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It is in consequence of the absence of Brahmanas from among them that the Sakas, the Yavanas, the Kamvojas and other Kshatriya tribes have become fallen and degraded into the status of Sudras.
Itihasas and Puranas hold the position of being helpful means towards meditation in so far only as they confirm or support the Veda, not independently of the Veda. And that Sudras are allowed to hear Itihasas and Puranas is meant only for the end of destroying their sins, not to prepare them for meditation on Brahman.
Firstly, the Mahâpurushias, who follow more or less faithfully the doctrines of Śaṅkar and Madhab. They admit Śûdras as religious teachers and abbots, and lay little stress on caste while not entirely rejecting it. They abstain almost entirely from the use of images in worship, the only exception being that a small figure of Kṛishṇa in the form of Vaikuṇṭha Nâtha is found in their temples.
Beholding Udapana and applauding it repeatedly, Valadeva next proceeded to Vinasana which also was on the Sarasvati." Vaishampayana said, "Then Valadeva, O king, proceeded to Vinasana where the Sarasvati hath become invisible in consequence of her contempt for Sudras and Abhiras.
Such assertions are little more than rhetorical flourishes, for Brâhmans never were either so omnipotent or so unamiable as the Code would represent them; nor were the Sûdras ever so degraded.
That fact works its usual consequence, and rich Sudras sometimes employ poor Brahmans in menial occupations. There is another class lower even than the Sudras, for it is not one of the original pure classes, but springs from an unauthorized union of individuals of different castes. These are the Pariahs, who are employed in the lowest services and treated with the utmost severity.
That person who having committed even a heinous sin makes a gift of food unto one that solicits, or unto a Brahmana, is never stupefied by that heinous sin. A gift of food made unto a Brahmana becomes inexhaustible. One made to a Sudra becomes productive of great merit. Even this is the difference between the merits that attach to gifts of food made unto Brahmanas and Sudras.
The slaughter of animals is the sacrifice laid down for the Kshatriyas. The growing of corn is the sacrifice laid down for the Vaisyas. Serving the three other orders is the sacrifice laid down for the Sudras. In the Krita age the performance of sacrifices was not necessary. Such performance became necessary in the Treta age. In the Dwapara, sacrifices have begun to fall off.
It has been thought that the Sudras represent the conquered aborigines, the three classes of rank belonging to the Aryan invaders, but this is open to question. The student of religion has to fix his attention on the Brahmans, who have secured themselves in the position of the leading caste.
He, of whom thou hadst asked me, is known by the name of Vasudeva. He it is whom Brahmanas and Kshatriyas and Vaisyas and Sudras, having distinctive features of their own, humbly serve and worship with restrained hearts and performing their own duties. He it is who, towards the close of the Dwapara Yuga and the beginning of the Kali Yuga, is sung of with Sankarshana, by believers with devotion.
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