occupation of their inferiors but not of their superiors. Shūdra was allowed a considerable margin of occupations. All the trades, like carpenter, physician, barber, elephant trainers, and probably those of goldsmith, etc., were allowed to a Shūdra, but he was supposed to show preference to service in the house of Brāhmana. Unless there were any restraints imposed by the trade guilds this varna appears to have a considerable margin of the choice of occupations. And if different occupations were becoming a monopoly they certainly were not becoming so through an injunction of dharma. Dharma writers put restrictions on only one occupation — priesthood. And they left the other occupations almost entirely free. Even the lower castes were not prevented from following occupations of Kshatriya. For any person or tribe which might be strong enough to exact obedience, will make himself or themselves Kshatriya. Success in war did not depend on the mercy of the Brāhmanas or of the dharma writers. A man who is strong enough to rule will rule, whether Brahmins call him Kshatriya or not. It is possible that the low castes were not entirely kept off from a king's army. Kirātas and Shabaras were freely employed for fighting when necessary.[1]
- ↑ It should also be noticed that in Mrichchakatika, Chandanaka and Viraka, who were officers of the army or police of King Palaka, call each others barbers, leather workers. Chandanaka — (making a sign to Viraka saying that he was a barber) you were wont to carry a dead jackal in your hands, to replace dislocated joints, to flourish a pair of shears, and you are now a general — a pretty general. Vīraka,—(making a sign, reminds Chandanaka that the latter is a tanner by caste) No doubt (your caste is) vastly pure, when your mother was a tabor, your father a kettle-drum, and your brother a tambourine, but you — you are a general.
