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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle. 327. For when the Lord of creatures (Pragdpati) created cattle, he made them over to the Vaisya ; to the Brahmaza, and to the king he entrusted all created beings. 328. A Vaisya must never (conceive this) wish, ‘T will not keep cattle ;’ and ifa Vaisya is willing (to keep them), they must never be kept by (men of) other (castes). 329. (A Vaisya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of thread, of perfumes, and of condiments. 330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields, and he must perfectly know all measures and weights. 331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different) countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle. . 332. He must be acquainted with the (proper) 326. Regarding the ‘business whereby a Vaisya may subsist," see below, X, 77-78. X, 1. TIMES OF DISTRESS, MIXED CASTES. 40! wages of servants, with the various languages of men, with the manner of keeping goods, and (the rules of) purchase and sale. 333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him zealously give food to all created beings. 334. But to serve Brahmazas (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a Stdra, which leads to beatitude. 335- (A Sddra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always seeks a refuge with Brahmamas, attains (in his next life) a higher caste. 336. The excellent law for the conduct of the (four) castes (vara), (when they are) not in distress, has been thus promulgated ; now hear in order their (several duties) in times of distress. CHAPTER X. 1. Let the three twice-born castes (varma), discharging their (prescribed) duties, study (the Veda) ; but among them the Brahmama (alone) shall teach it, not the other two; that is an established rule. 333. ‘Ifa rich Vaisya is not liberal, he shall be punished by the king’ (Medh.). 334-336. See below, X, 121-129. 335. I read with Medh., Gov. and N4r., brihman4pasrayo nityam. X. 1. Medh. has one line more in the beginning, ‘ Hereafter I will declare the rules applicable to that which must be studied.’ According to Nar., the expression svakarmasthas, ‘discharging their prescribed duties,’ means ‘if they follow their prescribed [25] pd 402 LAWS OF MANU. X, 2. 2. The Brahmaza must know the means of subsistence (prescribed) by law for all, instruct the others, and himself live according to (the law).
2X, 2. 2. The Brahmaza must know the means of subsistence (prescribed) by law for all, instruct the others, and himself live according to (the law). 3. On account of his pre-eminence, on account of the superiority of his origin, on account of his observance of (particular) restrictive rules, and on account of his particular sanctification the Br4hmamza is the lord of (all) castes (varza). 4. The Brahmaza, the Kshatriya, and the Vaisya castes (varza) are the twice-born ones, but the fourth, the Sfidra, has one birth only; there is no fifth (caste). 5. In all castes (varva) those (children) only which are begotten in the direct order on wedded wives, equal (in caste and married as) virgins, are to be occupations,’ and indicates that those who follow forbidden occupations, i.e. live like Sfidras, shall not study the Veda. The commentators entirely forget to mention that, according to II, 241-242, a Braéhmaza may learn the Veda from a non-Brahmanical teacher, and that hence this rule is not absolute. 2. Gaut. XI, 25; Vas. I, 39-41. Medh. points out that this rule gives an exception to IV, 80, where it is said that a Bréhmana shall not give spiritual advice to a Sfdra. 3. See above, I, 93. ‘On account of his pre-eminence,’ i. e. ‘through his qualities’ (Medh.), or ‘by race’ (Gov., Kull., Nar., Ragh.). Niyamasya 4a dharamft, ‘on account of his observance of (particular) restrictive rules,’ i.e. ‘of the rules prescribed for a Snataka’ (Medh., Gov., Nar., Ragh.), means according to Kull. ‘on account of his possessing a particularly great knowledge of the Veda.’ ‘On account of his particular sanctification,’ i. e. ‘because special observances are required from him in sipping water and so forth, or because he must be initiated earlier than a Kshatriya’ (Medh.). The other commentators give the second explanation only. ‘The lord,’ i.e. ‘the adviser and instructor.’ 4. Ap. 1,1, 3; Vas. II, 1-2; Baudh. I, 16,1; Yagi. I, 10. 5 Ap. II, 13,1; Vi. XVI, 1; Y4g%.1, 90. ‘In the direct order,’ i.e. ‘by a Bradhmana on a Bréhmazat, by a Kshatriya on a Kshatriy4, and so forth’ (Medh., Gov., Kull.), means according to Nar., that xX, 8 MIXED CASTES. 403 considered as belonging to the same caste (as their fathers). 6. Sons, begotten by twice-born men on wives of the next lower castes, they declare to be similar (to their fathers, but) blamed on account of the fault (inherent) in their mothers. 7. Such is the eternal law concerning (children) born of wives one degree lower (than their husbands); know (that) the following rule (is applicable) to those born of women two or three degrees lower. 8. From a Bréhmaza with the daughter of a | Vaisya is born (a son) called an Ambash/Aa, with the — daughter of a Sddra a Nish4da, who is also called a Pérasava.
38. From a Bréhmaza with the daughter of a | Vaisya is born (a son) called an Ambash/Aa, with the — daughter of a Sddra a Nish4da, who is also called a Pérasava. in each case the bridegroom must be older than the wife. He adds, ‘Hence it has been declared that the son of a woman who is older than (her husband) is not a Brahmaaa, though she may have been legally married, and may be of the same caste (as her husband).’ The commentators are at great pains to prove that subsidiary sons, such as Sahodhas, K4ninas, and so forth, and all offspring of illicit unions are outcasts. Medh. and Gov. even take the trouble to discuss the Vedic story of Gabala Satyakama (Khandogya Up. IV, 4), whose mother did not know by whom he was begotten, and who, nevertheless, was admitted to be a Brahmamna. They are of opinion that Gab4la had been legally married, and had forgotten her husband’s family-name during her troubles. 6-56. Gaut. IV, 16-28; Vas. XVIII; Baudh. I, 16, 6-17, 15; Vi. XVI, 2-15; Yagi. I, 91-95. 6. ‘ Blamed, i.e. ‘excluded from the fathers’ caste’ (Nar.). With the expression ‘similar,’ compare Baudh.’s term ‘savarza.’ Nand. places verse 14 immediately after this, and adds that if the latter is placed lower down, that is owing to a mistake of the copyists. 4. Regarding the term Pdrasava, see above, 1X, 178. Gov. and Nar. remark that the second name Par4sava is added in order to distinguish this Nishada from the other Nishida, who is a Pratiloma, and subsists by catching fish. 8. Medh. does not give this verse. pDd2 404 LAWS OF MANU. X,9. 9. From a Kshatriya and the daughter of a Sadra springs a being, called Ugra, resembling both a Kshatriya and a Sfdra, ferocious in his manners, and delighting in cruelty. to. Children of a Brahmaza by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two (lower) castes, and of a Vaisya by (a wife of) the one caste (below him) are all six called base-born (apasada). 11. From a Kshatriya by the daughter of a Brahmaza is born (a son called) according to his caste (gAti) a Sita; from a Vaisya by females of the royal and the Bréhmama (castes) spring a Magadha and a Vaideha. 12, From a Sddra are born an Ayogava, a Kshattvz, and a KAazd4la, the lowest of men, by Vaisya, Kshatriya, and Brahmaza females, (sons who owe their origin to) a confusion of the castes. 13. Asan Ambash¢sa and an Ugra, (begotten) in the direct order on (women) one degree lower (than their husbands) are declared (to be), even so are a Kshattvz and a Vaidehaka, though they were born in the inverse order of the castes (from mothers one degree higher than the fathers). 14. Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in due order, they call by the name 12. Nar. and K. read Ayogava. Medh. and Nand. read Kandala, instead of Kandala (Gov., Kull.).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle. 327. For when the Lord of creatures (Pragdpati) created cattle, he made them over to the Vaisya ; to the Brahmaza, and to the king he entrusted all created beings. 328. A Vaisya must never (conceive this) wish, ‘T will not keep cattle ;’ and ifa Vaisya is willing (to keep them), they must never be kept by (men of) other (castes). 329. (A Vaisya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of thread, of perfumes, and of condiments. 330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields, and he must perfectly know all measures and weights. 331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different) countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle. . 332. He must be acquainted with the (proper) 326. Regarding the ‘business whereby a Vaisya may subsist," see below, X, 77-78. X, 1. TIMES OF DISTRESS, MIXED CASTES. 40! wages of servants, with the various languages of men, with the manner of keeping goods, and (the rules of) purchase and sale. 333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him zealously give food to all created beings. 334. But to serve Brahmazas (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a Stdra, which leads to beatitude. 335- (A Sddra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always seeks a refuge with Brahmamas, attains (in his next life) a higher caste. 336. The excellent law for the conduct of the (four) castes (vara), (when they are) not in distress, has been thus promulgated ; now hear in order their (several duties) in times of distress. CHAPTER X. 1. Let the three twice-born castes (varma), discharging their (prescribed) duties, study (the Veda) ; but among them the Brahmama (alone) shall teach it, not the other two; that is an established rule. 333. ‘Ifa rich Vaisya is not liberal, he shall be punished by the king’ (Medh.). 334-336. See below, X, 121-129. 335. I read with Medh., Gov. and N4r., brihman4pasrayo nityam. X. 1. Medh. has one line more in the beginning, ‘ Hereafter I will declare the rules applicable to that which must be studied.’ According to Nar., the expression svakarmasthas, ‘discharging their prescribed duties,’ means ‘if they follow their prescribed [25] pd 402 LAWS OF MANU. X, 2. 2. The Brahmaza must know the means of subsistence (prescribed) by law for all, instruct the others, and himself live according to (the law).
2X, 2. 2. The Brahmaza must know the means of subsistence (prescribed) by law for all, instruct the others, and himself live according to (the law). 3. On account of his pre-eminence, on account of the superiority of his origin, on account of his observance of (particular) restrictive rules, and on account of his particular sanctification the Br4hmamza is the lord of (all) castes (varza). 4. The Brahmaza, the Kshatriya, and the Vaisya castes (varza) are the twice-born ones, but the fourth, the Sfidra, has one birth only; there is no fifth (caste). 5. In all castes (varva) those (children) only which are begotten in the direct order on wedded wives, equal (in caste and married as) virgins, are to be occupations,’ and indicates that those who follow forbidden occupations, i.e. live like Sfidras, shall not study the Veda. The commentators entirely forget to mention that, according to II, 241-242, a Braéhmaza may learn the Veda from a non-Brahmanical teacher, and that hence this rule is not absolute. 2. Gaut. XI, 25; Vas. I, 39-41. Medh. points out that this rule gives an exception to IV, 80, where it is said that a Bréhmana shall not give spiritual advice to a Sfdra. 3. See above, I, 93. ‘On account of his pre-eminence,’ i. e. ‘through his qualities’ (Medh.), or ‘by race’ (Gov., Kull., Nar., Ragh.). Niyamasya 4a dharamft, ‘on account of his observance of (particular) restrictive rules,’ i.e. ‘of the rules prescribed for a Snataka’ (Medh., Gov., Nar., Ragh.), means according to Kull. ‘on account of his possessing a particularly great knowledge of the Veda.’ ‘On account of his particular sanctification,’ i. e. ‘because special observances are required from him in sipping water and so forth, or because he must be initiated earlier than a Kshatriya’ (Medh.). The other commentators give the second explanation only. ‘The lord,’ i.e. ‘the adviser and instructor.’ 4. Ap. 1,1, 3; Vas. II, 1-2; Baudh. I, 16,1; Yagi. I, 10. 5 Ap. II, 13,1; Vi. XVI, 1; Y4g%.1, 90. ‘In the direct order,’ i.e. ‘by a Bradhmana on a Bréhmazat, by a Kshatriya on a Kshatriy4, and so forth’ (Medh., Gov., Kull.), means according to Nar., that xX, 8 MIXED CASTES. 403 considered as belonging to the same caste (as their fathers). 6. Sons, begotten by twice-born men on wives of the next lower castes, they declare to be similar (to their fathers, but) blamed on account of the fault (inherent) in their mothers. 7. Such is the eternal law concerning (children) born of wives one degree lower (than their husbands); know (that) the following rule (is applicable) to those born of women two or three degrees lower. 8. From a Bréhmaza with the daughter of a | Vaisya is born (a son) called an Ambash/Aa, with the — daughter of a Sddra a Nish4da, who is also called a Pérasava.
38. From a Bréhmaza with the daughter of a | Vaisya is born (a son) called an Ambash/Aa, with the — daughter of a Sddra a Nish4da, who is also called a Pérasava. in each case the bridegroom must be older than the wife. He adds, ‘Hence it has been declared that the son of a woman who is older than (her husband) is not a Brahmaaa, though she may have been legally married, and may be of the same caste (as her husband).’ The commentators are at great pains to prove that subsidiary sons, such as Sahodhas, K4ninas, and so forth, and all offspring of illicit unions are outcasts. Medh. and Gov. even take the trouble to discuss the Vedic story of Gabala Satyakama (Khandogya Up. IV, 4), whose mother did not know by whom he was begotten, and who, nevertheless, was admitted to be a Brahmamna. They are of opinion that Gab4la had been legally married, and had forgotten her husband’s family-name during her troubles. 6-56. Gaut. IV, 16-28; Vas. XVIII; Baudh. I, 16, 6-17, 15; Vi. XVI, 2-15; Yagi. I, 91-95. 6. ‘ Blamed, i.e. ‘excluded from the fathers’ caste’ (Nar.). With the expression ‘similar,’ compare Baudh.’s term ‘savarza.’ Nand. places verse 14 immediately after this, and adds that if the latter is placed lower down, that is owing to a mistake of the copyists. 4. Regarding the term Pdrasava, see above, 1X, 178. Gov. and Nar. remark that the second name Par4sava is added in order to distinguish this Nishada from the other Nishida, who is a Pratiloma, and subsists by catching fish. 8. Medh. does not give this verse. pDd2 404 LAWS OF MANU. X,9. 9. From a Kshatriya and the daughter of a Sadra springs a being, called Ugra, resembling both a Kshatriya and a Sfdra, ferocious in his manners, and delighting in cruelty. to. Children of a Brahmaza by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two (lower) castes, and of a Vaisya by (a wife of) the one caste (below him) are all six called base-born (apasada). 11. From a Kshatriya by the daughter of a Brahmaza is born (a son called) according to his caste (gAti) a Sita; from a Vaisya by females of the royal and the Bréhmama (castes) spring a Magadha and a Vaideha. 12, From a Sddra are born an Ayogava, a Kshattvz, and a KAazd4la, the lowest of men, by Vaisya, Kshatriya, and Brahmaza females, (sons who owe their origin to) a confusion of the castes. 13. Asan Ambash¢sa and an Ugra, (begotten) in the direct order on (women) one degree lower (than their husbands) are declared (to be), even so are a Kshattvz and a Vaidehaka, though they were born in the inverse order of the castes (from mothers one degree higher than the fathers). 14. Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in due order, they call by the name 12. Nar. and K. read Ayogava. Medh. and Nand. read Kandala, instead of Kandala (Gov., Kull.).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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