Caste and Race in India c7.60

c7.60

This pre-eminence of the Brahmin had secured him many social privileges. According to Gautama, all varṇas must serve their superiors,⁶ which meant that the Brahmin, as the most superior among the varṇas, was entitled to the services of the others. Naturally the Brahmin recognized no teacher who was not a member of his varṇa. It was only in times of distress that he was allowed to study under a non-Brahmin teacher, whom he surpassed in venerability on the completion of his studies.⁷ This was against the general notions of respectability according to which the teacher must always be venerated by his pupils. The Brahmin might follow no gainful activity, yet as long as he continued the study of the Vedas, he was said to have fulfilled his purpose.⁸ The Brahmin was exempt from the usual taxes.⁹ If a Brahmin, who followed his lawful occupations, found a treasure, he had not to hand it over to the king.¹⁰ Both the person and the property of the Brahmin were absolutely inviolate. Stealing the gold of a Brahmin and killing a Brahmin were regarded as heinous sins (mahā-pātaka).¹ Raising one’s hand or weapon in anger against a Brahmin, actually striking him, causing blood to flow from his body, unintentionally killing him, and wilfully murdering him were offences in the ascending order of their heinousness.² Wilful murder of a Brahmin was, of course, inexpiable. The Brahmin was exempt from corporal punishment.³ Even Kauṭilya allowed this privilege to the Brahmin, except when he was guilty of high treason.⁴ He also exempted him from torture being applied to elicit confession.⁵ The estate of heirless persons of the Kṣatriya, Vaiśya, and Śūdra varṇas went to the king, who had to distribute it among learned Brahmins, while the estate of an heirless Brahmin belonged directly to them.⁶ The property of a Brahmin is described as the worst poison destroying him who takes it.⁷ On the other hand, in order to defray the expenses of a marriage or of a religious rite, he may help himself to the money of a Śūdra by fraud or by force. He may do the same with the property of those members of the other varṇas who neglect their religious duties.⁸ Even to accuse a Brahmin of a crime that he might have committed, is a sin.⁹ He must not be forced to be a witness at the instance of a non-Brahmin unless he is already mentioned in the plaint.¹⁰ Even as regards the highly lauded and essential duty of a householder, viz. hospitality, the Brahmin has his privileges. He need not treat a non-Brahmin as his guest unless he comes on the occasion of a sacrifice.¹¹