The Historians' History of the World 02

The military class, though far from being placed on an equality with the Brahmans, is still treated with honour. It is indeed acknowledged that the sacerdotal order cannot prosper without the military, or the military without the sacerdotal; and that the prosperity of both in this world and the next depends on their cordial union.

Costume of an Indian Warrior

(Based on Soluzen and Dreger)

The military class enjoys, in a less degree, with respect to the Vaisyas, the same inequality in criminal law that the Brahman possesses in respect to all the other classes. The king belongs to this class, as probably do all his ordinary ministers. The command of armies and of military divisions, in short, the whole military profession, and in strictness all situations of command, are also their birthright. It is indeed very observable, that even in the code drawn up by themselves, with the exception of interpreting the law, no interference in the executive government is ever allowed to Brahmans.

The duties of the military class are stated to be, to defend the people, to give alms, to sacrifice, to read the Vedas, and to shun the allurements of sensual gratification.

The rank of Vaisyas is not high; for where a Brahman is enjoined to show hospitality to strangers, he is directed to show benevolence even to a merchant and to give him food at the same time with his domestics. Besides largesses, sacrifice, and reading the Vedas, the duties of a Vaisya are to keep herds of cattle, to carry on trade, to lend at interest, and to cultivate the land.

The practical knowledge required from a Vaisya is more general than that of the other classes; for in addition to a knowledge of the means of breeding cattle, and a thorough acquaintance with all commodities and all soils, he must understand the productions and wants of other countries, the wages of servants, the various dialects of men, and whatever else belongs to purchase and sale.

THE DESPISED SUDRA

The duty of a Sudra is briefly stated to be to serve the other classes, but it is more particularly explained in different places that his chief duty is to serve the Brahmans; and it is specially permitted to him, in case of want of subsistence and inability to procure service from that class, to serve a Kshattriya; or if even that service cannot be obtained, to attend on an opulent Vaisya. It is a general rule that, in times of distress, each of the classes may subsist by the occupations allotted to those beneath it, but must never encroach on the employments of those above it. A Sudra has no class beneath him; but, if other employments fail, he may subsist by handicrafts, especially joinery and masonry, painting, and writing.

A Sudra may perform sacrifices with the omission of the holy texts; yet it is an offence requiring expiation for a Brahman to assist him in sacrificing. A Brahman must not read the Veda, even to himself, in the presence of a Sudra. To teach him the law, or to instruct him in the mode of expiating sin, sinks a Brahman into the hell called Asamvrita.

It is even forbidden to give him temporal advice. No offence is more repeatedly or more strongly inveighed against than that of a Brahman receiving a gift from a Sudra: it cannot even be expiated by penance, until the gift has been restored. A Brahman, starving, may take dry grain from a Sudra, but must never eat meat cooked by him. A Sudra is to be fed by the leavings of his master, or by his refuse grain, and clad in his worn-out garments.

He must amass no wealth, even if he has the power, lest he become proud, and give pain to Brahmans.

If a Sudra use abusive language to one of a superior class, his tongue is to be slit. If he sit on the same seat with a Brahman, he is to have a gash made on the part offending. If he advise him about his religious duties, hot oil is to be dropped into his mouth and ears.

These are specimens of the laws, equally ludicrous and inhuman, which are made in favour of the other classes against the Sudras.

The proper name of a Sudra is directed to be expressive of contempt, and the religious penance for killing him is the same as for killing a cat, a frog, a dog, a lizard, and various other animals.

Yet, though the degraded state of a Sudra be sufficiently evident, his precise civil condition is by no means so clear. Sudras are universally termed the servile class; and, in one place, it is declared that a Sudra, though emancipated by his master, is not released from a state of servitude, “for,” it is added, “of a state which is natural to him, by whom can he be divested?”