THE MORALS OF THE HOUSE 337
To begin with, Manu divides Hindus into four varnas or social orders. He not only divides Hindus into four orders he also grades them. The following is his scheme of gradation.
X. 3. On account of his pre-eminence, on account of the superiority of his origin, on account of his observance of (particular) restrictive rules, and on account of his particular sanctification the Brahman is the Lord of (all) Varnas.
He proceeds to amplify his reasons and does so in the following characteristic manner :—
I. 93. As the Brahmana sprang from (Prajapati’s i.e.Gods) mouth, as he was first-born, and as he possesses the Veda, he is by right the lord of this whole creation.
I. 94. For the self existent (Svayambhu i.e. God), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the Gods and Manes and that this universe might be preserved.
I. 95. What created being can surpass him, through whose mouth the Gods continually consume the sacrificial viands and the manes the offerings to the dead.
I. 96. Of created beings the most excellent are said to be those which are animated; of the animated, those who subsist by intelligence; of the inteligent, mankind; and of the men, the Brahmans.
Besides the reason given by Manu the Brahmin is first in rank because he was produced by God from his mouth, in order that the offerings might be conveyed to the Gods and manes. Manu gives another reason for the supremacy of the Brahmins.
He says :—
I. 98. The very birth of a Brahmana is an eternal incarnation of the sacred Law (Veda); for he is born to (fulfil) the sacred law, and become one with Brahman (God).
I. 99. A Brahamana, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the Law.
Manu concludes by saying that :
I. 101. The Brahmana eats but his own food, wears but his own apparel, bestows but his own alms; other mortals subsist through the benevolence of the Brahmana.”
Because according to Manu :
I. 100. Whatever exists in the world is the property of the Brahmana; on account of the excellence of his origin the Brahmana is, indeed, entitled to it all.