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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. 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.). 13. The meaning is that the Kshattr7 and the Vaidehaka, though Pratilomas, hold the same position with respect to sacred rites, but not with respect to studying and so forth, and are as fit to be touched as the two Anulomas .(Medh.). Gov. and Kull. mention the second point of equality only. 14. The meaning is that they are reckoned as belonging to the X, 20. MIXED CASTES. 405 Anantaras (belonging to the next lower caste), on account of the blemish (inherent) in their mothers. 15. A Brahmamza begets on the daughter of an Ugra an Avrita, on the daughter of an Ambash¢ha an Abhira, but on a female of the Ayogava (caste) a Dhigvaza. 16. From a Sfdra spring in the inverse order (by females of the higher castes) three base-born (sons, apasada), an Ayogava, a Kshattv7, and a KAndala, the lowest of men; 17. From a Vaisya are born in the inverse order of the castes a MAgadha and a Vaideha, but from a Kshatriya a Sata only; these are three other baseborn ones (apasada), 18. The son of a Nishada by a Sidra female becomes a Pukkasa by caste (gati), but the son of a Sidra by a Nishdda female is declared to be a Kukku/éaka. 19. Moreover, the son of a Kshattrvz by an Ugra female is called a Svapdka; but one begotten by a Vaidehaka on an Ambash¢da female is named a Vena. 20. Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their mothers’ caste and receive the sacraments according to the law prescribed for the mothers’ caste (Medh., Gov., Kull., Nar., Nand.) ; see also below, verse 41. 15. The Abhfra is the modern Ahir. 16-17. Kull. thinks that the Pratilomas are enumerated once more, ‘in order to show that they are unfit to fulfil the duties of sons.’ Nand. places these two verses before verse 15. 18. Nand. reads Pulkasa instead of Pukkasa. 19. Gov., Nand., and K. read Vena instead of Vena. R4gh. adds that the modern name is Baruda, the name of caste of basket-makers. 20. Gov. and Nand. read at the end of the first line sutan for 406 LAWS OF MANU. X, 21. sacred duties, are excluded from the SAvitri, one must designate by the appellation Vratyas. 21. But from a Vratya (of the) Brahmaza (caste) spring the wicked Bhviggakazéaka, the Avantya, the VA¢adhana, the Pushpadha, and the Saikha. 22. From a Vrdtya (of the) Kshatriya (caste), the Ghalla, the Malla, the Li#é/ivi, the Nada, the Karaza, the Khasa, and the Dravida. tu yan (Medh., Kull., K.), ‘not fulfilling their sacred duties,’ i.e. ‘not being initiated at the proper time ;’ see above, II, 39. Medh. mentions a var. lect. avraté#, ‘Those sons whom men neglecting their sacred duties, &c.’ But he rejects it.
2tu yan (Medh., Kull., K.), ‘not fulfilling their sacred duties,’ i.e. ‘not being initiated at the proper time ;’ see above, II, 39. Medh. mentions a var. lect. avraté#, ‘Those sons whom men neglecting their sacred duties, &c.’ But he rejects it. 21. I read with Medh., Gov., N&r., and K., Bhriggakanfaka instead of BhOrgakan/aka (editions), or Bhatyakan/aka (Nand.); see also Gaut. IV, 20, where the form Bhrigyakan/a occurs. Regarding the Avantya (Apafa, Nand.), see also Baudh. I, 2, 13. Instead of Vasadhana Nand. has Vadaghana, and K. Vadhadh4na, marked as corrupt. Medh. reads (one MS. Pushpasaikhara#) Pushpasekhara instead of pushpadhad/ saikha eva 4a (editions). Gov. has in the text Pushyad saikhakastath4, in the commentary pushyavasaisakha; K pushpa...kharas tatha; Nand. Pushpasibaka eva 4a. It would seem that according to Medh. and Nand. only four tribes, sprung from a Vritya Brahmaza, are enumerated. But the form of the last name remains doubtful. The commentators think all the races named are descended from a Vratya Brahmama and a female of his own caste. Gov. remarks that according to Usanas’ Nitisdstra the Bhriggakan/as live by sorcery, the Avantyas and Vafadh4nas serve _ in war, and all other Vratyas are spies. It is very probable that all these names originally denote nations, but the Avantyas, the inhabitants of Western M4lv4, and the V4/adhanas, who are enumerated among the northern tribes, are alone traceable in other works. 22. I read with Medh. and Gov. Lifshivi instead of Nif&hivi (editions). K. has Lithavi (44a being marked as corrupt), and Nand. Lifdikhi. As ‘a’ and ‘i’ in thesi are constantly exchanged, Likshivi may be considered as a vicarious form for Likkhavi, and it may be assumed that the Manusamhit4 considered the famous Kshatriya race of Magadha and Nepal as unorthodox. Gov. says that, according to Usanas, the Na/as and Karamas are spies, and X, 27. MIXED CASTES. 407 23. From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an Afarya, a K4rusha, a Viganman, a Maitra, and a Satvata. 24. By adultery (committed by persons) of (different) castes, by marriages with women who ought not to be married, and by the neglect of the duties and occupations (prescribed) to each, are produccd (sons who owe their origin) to a confusion of the castes. 25. I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas, and (thus) are mutually connected. 26. The Sita, the Vaidehaka, the Kazdala, that lowest of mortals, the MAgadha, he of the Kshattrz caste (gti), and the Ayogava, 27. These six (Pratilomas) beget similar races (varza) on women of their own (caste), they (also) produce (the like) with females of their mother’s caste (gti), and with females (of) higher ones. the Khasas and Dravidas are water-carriers and distributors of waters at drinking fountains.
3These six (Pratilomas) beget similar races (varza) on women of their own (caste), they (also) produce (the like) with females of their mother’s caste (gti), and with females (of) higher ones. the Khasas and Dravidas are water-carriers and distributors of waters at drinking fountains. 23. K. reads Pérusha, and Nand. K4ruga, instead of Karusha (Medh., Gov., Kull.). Instead of Viganman Nand. has Nigangha. Gov. remarks that, according to Usanas, Adiryas and Satvatas subsist by worshipping the gods, or serving as temple-priests (akaryasftvataiZ devapiganam). 25. ‘Anulomas,’ see above, verse 8. 27. Thus Nar. and Nand., with whom Kull. agrees, except that he adds ‘on higher and (on lower) castes.’ Medh. reads in the second line m&trigAty4h prasQyante pravardsu 4a yonishu, and explains as follows, ‘Those who belong to the mother’s caste, i.e. the Anulomas, called Anantara (verse 14), beget similar sons on females of their own caste, and (more degraded children) on females of higher castes.’ He mentions that others read matrigdtau pras(yante, and says that the meaning then is, ‘The Anulomas beget sons of their own race on females of their own and of their mothers’ castes.’ Gov. reads matrigdtau svayonyam tu sadrisam ganayanti vai, and 408 LAWS OF MANU. X, 28. 28. As a (Brahmaza) begets on (females of) two out of the three (twice-born castes a son similar to) himself, (but inferior) on account of the lower degree . (of the mother), and (one equal to himself) on a female of his own race, even so is the order in the case of the excluded (races, vahya). 29. Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of) despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan community, vahya). 30. Just as a Sidra begets on a Brahmana female a being excluded (from the Aryan community), even so (a person himself} excluded pro- likewise refers the line to the Anulomas. ‘But (the Anulomas) beget similar sons on females of their mothers’ and of their own castes.’ RAgh. likewise differs.
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.
114. 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.). 13. The meaning is that the Kshattr7 and the Vaidehaka, though Pratilomas, hold the same position with respect to sacred rites, but not with respect to studying and so forth, and are as fit to be touched as the two Anulomas .(Medh.). Gov. and Kull. mention the second point of equality only. 14. The meaning is that they are reckoned as belonging to the X, 20. MIXED CASTES. 405 Anantaras (belonging to the next lower caste), on account of the blemish (inherent) in their mothers. 15. A Brahmamza begets on the daughter of an Ugra an Avrita, on the daughter of an Ambash¢ha an Abhira, but on a female of the Ayogava (caste) a Dhigvaza. 16. From a Sfdra spring in the inverse order (by females of the higher castes) three base-born (sons, apasada), an Ayogava, a Kshattv7, and a KAndala, the lowest of men; 17. From a Vaisya are born in the inverse order of the castes a MAgadha and a Vaideha, but from a Kshatriya a Sata only; these are three other baseborn ones (apasada), 18. The son of a Nishada by a Sidra female becomes a Pukkasa by caste (gati), but the son of a Sidra by a Nishdda female is declared to be a Kukku/éaka. 19. Moreover, the son of a Kshattrvz by an Ugra female is called a Svapdka; but one begotten by a Vaidehaka on an Ambash¢da female is named a Vena. 20. Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their mothers’ caste and receive the sacraments according to the law prescribed for the mothers’ caste (Medh., Gov., Kull., Nar., Nand.) ; see also below, verse 41. 15. The Abhfra is the modern Ahir. 16-17. Kull. thinks that the Pratilomas are enumerated once more, ‘in order to show that they are unfit to fulfil the duties of sons.’ Nand. places these two verses before verse 15. 18. Nand. reads Pulkasa instead of Pukkasa. 19. Gov., Nand., and K. read Vena instead of Vena. R4gh. adds that the modern name is Baruda, the name of caste of basket-makers. 20. Gov. and Nand. read at the end of the first line sutan for 406 LAWS OF MANU. X, 21. sacred duties, are excluded from the SAvitri, one must designate by the appellation Vratyas. 21. But from a Vratya (of the) Brahmaza (caste) spring the wicked Bhviggakazéaka, the Avantya, the VA¢adhana, the Pushpadha, and the Saikha. 22. From a Vrdtya (of the) Kshatriya (caste), the Ghalla, the Malla, the Li#é/ivi, the Nada, the Karaza, the Khasa, and the Dravida. tu yan (Medh., Kull., K.), ‘not fulfilling their sacred duties,’ i.e. ‘not being initiated at the proper time ;’ see above, II, 39. Medh. mentions a var. lect. avraté#, ‘Those sons whom men neglecting their sacred duties, &c.’ But he rejects it.
2tu yan (Medh., Kull., K.), ‘not fulfilling their sacred duties,’ i.e. ‘not being initiated at the proper time ;’ see above, II, 39. Medh. mentions a var. lect. avraté#, ‘Those sons whom men neglecting their sacred duties, &c.’ But he rejects it. 21. I read with Medh., Gov., N&r., and K., Bhriggakanfaka instead of BhOrgakan/aka (editions), or Bhatyakan/aka (Nand.); see also Gaut. IV, 20, where the form Bhrigyakan/a occurs. Regarding the Avantya (Apafa, Nand.), see also Baudh. I, 2, 13. Instead of Vasadhana Nand. has Vadaghana, and K. Vadhadh4na, marked as corrupt. Medh. reads (one MS. Pushpasaikhara#) Pushpasekhara instead of pushpadhad/ saikha eva 4a (editions). Gov. has in the text Pushyad saikhakastath4, in the commentary pushyavasaisakha; K pushpa...kharas tatha; Nand. Pushpasibaka eva 4a. It would seem that according to Medh. and Nand. only four tribes, sprung from a Vritya Brahmaza, are enumerated. But the form of the last name remains doubtful. The commentators think all the races named are descended from a Vratya Brahmama and a female of his own caste. Gov. remarks that according to Usanas’ Nitisdstra the Bhriggakan/as live by sorcery, the Avantyas and Vafadh4nas serve _ in war, and all other Vratyas are spies. It is very probable that all these names originally denote nations, but the Avantyas, the inhabitants of Western M4lv4, and the V4/adhanas, who are enumerated among the northern tribes, are alone traceable in other works. 22. I read with Medh. and Gov. Lifshivi instead of Nif&hivi (editions). K. has Lithavi (44a being marked as corrupt), and Nand. Lifdikhi. As ‘a’ and ‘i’ in thesi are constantly exchanged, Likshivi may be considered as a vicarious form for Likkhavi, and it may be assumed that the Manusamhit4 considered the famous Kshatriya race of Magadha and Nepal as unorthodox. Gov. says that, according to Usanas, the Na/as and Karamas are spies, and X, 27. MIXED CASTES. 407 23. From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an Afarya, a K4rusha, a Viganman, a Maitra, and a Satvata. 24. By adultery (committed by persons) of (different) castes, by marriages with women who ought not to be married, and by the neglect of the duties and occupations (prescribed) to each, are produccd (sons who owe their origin) to a confusion of the castes. 25. I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas, and (thus) are mutually connected. 26. The Sita, the Vaidehaka, the Kazdala, that lowest of mortals, the MAgadha, he of the Kshattrz caste (gti), and the Ayogava, 27. These six (Pratilomas) beget similar races (varza) on women of their own (caste), they (also) produce (the like) with females of their mother’s caste (gti), and with females (of) higher ones. the Khasas and Dravidas are water-carriers and distributors of waters at drinking fountains.
3These six (Pratilomas) beget similar races (varza) on women of their own (caste), they (also) produce (the like) with females of their mother’s caste (gti), and with females (of) higher ones. the Khasas and Dravidas are water-carriers and distributors of waters at drinking fountains. 23. K. reads Pérusha, and Nand. K4ruga, instead of Karusha (Medh., Gov., Kull.). Instead of Viganman Nand. has Nigangha. Gov. remarks that, according to Usanas, Adiryas and Satvatas subsist by worshipping the gods, or serving as temple-priests (akaryasftvataiZ devapiganam). 25. ‘Anulomas,’ see above, verse 8. 27. Thus Nar. and Nand., with whom Kull. agrees, except that he adds ‘on higher and (on lower) castes.’ Medh. reads in the second line m&trigAty4h prasQyante pravardsu 4a yonishu, and explains as follows, ‘Those who belong to the mother’s caste, i.e. the Anulomas, called Anantara (verse 14), beget similar sons on females of their own caste, and (more degraded children) on females of higher castes.’ He mentions that others read matrigdtau pras(yante, and says that the meaning then is, ‘The Anulomas beget sons of their own race on females of their own and of their mothers’ castes.’ Gov. reads matrigdtau svayonyam tu sadrisam ganayanti vai, and 408 LAWS OF MANU. X, 28. 28. As a (Brahmaza) begets on (females of) two out of the three (twice-born castes a son similar to) himself, (but inferior) on account of the lower degree . (of the mother), and (one equal to himself) on a female of his own race, even so is the order in the case of the excluded (races, vahya). 29. Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of) despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan community, vahya). 30. Just as a Sidra begets on a Brahmana female a being excluded (from the Aryan community), even so (a person himself} excluded pro- likewise refers the line to the Anulomas. ‘But (the Anulomas) beget similar sons on females of their mothers’ and of their own castes.’ RAgh. likewise differs.
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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