Vajrasuci (Siddhacarya Ghoshapada) 45

45

(ḍa) jñānamapi brāhmaṇo na bhavati| kutaḥ? jñānabāhulyād| ye ye
jñānavantaḥ śūdrāste sarva eva brāhmaṇāḥ syuḥ| dṛśyante40 ca kvacit śūdrā
api vedavyākaraṇamīmāṃsāsāṃkhyavaiśeṣikanagnājīvakādisarvaśāstrārthavidaḥ| na ca te brāhmaṇāḥ syuḥ| ato manyāmahe jñānamapi brāhmaṇo na
bhavati
(ḍha) ācāro'pi brāhmaṇo na bhavati| kutaḥ? yadyācāro brāhmaṇaḥ
syāt41 tadā ye ya ācāravantaḥ śūdrāste sarve brāhmaṇāḥ syuḥ| dṛśyante ca
naṭabhaṭakaivartabhaṇḍaprabhṛtayaḥ42 pracaṇḍataravividhācāravanto na ca te brāhmaṇā
bhavanti| tasmādācāro'pi brāhmaṇo43 na bhavati
(ṇa) karmāpi brāhmaṇo na bhavati| kutaḥ? dṛśyante hi kṣatriyavaiśyaśūdrā yajanayājanādhyayanādhyāpanadānapratigrahaprasaṅgavividhāni44 karmāṇi
kurvanto, na ca te brāhmaṇā bhavatāṃ sammatāḥ| tasmātkarmāpi brāhmaṇo na
bhavati
(ta) vedenāpi brāhmaṇo na bhavati| kasmād? rāvaṇo nāma
rākṣaso'bhūt| tenādhītāścatvāro vedāḥ| ṛgvedo yajurvedaḥ sāmavedo'tharvavedaśceti| rākṣasānāmapi gṛhe gṛhe vedavyavahāraḥ pravartata eva| na ca te
brāhmaṇāḥ syuḥ| ato manyāmahe vedenāpi brāhmaṇo na bhavatīti

(m) Nor is knowledge the brāhmaṇa. Why? Because of the abundance of knowledge. Whichever śūdras possess knowledge, all of them would be brāhmaṇas. And in some cases, even śūdras are seen who know the meaning of all treatises, such as the Veda, grammar, Mīmāṃsā, Sāṃkhya, Vaiśeṣika, the naked ascetics, and the Ājīvikas. Yet they would not be brāhmaṇas. Therefore, we consider that knowledge also is not the brāhmaṇa.
(n) Nor is conduct the brāhmaṇa. Why? If conduct were the brāhmaṇa, then whichever śūdras possess [proper] conduct, all of them would be brāhmaṇas. And actors, soldiers, fishermen, jesters, and so forth are seen possessing various kinds of exceedingly fierce conduct, yet they do not become brāhmaṇas. Therefore, conduct also is not the brāhmaṇa.
(o) Nor is action the brāhmaṇa. Why? For kṣatriyas, vaiśyas, and śūdras are seen performing various actions in connection with sacrificing, officiating at sacrifices, studying, teaching, giving, and receiving gifts, yet they are not accepted as brāhmaṇas by you. Therefore, action also is not the brāhmaṇa.
(p) Nor is one a brāhmaṇa through the Veda. Why? There was a rākṣasa named Rāvaṇa. By him the four Vedas were studied: the Ṛgveda, the Yajurveda, the Sāmaveda, and the Atharvaveda. And in every house of the rākṣasas the usage of the Veda certainly proceeds. Yet they would not be brāhmaṇas. Therefore, we consider that one is not a brāhmaṇa through the Veda either.