History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c20.65

v2.c20.65

A few words may now be said about brāhmaṇas being allowed to follow the occupations of kṣatriyas and vaiśyas. From very ancient times brāhmaṇas appear to have followed the profession of arms. Pāṇ. (V. 2. 71) teaches²⁶⁵ the formation of the word 'brāhmaṇaka' as applied to a country, which means 'in which Brāhmaṇas follow the profession of arms.' Kauṭ.²⁶⁶ (IX. 2) quotes the view of the ācāryas that when there are armies composed of brāhmaṇas, kṣatriyas, vaiśyas and śūdras each preceding one is better for enlistment than each subsequent, but Kauṭ. himself is against this and adds that the enemy may win over the army of brāhmaṇas by prostration before them. Āpastamba was against the idea of brāhmaṇas following the profession of arms. He says (I. 10. 29. 7)²⁶⁷ 'a brāhmaṇa should not catch hold of a weapon even for examining it (much less for attacking others with it)'. Gaut. (VII. 6) allowed a brāhmaṇa to follow kṣatriya's profession in case of distress (āpad) and adds (in VII. 25) that even a brāhmaṇa while still following the peculiar avocation of a brāhmaṇa may wield weapons when his life is in danger. The Baud. Dh. S. (II. 2. 80) quotes a verse 'for saving cows and brāhmaṇas, for preventing the mixture of varṇas, the brāhmaṇa and vaiśya may take to arms from their concern for dharma.' The Vas. Dh. S. (III. 24) allows a brāhmaṇa to wield a weapon for protecting himself and for preventing confusion or mingling of varṇas. Manu (VIII. 348–349) allows all *dvijātis* to resort to weapons where the observance of dharma (or of the duties of varṇas and āśramas) is obstructed (by violent men), when there is a disturbance (due to invasion etc.) involving the twice-born classes, in evil times for protecting one's self, when there is an attack for carrying away cows or other wealth (given as fees) and in order to protect women and brāhmaṇas and he incurs no sin if he kills (for these purposes). Among the heroes of the Mahābhārata there are great warriors and commanders like Droṇa, his son Aśvatthāman, Kṛpa (the maternal uncle of Aśvatthāman) who were brāhmaṇas. The Mahābhārata says that a brāhmaṇa should fight at the order of the king.²⁶⁸ The Śāntiparva (78. 18) calls upon persons of all varṇas to wield arms when the rules for holding society together are broken and when dasyus (robbers or low persons) cause confusion. From ancient times we find brāhmaṇas as commanders and founders of royal dynasties. The famous *Senāpati* Puṣyamitra belonged to the Śuṅga gotra and wrested an empire from the last of the Mauryas about 184 B.C. His line was followed by the Kāṇvāyanas, the founder being minister Vāsudeva, a brāhmaṇa, who killed the last Śuṅga about 72 B.C. We learn from the Talaguṇḍa pillar inscription of Kākusthavarman (E. I. Vol. VIII. p. 24) that the founder of the Kadambas, Mayūraśarman, was a brāhmaṇa. In Maratha history there were the Peshwas and other brāhmaṇa warriors and commanders.