Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
130. 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. 28, I read with all the commentators and K., krama instead of kramAt (editions). ‘Even so is the order in the case of the excluded (races),’ means according to Gov. and Kull., that there is a difference in rank between Pratilomas, similar to that existing between Anulomas, and that Pratilomas sprung from Aryan fathers are more respectable than those begotten by Sdra fathers, according to Medh., whose opinion is controverted by Gov., Kull., and Ragh., that Pratilomas, sprung from Aryan fathers and mothers, are to be considered Aryans, and worthy of being initiated just as Anulomas. According to N&r. and Nand., the translation should be as follows: ‘ As among the three castes a (man) produces (a son similar to) himself on two wives, (i. e.) on her who belongs to his own caste and on her who belongs to the next lower one, even so is the order with those excluded (from the four chief castes),’ i.e. even so is it with Anulomas, e. g. with a Mardh4vasikta, who begets a Mardhdvasikta on a M@rdh4vasikta female and on an Avantya female (N4r.), and with Pratilomas, e.g. with a Kshattr7 who begets a Kshattr? both on a female of his own caste and on a Kandialt (Nand.). It must be added that Nand. reads anantary4m instead of anantaryat. X, 31. MIXED CASTES. 409 creates with (females of) the four castes (varza, sons) more (worthy of being) excluded (than he himself). 31. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varza) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number).
231. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varza) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number). 31. In order to show that fifteen lower castes are produced, the commentators propose various interpretations of the verse, among which those of Kull., Nar., and Ragh. alone deserve to be mentioned. Kull. thinks that the terms vahya and hina may either refer to two sets of men or to one only. Under the former supposition, the Vahyas must be understood to be the Pratiloma offspring of a SQdra, i.e. Ayogavas, Kshattris, and Kandalas; and the Hinas, the Pratiloma offspring of Kshatriyas and Vaisyas, i.e. Sftas, MAgadhas, and Vaidehas. Each of these two sets produce fifteen lower races by unions with women of the four chief castes and of their own (verse 27), i.e. Ayogavas beget five, with Brahmaaa, Kshatriya, Vaisya, Sfdra, and Ayogava women; Kshattris likewise five, with Bréhmana, Kshatriya, Vaisya, Stdra, and Kshattr? women, and so forth. But if the two terms vahya and hina are referred to one set of males only, they must be understood to denote the six Pratilomas, Kandalas, Kshattz7s, Ay ogavas, Vaidehas, Magadhas, and Sfttas; and it must be assumed that the verse refers to unions between these six Pratiloma races alone. Then the lowest among them, the Kandala, may produce with females of the five higher Pratiloma tribes five more degraded races ; the Kshattrt, with the four above him, four ; the Ayogava, the three above him, three ; the Vaideha, two; and the Magadha, one. The total of 5+4+3+2+8 is thus 1g. R4gh. agrees with this interpretation. Nar., on the other hand, refers the terms vahya and hina to one set of males, the three Pratilomas sprung from the Sfdra, and assumes that the verse refers to unions of these three with females of the four principal castes and of their own. According to the calculation given under Kull.’s first explanation, the total of more degraded races which may be thus produced, is thirty. It seems to me that Kull.’s second explanation is the best, though I am not prepared to deny that his first explanation, and even Nar.’s version, may be defended. The commentators point out that varra is used here in a figurative sense, because it has been declared above, verse 4, that there are only four real varaas. 410 LAWS OF MANU. X, 32. 32. A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals). 33. A Vaideha produces (with the same) a sweetvoiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually praises (great) men. 34. A Nishdda begets (on the same) a Margava (or) Dasa, who subsists by working as a boatman, (and) whom the inhabitants of AryAvarta call a Kaivarta.
333. A Vaideha produces (with the same) a sweetvoiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually praises (great) men. 34. A Nishdda begets (on the same) a Margava (or) Dasa, who subsists by working as a boatman, (and) whom the inhabitants of AryAvarta call a Kaivarta. 35. Those three base-born ones are severally begot on Ayogava women, who wear the clothes of the dead, are wicked, and eat reprehensible food. 32. I read with Medh., Gov., Nar., Nand., and K., Sairandhra instead of Sairandhri (editions). ‘A Dasyu,’ i.e.‘ one of those tribes described below, verse 45’ (Medh., Gov., Kull.), or ‘one of the afore-mentioned fifteen Pratiloma races’ (Nar., Nand.). Prasadhanopafaragitam, ‘skilled in adorning and attending (his master),’ i.e.‘in dressing hair, anointing him with oil and so forth, and in shampooing’ (Gov., Nar., Nand.), means according to Kull., who takes prasidhanopafara, not as a copulative, but as a tatpurusha compound, ‘ skilled in serving (his master) at his toilet.’ Medh.’s explanation is ambiguous. With respect to his second occupation, ‘snaring animals, Medh., Gov., and Kull. say that the Sairandhra resorts to it in order to support himself in times of distress, or in order to obtain meat for the worship of the gods and manes, or at the order of the king. Nand. remarks, ‘As the Dasyus are many, there are also many Sairandhras, and that is indicated by the addition of a different mode of subsistence.’ 34. Gov. and K, read Magadha instead of Margava. Gov. thinks that, as the section treats of Pratilomas, the Nishada mentioned here is the Pratiloma Nish4da enumerated by Vy4sa. 35- I follow Medh., Gov., Nar., Nand., and K., who read mritavastrabhritsvanarydsu, ‘who wear the clothes of the dead, are wicked,’ instead of mritavastrabhritsu narishu, ‘women who wear the clothes of the dead’ (editions). Kull. also seems to have had the X, 40. MIXED CASTES. 4I!I 36. From a Nishdda springs (by a woman of the Vaideha caste) a K4ravara, who works in leather ; and from a Vaidehaka (by women of the K4ravara and Nishdda castes), an Andhra and a Meda, who dwell outside the village. 37. From a Kandala by a Vaideha woman is born a Panzdusopdka, who deals in cane; from a Nishdda (by the same) an Ahindika. 38. But from a Kandla by a Pukkasa woman is born the sinful Sopdka, who lives by the occupations of his sire, and is ever despised by good men. 39. A Nishadda woman bears to a Kandla a son (called) AntyAvasayin, employed in burial-grounds, and despised even by those excluded (from the Aryan community). 40. These races, (which originate) in a confusion (of the castes and) have been described according to their fathers and mothers, may be known by their occupations, whether they conceal or openly show themselves. former reading, as he copies the explanation sukrdrasu, ‘ very cruel,’ which Gov. gives. Medh. explains anarydsu by ‘not to be touched by Aryans.’
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.
130. 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. 28, I read with all the commentators and K., krama instead of kramAt (editions). ‘Even so is the order in the case of the excluded (races),’ means according to Gov. and Kull., that there is a difference in rank between Pratilomas, similar to that existing between Anulomas, and that Pratilomas sprung from Aryan fathers are more respectable than those begotten by Sdra fathers, according to Medh., whose opinion is controverted by Gov., Kull., and Ragh., that Pratilomas, sprung from Aryan fathers and mothers, are to be considered Aryans, and worthy of being initiated just as Anulomas. According to N&r. and Nand., the translation should be as follows: ‘ As among the three castes a (man) produces (a son similar to) himself on two wives, (i. e.) on her who belongs to his own caste and on her who belongs to the next lower one, even so is the order with those excluded (from the four chief castes),’ i.e. even so is it with Anulomas, e. g. with a Mardh4vasikta, who begets a Mardhdvasikta on a M@rdh4vasikta female and on an Avantya female (N4r.), and with Pratilomas, e.g. with a Kshattr7 who begets a Kshattr? both on a female of his own caste and on a Kandialt (Nand.). It must be added that Nand. reads anantary4m instead of anantaryat. X, 31. MIXED CASTES. 409 creates with (females of) the four castes (varza, sons) more (worthy of being) excluded (than he himself). 31. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varza) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number).
231. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varza) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number). 31. In order to show that fifteen lower castes are produced, the commentators propose various interpretations of the verse, among which those of Kull., Nar., and Ragh. alone deserve to be mentioned. Kull. thinks that the terms vahya and hina may either refer to two sets of men or to one only. Under the former supposition, the Vahyas must be understood to be the Pratiloma offspring of a SQdra, i.e. Ayogavas, Kshattris, and Kandalas; and the Hinas, the Pratiloma offspring of Kshatriyas and Vaisyas, i.e. Sftas, MAgadhas, and Vaidehas. Each of these two sets produce fifteen lower races by unions with women of the four chief castes and of their own (verse 27), i.e. Ayogavas beget five, with Brahmaaa, Kshatriya, Vaisya, Sfdra, and Ayogava women; Kshattris likewise five, with Bréhmana, Kshatriya, Vaisya, Stdra, and Kshattr? women, and so forth. But if the two terms vahya and hina are referred to one set of males only, they must be understood to denote the six Pratilomas, Kandalas, Kshattz7s, Ay ogavas, Vaidehas, Magadhas, and Sfttas; and it must be assumed that the verse refers to unions between these six Pratiloma races alone. Then the lowest among them, the Kandala, may produce with females of the five higher Pratiloma tribes five more degraded races ; the Kshattrt, with the four above him, four ; the Ayogava, the three above him, three ; the Vaideha, two; and the Magadha, one. The total of 5+4+3+2+8 is thus 1g. R4gh. agrees with this interpretation. Nar., on the other hand, refers the terms vahya and hina to one set of males, the three Pratilomas sprung from the Sfdra, and assumes that the verse refers to unions of these three with females of the four principal castes and of their own. According to the calculation given under Kull.’s first explanation, the total of more degraded races which may be thus produced, is thirty. It seems to me that Kull.’s second explanation is the best, though I am not prepared to deny that his first explanation, and even Nar.’s version, may be defended. The commentators point out that varra is used here in a figurative sense, because it has been declared above, verse 4, that there are only four real varaas. 410 LAWS OF MANU. X, 32. 32. A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals). 33. A Vaideha produces (with the same) a sweetvoiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually praises (great) men. 34. A Nishdda begets (on the same) a Margava (or) Dasa, who subsists by working as a boatman, (and) whom the inhabitants of AryAvarta call a Kaivarta.
333. A Vaideha produces (with the same) a sweetvoiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually praises (great) men. 34. A Nishdda begets (on the same) a Margava (or) Dasa, who subsists by working as a boatman, (and) whom the inhabitants of AryAvarta call a Kaivarta. 35. Those three base-born ones are severally begot on Ayogava women, who wear the clothes of the dead, are wicked, and eat reprehensible food. 32. I read with Medh., Gov., Nar., Nand., and K., Sairandhra instead of Sairandhri (editions). ‘A Dasyu,’ i.e.‘ one of those tribes described below, verse 45’ (Medh., Gov., Kull.), or ‘one of the afore-mentioned fifteen Pratiloma races’ (Nar., Nand.). Prasadhanopafaragitam, ‘skilled in adorning and attending (his master),’ i.e.‘in dressing hair, anointing him with oil and so forth, and in shampooing’ (Gov., Nar., Nand.), means according to Kull., who takes prasidhanopafara, not as a copulative, but as a tatpurusha compound, ‘ skilled in serving (his master) at his toilet.’ Medh.’s explanation is ambiguous. With respect to his second occupation, ‘snaring animals, Medh., Gov., and Kull. say that the Sairandhra resorts to it in order to support himself in times of distress, or in order to obtain meat for the worship of the gods and manes, or at the order of the king. Nand. remarks, ‘As the Dasyus are many, there are also many Sairandhras, and that is indicated by the addition of a different mode of subsistence.’ 34. Gov. and K, read Magadha instead of Margava. Gov. thinks that, as the section treats of Pratilomas, the Nishada mentioned here is the Pratiloma Nish4da enumerated by Vy4sa. 35- I follow Medh., Gov., Nar., Nand., and K., who read mritavastrabhritsvanarydsu, ‘who wear the clothes of the dead, are wicked,’ instead of mritavastrabhritsu narishu, ‘women who wear the clothes of the dead’ (editions). Kull. also seems to have had the X, 40. MIXED CASTES. 4I!I 36. From a Nishdda springs (by a woman of the Vaideha caste) a K4ravara, who works in leather ; and from a Vaidehaka (by women of the K4ravara and Nishdda castes), an Andhra and a Meda, who dwell outside the village. 37. From a Kandala by a Vaideha woman is born a Panzdusopdka, who deals in cane; from a Nishdda (by the same) an Ahindika. 38. But from a Kandla by a Pukkasa woman is born the sinful Sopdka, who lives by the occupations of his sire, and is ever despised by good men. 39. A Nishadda woman bears to a Kandla a son (called) AntyAvasayin, employed in burial-grounds, and despised even by those excluded (from the Aryan community). 40. These races, (which originate) in a confusion (of the castes and) have been described according to their fathers and mothers, may be known by their occupations, whether they conceal or openly show themselves. former reading, as he copies the explanation sukrdrasu, ‘ very cruel,’ which Gov. gives. Medh. explains anarydsu by ‘not to be touched by Aryans.’
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.
No commentary for this page.