In the Vanaparva of Maha Bharata, Yudhisthira, the Dharmaraja, had an encounter with a huge python, who was in fact king Nahusa, one of the forefathers of Yudhisthira. Nahusa, through his good deeds and piety, obtained as his reward, the throne of Heaven but then his downfall started. For he became too proud and forgot the distinction between Dharma and Adharma.  He kicked at the head of sage Agastya, and was cursed, which turned him into a python for thousands of years. He had been waiting, in the form of a python, for long time, to be saved by the pious Yudhisthira through a discourse on Dharma.

So one day Nahusa (in python form) got hold of Bhima, and was about to crush him when Yudhisthira appeared in search of his brother. The fabulous power of Bhima, who used to kill endless numbers of demons, elephants, pythons etc., was of no avail. Nahusa was more powerful for he had a noble mission—a discourse on Dharma.

Nahusa said to Yudhisthira, “ I will let your brother go, if you answer my questions on Dharma”. So the discourse started. The first question was; what makes a Brahmin a Brahmin? Yudhisthira listed a number of virtues: truthfulness, generosity, forgiveness, goodness, kindness, self control and compassion—all these qualities together constitute a Brahmin. The list is not very different from the one found in Bhagavad Gita Chapter 18 verse 42.

The python asked, “But this goes against the principle of four varnas/ castes. For even a Shudra may have all these virtues. Virtues cannot be the monopoly of any caste.”  Yudhisthira replied in unambiguous language, “Indeed ,if a Shudra is characterised by all these virtues, he is to be defined as a Brahmin. And if a Brahmin lacks them then he is to be regarded as a Shudra.”

The python asked again, “but if Brahminhood is constituted by a number of virtues, then birth (In a Brahmin family) would be in vain, where such virtues are conspicuous by their absence”. Yudhisthira replied, “Indeed. Since through sexual urge (raga) people copulate and produce children, birth is always a dubious criterion in such matters. Therefore, the old sages depend upon good conduct as the indicator of a better person. Even one who is a Brahmin by birth would be a Shudra through poor despicable conduct”.  Yudhisthira even referred to the “self originating” (Swayambhuva) Manu as his authority.

From the book “ The Gita in World Literature”

Brahmin’s Contribution to Advaitic Philosophy

Sometimes it has been stated that the Upanishadic doctrine of the unity of the psychic and cosmic spirit is a contribution of the Kshatriya kings like Janaka of Videha, Ashvapati of Kekaya and Ajatashatru of Kashi to ancient Indian metaphysics. This was eloquently championed by Richard Garbe. It is true some of the Brahmin scholars were initiated into the mysteries of the monistic metaphysics by enlightened philosophical idealists who are regarded as Kshatriyas. But this sociological research in to caste based theoretical genesis does not seem convincing.

The monistic metaphysics has its roots in the Dirghatama (R.V.I/164) and the Nasadiya hymns (RV. X/129) of the Rigveda which, there is no evidence to prove, were composed by Kshatriyas. The Kshatriya group specialised in political, administrative and military pursuits. They could not reasonably be expected to have the surplus mental energy to have formulated the doctrine of idealistic metaphysics as a counterpoint of the Kshatriyas against the ritualistic priestly cult of sacrifices. If the Kshatriyas had the intellectual vigour to be the originators of speculative and transcendental metaphysics, why were all the Vedantic commentators, interpreters and exegetes from the times of Baudhayana and Shankara to Sriharsha and Madhusudana only Brahmins?

Gautama Buddha was a mighty intellectual genius but most of the formulators of the Buddhist philosophical schools like Asanga, Vasubhandhu, Maitreya, Nagarjuna, Dignaga and Dharmakirti were Brahmins and not Kshatriyas?

The Gita is said to have been written by Vyasa whose father Parasara was a Brahmin. Neither the Vedantic idealism nor the Samkhya dualism, Bhagawatism and Yoga were ever formulated by  Kshatriyas.

From the book “ The Gita in World Literature” (Picture is taken from another site)