Here are the blog-posts which demonstrate that Shūdras were allowed to study Sanskrit texts, that they were allowed to study the language Sanskrit itself {obviously; though these are 2 distinct points}, and were allowed to study the Shāstras:-
This post takes up passages from the Rāmāyaṇa which indicate that the Shūdras were not, and were not meant to be, “downtrodden”, sidetracked, “subjugated” or condemned to penury, hunger, misery, & dirt.
They were meant to be healthy, prosperous, vibrant, and educated.
They were integral parts of a robust, flourishing, rich community.
The text indicates no differentiation on the basis of caste, or gender.
They are all called “bahu-śruta”,
· which can be interpreted as “well-versed in the Vedas”, and
· which can definitely be interpreted as “well-versed in the Shāstras”.
In other words, Shūdras knew the Shāstras.
This post raises the subject that a very exalted moral standard is held up for all 4 varṇas.
This can be found in the majority of our texts.
How were the Shūdras expected to follow this moral code?
How were they educated, guided, & instructed?
How do you know what to do & what not to do, and that your action is in conformity with the Veda?
The same fundamental moral values inculcated in a Brāhmaṇa, are to be inculcated in a Shūdra.
How was this accomplished?
Do note, that such statements should be examined in full view of other statements, such as those in the 1st point, and the points to follow.
Clearly, the Shūdras were instructed, guided, and educated, in the knowledge of the Shāstras & the Vedas, that’s why they were hale & hearty, wealthy & happy, along with the other castes, in Ayodhyā, under Daśaratha – that’s why they are also “bahu-śruta”.
There cannot be a vibrant, healthy society when majority of the people is illiterate, uninstructed, unedified, downtrodden, “exploited”, and treated like vermin.
This post proves that Shūdras were enjoined to study the Rāmāyaṇa.
This post takes a look at the character of Shabarī, who is not even a part of the caste-system, but belongs to an outcast community – that of the Shabaras.
A close examination of the textual references reveals that this “tribal” woman, or woman from a non-Vedic, non-Ārya background, was indeed a practioneer of tapas & yoga: we see how she casts off her mortal coil “in the fire of yoga”, and ascends to heaven like the great Brahmanical sage, Sharabhaṅga.
In other words, let alone women & Shūdras, even outside communities were not debarred from Vedic knowledge.
This post takes a look at the case of Śravaṇa, the son of a Vaiśya man and a Shūdra woman, in which there is evidence that knowledge of the Vedas & Shāstras was definitely allowed to the “lower castes”.
Otherwise how can Śravaṇa be a tapasvin?
How is his dress the same as that of the renunciate Rishis?
Knowledge of the Vedas & Shāstras constitutes the foundation of the practice of tapas, yoga, and sannyāsa – or other spiritual disciplines within Indian culture – of which Śravaṇa & his parents are practitioners.
The post draws direct comparisons between Śravaṇa & Shabarī.
This post demonstrates that the Shūdras were enjoined – even rewarded – to read the Viṣṇu Sahasranāma & the Śiva Sahasranāma.
Not only to study them, but also proclaim them, teach them to others.
This necessarily implies that they were allowed to read the Mahābhārata itself.
The most important idea is that all these texts {including the Mahābhārata, of course} are profoundly philosophical, abstract texts, which contain all the fundamentals of Indian philosophy, and a wealth of recondite, esoteric knowledge – of Indian cosmology, metaphysics, and spiritual practice.
Shūdras were not debarred from any of this knowledge.
This post gives evidence from the Mahābhārata, that both women, & people from “inferior orders” {akṛṣṭa-varṇa} had knowledge of yoga, could practise it, & achieve an experience of Shabda-Brahman – this has also been called “param gati”, the Supreme Station or the Supreme Goal {of human life}.
We further have 2 important items of evidence from the Bhāgavata Purāṇa:
1. Shūdras are enjoined to read the exalting, philosophically profound, Veda-based account of the life of Pṛthu.
2. Shūdras are enjoined – even rewarded – to study the Bhāgavata Purāṇa itself.
This is very important, because this text contains {like the Mahābhārata} the sum-total of Sānkhya, Yoga, and Vedānta philosophies – and this totality is written into the narrative of Pṛthu’s life.
The whole gamut of Vedic knowledge is enunciated & written into the epics, the Saharanāmas, and the Purāṇas – so knowledge of them implies knowledge of the Vedas themselves.
All this information is proof enough.
But we only gain with further proof.
And here I’ll adduce 2 small points which further prove that Shūdras had access to Sanskrit texts, and probably even the Vedas.
Both are from the Padma Purāṇa, which is evidently a “later” text, i.e. a work which, in my opinion, has been redacted, or undergone interpolations, over the centuries.
There is a much stronger “casteist” flavour to this otherwise poetic & ecstatic Purāṇa.
One can glean such “casteist” ideas from the narrative.
But a close examination reveals all sorts of anomalies, which lead us to suspect that, originally, the Shūdras had full access to Sanskrit texts, but there has either been some real change {part of a much larger social change, probably the collapse & downfall of Hindu society, following the invasions}, or some interpolation, later, as a result of a massive redactive activity, in which all our texts were altered systematically.
The first quote is from Chapter 28 of the Bhūmi Khaṇḍa, or 2nd Section of the Padma Purāṇa:-
“O excellent Brāhmaṇas, I shall tell you
§ the secret {rahasya},
§ which leads (one) to heaven {svarga}, to fame {yaśas},
§ which causes longevity {āyuṣya},
§ which is excellent {dhanya – blessed},
§ which is accepted by the Vedas {veda-sammita: equivalent to the Veda} and
§ which is told by the sages.
He, who, after saluting the Brāhmaṇas, always narrates in detail this (account) of Pṛthu, the son of Vena, would never lament over what he has done and not done.
The sin earned by him during seven births, perishes by just hearing it.
« A Brāhmaṇa would know (the meaning of) the Vedas,
« A Kṣatriya would be victorious,
« A Vaiśya would be prosperous with wealth, and
« A Śūdra would get happiness.
One thus gets the fruit by reciting {paṭhana} or listening {śravaṇa} to it.”
This is a confirmation of the Bhāgavata Purāṇa injunction.
Here again, Shūdras are meant to study and proclaim the narrative of Pṛthu, which is called a rahasya – an esoteric secret, a mystery – which leads to heaven – and which is at par with the Vedas.
We had been told, similarly, that the Shiva Sahasranāma is an “uttama rahasya”, a supreme or excellent mystery {Mahā. 13.17.19}, and that the Shūdras were enjoined to recite it.
The Padma Purāṇa tells us that the narrative of Pṛthu is {2.28.18}:
n pure {pavitra}
n it removes sins {pāpa-nāśa}.
Similarly, we had been told that in Vālmiki’s Rāmāyaṇa that the epic is:
n Purifying, or Pure, or Sacred {pavitra}
n that it demolishes all sins {pāpa-ghna}
n that it is Auspicious, or Holy, or Virtuous {puṇya}.
And, I’d written:
“Certainly, thus, the Shūdras were expected to study that which was pavitra, pāpa-ghna, puṇya, which liberated one from all sins {“sarva-pāpaih mucyate”}.
It is necessarily implied, that the Shūdra – along with Brāhmaṇas, Kṣatriyas, and Vaiśyas {since all 4 castes are to read this epic}
shall attain to a long life {āyuṣya}, and
will be honored in heaven {svarga} {1.1.99}.
In other words, the Shūdra could very well be exalted in heaven, along with his sons, grandsons, kinsmen, and servants.
{The Hindi translator, who is not the best, understands “mahīyate” as “pūj
Reverence & heaven are not denied to Shūdras.”
The idea, the injunction, the spirit, the very words – are more or less identical everywhere.
There can be no doubt that Shūdras studied the Shāstras & Purāṇas, and were NOT debarred from Yoga & Vedānta.
But, the more evidence, the better.
There is, however, a more curious line in the Padma Purāṇa which pops at us out from nowhere.
This is mentioned in the account of Rāma’s entering Ayodhyā, after his exile is over.
This quote is from the 3rd Chapter of the Pātāla Khaṇḍa, or 5th Section, of the Padma Purāṇa:-
“That minister named Sumukha, having gone to the city (viz. Ayodhyā), informed the people of the great festival (to be celebrated) on the arrival of Rāma.
The people who had formerly given up their enjoyments and pleasures due to separation from him, were (now) very much delighted on hearing that Rāma had come (back) to the city.
Pure Brāhmaṇas,
· rich in (the knowledge of) the Vedas,
· with darbhas in their hands, and
· covered with bright upper garments,
went to the lord of the Raghus.
So also many excellent Kṣatriyas
· who were the bravest,
· who had held bows & arrows,
· who were brave in battles
went to him.
Similarly Vaiśyas
· who were wealthy,
· whose hands were adorned with signet-rings,
· who had put on white garments
went to the lord of men (i.e. Rāma).
Śūdras
· who were devoted to Brāhmaṇas,
· who practised their own course of conduct,
· who followed the code of conduct (as laid down) in the Vedas
also went to the lord of the city. ”
What is this last line, written about the Shūdras?
Do note, the translation gives a bit of a twist, to the original.
The original verse is {5.3.19}:
śūdrā dvijeṣu ye bhaktāḥ svīyācārasuniṣṭhitāḥ
vedācāraratā ye vai te ’pijagmuḥ purīpatim
The Sanskrit word is “dvija” which means “Twice-Born”.
Strictly speaking, it refers, NOT to the Brāhmaṇas specifically {though they are undoubtedly addressed as such, very often}, but to all the 3 “Twice-born” castes – the Brāhmaṇas, the Kṣatriyas, and the Vaiśyas.
The reader should note that the Shūdra is needed to be devoted to all the 3 higher castes, not just the Brāhmaṇas.
There’s ample evidence for this, and it makes sense too, because they’re subordinate to Kṣatriyas and the Vaiśyas as well.
But, for some mysterious reason, their devotion to “Brahmins” has been overemphasized at various locations.
I doubt the authenticity of these passages.
In my humble opinion, the Padma Purāṇa verse clearly means “bhakta” of “dvija” – i.e. devoted to the Twice-Born.
There is no reason, or necessity, to interpret it otherwise.
Is there any specific reason why they should be devoted to Brāhmaṇas – that they should be marked out by such devotion?
Should they not also be devoted to Kṣatriyas & the Vaiśyas?
Why aren’t Kṣatriyas & the Vaiśyas distinguished by their devotion to Brāhmaṇas?
Every-one is supposed to honour the Brāhmaṇas – why is it a special requirement, for Shūdras?
Such passages are unconvincing.
More importantly – and to the point – the original verse says “vedācāraratā”.
This should mean
“those who revel in/take joy in/lovingly engage in {“rata”}
the code of conduct {“ācāra”}
of the Vedas”.
This means the Shūdras DID KNOW the Vedas.
They were fully acquainted with its precepts, its ordinances, its rules & regulations.
Otherwise how would they diligently engage in the code of conduct prescribed in them?
And if they knew the code of conduct, if they knew rules & regulations – how did they know them?
As I have pointed out, this is an important inference to be drawn from all passages where a lofty moral code is prescribed for all 4 castes.
In the Ancient World, knowledge of the universe, of its source, origin, creation/production, evolution, and course, was the fundamental basis of all acts & all ethics.
At least in theory, the structure of the course of the universe directed the structure of society.
This included knowledge of issues such as:
What is God? What is the Soul?
Is the Universe guided by a Higher Force/Intelligence?
What is the nature of this Force/Intelligence?
What is the relationship between the Soul and this Intelligence?
If the Soul is not the same as the Body, does it move from one body to the other?
All moral or ethical codes were, and the structure of society was, fundamentally engineered on the basis of the answers to such questions.
You needed to know your place & your role, in the scheme of things, to know what to do & what not to do.
For this, you needed to know what is the scheme of things.
Without this knowledge, it would be impossible to act, let alone act with any degree of enthusiasm & consistency.
That is why, this kind of knowledge is repeated again & again, over & again, in our ancient texts.
It is not idle drawing-room chit-chat over drinks, arbitrary, meandering, meaningless.
It has its deepest & most crucial purpose.
The metaphysics of life, the structure of the universe itself, is what LEADS TO a specific code of conduct or course of action.
So he who has to take up a specific code of conduct, cannot do so blindly & mindlessly, but has to be fully conscious of the structure of the universe.
Without that, no form of moral code can be created to structure & order a society: it will go haywire & collapse in a matter of decades, even years.
Indians do not understand the metaphysical-cosmological significance of their festivals today, WHICH IS WHY the festivals are attacked so easily, and Indians, unequipped to give informed answers, are left sweltering in frustration, or lose interest in the festivals.
That is how a culture weakens from within, and starts atrophying to a point where people lose all memory, and interest to safeguard it.
Mindless obedience, or submission out of fear & greed, can never last beyond a few generations: a society in which the majority of people act out of sheer fear, without in-depth knowledge, can be infiltrated, confused, and corrupted, very easily.
The structure will not succeed: it will collapse repeatedly, and finally, be overtaken by something else.
This was evidently not the case in India, where the culture remained entrenched for at least 3,000 years.
This digression was meant to emphasize the idea that a high degree of commitment to an ethical-moral code cannot be obtained, without proper instruction.
Edification is necessary for Loyalty: the loyalty, not of a mob or gang of thugs, but of a sustained, high level of cultured people in a civilized society, by an entire community.
Like the “higher” 3 castes were trained in the metaphysical & spiritual foundations of their code, so were the Shūdras.
Without that, their acceptance of the code would never have succeeded for thousands of years.
They certainly had some sort of formal education, which gave them at least partial knowledge of the Vedas.
But the more rational conclusion is that Shūdras DID KNOW the Vedas.
The word “rata” used in the term “vedācāraratā” denotes love, it denotes enthusiasm, it denotes a deep level of commitment, a degree of assiduousness.
It’s a rather strong word.
It cannot imply blind obedience, or a mechanistic submission.
The text is basically telling us that Shūdras were devoted to life as enjoined by the Vedas – they were attached to it – they were bent upon it – they diligently followed it.
This, combined with all the information given above, means that they WERE educated in the Vedas.
This dovetails in with their being called “bahu-śruta” & “vidvān” along with the other castes, in the description of the people of Ayodhyā in the Rāmāyaṇa.
It coheres with all the information given above, and more information that I intend to give in the future.
