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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1former reading, as he copies the explanation sukrdrasu, ‘ very cruel,’ which Gov. gives. Medh. explains anarydsu by ‘not to be touched by Aryans.’ 36. Thus according to Medh. and Kull. But Gov. and R&gh. understand in the second line with ‘from a Vaidehaka,’ the words ‘by women of the Vaideha caste.’ N4r., who in the preceding verse takes the words ete trayaA, ‘those three,’ in the sense of ‘the following three other races,’ assumes of course that the mothers. of KarAvaras, Medas, and Andhras are Ayogava females. The latter two ‘castes’ are the well-known nations inhabiting Mevad (Medap4éa) in southeastern Ragputana, and the eastern Dekkan. 38. Ragh. and Nand. read Paulkasa instead of Pukkasa. M{lavyasanavrittiman means according to Gov., Kull., and Ragh. ‘ who lives by executing criminals,’ according to Nar. and Nand. ‘who lives by digging roots,’ i.e. ‘in order to sell them as medicine,’ or ‘ by curing hemorrhoids’ (Nand.). Medh. gives both explanations. The translation, given above, follows the Petersburg Dict., sub voce. 412 LAWS OF MANU. X, 41. 41. Six sons, begotten (by Aryans) on women of equal and the next lower castes (Anantara), have the duties of twice-born men; but all those born in consequence of a violation (of the law) are, as regards their duties, equal to Sddras. 42. By the power of austerities and of the seed (from which they sprang), these (races) obtain here among men more exalted or lower rank in successive births. 43. But in consequence of the omission of the sacred rites, and of their not consulting Brahmazas, the following tribes of Kshatriyas have gradually sunk in this world to the condition of Sfdras; 44. (Viz.) the Pauzdrakas, the Kodas, the Dravidas, the Kambogas, the Yavanas, the Sakas, the Paradas, the Pahlavas, the A'tnas, the KirAtas, and the Daradas, 41. Medh. adds, ‘The mention of the Anantaras is intended to include all Anulomas.’ 42. ‘ These,’ i.e. ‘those born of wives of equal castes and Anantaras’ (Gov., Kull.). Medh. and Nar. include all Anulomas, and Ragh. even Pratilomas, sprung from Aryan fathers. Yuge yuge, ‘in successive births’ (Medh., N&r., Nand.), means according to Kull. ‘in each of the ages of the world.’ Kull. refers to the stories regarding Visvamitra and Rishyasringa, while Medh. points to the discussion, given below, verse 64 seq. 43. Medh. and Gov. read brahmandtikramena, ‘by disrespect towards Brahmanas,’ instead of bréahmamAdarsanena, ‘by not consulting Brahmazas’ (Kull., Nar., Nand., Ragh., K.).
2refers to the stories regarding Visvamitra and Rishyasringa, while Medh. points to the discussion, given below, verse 64 seq. 43. Medh. and Gov. read brahmandtikramena, ‘by disrespect towards Brahmanas,’ instead of bréahmamAdarsanena, ‘by not consulting Brahmazas’ (Kull., Nar., Nand., Ragh., K.). 44. Instead of Paundrakas (Kull.), Medh., Nar., Nand., and K. read Pundrakas, and Gov. Paundkrakas. My reading Kodas is a correction of Komdra, which is found in some MSS. of Medh. and in K. We have plainly ola in Nand., while some MSS. of Medh. and Gov. read Aamdra or Kamdra, and the editions give Kaudra. Sir W. Jones’ opinion that audra stands for 4a Odra is improbable, because the particle ‘and’ is clearly not wanted after the first word. Instead of Pahlava, some MSS. of Medh. and some editions X, 48. MIXED CASTES. 413 45. All those tribes in this world; which are excluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mleéé/as (barbarians) or that of the Aryans. 46. Those who have been mentioned as the baseborn (offspring, apasada) of Aryans, or as produced in consequence of a violation (of the law, apadhvamsaga), shall subsist by occupations reprehended by the twice-born. 47. To Sftas (belongs) the management of horses and of chariots; to Ambash/¢4as, the art of healing ; to Vaidehakas, the service of women; to MAgadhas, trade ; 48. Killing fish to Nishadas; carpenters’ work to the Ayogava ; to Medas, Andhras, Auzkus, and Madgus, the slaughter of wild animals; read Pahnava. Gov. gives Pallava. The editions give the Khasas after the Daradas. But Medh., Gov., Nand., and K. have tatha at the end of the verse. The commentators state that the names enumerated in the first instance denote countries, and next, particular races living in them. 45. ‘Those born from the mouth, &c.,’ i.e. the four Varnas; see above, I, 87. 46. ‘Base-born offspring of Aryans; and 41. 47. ‘The service of women,’ i.e. ‘the office of guardians in the harem.” 48. Instead of Auvku (editions, Ragh.), Medh., Gov., and N&r. seem to have read Affu. Nand. reads Mamsu for Madgu. Nar. says that these two words are synonyms of GAalla and Malla; see above, verse 22. But Gov. quotes a verse of Yama, according to which the Xffuka is the son of a Vaisya by a Kshatriya female, and the Madgu the offspring of a Sidra and a Kshatriya. Kull.’s and R4gh.’s reference to Baudh. is, according to the MSS. of the Baudh. Dharmasttra, erroneous. see above, verses 17 414 LAWS OF MANU. X, 49 49. To Kshattzs, Ugras, and Pukkasas, catching and lalling (animals) living in holes; to Dhigvamzas, working in leather; to Venas, playing drums. 50. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their peculiar occupations.
350. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their peculiar occupations. 51. But the dwellings of Kamd4las and Svapaas shall be outside the village, they must be made Apapatras, and their wealth (shall be) dogs and donkeys. 52. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron (shall be) their ornaments, and they must always wander from place to place. 53. A man who fulfils a religious duty, shall not seek intercourse with them ; their transactions (shall be) among themselves, and their marriages with their equals. 54. Their food shall be given to them by others (than an Aryan giver) in a broken dish; at night they shall not walk about in villages and in towns. 49. Nand. omits this verse. 50. Nand. places verse 50 after verse 52. 51. Medh. and N§&r. read avapatraA instead of apap4traA (Kull., Ragh., K., and Gov.?), and Medh. gives three explanations of the term: 1. vessels used by them must be thrown away ; 2. if food is given to them, it must not be placed in vessels which they hold in their hands, but in such as stand on the ground or are held by others; 3. they shall use bad, i.e. broken vessels, as is stated in the next verse. The other commentators adopt the first explanation, which is no doubt the correct one. 53- Gov. and Nand. say, ‘A righteous man,’ instead of ‘A man who fulfils a religious duty.’ 54. Goy. and Nar. take the beginning of the verse differently, X, 61. MIXED CASTES. 415 55. By day they may go about for the purpose of their work, distinguished by marks at the king’s command, and they shall carry out the corpses (of persons) who have no relatives; that is a settled rule. 56. By the king’s order they shall always execute the criminals, in accordance with the law, and they shall take for themselves the clothes, the beds, and the ornaments of (such) criminals. 57. A man of impure origin, who belongs not to any caste, (varza, but whose character is) not known, who, (though) not an Aryan, has the appearance of an Aryan, one may discover by his acts. 58. Behaviour unworthy of an Aryan, harshness, cruelty, and habitual neglect of the prescribed duties betray in this world a man of impure origin. 59. A base-born man either resembles in character his father, or his mother, or both; he can never conceal his real nature. 60. Even if a man, born in a great family, sprang from criminal intercourse, he will certainly possess the faults of his (father), be they small or great. 61. But that kingdom in which such bastards, sullying (the purity of) the castes, are born, perishes quickly together with its inhabitants. ‘Their food shall be given to them by others in a broken vessel,’ i.e. ‘they shall not cook for themselves in their houses.’
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.
1former reading, as he copies the explanation sukrdrasu, ‘ very cruel,’ which Gov. gives. Medh. explains anarydsu by ‘not to be touched by Aryans.’ 36. Thus according to Medh. and Kull. But Gov. and R&gh. understand in the second line with ‘from a Vaidehaka,’ the words ‘by women of the Vaideha caste.’ N4r., who in the preceding verse takes the words ete trayaA, ‘those three,’ in the sense of ‘the following three other races,’ assumes of course that the mothers. of KarAvaras, Medas, and Andhras are Ayogava females. The latter two ‘castes’ are the well-known nations inhabiting Mevad (Medap4éa) in southeastern Ragputana, and the eastern Dekkan. 38. Ragh. and Nand. read Paulkasa instead of Pukkasa. M{lavyasanavrittiman means according to Gov., Kull., and Ragh. ‘ who lives by executing criminals,’ according to Nar. and Nand. ‘who lives by digging roots,’ i.e. ‘in order to sell them as medicine,’ or ‘ by curing hemorrhoids’ (Nand.). Medh. gives both explanations. The translation, given above, follows the Petersburg Dict., sub voce. 412 LAWS OF MANU. X, 41. 41. Six sons, begotten (by Aryans) on women of equal and the next lower castes (Anantara), have the duties of twice-born men; but all those born in consequence of a violation (of the law) are, as regards their duties, equal to Sddras. 42. By the power of austerities and of the seed (from which they sprang), these (races) obtain here among men more exalted or lower rank in successive births. 43. But in consequence of the omission of the sacred rites, and of their not consulting Brahmazas, the following tribes of Kshatriyas have gradually sunk in this world to the condition of Sfdras; 44. (Viz.) the Pauzdrakas, the Kodas, the Dravidas, the Kambogas, the Yavanas, the Sakas, the Paradas, the Pahlavas, the A'tnas, the KirAtas, and the Daradas, 41. Medh. adds, ‘The mention of the Anantaras is intended to include all Anulomas.’ 42. ‘ These,’ i.e. ‘those born of wives of equal castes and Anantaras’ (Gov., Kull.). Medh. and Nar. include all Anulomas, and Ragh. even Pratilomas, sprung from Aryan fathers. Yuge yuge, ‘in successive births’ (Medh., N&r., Nand.), means according to Kull. ‘in each of the ages of the world.’ Kull. refers to the stories regarding Visvamitra and Rishyasringa, while Medh. points to the discussion, given below, verse 64 seq. 43. Medh. and Gov. read brahmandtikramena, ‘by disrespect towards Brahmanas,’ instead of bréahmamAdarsanena, ‘by not consulting Brahmazas’ (Kull., Nar., Nand., Ragh., K.).
2refers to the stories regarding Visvamitra and Rishyasringa, while Medh. points to the discussion, given below, verse 64 seq. 43. Medh. and Gov. read brahmandtikramena, ‘by disrespect towards Brahmanas,’ instead of bréahmamAdarsanena, ‘by not consulting Brahmazas’ (Kull., Nar., Nand., Ragh., K.). 44. Instead of Paundrakas (Kull.), Medh., Nar., Nand., and K. read Pundrakas, and Gov. Paundkrakas. My reading Kodas is a correction of Komdra, which is found in some MSS. of Medh. and in K. We have plainly ola in Nand., while some MSS. of Medh. and Gov. read Aamdra or Kamdra, and the editions give Kaudra. Sir W. Jones’ opinion that audra stands for 4a Odra is improbable, because the particle ‘and’ is clearly not wanted after the first word. Instead of Pahlava, some MSS. of Medh. and some editions X, 48. MIXED CASTES. 413 45. All those tribes in this world; which are excluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mleéé/as (barbarians) or that of the Aryans. 46. Those who have been mentioned as the baseborn (offspring, apasada) of Aryans, or as produced in consequence of a violation (of the law, apadhvamsaga), shall subsist by occupations reprehended by the twice-born. 47. To Sftas (belongs) the management of horses and of chariots; to Ambash/¢4as, the art of healing ; to Vaidehakas, the service of women; to MAgadhas, trade ; 48. Killing fish to Nishadas; carpenters’ work to the Ayogava ; to Medas, Andhras, Auzkus, and Madgus, the slaughter of wild animals; read Pahnava. Gov. gives Pallava. The editions give the Khasas after the Daradas. But Medh., Gov., Nand., and K. have tatha at the end of the verse. The commentators state that the names enumerated in the first instance denote countries, and next, particular races living in them. 45. ‘Those born from the mouth, &c.,’ i.e. the four Varnas; see above, I, 87. 46. ‘Base-born offspring of Aryans; and 41. 47. ‘The service of women,’ i.e. ‘the office of guardians in the harem.” 48. Instead of Auvku (editions, Ragh.), Medh., Gov., and N&r. seem to have read Affu. Nand. reads Mamsu for Madgu. Nar. says that these two words are synonyms of GAalla and Malla; see above, verse 22. But Gov. quotes a verse of Yama, according to which the Xffuka is the son of a Vaisya by a Kshatriya female, and the Madgu the offspring of a Sidra and a Kshatriya. Kull.’s and R4gh.’s reference to Baudh. is, according to the MSS. of the Baudh. Dharmasttra, erroneous. see above, verses 17 414 LAWS OF MANU. X, 49 49. To Kshattzs, Ugras, and Pukkasas, catching and lalling (animals) living in holes; to Dhigvamzas, working in leather; to Venas, playing drums. 50. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their peculiar occupations.
350. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their peculiar occupations. 51. But the dwellings of Kamd4las and Svapaas shall be outside the village, they must be made Apapatras, and their wealth (shall be) dogs and donkeys. 52. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron (shall be) their ornaments, and they must always wander from place to place. 53. A man who fulfils a religious duty, shall not seek intercourse with them ; their transactions (shall be) among themselves, and their marriages with their equals. 54. Their food shall be given to them by others (than an Aryan giver) in a broken dish; at night they shall not walk about in villages and in towns. 49. Nand. omits this verse. 50. Nand. places verse 50 after verse 52. 51. Medh. and N§&r. read avapatraA instead of apap4traA (Kull., Ragh., K., and Gov.?), and Medh. gives three explanations of the term: 1. vessels used by them must be thrown away ; 2. if food is given to them, it must not be placed in vessels which they hold in their hands, but in such as stand on the ground or are held by others; 3. they shall use bad, i.e. broken vessels, as is stated in the next verse. The other commentators adopt the first explanation, which is no doubt the correct one. 53- Gov. and Nand. say, ‘A righteous man,’ instead of ‘A man who fulfils a religious duty.’ 54. Goy. and Nar. take the beginning of the verse differently, X, 61. MIXED CASTES. 415 55. By day they may go about for the purpose of their work, distinguished by marks at the king’s command, and they shall carry out the corpses (of persons) who have no relatives; that is a settled rule. 56. By the king’s order they shall always execute the criminals, in accordance with the law, and they shall take for themselves the clothes, the beds, and the ornaments of (such) criminals. 57. A man of impure origin, who belongs not to any caste, (varza, but whose character is) not known, who, (though) not an Aryan, has the appearance of an Aryan, one may discover by his acts. 58. Behaviour unworthy of an Aryan, harshness, cruelty, and habitual neglect of the prescribed duties betray in this world a man of impure origin. 59. A base-born man either resembles in character his father, or his mother, or both; he can never conceal his real nature. 60. Even if a man, born in a great family, sprang from criminal intercourse, he will certainly possess the faults of his (father), be they small or great. 61. But that kingdom in which such bastards, sullying (the purity of) the castes, are born, perishes quickly together with its inhabitants. ‘Their food shall be given to them by others in a broken vessel,’ i.e. ‘they shall not cook for themselves in their houses.’
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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