Ambedkar’s riddles of the Shudra: Discussing Shudra’s fall from Kshatriya to fourth varna

BR Ambedkar, in his book Who Were the Shudras?, delved into the origins and social positioning of the Shudras within Indo-Aryan society. Two primary questions drive his enquiry: who the Shudras were and how they became the fourth Varna.

Ambedkar’s thesis is analytical, challenging existing narratives and offering a fresh perspective on the historical context of the Shudras. He argued that the Shudras were originally part of the Aryan Solar race, ranking among the Kshatriya Varna — the warrior class.

He suggested that during an earlier period, Aryan society comprised only three Varnas: the Brahmins, Kshatriyas, and Vaishyas. In this tri-varnic structure, the Shudras were included within the Kshatriya Varna, not standing as a separate category as they are perceived today.

“The object of this essay was to trace the origin of the Shudras and discover the causes of their degradation. After an examination of historical material and theories suggested by various writers — orthodox as well as modern — I have put forth a new thesis.”

He summarised it as follows:

1. The Shudras were one of the Aryan communities of the Solar race.
2. The Shudras are ranked as the Kshatriya Varna in Indo-Aryan society.
3. There was a time when Aryan society recognised only three Varnas: Brahmins, Kshatriyas, and Vaishyas. The Shudras were not a separate Varna but part of the Kshatriya Varna.
4. There was a continuous feud between the Shudra kings and the Brahmins, in which the Brahmins were subjected to many tyrannies and indignities.
5. As a result of the hatred towards the Shudras due to their tyrannies and oppressions, the Brahmins refused to invest the Shudras with the sacred thread.
6. Owing to the loss of the sacred thread, the Shudras became socially degraded, fell below the rank of the Vaishyas, and came to form the fourth Varna.

Ambedkar further discusses the ‘riddles of the Shudra.’ The historical and social status of the Shudras presents a series of perplexing contradictions, known as the ‘riddles of the Shudra.’ These riddles challenge the widely held beliefs regarding the role and status of Shudras within ancient Indian society.

“Let me begin by listing in one place the riddles of the Shudra. The following include the most important of them:

1. The Shudras are alleged to be non-Aryans, hostile to the Aryans, whom the Aryans are said to have conquered and made slaves. How is it then that the rishis of the Yajur Veda and the Atharva Veda wish glory to the Shudras and express a desire to be in favor of the Shudras?
2. The Shudras are said not to have the right to study the Vedas. How is it then that Sudas, a Shudra, was the composer of the hymns of the Rig Veda?
3. The Shudras are said to have no right to perform sacrifices. How is it that Sudas performed the Ashva-Medha sacrifice? Why does the Satapatha Brahmana treat the Shudra as a sacrificer and give the formula for addressing him?
4. The Shudras are said not to have the right to Upanayana. If this was so from the very beginning, why should there be a controversy about it? Why should Badari and the Samskara Ganapati say that he has a right to Upanayana?
5. The Shudra is not permitted to accumulate property. How is it that the Maitrayani and Kathaka Samhitas speak of the Shudras being rich and wealthy?
6. The Shudra is said to be unfit to become an officer of the state. How is it then that the Mahabharata speaks of Shudras being ministers to kings?
7. It is said that the duty of the Shudra is to serve, in the capacity of a menial, the three Varnas. How is it then that there were kings among the Shudras, as testified by the case of Sudas and other cases mentioned by Sayana?”

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