Shudra or Shoodra (Sanskrit: ) is the bottom varna of the four varnas of the Hindu varna system and social order in ancient India. Some sources translate it into English as a caste, or alternatively as a social class. Theoretically, Shudras constituted a class like employees.
The word Shudra appears in the Rig Veda and it is found in other Hindu texts such as the Manusmriti, Arthashastra, Dharmashastras and Jyotishshastra. In some cases, Shudras participated in the coronation of kings, or were ministers and kings according to early Indian texts.
History
Vedas
The term śūdra appears only once in the Rigveda. This mention is found in the mythical story of creation embodied in the Purusha Sukta ("The Hymn of Man"). It describes the formation of the four varnas from the body of a primeval man. It states that the brahmin emerged from his mouth, the kshatriya from his arms, the vaishya from his thighs and the shudra from his feet. According to historian R.S. Sharma, the purpose of this verse may have been to show that shudras had the same lineage as the other varnas and hence were a section of the Vedic society. On the other hand, it could also represent an attempt to provide a common mythical origin for the heterogenous brahminical society.
While the Rigveda was most likely compiled between c. 1500 BCE and 1200 BCE, John Muir in 1868 suggested that the verse that mentions the four varnas has "every character of moderness both in its diction and ideas". The Purusha Sukta verse is now generally considered to have been inserted at a later date into the Vedic text, possibly as a charter myth.
According to Stephanie Jamison and Joel Brereton, "there is no evidence in the Rigveda for an elaborate, much-subdivided and overarching caste system", and "the varna system seems to be embryonic in the Rigveda and, both then and later, a social ideal rather than a social reality". Historian R. S. Sharma states that "the Rig Vedic society was neither organized on the basis of social division of labour nor on that of differences in wealth... [it] was primarily organised on the basis of kin, tribe and lineage."
According to Sharma, nowhere in the Ṛgveda or Atharvaveda "is there any evidence of restrictions regarding food and marriage either between the Dasa and Aryan, or between the Shudra and the higher varnas". Further, adds Sharma, in late Atharva Veda, "Shudra does not come in for notice, probably because his varna did not exist at that stage".
According to Romila Thapar, the Vedic text's mention of Shudra and other varnas has been seen as its origin, and that "in the varna ordering of society, notions of purity and pollution were central and activities were worked out in this context" and it is "formulaic and orderly, dividing society into four groups arranged in a hierarchy". According to Sharma, the Shudra class originated from Indo-Aryans and non-Indo-Aryans who were relegated to that position due "partly through external and partly through internal conflicts".
The word Pusan appears in a Vedic era Upanishad, meaning "nourisher" and associates it with the creation of earth and production activities that nourishes the whole world, and the text calls this Pusan as Shudra. The term Pusan, in Hindu mythology, is the charioteer of the sun who knows the paths thereby bringing light, knowledge and life to all. The same word Pusan is, however, associated in a Brahmana text to Vaishya.
Arthashastra
The ancient Hindu text Arthashastra states, according to Sharma, that Aryas were free men and could not be subject to slavery under any circumstances. The text contrasts Aryas with Shudra, but neither as a hereditary slave nor as an economically closed social stratum in a manner that the term Shudra later was interpreted. According to Rangarajan, the law on labour and employment in Arthashastra has led to a variety of different interpretations by different translators and commentators, and "the accepted view is that slavery, in the form it was practised in contemporary Greece, did not exist in Kautilyan India".
Kautilya argued for the rights of Shudras and all classes to participate as warriors. Roger Borsche says that this is so because it is in the self-interest of the ruler to "have a people's army fiercely loyal to him precisely because the people had been treated justly".
Manusmriti
The Manusmriti predominantly discusses the code of conduct (dharma rules) for the Brahmins (priestly class) and the Kshatriyas (king, administration and warrior class). The text mentions Shudras, as well as Vaishyas, but this part is its shortest section. Sections–of the Manusmriti state eight rules for Vaishyas and two for Shudras.