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THE INDIAN ANTIQUARY.
[SEPTEMBER, 1877.
passion; while other Brahmans, according to their merits, belong to the lowest and middle class of natures influenced by sattva, or goodness (xii. 46, 48f.).
Brahmans are recommended not to take many presents (iv. 186); and are even enjoined to be averse to receiving honour, and to desire contempt as ambrosia. Though contemned, they may live happily; but the despiser perishes (ii. *1671.).
The three twice-born or upper classes, the Brůh man, the Kshatriya, and the Vai. s y a, should all read the Veda. The Brahman alone is to teach it (i. 88ff., 1. 76-79). But although a Brahman's proper work (i. 88) is to read and to teach the Veda, to perform sacri. fice for himself and others, &c., yet, in case of necessity, he may adopt the profession, or do the work, of a Kshatriya, and even of a Vaisya (x. 81-85). But when acting as a merchant he must abstain from selling certain articles which are specified (x. 86ff.), and among which are inentioned human beings. A Kshatriya is never to usurp a Brahman's functions (x. 95). The duty of a Súdra is to serve the higher classes (i. 91), especially Brahmans (ix. 334f., s. 122 f.). He is not to become rich, as if he did so, he would vex Brahmaņs (x. 129). The Veda is not to be read in his presence iv. 99). He is not to receive instruction in duty, nor to participate in oblations of butter (iv. 80.). Oblations to fire are not to be performed on his behalf (xi. 42f., see above). Some religious duties, however, are recognized as performable by this class. Although they ieceive no ini. tiation, like that of the twice-born, and may not employ Vedic texts, they are not forbidden, but encouraged, to imitate the practice of good men, and to perform the acts of the twice-born (x. 126ff.). This the commentator understands of the five great sacraments (see Manu ii. 70ff.). But immong these is found the teaching of the Veda, and sacrifice by fire. Women are represented as liaving nothing to do with the Veda (ix. 18).
Yet we find from other passages that the more exclusive of these rules were not always observed. In time of calamity (or necessity, explained by the commentator to arise from the absence of any Brahman), a student may learn
the Veda from one who is not a Brahman (a Kshatriya, according to the commentator) (ii. 241).* But from iii. 156 it would appear that the function of teaching was occasionally assumed by men of the lowest caste, as along with teachers for hire, and those who pay them (see also zi. 62), the pupils of Sudras, and their teachers, are also denounced. It is true the commentator understands such teaching of grammar, &c.; but grammar is one of the Vedângas (or appendages of the Vedas); and if such ambitious Südras studied grammar they would scarcely fail to go on and explore the Veda itself. In x. 96, where the king is enjoined to deprive of his wealth and to banish a man of the lowest class who lives by the work: of the highest, something of the same kind seems to be referred to. It also appears that Sudras sometimes ventured to assume the appearance and marks of twice-born men, in which case Manu ordains that they should be killed (ix. 224). From iv. 61 it appears that Śadra kings were known in the writer's time. From the general tone of his laws, it is scarcely to be supposed that, unless known by experience, such kings would have been contemplated as possible, or probable.
In the Mahabharata xii. 2273ff. the duties of the four castes are described. In verses 2295ff. those of the Sadra are stated. "Prajapati," it is declared,"created him as the slave of the other castes." ... 2297. He is not to amass wealth, for by its acquisition, he who is an inferior, would subject his superiors to himself: yet, if permitted by the king, he may indulge his desire (for it). He is to be provided with subsistence by the superior castes, who are to give him articles which they have already used: Brahmaņs are to give him their worn-out, castoff clothes. He is never to abandon his master, but to tend him, especially when he has lost his means. The Sûdra has no property of his own. He may not offer the sacrifices open to the other castes, but must confine himself to the simple domestic offering, the pákayajna, the gift accompanying which is a platter full of grain. A Sudra named Paija vana (who, however, was a king!) is reported to have given a present of a hundred thousand of
* See Original Sanskrit Texts, vol. I. pp. 426-436, where instances are given of Brahmang learning esoteric truths from Kshatriyas.
+ A Nishda king is mentioned in the Ramayana. See Original Sanskrit Texts, vol. II. p. 407, and vol. I. p. 366, note.
