Reference of "Dalit` or SC and ST in Classical Sanskrit Literature; an

intricate study and observation.

Dr. Dilip Kumar Panda

Associate Professor
Ghatal Rabindrasatabarsiki Mahavidyalaya

From the age of Veda, the garden of Sanskrit literature has been perfumed by the
flowers of various castes and sub-castes. The four caste system like Brahmin etc. has been very
familiar to everyone from that time. There’s been another one community besides these four
races in the society from that ancient time till today, they are called Dalit. Today they are known
as scheduled caste. Their works are also different from those of the four castes. These Dalits
were entitled ‘Harijon’ by Gandhiji. Now they occupy a bulk space in society. But the socio-
economical condition of this community was not like those of the four castes. They were mainly
fishermen, hunter, shepherd, cobbler, washermen, gatekeeper/caretaker etc. We have to know
the history/mystery behind the creation of the four castes system before we discuss the
contribution of Dalits on Sanskrit folk literature.

If we discuss the history behind the creation of the four race system/ race
discrimination, we can notice that Brahmins were created /derived from the head
, Kshatriya were created from the hands, Vaishya were created from the thigh and Shudra were
created from the foot of the Biratapurusha.

According to Purusha Hymn of Rig Veda, we can definitely say that the emergence of
Shudra has been depicted in such a way to show that they belong to the lower level of society.
But in later era we can observe the change in their position in society. Their social rank was
measured not only by ancestry, but also by their occupation.

In Chhandyogyo Upanishad we see that, in spite of not having a proper parentage, Satyakam
Jabala has become a famous Brahmin by his own virtue. According to the Atrisamhita ,Sloke No
371,the Brahmins who worked as cowherd in harvesting and who were impulsive in trading
were considered as Vaishya also the Brahmins who sold shellac, salt, safflower (the juice of
which is used in dyeing cloth etc.), milk, ghee, honey, meat etc. were considered as Shudra.That
Brahmin who is thief ,Introducer, foul spoken and greedy in fish and meat is called “Nishada``
(hunter). Those Brahmins, who didn’t have any knowledge about spiritualism/aestheticism but
always express excessive pride for their holy thread ceremony, were treated as ‘Pashu’ (animal).

It is said in Gita -“चातवु ण मया सृ ं गणु कमिवभागश” , means these four races, created by
God, their quality were decided upon their work/ deeds (Karma).

Therefore the division must be made between these four castes according to the works
they do in society. Beside, according to Koutilya, the only thing Shudras should do is to serve the
higher class, they should do work like as agriculture ,business ,raising livestock,crafsman and
acting – “ शू य ि जाितशु ुषा वाता का कुशीलवकम च ”इित।

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According to Manu, if Shudras are unable to lead their livelihood by serving the Brahmins, they
can do so by serving Kshatriya, even Vaishya also. Thus the division of work is made among
Shudras.

“शू तु वृि माकाङ् ेत् माराधयेत् यिद।

धिननं वा यपु ारा य वै यं शू ो िजजीिवषेत् ”॥इित।
Apart from serving those three castes, they should tonsure and mown for birth and death and
feed on the leftovers of the Brahmins.

“शू ाणां मािसकं काय वपनं यायवितनाम् ।

वै यव छौछक प ि जोि छ च भोजनम् ”॥इित।
However, there are signs that Shudras were treated as profane/untouchable in contemporary
society. Such as, it is said, living was prohibited in such a locality which was governed by
Shudras. That means, even if a civilization was administered/ruled by the Shudras, it didn’t get
any recognition/acknowledgment from the other three higher class of the society.

From the above discussion, it can be said that Shudras had their own systems of work.
So, if they do something of elite category, they will enrich their social position, otherwise if they
do some mean and petty works, they lose their social standard.

There is another group of people in society apart from these four races. They are called
‘Dalit’. This Dalit community is different from those other four communities. These Dalits can
never be included in the division of works of others. That’s why they were categorized as fifth
class people.

In the era of Veda, especially in Rig Veda, there are descriptions of Ashura, Das (Servant),
Rakshasa, Bandits etc. They don’t work as Shudras, rather they belong to Dalit community. Their
reference is also found in Satapatha Brahmana. They do not only belong to Dalit community,
they are profane/untouchable also. In the Ramayana, Shabari (lady hunter), Hanuman,
Rakshasa belong to the Dalit category. In Balkanda and Uttarakanda of the Ramayana, there is
descriptions of Chandal. Besides, in Mahabharata, Ekalavya belonged to Veel sub-caste. There is
reference of a Rakshasa named Charbaka in santiparva of the Mahabharata. He came to
the Aswamedh sacrifice by Yudhisthir. Therefore, from the time of Veda there are references of
Dalit community which has the impact of its presence in Sanskrit folk literature in later period
of time.

In Indian Constitution, a sub-committee has been established for reservation under the
leadership of Sardar Patel and with collaboration with Dr. Rajendraprasad, Dr. Ambedkar,
Pandit Nehru and K. M. Munsi. This sub-committee has provided a special kind of help to the
economically and educationally backward category of the society. But all of these were
temporary. However, there was given no proper definition of SC, ST, OBC. Any state or union
territory can certify any caste,sub-caste,tribals,groups or sub-groups as SC,ST,OBC, as per
notification of the President of India.Different state categorizes different caste system
according to their own way. For example, there are 60 classes included in SC category like
Bagdi,Charmakar etc. and 40 classes as ST like Asur ……..Tamang in W.B (2016, 9th May).

There are so many characters in Sanskrit folk literature who are known as so called
lower class people in society. How can we find such example? The effectiveness of such

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characters is different from the Shudras in the four caste system. Therefore, they don’t belong to
the Shudras. They belong to any fifth type of caste, void of that of Shudras. For example-

There are some main characters in the play Avigyan Shakuntalam, by Kalidas, such as
King Dushmantya, sage Kanwa Muni, mother Gautami, Shakuntala, Priyambada, Anusua etc.
Beside these main characters there are some side characters whose social dignity is not so
important, though they are very essential for the dramatic development. Such a character is
‘Dhibar’ (fisherman). We can find this character in the 6th Act of the play. What is the sudden
need of such a character?

1. The only memento given by Dushmantya has been lost from Shakuntala’s hand. Where?
According to the play, in the water of Sachi Tirtha. Therefore the only way to get it back
is—a fisherman.
2. The emotion of the King has been evaporated for the presence of the fisherman--
“ तव सचु रतमङ्गल ु ीय ननू ं
तनु ममेव िवभ यते फ़लेन।
अ णनखमनोहरासु त या
यतु मिस ल धपदं यदङ्गलु ीषु ॥( अिभ ान -६/११)
Now the question may be whether the ring could have been shown by a character other than
Dhibar? In reply to this question “अपारे का यसंसारे किवरे क जापितः”इित। ”. May be this character was
needed to prove Mata Gautami was true.

3. The financial situation of the fishermen is also known in the contemporary society. In
addition, the mention of Dhivar (Dalit) community shows that in those days the
miscreants would be put on a garland and beheaded like animals or fed with a vulture or
dog -“गृ ु ं वा यिस ”इित (6th act).Their situation was like live
विलः भिव यिस,शनु ो मख
th
from hand to month –“भतः ,अथ क शः मे आजीवः”इित ।( 6 Act ) and their financial

humility is further revealed when Shyalaka said “गोधादी म यव ध एव िनःसंशयम् ”इित ।

(6th Act ).

4. He did not compromise on self-esteem to the point of being lowly in society. So when
Shyalaka laughed and said that his livelihood was quite sacred, he said with a loud
voice—
“सहजं िकल यत् िविनि दतं न खलु त कम िववजनीयम् ।पशमु ारणकमदा णः अनुक पामृदुरिप ोि यः
”इित।
Shyalaka, Januka, Suchaka
According to Sahityadarpan, Shyalaka or Sakara are generally lowborn.

“मदमख ू तािभमानदु कुलतै यसंयु ः ।

सोऽयमनढू ा ाता रा ः यालः शकारः इतु ः”॥ (सािह यदपणः )
Apart from this they are included in the gotras of brothers of king`s kepts.

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 1. In their character there is a sense of little learning and aspects of humiliating people.
2. In the presence of the Shakara it emerged that they had engaged in many unacceptable
women despite the king's approved wives.

On the other hand, Januka and Suchaka they acknowledge as their master. Therefore, if Salk is
a low-ranking, their servants must be low-ranking.

The emergence of these characters was meant to accompany the character of Dhibar.

Chandal daughter
The Chandal daughter of the Kadambari by Banavatta was actually Muni Swetketu's wife and
Lakshmi.

1. The word chandal is a symbol of cruelty, and of course the lower classes. What is the
need to impose Lakshmi Devi in this way? By combining the two inequalities, it has been
shown that even the lower levels of society could enter the palace of the King freely, and
they were not bound only within their boundaries. They could interact with people from
all walks of life. Racism did not become an obstacle there.

The way Chandal's daughter interprets the two opposing qualities of the king, it seems that she
knows the basic principle of the Upanishads. “ एकदेशि थतमिप या भवु नम डलम् ”इित।
Therefore, during the seventh century, women of the lower classes of society also had a sense of
spiritual consciousness.

Shabar
Shabars are at the bottom of society. They hunt animals and eat the birds ' chicks, ants' eggs. In
the first part of Kadambari, at the time of autobiography on the mouth of Suk bird, the context of
the Shabars is seen to be raised and it is also seen that they hunt the birds.

1. The eating habit of the Shabar proves just how difficult their life was.

Shakar
The foolishness of the character Shokar at its peak. None of his needs are met. His real name
was Sansthanak, he was a lowborn and the brother of a kept girl of a rich King.

1. Foolishness and ignorance in history and myth are the special characteristic features of
this character.

“झाण झाणवहभुषणश दिम ं

िकं ौपदीव पलायसे रामभीता ।
एष हरािम सहसेित यथा हनुमान्
िव ावसोभङ्िगनीिमव तां सभु ाम् ॥ (१/२५)

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 सरिस भयभीता खल ती खल ती –
मम वशमनुजाता रावण येव कु ती ”॥इित ।( १/२१)।

2. We remove our feet when we’ve stuck by a thorn. Apparently we can only notice the
wound and its effect. But only the victim can sense the nervous system inside the body
which is actually and mainly responsible for the reaction. Just like that, everyone can
observe the foolishness of Shakar and his inadequacy caused by this, but only a
profound reader can point out the presence of the character as a source of humour and
the advancement of each act.

Sambahak
We learn from Mricchakatikam, that this character gave massage to Charudatta .His name also
proves that “संवाहयित गा ं स मदयतीित संवाहकः”इित।
1. Though he belonged to the lower class of the society, he had to change his occupation
due to his loss in the game of dice. “अहमेतेन तू करापमानेन श य मणको भिव यािम”इित।
from this speech of the character it is proved that anyone can be baptized in Bouddha
religion in contemporary society.
2. A prostitute named Basantasena helped Songbahok in his bad days. “आया इदं ह ताभरणं
ितपादयित ”इित। This is not true that they were only greedy for money, they didn’t
hesitate to help someone with money just in case. This virtue of Basantasena is pointed
out through the presence of Sangbahok

Sthabarak
Sthavarak was the lady servant (Chet ) of Shakar belongs to the inferior class of society, there’s
no need to say that his servant also belongs to the same position. There was no significant role
of Shabarak in the prakarana named Mricchakatikam . He was only a follower of Shakar.

Ahanda and Goha

There were two Chandals named Ahanda and Goha who were involved in works like
execution. But their presence can glorify some aspects of humanity.

1. “तत् िकं न कलय कारणं नव-वध-व ध-नयने-िनपुणौ ।अिचरे ण शीष छे दने शल

ू ारोपेषु कुशलौ वः”इित।
(१०/१) —means those two Chandals were very experienced, precise and honest to their
job.
2. They had a proper knowledge of scriptures and that’s why they said that none should
witness of the killing of a honest man--
“इ ः वा मानो गो सवः सं मन ताराणाम् ।
स पु ष ाणिवपि ः च वारः इमे न याः ”॥इित।
3. Though their name symbolizes cruelty, they were very kind to Charudutta, and the
comic ending in this prakaranam was only caused by them.

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 Chandanak and Birak
Chandanak was a cobbler and Birak was a barber. Though they belonged to the so called lower
category in society, there can be seen in their characters the virtues like the friendship and
devotion to master.

Chandragupta Maurya
If we discuss the play Mudrarakshas, we can notice that among the two queens of King
Sarbarthasiddhi, Murah was a Shudra and her father was a Namahshudra. Apart from that, the
son of Sarbarthasiddhi and Murah was a hybrid child, so he must belong to the lower class.
According to the play the other queen had nine children. But as Murah was the first queen, her
son had the greater right to the throne….. But what is the significance of such a character in the
play?

1. Chandragupta became the king for his sheer intelligence. This proves that lower-class
people were never neglected.
2. In Mahabharata, Vichitrabirya and Chitrangad couldn’t become the king even though
Satyabti desired so. Just like that, no one else except the son of Sarbarthasiddhi and
Murah got the opportunity to rule the kigdom.
3. If there were no Chandragupta Maurya, there would be no Brahmin like Chanakya. And
if Chanakya were not there, the political play like Mudrarakshas didn’t even exist.
4. Example educates human and enlightens the inner portion of human mind. So, to teach
the society a lesson, the uprising and transformation of so called low class and the
emergence of such character is needed.

Siddharthak and Samiddharthak

They are the spy of Chanakya. Their conversation is seen in Act VI of the play.

1. The elite class of people is reluctant to do any job beside their own. But those of the
lower class people don’t fell shy to perform any duty, By using this, Chanakya made
Siddharthaka loveable to Rakshasa and made a difference between Rakshasa and
Malayketu.

Therefore, these proletariat people of society occupy a vast portion in plays, Prakaranam etc.
man makes religion, Religion does not make man. (Karl Marx).

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Reference Books :

Chhandyogyo Upanisad -Swami Krishnananda

Atrisamhita -https://www.scribd.com/doc/24572462/Atri-Samhita
Srimadbhagabatgita -Jagadish Ghosh
Arthasashtram -Radhagobinda Basak
Manusamhita -Manabendu Bandyopaddhay
Satapathabrahmanam -Sayanacharya and Hariswami
Sanskrita Sahityer Itihas -Dhirendranath Bandyopaddhyay
Sanskrita Sahityer Ruprekha -Gobindagopal Mukhopaddhay
Abhijnana Sakuntalam -Satyanarayan chakraborty
Sahityadarpanah -Bimalakanta Mukhopaddhay
Kadambari Parichay -Rajnath Pandey
Kadambari -(Purbardha) -Sri Krishnamohan Sashtri
Mrichhakatikam -Udaychandra Bandyopaddhay
Mudrarakshasam -Udaychandra Bandyopaddhay

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