A Disputation respecting Caste, by Asuu Guosia. 165 
** Shua, Yua Maghwa.” In truth, the order in which they are mentioned 
or written, cannot affect the relative rank and dignity of the beings 
spoken of. 
What! is Parvati greater than Manesa? or are the teeth superior in 
dignity to the lips, because we find the latter postponed to the former, for 
the mere sake of euphony, in some grammar sentence? Are the teeth 
older than the lips; or does your creed teach you to postpone Siva to his 
spouse? No; nor any more is it true that the Sudra is vile, and the 
Brahman high and mighty, because we are used to repeat the Chatur Vardna 
ina particular order. And if this proposition be untenable, your deduction 
from it, viz. that the vile Sudra must be content to regard his service and 
obedience to Brahmans as his only pravrajaya, falls likewise to the 
ground. 
Know further, that it is written in the Dharma Sastra of Menu, that the 
Brahman who has drank the milk of a Sudarni, or has been even breathed 
upon by a Sudarni, or has been born of such a female, is not restored to his 
rank by praydschitta. In the same work it is further asserted, that if any 
Brahman eat and drink from the hands of a Sudarni, he becomes in life a 
Sudra, and after death a dog. Manu further says, that a Brahman who 
associates with female Sudras, or keeps a Sudra concubine, shall be rejected 
by gods and ancestors, and after death shall go to hell. From all these 
assertions of the Mandva Dharma, it is clear that Brahmanhood is nothing 
indefeasibly attached to any race or breed, but is merely a quality of good 
men. Further, it is written in the Sastra of Manu, that many Sudras 
became Brahmans by force of their piety; for example, Katainu Muni, 
who was born of the sacrificial flame produced by the friction of wood, 
became a Brahman by dint of Tapas; and Vasisnrua Munt, born of the 
courtezan Urvasr; and Vyasa Munt, born of a female of the fisherman’s 
caste; and Risurya Srinca Mount, born of a doe; and Visuva Mirra, born 
a Chandalni ; and Narep Muni, born of a female spirit-seller; all these 
became Brahmans by virtue of their Tapas. Is it not clear then that 
Brahmanhood depends not on birth? It is also notorious that he who has 
conquered himself is a Yati; that he who performs penance is a Tapasya ; 
and that he who observes the Brahma charya isa Brahman. It is clear 
then that he whose life is pure, and his temper cheerful, is the true 
Brahman; and that lineage (Kula) has nothing to do with the matter. 
There are these slokas in the Manava Dharma, “ Goodness of disposition 
