[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Polity, law and society](https://indike.org/pramana/ins.polity) › [History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930) › v2.c19.377 # History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c19.377 History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v2.c19.377 - **Language:** English ### [v2.c19.377](https://indike.org/pramana/ins.polity.kane-1930.v2.c19.377) It appears that comparatively very early many among the brāhmaṇas had given up the occupations peculiar to them and were entitled to be called brāhmaṇas simply because of their birth. The Mahābhāṣya²⁰⁸ of Patañjali quotes a verse ‘\*tapas\*, vedic study, and birth (from brāhmaṇa parents)—these are the causes why a person is called a brāhmaṇa; he who is devoid of tapas and vedic study is a brāhmaṇa only by birth (and not a real brāhmaṇa)’. Similarly in another place Patañjali quotes a verse ‘know this to be the auspicious sign of the best of brāhmaṇas, viz. whose lore, actions and birth are all three holy’ (vol. II. p. 220 on Pāṇ. IV. 1. 44). Though in the Mahābhārata it is often said that a brāhmaṇa is so by birth alone and that he deserves respect from all, still we meet several times with passages²⁰⁹ wherein there is a revolt against the caste system dependent on birth alone and where it is severely condemned and great emphasis is laid on the moral worth of a man. In the Vanaparva (181. 42-43) we are told²¹⁰ 'Truthfulness, restraint, \*tapas\*, generosity, non-injury to sentient beings, constant adherence to \*dharma\*-these always lead men to the fruition (of their goal) and not caste nor family'. Udyogaparva (43. 20 ff.) explains at great length what is meant by self-restraint. In the Śāntiparva²¹¹ (189. 4 and 8) 'Truthfulness, generosity, freedom from hatred and wickedness, humility, kindness, and tapas—he is known as a brāhmaṇa where these are seen. If these signs are seen in a śūdra and they do not exist in a brāhmaṇa, then the śūdra would not be a śūdra and the brāhmaṇa would not be a brāhmaṇa'. In another place we are told²¹² 'there is no difference between the varṇas; the whole world is brāhma (the creation of Brahmā), since it was created by Brahmā in former ages and was evolved into varṇas by actions (or occupations).' Udyogaparva²¹³ (43. 49) remarks 'Do not regard a person as brāhmaṇa by his talk; he who does not depart from truth is a brāhmaṇa'; Vanaparva (216. 14-15) 'that śūdra who is always struggling for self-restraint, truthfulness and dharma is a brāhmaṇa in my opinion, for a brāhmaṇa is so by his character.' Vide Vanaparva (313. 108-111) and Yāj. I. 200 and Vṛddha Gautama p. 632. It has been seen above (p. 6) that Gautama laid the greatest emphasis on the eight qualities of the soul. But in spite of those sentiments the caste system dependent on birth has continued in all its strength and rigour for ages and writers like the Par. M. II. 1, p. 228 are emphatic in saying that between jāti and character one must look principally to the eminence of the caste. - [Previous: v2.c19.376](https://indike.org/pramana/ins.polity.kane-1930.v2.c19.376) - [Next: v2.c19.378](https://indike.org/pramana/ins.polity.kane-1930.v2.c19.378) - [Up: v2.c19](https://indike.org/pramana/ins.polity.kane-1930.v2.c19) ## Linked texts (3) - [Aṣṭādhyāyī](https://indike.org/pramana/in.vedanga.vyakarana.astadhyayi.4.1.44) — Pāṇini, Sanskrit - [Yājñavalkyasmṛti](https://indike.org/pramana/in.niti.dharma.yajnavalkya.1.200) — Yājñavalkya, Sanskrit - [Mahābhārata](https://indike.org/pramana/in.lit.mahabharata.vyasa.3.181) — Vyāsa, Sanskrit --- Source: [https://indike.org/pramana/ins.polity.kane-1930.v2.c19.377](https://indike.org/pramana/ins.polity.kane-1930.v2.c19.377) · Pramāṇa