In former times the Brahman was supposed to confine himself to priestly
duties, learning the Vedas and giving instruction to the laity. His
subsistence was to be obtained from gleaning the fields after the
crop had been cut and from unsolicited alms, as it was disgraceful
for him to beg. But if he could not make a living in this manner
he was at liberty to adopt a trade or profession. The majority of
Brahmans have followed the latter course with much success. They were
the ministers of Hindu kings, and as these were usually illiterate,
most of the power fell into the Brahmans' hands. In Poona the Maratha
Brahmans became the actual rulers of the State. They have profited
much from gifts and bequests of land for charitable purposes and are
one of the largest landholding castes. In Mewar it was recorded that a
fifth of the State revenue from land was assigned in religious grants,
[420] and in the deeds of gift, drawn up no doubt by the Brahmans
themselves, the most terrible penalties were invoked on any one who
should interfere with the grant. One of these was that such an impious
person would be a caterpillar in hell for sixty thousand years. [421]
Plots of land and mango groves are also frequently given to Brahmans
by village proprietors. A Brahman is forbidden to touch the plough
with his own hands, but this rule is falling into abeyance and many
Brahman cultivators plough themselves. Brahmans are also prohibited
from selling a large number of articles, as milk, butter, cows, salt
and so on. Formerly a Brahman village proprietor refused payment
for the supplies of milk and butter given to travellers, and some
would expend the whole produce of their cattle in feeding religious
mendicants and poor Brahmans. But these scruples, which tended to
multiply the number of beggars indefinitely, have happily vanished,
and Brahmans will even sell cows to a butcher. Mr. Joshi relates
that a suit was brought by a Brahman in his court for the hide of a
cow sold by him for slaughter. A number of Brahmans are employed as
personal servants, and these are usually cooks, a Brahman cook being
very useful, since all Hindus can eat the food which he prepares. Nor
has this calling hitherto been considered derogatory, as food is
held to be sacred, and he who prepares it is respected. Many live on
charitable contributions, and it is a rule among Hindus that a Brahman
coming into the house and asking for a present must be given something
or his curse will ruin the family. Liberality is encouraged by the
recitation of legends, such as that of the good king Harischandra who
gave away his whole kingdom to the great Brahman saint Visvamitra,
and retired to Benares with a loin-cloth which the recipient allowed
him to retain from his possessions. But Brahmans who take gifts at the
time of a death, and those who take them from pilgrims at the sacred
shrines, are despised and considered as out of caste, though not the
priests in charge of temples. The rapacity of all these classes is
proverbial, and an instance may be given of the conduct of the Pandas
or temple-priests of Benares. These men were so haughty that they
never appeared in the temple unless some very important visitor was
expected, who would be able to pay largely. It is related that when
the ex-Peshwa of Poona came to Benares after the death of his father
he solicited the Panda of the great temple of Viseshwar to assist him
in the performance of the ceremonies necessary for the repose of his
father's soul. But the priest refused to do so until the Maharaja had
filled with coined silver the _hauz_ or font of the temple. The demand
was acceded to and Rs. 125,000 were required to fill the font. [422]
Those who are very poor adopt the profession of a Maha-Brahman or
Mahapatra, who takes gifts for the dead. Respectable Brahmans will
not accept gifts at all, but when asked to a feast the host usually
gives them one to four annas or pence with betel-leaf at the time of
their departure, and there is no shame in accepting this. A very rich
man may give a gold mohar (guinea) to each Brahman. Other Brahmans
act as astrologers and foretell events. They pretend to be able
to produce rain in a drought or stop excessive rainfall when it is
injuring the crops. They interpret dreams and omens. In the case of
a theft the loser will go to a Brahman astrologer, and after learning
the circumstances the latter will tell him what sort of person stole
the property and in what direction the property is concealed. But
the large majority of Brahmans have abandoned all priestly functions,
and are employed in all grades of Government service, the professions
and agriculture. In 1911 about fifty-three per cent of Brahmans in
the Central Provinces were supported by agriculture as landowners,
cultivators and labourers. About twenty-two per cent were engaged
in the arts and professions, seven per cent in Government service,
including the police which contains many Brahman constables, and
only nineteen per cent were returned under all occupations connected
with religion.