unciation for spiritual pursuits. Brahmins, states Olivelle, were the social class from which most ascetics came.
The Dharmasutras and Dharmasatras text of Hinduism describe the expectations, duties and role of Brahmins. The rules and duties in these Dharma texts of Hinduism, are primarily directed at Brahmins. The Gautama's Dharmasutra, the oldest of surviving Hindu Dharmasutras, for example, states in verse 9.54–9.55 that a Brahmin should not participate or perform a ritual unless he is invited to do so, but he may attend. Gautama outlines the following rules of conduct for a Brahmin, in Chapters 8 and 9:
Chapter 8 of the Dharmasutra, states Olivelle, asserts the functions of a Brahmin to be to learn the Vedas, the secular sciences, the Vedic supplements, the dialogues, the epics and the Puranas; to understand the texts and pattern his conduct according to precepts contained in this texts, to undertake Sanskara (rite of passage) and rituals, and lead a virtuous life.
The text lists eight virtues that a Brahmin must inculcate: compassion, patience, lack of envy, purification, tranquility, auspicious disposition, generosity and lack of greed, and then asserts in verse 9.24–9.25, that it is more important to lead a virtuous life than perform rites and rituals, because virtue leads to achieving liberation (moksha, a life in the world of Brahman).
The later Dharma texts of Hinduism such as Baudhayana Dharmasutra add charity, modesty, refraining from anger and never being arrogant as duties of a Brahmin. The Vasistha Dharmasutra in verse 6.23 lists discipline, austerity, self-control, liberality, truthfulness, purity, Vedic learning, compassion, erudition, intelligence and religious faith as characteristics of a Brahmin. In 13.55, the Vasistha text states that a Brahmin must not accept weapons, poison or liquor as gifts.
The Dharmasastras such as Manusmriti, like Dharmsutras, are codes primarily focussed on how a Brahmin must live his life, and their relationship with a king and warrior class. Manusmriti dedicates 1,034 verses, the largest portion, on laws for and expected virtues of Brahmins. It asserts, for example,
A well disciplined Brahmin, although he knows just the Savitri verse, is far better than an undisciplined one who eats all types of food and deals in all types of merchandise though he may know all three Vedas.
John Bussanich states that the ethical precepts set for Brahmins, in ancient Indian texts, are similar to Greek virtue-ethics, that "Manu's dharmic Brahmin can be compared to Aristotle's man of practical wisdom", and that "the virtuous Brahmin is not unlike the Platonic-Aristotelian philosopher" with the difference that the latter was not sacerdotal.
According to Abraham Eraly, "Brahmin as a varna hardly had any presence in historical records before the Gupta Empire era" (3rd century to 6th century CE), when Buddhism dominated the land. "No Brahmin, no sacrifice, no ritualistic act of any kind ever, even once, is referred to" in any Indian texts between third century BCE and the late first century CE and also states that " The absence of literary and material evidence, however, doesnot mean that Brahmanical culture didnot exist at that time, but only that it had no elite patronage and was largely confined to rural folk, and therefore gone unrecorded in the history". Their role as priests and repository of sacred knowledge, as well as their importance in the practice of Vedic Shrauta rituals grew during the Gupta Empire era and thereafter. However, the knowledge about actual history of Brahmins or other varnas of Hinduism in and after 1st-millennium is fragmentary and preliminary, with little that is from verifiable records or archeological evidence, and much that is constructed from a-historical Sanskrit works and fiction. Michael Witzel writes,
Toward a history of the Brahmins: Current research in the area is fragmentary. The state of our knowledge of this fundamental subject is preliminary, at best. Most Sanksrit works are a-historic or, at least, not especially interested in presenting a chronological