4. Varna system (a): Brahmins

The The most remarkable feature in the mechanism of the Hindu society is the high position occupied in it by the Brahmins. They not only claim the almost divine honours as their birthright, but generally speaking, the other three classes readily submit to authority as a matter of course. The superiority of one caste over the other does not necessarily mean domination of one caste by the other. Once established it becomes a situation of mutual expectation and willing, almost happy, yielding of definite privileges and deference. relationship is spontaneous. As Dubois observess, "The Brahmin's superiority is inherent in himself, and it remains infact, no matter what his condition in life may be. Rich or Poor, unfortunate or prosperous, he always goes on the principle engraved in him that he is the most noble, the most excellent, and the most perfect of all created beings, that all the rest of mankind is infinitely beneath him, and that there is nothing in the world so sublime or so admirable as his customs and practices.24 22 23 Bhattacarya J.N.,Hindu Castes and Seets, P.19. 23 Oliver Cromwell Cox Caste, Class and Race, P.15. 24 Abbe J.A. Dubois, Hindu manners, Customs and ceremonies, 3rd ed.,P.304, also vide C.Boagle, Essays Sur le rigime des eastes, 3rd ed. P.4, and Charlotte V. & William H. wiser, Behind mud walls, P.20.

209 The early Hindu literature dwells much on the pre-eminence of the Brahmins.25 Tra The Brahma Purana also notes the a 26 His same sentiments when it states that the value of brahmins was greater than acquisition of the merit through practice of penance (35.48). Again it states that among all the varnas+, the Brahmin should be considered as the highest superiority over the other three varnas is stated as under. If a ksatriya produces corn without hurting the wealth of the brahmins, his sins are destroyed. If vaisya gives the corn remaining after the 1/6th portion allotted to king to the brahmins, he becomes free from all the sins. If a sudra gives pure anna produced by himself to brahmins, he gets freedom from sa sins (218.12-26). The Brahma Purana notes a liberal attitude in letting the sudras, give the food to the brahmins. Again it is said that a man gets success in life by bowing down to brahmins (194.4). The Brahmins were so highly respected that if their life was in danger they were to be saved at any cost (35.48). The MS states that a king should never slay a Brahmin, though convicted of all the possible crimes and a L 25 MS. 1.93-95, 98-101; IV.169; vide also Amarakosa Khanda II, Brahmavarga 4, 26 (69.16); also note the remarkable reference, viz. Gururagniravijatinam varnanam Brahmano Guruh (80.47).

210 king should not even form in his mind the idea of killing a priest.27 The Brahma Purana states that a king should protect all the four castes but special attention should be paid to the brahmins. They should be paid the highest respect as they are higher than the lord Visnu. By ignoring the brahmins, the kings lost their kula or family This passage again shows that the Brahmin was considered to be so high that his status was taken to be superior to that of lord Visnu (104.63-65). Elsewhere it is stated that a Brahmin is very sacred and he is protected on all the sides by various gods. Thus it is said that his body is made up of iron, his feet are protected by Visnu, his head by Janardana, his hands by Varaha, his back by Kurmarat, his heart by krsna, his fingers by Mrga, his mouth by Vagisa, the eyes by Paksiga, and the ears by Vittesa (167.27-30). Manu also states that Brahmins are to 28 The Brahma Purana be worshipped and they are a supreme divinity, states that they are the gods on earth,29 The Brahma Purana shows the connection of brahmins with gods by noting that Kasyapa MS viii. 379-381. 27 28 cf.also Padma Purana, Kriya Yajnasara,XX; Sarvatha Brahmanah Pujyah Paramam Daivatam hi tat | Br.P.IX, 318. 29 35.14, vide also Devah Paroksadevah, pratyaksadeva Brahmanah | VIDS 19.20 Ete vai Devah pratyaksam yad brahmanah 1Ts 1.7.31; vide Hazra R.C., Puranic records on Hindu rites & customs, P.258.

211 was the father of the Sun, Atri that of the Moon, Visvakarman pared the lustre of the Sun and the aforesaid Kasyapa was the father of fowls, beasts of pray, cows, vultures and hawks, serpents and other reptiles, gods and demons and other semidivine beings (Adh.3). The duties and privileges of the varnas are dealt with at length in the works on Dharmasastra. The study of the vedas, offering sacrifices and bestowing gifts are the duties enjoined on all the first three castes, 30 Whereas teaching the vedas, officiating at sacrifices and receiving the gifts were the special privileges of the brahmins. From the very early times the Brahmins were always connected with the vedic studies. The Brahma Purana also emphasises the importance of the vedic studies for the Brahmins and has numerous references of a like nature. The study of vedas was xing considered to be so important that at the completion of one's merits in heaven, it was considered to be most lucky if one gets a birth in the family of a brahmin and becomes well-versed 30 Dvijatinamadhyayanamijya danam 1 Brahmanasyadhikah Pravacanayadanapratigrahah | Purvesu niyamastu | Rajnodhi- | kam raksanam sarvabhutanam | Vaisyasyadhikam krsivanik pasupalyakusidam | GDS 10.1-3, 7,50. vide also ADS 2.5.10. 5.8, BDS 1-10.2-5, VDS 2,13-19, VIDS 2.10-15, YS 1.118-119, MS 1.88-90; 10.75,79; Mark 128.3-8.

212 Further in the four vedas as it was a pre-requisite to the acquirement of moksa (58.76,77). Besides, the vedas, the Brahmins should know the Itihasas, Puranas, othor sastras and should cultivate interest for other vidyas like the Jyotissastra and the Vastavidya. Thus the Brahma Purana states that the Brahmins of Aundradosa are well-versed in the vedas, and are the knowers of Itihasa and purana and are experts in all the sastras (28.1-8). Again it is stated that the Brahmins of Purusottamaksotra recite the vedas with thoir Migas, Pada and Krama and they are also experts in all the sastras (46.8-10). it is stated that the king Indradyumna called the brahmins expert in the Jyotissastra, well-versed in the vedas and Sastras to find out the land proper for the temple-building (47.3). En Passant this shows the relationship between the king and Brahmins. Next it is said that the Brahmins wellversed in vedas, vedangas and sastras had gathered together for the performance of the sacrifice (47.30-32). Again it is stated that the Brahmins and Onatakes worship lord krona and Balarama with various stotras, Yajus, Rhs and Samens (51.40-41). It is laid down that in a pilgrimage the Brahmins should take a bath and do the japa with the injunction of veda (67.19-20) It was very necessary for a Brahmin to study the vedas and to know the Gayatri mantra by heart (107. 4-16). The Brahmins were addicted to Svadhyaya and Vasatkara (209.11).

213 Another duty prescribed for the Brahmins is to impart the teaching of the vedic lores "Whatever may have been the case in very remote times; from the times of the Brahmana literature and in the times of the Dharmasastras, teaching vedic literature was almost universally in the hands of the Brahmanas. 31 The Brahma Purana also states that the Brahmins imparted the vedic teachings. It is said that the Brahmins of the Aundradesa are known for the teaching profession (28.1-8). The third duty and privilege incumbent on the Brahmins is to officiate as priests in the performance of the sacrifice. Sometimes the sacrifices used to last for many years. The Brahma Purana states that the sages had held a sacrifice in the Nainisaranya lasting for twelve years (1.69). While describing India, the Brahma Purana states that the Brahmins live in the middle part of the Bharatavarsa and follow the occupation of sacrifice (27.17-18). The Brahmins of Aundra- . desa are considered to be good for the performance of sacrifice and in performing Agnihotra and they worship the smarta agni (28,1-8). The Brahmin's connection with the antique institution of Fire-worship is traceable to the IndoEuropean period.32 In the RV. also Agui is celebrated in 31 Kane P.V., HDS, Vol.II, P.108. 32 Keith A.B., The Religion and Philosophy of the Veda and Upanisads, HOS, Vol.XXXII, P.625 ff. zao

214 200 hymns. 33 The Brahma Purana also refers to the worship of domestic sacrificial fires, as stated above. The Brahmins of the Ekamrakaksetra were experts in performing the Agnihotra and upasanakriya (46.8-10). The Brahmins who were experts in performing the sacrifices and clever in all the rites had gathered together for the performance of sacrifice in the Purusottamaksetra (47.30-32). A Brahmin should perform the Agnihotra (107.7-8)., His span of life is increased by performing the Agnikarya (107.4-15). Bharadvaja, the son of Angiranandana Brhaspati performed great sacrifices for king Bharata, Before that, inspite of all his efforts, Bharata had no son. As a result of these sacrifices, he got 100 sons (13.59-60). For the references of other sacrifices vide the sections on 'sages' and 'sacrifice' in the chapters VI & VII on 'Mythology and 'Religion' respectively. As regards the participation of Brahmins in political affairs, the Brahma Purana mentions the famous example of the unrighteous Vena who was dethroned by the Brahmins on account of his misbehaviour (Adh.4), "The Purohita or the chief priest was an indispensable appendage to the royalty of the period. 34 For the details regarding the status of Purohita, vide the Chapter XI on 'Political Structure/. 33 34 Macdonell A.A., Vedic Mythology, P.88 Vyas S.N., The Caste system in the Ramayana age, JOI, Vol. III, No.2, Dec. 1953, P.117.

215 Again it appears that the right of officiating at sacrifices belonged to the Brahmins and the Brahmins obtained land from the ksatriyas for the performance of the sacrifice (168.3-5). The third means of livelihood permitted to the brahmanas was receiving gifts from a worthy or unblemished persons. The Br.F.states that after worshipping lord Jagannatha, one should worship the brahmins and should give them in dana twelve cows, clothes, gold, umbrellas, shoes, and vessels of copper. Then the Brahmins should be given a dinner consisting of milk, sweet dishes, jaggery and ghee. The Brahmins should then be given twelve pots full of water and then one should give daksina to them according to one's capacity (67.40-43). The annadana given to brahmins is highly eulogised. It is stated that one whose annadana is accepted by ten brahmins never falls in the category of birds and animals. The brahmins were given the dana of gold, jewels, elephants, horses, etc. (44.4). If a brahmin engrossed in the vedic studies gives the good brought by bhiksa to a brahming engrossed in svadhyaye in dana he gets the prosperity and happiness in the world. A man who gives food in dana obtained through justice to the brahmins who are the knowers of veda gets freedom from sins (218.12,26). One who gives dana to Brahmins and food to cultured brahmins and srotriyas wwwning

216 goes to Yamaloka (216.8). It seems that the condition of the brahmins was very poor and the Brahma Purana also evidences the fact when it states that at the time of famine, the family of the sage Visvamitra was in such distress, that his wife wanted to sell her son in order to maintain herself (7.106). But a Brahmin who sold his son for the sake of maintenance was much abused by the others, and was called Brahmanadhama (150.2). Again, the Brahmins were called for the performance of vratas and other religious observances. Thus the brahmins of Aundradesa were considered to be experts for the performance of the ceremonies like sraddha, dana, marriage, sacrifice and others(28.1-8). The brahmins were called to give samskaras to a boy (111.9). It was believed that a Brahmin should always remain engrossed in giving dana, performing sacrifice, practising penance and offering Agnihotra and tarpana, his maintenance, he should perform sacrifices and teach For others,. He should accept whatever is obtained through the I It is performance of the sacrifice. It is the duty of the Brahmins to benefit others and not to harm, anyone. the highest wealth of Brahmins to have friendship of all. He should approach his wife in the Rtukala alone and should consider cows, k jewels and things belonging to others as equal, (222.3-6).

217 Various types of Brahmins were called for a sraddha > and they were called the Panktipavanas. The sraddha should be performed by those who are restrained, learned, and intent on performing the Agnihotra, those who are the Trinaciketas (i.e.who xkidky study the three, Anuvaks, viz.ayam vavɩyah of the Trinaciketa in the kathasamhita), the trisuparnas (i.e. those who study the anuvak 'Brahmametu man' and perform the rites related to it), the knowers of vedas and their angas, the Trimadhus (i.e. those who study the rk 'Madhuvatah' and perform the Madhuvrata), the acaryas, upadhyayas, the knowers of the mandala brahmana and the puranas (220.110-115). The Brahmins should perform a sraddha with the mantras following their own varna and the injunction of their own kula (220.304). Were The treatment with which the brahmins/received f shows the high esteem in which they were held. It is stated stated that the Brahmins called for the sraddha should be respectfully propitiated, first the acamana sipping should be offered to them. a seat. water for They should be offered After performing the sraddha according to the rites, dinner should be given to them. Then they should be given a allh farewell with sweet speech, and one should go with them upto the door (220.121-124) & (I-8,9). It is stated that one who

218 hears the story of Vena after bowing down to Brahmins daily does not despair about what he has done and what he has not (4.27), A Grhastha is enjoined to be the resort of all the brahmins who study veda, take a bath in a tirtha, go round the world for the tirthayatra, who have no house, who have not taken their food, and who sleep at the place where they are at the time of sunset. Such Brahmins should be respectfully honoured by him (222.33-36). In the sacrifice of king Indradyumna many brahmins took their dinner (46.23). taking a bath in the river, one should give a dinner to the brahmins (76.19). Before the performance of a sacrifice, the brahmins should be satisfied with a dinner (187.5 .58). Before As regards the qualifications of Brahmins, it was believed that it was very essential for a brahmin to have the samskaras like cudakarma, upanayana, vedadhyayana and those who did not study the vedas were considered to be sudras even though by birth they were brahmins (111.7-8). The anger of a Brahmin was much feared. The sages Once Agni asked were capable of effective of cursing.. bhiksa from the king Kartavirya Arjuna and he gave the whole kingdom to him. In devouring the whole kingdom, Agni burnt the hermitage of the sage Vasistha, the son of Varuna and Vasistha cursed Kartavirya as he was the cause of the whole trouble, he would be killed by a brahmin and ultimately

219 Kartavirya met his death at the hands of Parasurama (93.190- 197). When the sage Gautama saw that Indra had approached his wife Ahalya in his absence, he cursed him to be a Sahasraksa (87.59). For other instances regarding Brahmins and curse, vide the section 'sages' in the chapter VI on 'Mythology' It was The Brahmins belonged to various religious creeds. Thus it is said that the Brahmins of the salmaladvipa worshipped lord Visnu in the form of Vayu (20.30). Dami, the Brahmin-class of Kusadvipa worshipped lord Janardana in the form of Brahma (20.39). The Brahmin class of Sakadvipa worshipped lord Visnu in the form of Sun (20.71,72). believed that those brahmins who worship the Sun with pure faith and devotion get the desired things and the highest status (28.37). Some brahmins worshipped lord Mahadeva (40.46) (74.50). Some others worshipped lord Mahad krsna and Balarama (51.40-41). It was a belief that the brahmins who devoted themselves to lord Narayana get the highest siddhi (178.185,186), (226.14,15). In the worship of lord Narayana twelve brahmins were invited and they were required to be proficient in the vedas, Itihasa and puranas (67.36-37). Strict rules were observed regarding the purification. The Brahma Purana states that on the death of someone in the family, brahmin gets purified in ten days, a ksatriya in twelve days, a

220 vaisya in fifteen days and a sudra in a month (220.63,64). During this period, the Brahmin should not perform either the dana or homa and all the other three varnas also should not perform their own work (221.47,48). The right conduct, viz. Sadacara was always the behaviour pattern expected from the Brahmins. A brahmin who wants the right knowledge should always get it through the highest means of jnana and sadacara (122.166). The Brahmins are praised for the akaitavivrtti (171.36). Such were the normal duties of the Brahmins. The Brahma Purana furnishes an instance when a brahmin followed the occupation of agriculture (91.2). In the times of distress, a brahmin was allowed to do the work of a ksatriya and a vaisya but in normal times the karmasankara should not be done (222.20). The rigidity of occupation according to caste is remarkable. The Brahma Purana also provides information regarding the various gotras of the Brahmins. Thus it states that the sons of the sage Visvamitra were Devarata, Kati, Hiranyaksa, Renu, Renuka, Sankrti, Galava, Mudgala, Madhucchanda, Jaya, Devala, Astaka, Kacchapa and Harita and the famous gotras of the Kausikas were Panini's, Babhrus, Dhyanajapyas, Parthivas, Devaratas, Salankayanas, Baskalas, Kohitas, Yamadutas (according

221 : to 'ga' ms. Yamabhutas), and Karusakas (according to the ms. 'ga' Karikayas) (10.61,62). The ms. 'ga' adds the gotras as under.: Sausravas, Kausikas, Saindhavayanas, Devalas, Renus, Yajnavalkyas, Audumbaras, Ambubhisnas, Avastaras, Kayanacuelas, Salavatyas, Hiranyaksas, Sankrtis, Galavas. ་ The Brahma-hatya was considered to be the greatest Sin (123.54,74,157) and one who had killed a brahmin was considered to be unfit to be seen or touched by others (123.54). The sin of brahmin-murder can never be, destroyed (123.74). As Indra had killed the brahmin Vrtra, he had to conceal himself in a lotus-stalk for a thousand years (A.96). One could not rest in peace after committing the sin of Brahma-hatya. He was ostracized. The expiation consisted in performing the asvamedha sacrifice whereupon he became a Lohagandhi (12.11-14). One who speaks sweetly on face but bites at the back, is inconsistent in thought and act, who is jealous, who abuses brahmins andx shows false modesty is considered to be a Brahmaghatin. One who abuses the deities, the vedas, the adhyatmasastras, and the brahmins is a Brahmaghatin (164.32-37). A ksatriya who retreats from the battlefield and who abuses the brahmins incurs the sin of the murder of a brahmin (165.31-34).. One who gets the vision of lord krsna on facing the south becomes free from the sin of a brahminmurder (65.83).

222 The status of a Brahmin was considered to be so high that his degradation from the status was a very serious affair. The Brahma Purana states that to attain Brahminhood is very difficult. A brahmin is a brahmin by his very nature. By committing sins, a brahmin slips from his path and even though born in the highest caste, degrades himself. One who maintains himself by adhering to the dharma proper for a brahmin gets the Brahmabhava and one who giving up the brahminhood takes the dharma proper for ksatriyas slips from the brahminhood and takes a birth among the ksatriyas. A brahmin who through infatuation and greediness follows the dharma proper for a vaisya gets the birth among the vaisyas and thus degraded from his original position, he attains the sudratva (223.12-19). The awareness of the higher value of character and learning to power and wealth is remarkable. The Brahma Purana represents a drastic contrast between the conditions of a brahmin and that of a sudra. Thus a brahmin who dies with the food of a du sudra in his belly, falls down from the Brahmaloka and becomes a sudra. A brahmin gets the birth of him with whose food he maintains himself. One who gives up the brahminhood obtained by him naturally, who eats the uneatable, falls down from the brahminhood. A drunkard, a killer of the brahmins, a thief, a violater of vows, an unholy man, one not engrossed in svadhyaya, a sinner, a greedy person,

223 } one not benefitting others, a kundasi, a seller of soma, one serving low people, one approaching the teacher's wife and abusing the teacher and one who discards and ignores a brahmin deteriorates from the position of a brahmin (223.24-32). Again, a brahmin who acts badly and eats the food of mixed castes becomes a sudra. The birth, the samskara, *** the vedadhyayana and progeny all these factors do not form the cause of the dvijatia but the main cause of the dvijatva All people are considered to be brahmins by is sadacara. actions only. By the highest type of action, even a nu sudra The Brahmasvabhava is common everycan attain brahminhood. faction of a brahmin. where. Those who have a pure nature always give the satisLord Brahma himself has so ordained at A brahmin is a great moving ksetra. the time of creation. A brahmin should always tread on the right path and should always remain satisfied. go through Brahmamarga. A brahmin who wants prosperity should Thus a brahmin who goes on the right 1 A sudra path and performs Agnihotra gets the Brahmabhava. becomes a brahmin by the practice of dharma and a brahmin gets the sudratva by following adharma(223.54-65). This shows the liberal attitude of the Brahma purana towards the sudras and the importance of the standards to be preserved by the brahmins. Further this also shows that according to the Brahma purana

224 it is not the birth that distinguishes a brahmin from a sudra but it is the vrtta that forms the marking line.35