THE TRIUMPH OF BRAHMANISM 277
XI. 261-62. A Brahmin who has killed even the peoples of the three worlds, is completely freed from all sins on reciting three times the Rig, Yajur or Sama.-Veda with the Upanishadas.”
Here is the second change in the law. It authorized the Brahmin to kill not only the king but to engage in a general massacre of men if they seek to do injury to his power and position.
VIII. 348. “The twice born man may take arms, when the rightful occupation assigned to each by Dharma is obstructed by force; and when, in some evil time, a disaster has befallen the twice-born classes.”
IX. 320. Of a Kshatriya (Military man or king), who raise his arm violently on all occasions against the Brahmins, Brahmin himself shall be the chastiser; since the soldier originally proceeded from the Brahmin.”
This is the third legal change. It recognized the right to rebellion and the right to regicide. The new law is very delicately framed. It gives the right of rebellion to three higher classes. But it is also given to the Brahmins singly by way of providing for a situation when the Kshatriyas and the Vaishyas may not be prepared to join the Brahmin in bringing about a rebellion. The right of rebellion is well circumscribed. It can be exercised only when the king is guilty of upsetting the occupations assigned by Manu to the different Varnas.
These legal changes were as necessary as they were revolutionary. Their object was to legalize and regularize the position created by Pushyamitra by killing the last Maurya King. By virtue of these legal changes, a Brahmin could lawfully become a king, could lawfully take arms, could lawfully depose or murder a king who was opposed to Chaturvarna and could lawfully kill any subject that opposed the authority of the Brahmin. Manu gave the Brahmins a right to commit Barthalomeu if it became necessary to safeguard their interests.
In this way Brahmanism established the right of Brahmana to rule and set at rest whatever doubt and dispute there was regarding the same. But that could hardly be enough for the Brahmins as a whole. It may be a matter of pride but not of any advantage. There can be no special virtue in Brahmin rule if the Brahmin was treated as common man along with the Non-Brahmins having the same rights and same duties. Brahmin rule if it is to justify itself, it must do so by conferring special privileges and immunities on the Brahmins as a class. Indeed Pushyamitra’s Revolution would have been an ill wind blowing no good if it had not recognized the superior position of the Brahmins and conferred upon them special advantages. Manu was alive to this and accordingly proceeds to create monopolies for Brahmins and grant them certain immunities and privileges as may be seen from the Code.