<P> Dumont is correct in his assessment that the ideology of varna is not based on purity . If it were we should expect to find at least some comment on the relative purity and impurity of the different vamas . What is even more important is that the ideology of purity and impurity that emerges from the Dharma literature is concerned with the individual and not with groups, with purification and not with purity, and lends little support to a theory which makes relative purity the foundation of social stratification . </P> <P> The first three varnas are described in the Dharmasastras as "twice born" and they are allowed to study the Vedas . Such a restriction of who can study Vedas is not found in the Vedic era literature . </P> <P> Manusmriti assigns cattle rearing as Vaishya occupation but historical evidence shows that Brahmins, Kshatriyas and Shudras also owned and reared cattle and that cattle - wealth was mainstay of their households . Ramnarayan Rawat, a professor of History and specialising in social exclusion in the Indian subcontinent, states that 19th century British records show that Chamars, listed as untouchables, also owned land and cattle and were active agriculturalists . The emperors of Kosala and the prince of Kasi are other examples . </P> <P> Tim Ingold, an anthropologist, writes that the Manusmriti is a highly schematic commentary on the varna system, but it too provides "models rather than descriptions". Susan Bayly states that Manusmriti and other scriptures helped elevate Brahmin in the social hierarchy and these were a factor in the making of the varna system, but the ancient texts did not in some way "create the phenomenon of caste" in India . </P>

Describe the duties of the four castes in hinduism