History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c20.98

v2.c20.98

The avocations practised by brāhmaṇas in the pursuit of wealth were many and varied, so much so that from very ancient times the lists of brāhmaṇas not eligible for invitation at śrāddhas because they followed unworthy callings were very formidable. Atri (Ānan. ed.) verses 373-383 names ten kinds of brāhmaṇas and briefly defines them, viz. deva-brāhmaṇa (who daily performs bath, saṃdhyā, japa, homa, worship of gods and honouring of guests and vaiśvadeva), muni-br. (who is given up to staying in a forest, subsists on roots, fruits and vegetables and performs daily śrāddhas), dvija-br. (who studies the Vedānta, gives up all attachments and is engaged in reflecting over Sāṃkhya and Yoga), kṣatra-br. (who fights), vaiśya-br. (who engages in agriculture, rearing cattle and trade), śūdra-br. (who sells lac, salt, dyes like kusumbha, milk, ghee, honey, meat), niṣāda-br. (who is a thief and robber, a backbiter and always fond of fish and meat), paśu-br. (who knows nothing about *brahma* and is only proud of his wearing the sacred thread), mleccha-br. (who obstructs or destroys wells, tanks, gardens, without any qualm) and caṇḍālā-br. (who is a fool, devoid of prescribed rites, beyond the pale of all dharma and cruel). Atri (384) rather ²⁸⁹ humorously adds 'those who are devoid of Vedic lore, study the śāstras (like grammar, logic &c.), those devoid of śāstric lore study purāṇas (and earn money by reciting them), those who are devoid even of purāṇa reading become agriculturists, those who are devoid even of that become *bhāgavatas* (pose as great devotees of Śiva or Viṣṇu i. e. become what is called in modern Marathi '*buvā*').' Devala quoted ²⁹⁰ by Aparārka (pp. 284–285) speaks of eight kinds of brāhmaṇas (of whom each succeeding one is superior to each preceding one) viz. mātra (one who is only born in a brāhmaṇa family but has not studied any part of the Veda nor performs the actions appropriate to brāhmaṇas), brāhmaṇa (who has studied a portion of the Veda), śrotriya (who has studied one vedic śākhā with the six aṅgas and performs the six duties of brāhmaṇas), anūcāna (who knows the meaning of the Veda and the vedāṅgas, is of pure heart and has kindled the sacred fires), bhrūṇa (who besides being anūcāna always performs yajñas and eats what is left after performing yajñas), ṛṣikalpa (who has gained all worldly and Vedic knowledge, and has his mind under control), ṛṣi (one who is celibate, of austere life, of truthful speech and able to curse or favour), muni (to whom a clod of earth and gold are the same, who has ceased from all activity, is devoid of desires and anger &c.). Śātātapa²⁹¹ quoted by Aparārka (pp. 286-287) speaks of six classes of persons who, though born brāhmaṇas, are really not brāhmaṇas viz. one who has taken service with a king, one who engages in sale and purchase (of commodities), one who officiates for many yajamānas, one who is the officiating priest for the whole village, one who is in the service of a village or town, one who does not perform saṁdhyā adoration in the morning and evening at the proper time. The Anuśāsanaparva (33. 11 ff) shows that some brāhmaṇas were great rogues, others engaged in austerities, some resorted to agriculture and rearing cattle, others subsisted by begging, some were thieves and others were false, some were acrobats and dancers (but it yet recommends that brāhmaṇas must be honoured).