important for social status at the place of birth. Such ideas are found in many ancient Jain texts.