sanatana dharma has nothing to do with caste
Aravinda Rao
Ramanath Pandey
Deasr Prof Rao
Sanatana Dharma is fundamentally based not on caste, but on dharma (righteousness), truth, compassion, self-development, and the realization of the Divine. Its principal scriptures associate a person's spiritual standing not with birth, but with one's qualities, actions, and conduct. Therefore, the eternal principles of Sanatana Dharma are rooted in the equality of all souls and the recognition of divinity in all beings, rather than in caste-based discrimination.
At the same time, it is also true from a historical perspective that the caste system has been a long-standing social reality in Indian society and has often been closely associated with religion. Therefore, while it may be valid from a philosophical or spiritual standpoint to say that "Sanatana Dharma has nothing to do with caste," the issue is more complex when viewed through a historical and sociological lens.
In summary:
At the spiritual level: The soul is neither defined nor limited by caste or birth.
At the socio-historical level: The caste system has been an influential institution in Indian society and, at various times, has been supported or justified through religious interpretations.
A balanced conclusion would be:
"The core message of Sanatana Dharma is the unity of the soul, righteous living, and moral excellence. Caste is not an essential spiritual principle of Sanatana Dharma, but rather a historical and social institution that developed within Indian society over time."
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Aravinda Rao
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Ramanath Pandey
Subject: Re: Reflections on Sanatana Dharma and Humanity
Dear Dr. Aravinda Rao ji,
Namaskars.
Thank you for your thoughtful message and for sharing your reflections. I greatly appreciate your observations regarding the self-correcting spirit present in our scriptural traditions. As you rightly point out, episodes such as Nahusha's discourse on the true nature of a Brahmin and Narada's guidance to King Prachinabarhi regarding ritual animal sacrifice illustrate that our sacred texts have consistently encouraged ethical reflection, reform, and a deeper understanding of dharma.
It is indeed unfortunate that many contemporary discussions reduce Sanatana Dharma merely to the issue of caste, overlooking its profound philosophical, ethical, and spiritual dimensions. Equally regrettable is the fact that the universal and corrective teachings embedded in our scriptures are often not sufficiently highlighted, allowing misconceptions and divisive narratives to flourish.
In my humble understanding, the essence of what is truly "Sanātana" is not confined to any particular religion, community, or historical tradition. Rather, it is rooted in eternal human values such as truth, compassion, non-violence, forgiveness, and mutual respect.
Interestingly, both Hindu and Buddhist traditions use the expression "Sanātana Dharma" or "eternal law" in this universal sense.
The Dhammapada (Yamakavagga, verse 5) declares:
"Na hi verena verāni, sammantīdha kudācanaṃ;
Averena ca sammanti, esa dhammo sanantano."
"Hatred is never appeased by hatred in this world; it is appeased only by non-hatred (love and forgiveness). This is the eternal law (Sanātana Dharma)."
Similarly, Manusmṛti (4.138) teaches:
"Satyaṃ brūyāt priyaṃ brūyān na brūyāt satyam apriyam;
Priyaṃ ca nānṛtaṃ brūyād eṣa dharmaḥ sanātanaḥ."
"Speak the truth; speak it pleasantly. Do not speak an unpleasant truth merely to hurt others, nor speak a pleasant falsehood. This is the eternal dharma."
What is remarkable is that both these texts identify Sanātana Dharma not with a particular social identity, ritual, or sectarian affiliation, but with universal ethical principles governing human conduct. Love over hatred, truth tempered with kindness, and harmony over conflict are presented as eternal values.
Therefore, in my view, any religion—whether Hindu, Muslim, Christian, Buddhist, Jain, Sikh, or any other—may be regarded as embodying the spirit of Sanātana Dharma when it upholds these universal human values. Whenever religion nurtures compassion, truth, justice, and respect for fellow beings, it reflects the eternal principles that sustain humanity. Conversely, when it becomes a source of hatred, exclusion, or violence, it departs from its own highest ideals.
The great wisdom traditions of the world may differ in doctrine and practice, yet they converge in their aspiration to elevate human consciousness and promote harmony. Humanity itself, therefore, is the common ground upon which authentic spirituality stands.
Thank you also for your dedicated work in the study and teaching of Advaita Vedanta. I look forward to continuing this enriching dialogue.
With warm regards,
Dr. Ramanath Pandey
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Rajaram Krishnamurthy
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लोकेश
Abhishek Mehta
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Rajaram Krishnamurthy
Medhātithi’s commentary (manubhāṣya):
The ‘birth’ that the Boy obtains from his Preceptor is however indestructible. When the Veda has been got up and its meaning duly comprehended, then alone is one enabled to perform religious acts, by which he obtains Heaven and Final Release; and since all this is due to the Preceptor, he is superior.
‘That birth which the Preceptor brings about’—i.e., the sacramental rite called ‘Upanayana’ ‘initiation,’ which is called the ‘second birth,’ which he accomplishes—‘by means of the Sāvitrī’—i.e., by the expounding of it;—‘that’—birth—‘imperishable, immortal.’ Though all these words mean the same thing, yet they have been used with a view to pointing out that the ‘birth’ named ‘Initiation’ is superior to that which one obtains from his mother. As a matter of fact, ‘perishing’ and ‘death’ are not possible for ‘birth,’ as they are in the case of living beings; if mere ‘indestructibility’ were meant, this could have been expressed by means of a single word; and yet this is not what is done (which shows that the meaning is as explained above).
The construction of the sentence is as follows:—‘Vedapāraga ācāryo yāñjātim vidhivat sāvitryā—i.e., by means of the full details of the Initiatory Rite, which is what is indicated by the term sāvitrī—utpādayati—is what is superior.’ ‘Jāti’ stands for ‘janma,’ birth.—(148)
KR IRs 3626
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Aravinda Rao
माणवकस्य आकृतिवर्णोच्चारणादि परीक्षणेन सावित्र्या = गायत्रीमन्त्रप्रदानद्वारा यां ब्राह्मणत्वादिजातिम् उत्पादयति = प्रकटयति, सैव जातिः सत्या = यथार्था विज्ञेया, सैवाजरामरा = शास्वतीचेत्यर्थः। अतः ब्राह्मणत्वादिरूपैव जातिरत्र विवक्षिता । सा नैव जन्मतः सिद्धा, किन्त्वाचार्येण जन्यते।
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लोकेश
Abhishek Mehta
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Abhishek Mehta
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Aravinda Rao
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Ramanath Pandey
Literal Explanation
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न च शूद्रस्य वेदाध्ययनमस्ति
- "Nor does a Śūdra have entitlement to Vedic study."
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उपनयनपूर्वकत्वाद्वेदाध्ययनस्य
- "Because the study of the Vedas is dependent upon (or preceded by) the Upanayana initiation."
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उपनयनस्य च वर्णत्रयविषयत्वात्
- "And because the Upanayana ceremony is prescribed only for the three varṇas."
Academic Rendering
"According to the traditional Dharmashastric view, a Śūdra is not entitled to Vedic study, since Vedic learning requires prior initiation through the Upanayana rite, and that rite is regarded as applicable only to the three twice-born classes—Brāhmaṇas, Kṣatriyas, and Vaiśyas."
This translation reflects the classical orthodox position expressed in certain Dharmashastra and Mimamsa texts. It describes a historical doctrinal viewpoint and should not be taken as representative of all Hindu traditions or later reformist interpretations.
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Sane Sun
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लोकेश
> It is like saying that Modi cannot be a pujari but he can be a Prime Minister.
The aim of the adhikarana is to restrict access to sudra as clearly started in the beginning (शूद्रस्याप्यधिकारः स्यादित्येतामाशङ्कां निवर्तयितुमिदमधिकरणमारभ्यते). Then begins the पूर्वपक्ष arguing for inclusion of शूद्र in learning ब्रह्मविद्या. The पूर्वपक्ष provides various arguments for it such as - sudras have both the desire and competency (अर्थित्वसामर्थ्ययोः सम्भवात्), in the same vein it is mentioned that vidura etc too had access to specialized knowledge (विदुरप्रभृतयश्च शूद्रयोनिप्रभवा अपि विशिष्टविज्ञानसम्पन्नाः स्मर्यन्ते) and therefore sudras should have access to ब्रह्मविद्या (तस्मादधिक्रियते शूद्रो विद्यासु). Here ends the पूर्वपक्ष and the उत्तरपक्ष begins (इत्येवं प्राप्ते ब्रूमः)Dear Abhishek JiI'm pretty confident these translations are not misleading. Please read the bhaṣya in its entirety -
यथा मनुष्याधिकारनियममपोद्य देवादीनामपि विद्यास्वधिकार उक्तः, तथैव द्विजात्यधिकारनियमापवादेन शूद्रस्याप्यधिकारः स्यादित्येतामाशङ्कां निवर्तयितुमिदमधिकरणमारभ्यते । तत्र शूद्रस्याप्यधिकारः स्यादिति तावत्प्राप्तम्; अर्थित्वसामर्थ्ययोः सम्भवात् , ‘तस्माच्छूद्रो यज्ञेऽनवकॢप्तः’ (तै. सं. ७ । १ । १ । ६) इतिवत् ‘शूद्रो विद्यायामनवकॢप्त’ इति निषेधाश्रवणात् । यच्च कर्मस्वनधिकारकारणं शूद्रस्यानग्नित्वम् , न तद्विद्यास्वधिकारस्यापवादकं लिङ्गम् । न ह्याहवनीयादिरहितेन विद्या वेदितुं न शक्यते । भवति च श्रौतं लिङ्गं शूद्राधिकारस्योपोद्बलकम् । संवर्गविद्यायां हि जानश्रुतिं पौत्रायणं शुश्रूषुं शूद्रशब्देन परामृशति — ‘अह हारे त्वा शूद्र तवैव सह गोभिरस्तु’ (छा. उ. ४ । २ । ३) इति । विदुरप्रभृतयश्च शूद्रयोनिप्रभवा अपि विशिष्टविज्ञानसम्पन्नाः स्मर्यन्ते । तस्मादधिक्रियते शूद्रो विद्यास्वित्येवं प्राप्ते ब्रूमः —Also please read the bhaṣya to 38th sutra. Things will become very clear then -
इतश्च न शूद्रस्याधिकारः; यदस्य स्मृतेः श्रवणाध्ययनार्थप्रतिषेधो भवति । वेदश्रवणप्रतिषेधः, वेदाध्ययनप्रतिषेधः, तदर्थज्ञानानुष्ठानयोश्च प्रतिषेधः शूद्रस्य स्मर्यते । श्रवणप्रतिषेधस्तावत् — ‘अथ हास्य वेदमुपशृण्वतस्त्रपुजतुभ्यां श्रोत्रप्रतिपूरणम्’ इति; ‘पद्यु ह वा एतच्छ्मशानं यच्छूद्रस्तस्माच्छूद्रसमीपे नाध्येतव्यम्’ इति च । अत एवाध्ययनप्रतिषेधः । यस्य हि समीपेऽपि नाध्येतव्यं भवति, स कथमश्रुतमधीयीत । भवति च ‘वेदोच्चारणे जिह्वाच्छेदः, धारणे शरीरभेद’(गौ॰ध॰सू॰ २-३-४) इति । अत एव चार्थादर्थज्ञानानुष्ठानयोः प्रतिषेधो भवति — ‘न शूद्राय मतिं दद्यात्’(म॰स्मृ॰ ४-८०) इति, ‘द्विजातीनामध्ययनमिज्या दानम्’(गौ॰ध॰सू॰ २-१-१) इति च । येषां पुनः पूर्वकृतसंस्कारवशाद्विदुरधर्मव्याधप्रभृतीनां ज्ञानोत्पत्तिः, तेषां न शक्यते फलप्राप्तिः प्रतिषेद्धुम् , ज्ञानस्यैकान्तिकफलत्वात् । ‘श्रावयेच्चतुरो वर्णान्’(म॰भा॰ १२-३२७-४९) इति चेतिहासपुराणाधिगमे चातुर्वर्ण्यस्याधिकारस्मरणात् । वेदपूर्वकस्तु नास्त्यधिकारः शूद्राणामिति स्थितम् ॥ ३८ ॥Vidura got the knowledge not from the Veda but from other means.Regards
लोकेश
यथा मनुष्याधिकारनियममपोद्य देवादीनामपि विद्यास्वधिकार उक्तः, तथैव द्विजात्यधिकारनियमापवादेन शूद्रस्याप्यधिकारः स्यादित्येतामाशङ्कां निवर्तयितुमिदमधिकरणमारभ्यते । तत्र शूद्रस्याप्यधिकारः स्यादिति तावत्प्राप्तम्; अर्थित्वसामर्थ्ययोः सम्भवात् , ‘तस्माच्छूद्रो यज्ञेऽनवकॢप्तः’ (तै. सं. ७ । १ । १ । ६) इतिवत् ‘शूद्रो विद्यायामनवकॢप्त’ इति निषेधाश्रवणात् । यच्च कर्मस्वनधिकारकारणं शूद्रस्यानग्नित्वम् , न तद्विद्यास्वधिकारस्यापवादकं लिङ्गम् । न ह्याहवनीयादिरहितेन विद्या वेदितुं न शक्यते । भवति च श्रौतं लिङ्गं शूद्राधिकारस्योपोद्बलकम् । संवर्गविद्यायां हि जानश्रुतिं पौत्रायणं शुश्रूषुं शूद्रशब्देन परामृशति — ‘अह हारे त्वा शूद्र तवैव सह गोभिरस्तु’ (छा. उ. ४ । २ । ३) इति । विदुरप्रभृतयश्च शूद्रयोनिप्रभवा अपि विशिष्टविज्ञानसम्पन्नाः स्मर्यन्ते । तस्मादधिक्रियते शूद्रो विद्यास्वित्येवं प्राप्ते ब्रूमः —
इतश्च न शूद्रस्याधिकारः; यदस्य स्मृतेः श्रवणाध्ययनार्थप्रतिषेधो भवति । वेदश्रवणप्रतिषेधः, वेदाध्ययनप्रतिषेधः, तदर्थज्ञानानुष्ठानयोश्च प्रतिषेधः शूद्रस्य स्मर्यते । श्रवणप्रतिषेधस्तावत् — ‘अथ हास्य वेदमुपशृण्वतस्त्रपुजतुभ्यां श्रोत्रप्रतिपूरणम्’ इति; ‘पद्यु ह वा एतच्छ्मशानं यच्छूद्रस्तस्माच्छूद्रसमीपे नाध्येतव्यम्’ इति च । अत एवाध्ययनप्रतिषेधः । यस्य हि समीपेऽपि नाध्येतव्यं भवति, स कथमश्रुतमधीयीत । भवति च ‘वेदोच्चारणे जिह्वाच्छेदः, धारणे शरीरभेद’(गौ॰ध॰सू॰ २-३-४) इति । अत एव चार्थादर्थज्ञानानुष्ठानयोः प्रतिषेधो भवति — ‘न शूद्राय मतिं दद्यात्’(म॰स्मृ॰ ४-८०) इति, ‘द्विजातीनामध्ययनमिज्या दानम्’(गौ॰ध॰सू॰ २-१-१) इति च । येषां पुनः पूर्वकृतसंस्कारवशाद्विदुरधर्मव्याधप्रभृतीनां ज्ञानोत्पत्तिः, तेषां न शक्यते फलप्राप्तिः प्रतिषेद्धुम् , ज्ञानस्यैकान्तिकफलत्वात् । ‘श्रावयेच्चतुरो वर्णान्’(म॰भा॰ १२-३२७-४९) इति चेतिहासपुराणाधिगमे चातुर्वर्ण्यस्याधिकारस्मरणात् । वेदपूर्वकस्तु नास्त्यधिकारः शूद्राणामिति स्थितम् ॥ ३८ ॥
Abhishek Mehta
BVK Sastry (G-S-Pop)
Namaste
(Note: Sharing a personal view and concern: triggered by the ideation in Arjuna’s asking in Gita 2-54 and Sri Krishnas later response: 3-25/26).
(Nothing personal or unintended critiquing of any scholar, law of land, academia and their choices to explore –explain connect texts-traditions).
Many times, I wonder why this theme of < sanatana dharma has nothing to do with caste > keeps hitting headlines and sucks the time – energy- resources of learned scholars. Why is there a ‘reluctance to upgrade a 17th-century Sanskrit text on Dharmashastra * and align to the new realities of local and global communities’?
Is the exchange of views just to keep the issue alive, share-display of ‘what we understand our tradition for practical living and identity at nation’? or ‘pride of how we have kept tradition of ‘sanatana dharma’ alive, practical and relevant,
even after noticing 300 dharma shastra/ smruti text updates –reviews in three millennia in our own ‘ home land ( etat desha / aryaavarta /Dharma kshetra / punya kshetra): the ‘ maatru-bhoomi of ‘sanatana dharma’ ?
The fact stands: Sanatana Dharma Social and National practical of ‘Sanatana –Dharma’ as ‘Dharma-Shaastra of 21st century’ for Local, National and Global Religion communities need a review over its last revision in 17th century.
This is beyond the scope of ‘Constitution of / at Nation’ which has ‘acknowledgement of Sanatana Dharma in Principle’ and ‘denounces- limits- constricts’ the practice of Sanatana Dharma as Dharma shaastra’ in executive action.
Then who should undertake and implement this work of ‘ Updating Dharma shaastra: 17th century revision to 21st century version’. The real continuity of ‘Work of Dharma Shaastra –kaara’ ? If ‘Sanatana Dharma’ is Global and beyond Caste, as a principle, then can we give a practical local, national, global practical shape to ‘Sanatana Dharma based Identities’.
The ‘Hindu- Identity Tag’ for a ‘Citizen at Nation’ is wildly tainted by tags like ‘Sanatani, Manuwadi, Vedic, and ‘Placement in the company of World-Religions’ defending the ‘Caste’ axiom by ‘Divine authority’ - is partial and insufficient to meet the placed demand.
Given the facts : The issue has remained an ‘eternal theme of intellectual debate, with no practical reality in last two millennia at least ! At least in post-independence India, that was Bharath and Mahabharath.
So how are we to understand the relevance of ‘scholars discussions’ on
< caste debate- in current society and law of Current land = Constitution >
: which in PRINCIPLE categorically dispenses with ‘CASTE’ as a TAG for CITIZEN IDENTITY at NATION
yet invokes and pushes EXECUTIVE ACTION PROVISIONS SPECIFIC TO 6000 plus CASTE IDENTITIES,
as ‘Social Justice for historically marginalized Communities’
for governance and benefit of
Those SEEKING ‘CITIZEN – AT NATION –BENEFITS’ - USING ‘ HISTORIC CASTE –IDENTITY – INHERITANCE’? - DETERMINANTS’
and in the process **
DENOUNCE the ‘FACTORING BASIS OF HISTORIC - CASTE – IDENTITY – INHERITANCE’ ?
<sanatana Dharma>- in bygone historic societies was respected and lived as law of Historic land to get a ‘Bharateeya Yoga-Identity’ >
* Nirnaya Sindhu (or Nirnayasindhu) is a 17th-century Sanskrit text on Dharmashastra by Kamalakara Bhatta. A scholar of Varanasi ( Kashi). Sanatana Dharma followers
inherited local identities in local practicing communities by compliance level of 'practices' to 'Historic Dharma Shaastra guiding implementation of Sanatana Dharma'.
Nirnaya Sindhu is a historic and nation specific compilation of 'historic decisions on Dharma -practices in societies and a guidance for present and future generations. It is named as such because it acts as a vast repository resolving differing opinions on religious injunctions.The text does not claim to the status of 'eternal authority like Vedas'.
The text serves as a comprehensive guide for communities who desire to claim an identity and live by Mahabharata- historic inheritance and Gita based 'Sanatana Dharma' practice; in three aspects of 'Aachaara, Vichara, Vyavahara Karma- kaanda. The entire design is integral. The fractioned, fractured model of 'Sanatana Dharma practice' in an inappropriate social global eco system needs a 'Dharma-Shaastra -upgrade' from its last 'local-update' to the new 'Glocal Upgrade'. When citizen-community at nation adapts and accepts' <106 amendments till date to a Historic constitution which came in to formal operation in 1950> what is the difficulty in bringing up a < 301st update on a five millennia old framework, a compilation book which is two hundred years old ? A book which was not meant to cover 'people of all religion’s' even at the time of its compilation? >
** The Indian Constitution does not recognize the caste system; instead, it establishes a secular, egalitarian society that explicitly outlaws caste discrimination. To
correct historical injustices, the Constitution mandates affirmative action policies (reservations) for historically marginalized communities.
Core Constitutional Provisions
The foundation of India's anti-caste framework is enshrined in the following Fundamental Rights:
• Article 14 (Equality Before Law): Guarantees equality for all individuals, ensuring that caste cannot grant privileges or deny protections under the law.
• Article 15 (Non-Discrimination): Prohibits the State from discriminating against any citizen on grounds solely of religion, race, caste, sex, or place of birth.
• Article 16 (Equal Opportunity): Ensures equality of opportunity in matters of public employment, explicitly prohibiting caste-based exclusion in government jobs.
• Article 17 (Abolition of Untouchability): Abolishes "untouchability" entirely and forbids its practice in any form. The enforcement of any disability arising from it is a punishable offense.
Affirmative Action and Protective Measures
To bring historically disadvantaged groups (such as Scheduled Castes, Scheduled Tribes, and Other Backward Classes) to a level playing field, the Constitution utilizes compensatory discrimination:
• Reservations (Articles 330 & 332): Mandates reserved quotas in public sector employment, government educational institutions, and legislative bodies.
• National Commissions (Article 338): Establishes dedicated statutory bodies to investigate, safeguard, and monitor the interests of SCs, STs, and BCs.
For further reading on the exact legal texts, you can explore the official Constitution of India
Regards
BVK Sastry
Aravinda Rao
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V Subrahmanian
Rajaram Krishnamurthy
SHUDRA VARNA CASTE
Can we speculate that caste and varnas are different? Can we speculate that while caste is by birth and can't be changed (eg a Rajput or a Jatt will always be a Rajput or a Jatt), but that varna is both by birth and by gunna or conduct? (this may be inferred by the story from Chandogya Upanishad about Satyakama and his teacher, the sage Gautama, who gave him a test to carry out before agreeing to teach, as Satyakama did not know of his lineage, and the test was about Satyakama proving that he will abide by the code of conduct expected) B G Guna karma vibhaga:
two claims based on the commentators' interpretation of the TS verses -
**Shudras must serve Dvijas**
It also says that the Shudras are dependent on others (Brahmins, Kshatriyas, and Vaishyas):
"Therefore the two, the horse and the Çudra, are dependent on others."
So this is why Smritis say that the duty of the Shudras is to serve the Dvijas.
**Shudras cannot perform Vedic rituals**
And finally it puts restrictions on Shudras performing Vedic rituals or yajnas:
"Therefore the Çudra is not fit for the sacrifice, for he was not created after any gods."
This is why Smritis say Shudras cannot undergo Upanayanam, etc.
However, we must understand the context of the verse here. To do so, please refer to the verse 7.1.1.6, taken from here -
ánv asr̥jyata vairājáṁ sā́ma śūdró manuṣyā́ṇām áśvaḥ paśūnā́m \1
tásmāt táu bʰūtasaṃkrāmíṇāv áśvaś ca śūdráś ca
tásmāc cʰūdró yajñé 'navakḷptas \ 2
ná hí devátā ánv ásr̥jyata
tásmāt pā́dāv úpa jīvataḥ
pattó hy ásr̥jyetām
prāṇā́ vái trivŕ̥t \3
ardʰamāsā́ḥ pañcadaśáḥ
prajā́patiḥ saptadaśás
tráya imé lokā́s \4
asā́v ādityá ekaviṁśás \5
etásmin vā́ eté śritā́ etásmin prátiṣṭʰitās \6
yá eváṃ védaitásminn evá śrayata etásmin práti tiṣṭʰati //7
Let us translate this line by line -
ánv asr̥jyata vairājáṁ sā́ma śūdró manuṣyā́ṇām áśvaḥ paśūnā́m \1
Then (ánv), was created (asr̥jyata) vairājáṁ sā́ma (vairājáṁ sā́ma), shudra (śūdró) of/among man kind (manuṣyā́ṇām), horse (áśvaḥ) of/among animal kind (paśūnā́m).
Here, I speculate that the word manuṣyā́ṇām is to mean human kind, as specific words like (पुम्साम्) are not used.
tásmāt táu bʰūtasaṃkrāmíṇāv áśvaś ca śūdráś ca
tásmāc cʰūdró yajñé 'navakḷptas \2
Therefore (tásmāt ), those two (táu) move/migrate among beings (bʰūtasaṃkrāmíṇāv - combined word of bʰūta, sam, krām, íṇāv), horse and shudra (áśvaś ca śūdráś ca), therefore (tásmāc), shudra (cʰūdró), in the context of yajna (yajñé), not ordained (navakḷptas - combined word of nav, aklptas).
ná hí devátā ánv ásr̥jyata
tásmāt pā́dāv úpa jīvataḥ
pattó hy ásr̥jyetām
prāṇā́ vái trivŕ̥t \3
No (ná), indeed (hí), diety (devátā) created after (ánv ásr̥jyata), therefore (tásmāt), feet (pā́dāv) towards/at/near/on/upon (úpa) living beings (jīvataḥ) placed (pattó), indeed (hy), may it not be created (ásr̥jyetām), the life force (prāṇā́), is truly (vái), the trivŕ̥t (refers to the trivŕ̥t stoma).
ardʰamāsā́ḥ pañcadaśáḥ
prajā́patiḥ saptadaśás
tráya imé lokā́s \4
Half months (ardʰamāsā́ḥ), fifteen (pañcadaśáḥ), Prajāpati (prajā́patiḥ), seventeen (saptadaśás), three (tráya) these (imé) worlds (lokā́s).
asā́v ādityá ekaviṁśás \5
That (asā́v) sun (ādityá), twenty-first (ekaviṁśás).
etásmin vā́ eté śritā́ etásmin prátiṣṭʰitās \6
In this (etásmin), indeed/surely (vā́), these (eté), resting/placed/dependant (śritā́), in this (etásmin), established (prátiṣṭʰitās).
yá eváṃ védaitásminn evá śrayata etásmin práti tiṣṭʰati //7
Who (yá) thus (eváṃ) has knowledge in this (védaitásminn - combined word of véda, etásmin), indeed/certainly (evá) rests/takes shelter/abides (śrayata), in this (etásmin), remains established (práti tiṣṭʰati).
(Continuing from verse 7.1.1.5) Then, was created vairājáṁ sā́ma, shudra of/among mankind, horse of/among animal kind. (in that order)
Therefore, those two move/migrate amongst beings; therefore, shudra not ordained in the context of yajna.(2)
No deity (was) indeed created after (this sequence), therefore, the feet (Prajapati's feet) (are) towards/at/near/on/upon living beings, (and) placed/descended, indeed (no more creation) may be not be created, (as) the trivŕ̥t is truly the life force. (2)
half months fifteen, Prajapati seventeen, these three worlds.
that sun, twenty-one.
in this (order) surely, these (are) placed, in this (the order) established.
who thus has knowledge on this, (and) certainly takes shelter/abides in this (order of creation), remains established.
Now, some commentaries translate 'tásmāt táu bʰūtasaṃkrāmíṇāv áśvaś ca śūdráś ca' as 'therefore these two — the horse and the Śūdra — are dependent on others', but 'bʰūtasaṃkrāmíṇāv' means moving through/migrating through the living beings (bʰūta), not depending on others. (2)
Furthermore, such commentaries treat this line 'tásmāt pā́dāv úpa jīvataḥ pattó hy ásr̥jyetām' to mean that 'therefore they live depending on the feet,[1] for they were created from the feet'. [1] Such translation considers the word 'pattó' as a ablative singular of pāda, trying to link to the previous mention of 'pā́dāv', but 'pattó' is past participle of the root (pat). Moreover the words 'úpa jīvataḥ' taken separately are not the same in meaning as 'upajīvataḥ' (livelihood/subsistence).
The line 'tásmāt táu bʰūtasaṃkrāmíṇāv áśvaś ca śūdráś ca tásmāc cʰūdró yajñé 'navakḷptas' says that Shudras are 'not ordained in the context of yajna', and not 'not ordained for yajna'. I think, the meaning completely changes here, if we are to take the literal meaning. Even if we were to take the meaning as 'not ordained for yajna', it still does not lead to the interpretation of 'not allowed for yajna'. It can mean that if the Shudras do the yajna, they will not gain anything from it.
Lastly, the interpretation '... for he was not created after any gods' goes directly against the literal meaning of the verse, which says 'no deities were indeed created after (the creation sequence mentioned from verse 7.1.1.4 to 7.1.1.6)', and it also says '(creation) may not be created (anymore), as the life force (required for creation) truly comes from the Trivŕ̥t'. It can be interpreted that the creation, as done by the Creator, stopped after the events mentioned in verse 7.1.1.6.
KANDA VII. THE EXPLANATION OF THE SOMA. SACRIFICE (continued) PRAPATHAKA I
The One Day Sacrifices vii. 1. 1. Production of offspring is light. Agni is the light of the gods; the Viraj is the light of the metres. The Viraj of speech ends in Agni; it is produced according to the Viraj. Therefore it is called light.
Two Stomas bear the morning pressing, like expiration and inspiration; two the midday pressing, like eye and ear; two the third pressing, like speech and support. This sacrifice is commensurate with man, and is perfect . Whatever desire a man has, he wins by it, for one wins all by that which is perfect. By means of the Agni stoma vi. 6. 11. 311 The Yajur Veda (Taittiriya Sanhita) Prajapati created off spring; by means of the Agni stoma he grasped them.
When he grasped them, the mule escaped. Following it he took its seed, and placed it in the ass. Therefore, the ass has double seed. They also say, 'He placed it in the mare.' Therefore, the mare has double seed.
They also say, 'In the plants he placed it.' Therefore plants, though not anointed, glisten.' They also say, 'He placed it in offspring.' Therefore, twins are born. Therefore the mule has no offspring, for his seed has been taken from him. Therefore he is not suitable for the sacrifice, but is suitable if there is a sacrifice when one gives (to the priests) all one's goods or a thousand, for he escaped.
He who knowing thus sacrifices with the Agnistoma begets unborn offspring and grasps those that are born. Therefore they say, 'It is the best of sacrifices .' Prajapati indeed is the best, for he sacrificed with it first.
Prajapati desired, 'May I have offspring.' He meted out the Trivrt from his mouth. After it the god Agni was created, the Gayatri metre, the Rathantara Saman, of men the Brahman, of cattle the goat; therefore are they the chief, for they were produced from the mouth. From the breast and arms he meted out the Pañcadaça Stoma.
After it the god Indra was created, the Tristubh metre, the Brhat Saman, of men the Rajanya, of cattle the sheep. Therefore, they are strong, for they were created from strength.
From the middle he meted out the Saptadaça Stoma. After it the All−gods as deities were created, the Jagati metre,
the Vairupa Saman, of men the Vaiçya, of cattle cows. Therefore are they to be eaten,[???] for they were created from the receptacle of food. Therefore are they more numerous than others, for they were created after the most numerous of the gods.
From his feet he meted out the Ekavinça Stoma. After it the Anustubh metre was created,
the Vairaja Saman, of men the Çudra, of cattle the horse. Therefore the two, the horse and the Çudra, are dependent on others. [1] Therefore the Çudra is not fit for the sacrifice, for he was not created after any gods. [whereas Vysya was after the god shudra was not after any GOD] Therefore they depend on their feet, for they were created from the feet. The Trivrt is the breaths; the Pañcadaça the half−months; the Saptadaça Prajapati; these worlds are three; the Ekavinça is the sun yonder. In this they rest, in this they find support. He who knows thus rests on this, finds, support in this.
KR THERE ARE TWO VIEWS: THE CREATION WAS IN ORDER OUT OF YAGNA, BASED ON VARIOUS YAGNAS AS STOMAS AND THE MANTRA ON METRS DESCRIBED; AND GODS ARE ALSO CREATED ALONG WITH THE HUMAN AND CATTLE WHILE NO GOD BEFORE WAS CREATED WHERE SHUDRA WAS BORN ALONG WITH THE HORSES WHOSE NATURE IS KEEP MOVING ALL THE TIME SO “NOT FIT DFOR TEACHING VEDAS” IS ONE MEANING; AS BOTH THE HORSE AND SHUDRA CAME OUT OF FOOT, THEY ARE DEPENDENT ON REST OF THE BODY OR LIVING BEINGS SO ONLY INDEPENDENT OF MIND ALONE CAN LEARN THE VEDAS. TAITRIYA SAMHITA AT LENGTH IN 7TH MANDAL 1 1 TALKS SO.
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I HOLD A 3RD REASON WHERE SHUDRA IS PROHIBITED TO READ VEDAS AS SEE EVERYWHERE IN VERSES ONLY VARNA IS SPOKEN BY PROFESSION AND JATI BY BIRTH AS WE SEE A LOT OF VEDA PANDITYAS AMONG THE SHUDRAS IN BHAKTHAS, AZHWARS AND NAYANMARS AND VEDIC STORIES. MANU CONFIRMS IT; B G ASSERTS MY VIEW AS DEPENDENT FOR ALL, UNLESS HAPPENNED BY “GUNA” AND “KARMA” UNIVERSALLY.
The primary verse stating that everyone is born a Shudra is found in the Skanda Purana, specifically within the Nagara Khanda (Book VI, Chapter 239, Verse 31). The Complete Sanskrit Verse
जन्मना जायते शूद्रः संस्कारात् द्विज उच्यते।
वेदपाठात् भवेत् विप्रः ब्रह्म जानाति ब्राह्मणः॥
Janmanā jāyate śūdraḥ saṃskārād dvija ucyate |
Vedapāṭhāt bhavet vipraḥ brahma jānāti brāhmaṇaḥ ||
Line-by-Line Translation
Line 1: By birth (janmanā), everyone is born (jāyate) an unrefined person/Shudra (śūdraḥ). Through the refinement process/sacraments (saṃskārāt), one is called a twice-born (dvija ucyate).
Line 2: By studying and masterfully reading the Vedas (vedapāṭhāt), one becomes an illumined wise man (vipraḥ). One who directly realizes the Supreme Reality/Divine Source (brahma jānāti) is a true Brahmana (brāhmaṇaḥ).Concise Treatise on the Concept The core philosophy of this verse is that spiritual and intellectual status is achieved through inner transformation, not inherited by lineage.
1. The Raw Material of BirthAt the moment of birth, every human infant is entirely uncultivated, governed purely by physical needs, instinct, and raw animal tendencies. In the vocabulary of Vedic texts, this state of unrefined, elemental focus on physical survival corresponds to a Shudra mindset. No one is born with complex knowledge, ethical discipline, or spiritual awareness already active.
2. The Second Birth (Samskara)To transcend this basic state, a person must undergo Samskaras (purificatory rites, education, and ethical training). This marks the beginning of conscious learning. When a student receives the Upanayana (sacred thread) ceremony and begins formal education, it is structurally treated as a "second birth" (Dvija). It signifies transitioning from an instinctual life to an intentional, disciplined life.
3. Intellectual Mastery to Divine RealizationSimply going to school or studying text makes a person a scholar (Vipra). However, the ultimate evolutionary peak in this framework is the Brahmana. The verse dictates that a Brahmana is not defined by their father's family, but strictly by their actual, direct experience and knowledge of the cosmos and the absolute truth (Brahma).
Corroboration in Other TextsThis worldview matches other prominent texts. For instance, in the Manusmriti (2.172), it states: "As long as one does not study the Vedas, he is equal to a Shudra, irrespective of the family he was born in."
Similarly, in the Bhagavad Gita (4.13), Krishna asserts that the societal divisions (Varnas) are created purely based on an individual's innate qualities (Guna) and real-world actions (Karma), never by family bloodlines.
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KR IRS 4626
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Abhishek Mehta
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