THE SHUDRAS : WHO WERE THE SHUDRAS ? 117
A scrutiny of the readings shows that :
(1) there is a variation in the description of Paijavana;
(2) there is a variation in the name of Paijavana;
(3) of the nine texts, six agree in describing him as a Shudra. One describes him as Shuddha and two instead of speaking of the class to which he belonged refer to the time when he lived and use the word ‘Pura’;
(4) with regard to the name, there is no agreement between any two of the nine manuscripts. Each gives a different reading.
Given this result, the question is what is the real text? Taking first the texts relating to the name, it is obvious that this is not a matter in which the question of meaning is involved. It does not raise any questions such as interpretation versus emendation or of giving preference to a reading which suggests how other readings might have arisen. The question is which is the correct name and which readings are scriptoral blunders committed by the scribes. There seems to be no doubt that the correct text is Paijavana. It is supported by both the recensions, Southern as well as Northern. For Vaijavano in No.8 is the same as Paijavano. All the rest are variations which are due to the ignorance of the scribes in not being able to read the original copy correctly and then trying to constitute the text in their own way.
Turning to the description of Paijavana, the change from Shudrah to Pura, it must be granted, is not accidental. It appears to be deliberate. Why this change has occurred it is difficult to say categorically. Two things apear to be quite clear. In the first place, the change appears to be quite natural. In the second place, the change does not militate against the conclusion that Paijavana was a Shudra. The above conclusion will be obvious if the context, in which verses 38-40 occur, is borne in mind. The context will be clear from the following verses which precede them:
“The Shudra should never abandon his master whatever the nature or degree of the distress into which the latter may fall. If the master loses his wealth, he should with excessive zeal be supported by the Shudra servant A Shudra cannot have any wealth that is his own. Whatever he possesses belongs to his master. Sacrifice has been laid down as a duty of the three other orders. It has been ordained for the Shudra also, O.! Bharata. A Shudra however is not competent to utter swaha and svadha or any other mantra. For this reason, the Shudra, without observing the vows laid down in the Vedas, should worship the gods in minor sacrifices called Pakayajnas. The gift called Purnapatra is declared to be the Dakshina of such sacrifices.”