Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
161. 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.’ 55. ‘Distinguished by marks,’ i. e. ‘ by a thunderbolt and the like, or by axes, adzes, and so forth, used for executing criminals, and carried on the shoulder’ (Medh.), or ‘ by sticks and so forth’ (Gov.), or ‘by iron ornaments and peacock’s feathers and the like’ (Nar.). Ragh. thinks that they are to be branded on the forehead and on other parts of the body. In olden times the depressed races of Gujarat used to wear a horn as their distinguishing mark, 57-59. Vas. XVIII, 7; Vi. XVI, 17. 416 LAWS OF MANU. X, 62. 62. Dying, without the expectation of a reward, for the sake of Brahmazas and of cows, or in the defence of women and children, secures beatitude to those excluded (from the Aryan community, vahya). 63. Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes. 64. If (a female of the caste), sprung from a Brahmaza and a Sédra female, bear (children) to one of the highest caste, the inferior (tribe) attains the highest caste within the seventh generation. 62. Vi. XVI, 18. 63. Gaut. VIII, 23; Yagt.I, 122; and above, IV, 246, V, 107. Nand. reads sarvavarne, ‘for all castes,’ instead of 44turvarzye, ‘ for the four castes.’ 64. Ap. II, ro~11; Gaut. IV, 22; Yagi. I, 96. According to Medh., Gov., Kull., and Ragh., the meaning is that, if the daughter of a Brahmana and of a Sadra female and her descendants all marry Brahmanas, the offspring of the sixth female descendant of the original couple will be a Brahmaza. While this explanation agrees with Haradatta’s comment on the parallel passage of Gautama, N§&r. and Nand. take the verse very differently. They say that if a P4rasava, the son of a Brahmana and of a Sfidra female, marries a most excellent Parasava female, who possesses a good moral character and other virtues, and if his descendants do the same, the child born in the sixth generation will be a Bradhmaza. Nand. quotes in support of his view Baudhdyana I, 16, 13-14 (left out in my translation of the Sacred Books of the East, II, p. 197), nishadena nishidy4m 4 patikam4g gater apahanti [gato ’pahanti] sidratém 1 tam upanayet shashtham y4gayet, ‘(Offspring), begotten by a Nishada on a Nish4di, removes within five generations the S{dra-hood ; one may initiate him (the fifth descendant), one may sacrifice for the sixth.’ This passage of Baudhdyana, the reading of which is supported by a new MS. from Madras, clearly shows that Baudhayana allowed the male offspring of Brahmanas and Sddra females to be raised to the level of Aryans. It is also not impossible X, 67. MIXED CASTES. 417
2from Madras, clearly shows that Baudhayana allowed the male offspring of Brahmanas and Sddra females to be raised to the level of Aryans. It is also not impossible X, 67. MIXED CASTES. 417 65. (Thus) a Sfidra attains the rank of a Brahmava, and (ina similar manner) a Brahmaza sinks to the level of a Sfidra; but know that it is the same with the offspring of a Kshatriya or of a Vaisya. 66. If (a doubt) should arise, with whom the preeminence (is, whether) with him whom an Aryan by chance begot on a non-Aryan female, or (with the son) of a Brahmaza woman by a non-Aryan, 67. The decision is as follows: ‘He who was begotten by an Aryan on a non-Aryan female, may become (like to) an Aryan by his virtues; he whom an Aryan (mother) bore to a non- -Aryan father (is and remains) unlike to an Aryan.’ that the meaning of Manu’s verse may be the same, and that the translation should be, ‘If the offspring of a Brahmaaa and of a Sidra female begets children with a most excellent (male of the Brahmaza caste or female of the Parasava tribe), the inferior (tribe) attains the highest caste in the seventh generation.’ The chief objection to this version, which consists in the fact that sregas4, ‘with a most excellent,’ stands in the masculine, may be met by Manu’s peculiar use of the masculine instead of the feminine above in verse 32, where Ayogave is used for 4yogavy4m. 65. The manner in which a Braéhmaaa sinks to the level of a Sfidra is, according to Medh., Gov., and Kull, the following. If the son of a Brahmama and of a SQdra female and his descendants marry Sfdra wives, the seventh descendant will be a pure Sddra. Medh., Gov., and Kull. hold that the offspring of a Brahmana and of a Kshatriya female obtains the higher or lower rank in the third generation, and the offspring of a Brahmama and of a Vaisya female in the fifth. Medh.and Gov. expressly state that ‘they,’ i.e. the older _commentators, give this explanation. 66. ‘A non-Aryan female,’ i.e.‘a SQdra female’ (Medh., Gov., Kull., Ragh., Nand.), or ‘the daughter of a Vratya and the like’ (Nar). ‘ By chance,’ i.e. even on an unmarried one (Medh., Gov., Kull., Ragh., Nand.), or ‘unknowingly’ (Nar.). ‘An Aryan female,’ i.e. ‘a Brahmani’ (Medh., Gov., Kull., Ragh., Nar., Nand.). 67. ‘May become (like to) an Aryan by his virtues,’ i.e. ‘may become most excellent or praiseworthy by offering the Pakayagfias [25] Ee 418 LAWS OF MANU. X, 68. 68. The law prescribes that neither of the two shall receive the sacraments, the first (being excluded) on account of the lowness of his origin, the second (because the union of his parents was) against the order of the castes. 69. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments,
369. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments, 70. Some sages declare the seed to be more important, and others the field ; again others (assert that) the seed and the field (are equally important); but the legal decision on this point is as follows : 71. Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will remain barren. 72. As through the power of the seed (sons) bern of animals became sages who are honoured and praised, hence the seed is declared to be more important. 73. Having considered (the case of) a non-Aryan who acts like an Aryan, and (that of) an Aryan who acts like a non- -Aryan, the creator declared, ‘Those two are neither equal nor unequal.’ and the like, which according to other Smretis are permitted to him’ (Medh., Gov., Kull., Nar.). ‘Unlike to an Aryan,’ i.e. ‘un- ' worthy of praise or respect’ (Gov., Kull.). 69-72. See also the discussion which occurs above, IX, 33-41. 71. Gov., Kull., and Nand. say ‘a field in which no seed (is sown) remains barren.’ The translation follows Medh. The commentators refer to the stories of Mandapdla and Aishyasrmga, see above, IX, 23. 72. ‘Not equal,’ i.e. because they differ in caste; ‘not unequal,’ i.e. because both do what is forbidden to them. Hence nobody should do acts which are not permitted to him (Gov., Kull., Ragh.). X, 79. OCCUPATIONS OF THE CASTES. 419 74. Brahmamas who are intent on the means (of gaining union with) Brahman and firm in (discharging) their duties, shall live by duly performing the following six acts, (which are enumerated) in their (proper) order. 75. Teaching, studying, sacrificing for himself, sacrificing for others, making gifts and receiving them are the six acts (prescribed) for a Brahmaza. 76. But among the six acts (ordained) for him three are his means of subsistence, (viz.) sacrificing for others, teaching, and accepting gifts from pure men. 77. (Passing) from the Brahmaza to the Kshatriya, three acts (incumbent on the former) are forbidden, (viz.) teaching, sacrificing for others, and, thirdly, the acceptance of gifts. 78. The same are likewise forbidden to a Vaisya, that is a settled rule; for Manu, the lord of creatures (Pragapati), has not prescribed them for (men of) those two (castes). 79. To carry arms for striking and for throwing (is. prescribed) for Kshatriyas as a means of subsistence; to trade,.(to rear) cattle, and agriculture ae ee 74-80. Ap. II, 10, 4-7; Gatif. X, 1-7, 49; Vas. II, 13-19; Baudh. I, 18, 1-4; Vi. II, 1-7 Wash 118-119; see also above, I, 88-90. 14. Brahmayonisth4A, ‘who are intent on the means of gaining union with Brahman’ (Medh., Gov., Kull.), means according to N&r. and R4gh.‘ who are of pure Bréhmanical race,’ according to Nand. ‘who abide by that which springs from the Veda, i.e. the sacred law,’ or ‘who are the dwelling-place of the Veda.’
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.
161. 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.’ 55. ‘Distinguished by marks,’ i. e. ‘ by a thunderbolt and the like, or by axes, adzes, and so forth, used for executing criminals, and carried on the shoulder’ (Medh.), or ‘ by sticks and so forth’ (Gov.), or ‘by iron ornaments and peacock’s feathers and the like’ (Nar.). Ragh. thinks that they are to be branded on the forehead and on other parts of the body. In olden times the depressed races of Gujarat used to wear a horn as their distinguishing mark, 57-59. Vas. XVIII, 7; Vi. XVI, 17. 416 LAWS OF MANU. X, 62. 62. Dying, without the expectation of a reward, for the sake of Brahmazas and of cows, or in the defence of women and children, secures beatitude to those excluded (from the Aryan community, vahya). 63. Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes. 64. If (a female of the caste), sprung from a Brahmaza and a Sédra female, bear (children) to one of the highest caste, the inferior (tribe) attains the highest caste within the seventh generation. 62. Vi. XVI, 18. 63. Gaut. VIII, 23; Yagt.I, 122; and above, IV, 246, V, 107. Nand. reads sarvavarne, ‘for all castes,’ instead of 44turvarzye, ‘ for the four castes.’ 64. Ap. II, ro~11; Gaut. IV, 22; Yagi. I, 96. According to Medh., Gov., Kull., and Ragh., the meaning is that, if the daughter of a Brahmana and of a Sadra female and her descendants all marry Brahmanas, the offspring of the sixth female descendant of the original couple will be a Brahmaza. While this explanation agrees with Haradatta’s comment on the parallel passage of Gautama, N§&r. and Nand. take the verse very differently. They say that if a P4rasava, the son of a Brahmana and of a Sfidra female, marries a most excellent Parasava female, who possesses a good moral character and other virtues, and if his descendants do the same, the child born in the sixth generation will be a Bradhmaza. Nand. quotes in support of his view Baudhdyana I, 16, 13-14 (left out in my translation of the Sacred Books of the East, II, p. 197), nishadena nishidy4m 4 patikam4g gater apahanti [gato ’pahanti] sidratém 1 tam upanayet shashtham y4gayet, ‘(Offspring), begotten by a Nishada on a Nish4di, removes within five generations the S{dra-hood ; one may initiate him (the fifth descendant), one may sacrifice for the sixth.’ This passage of Baudhdyana, the reading of which is supported by a new MS. from Madras, clearly shows that Baudhayana allowed the male offspring of Brahmanas and Sddra females to be raised to the level of Aryans. It is also not impossible X, 67. MIXED CASTES. 417
2from Madras, clearly shows that Baudhayana allowed the male offspring of Brahmanas and Sddra females to be raised to the level of Aryans. It is also not impossible X, 67. MIXED CASTES. 417 65. (Thus) a Sfidra attains the rank of a Brahmava, and (ina similar manner) a Brahmaza sinks to the level of a Sfidra; but know that it is the same with the offspring of a Kshatriya or of a Vaisya. 66. If (a doubt) should arise, with whom the preeminence (is, whether) with him whom an Aryan by chance begot on a non-Aryan female, or (with the son) of a Brahmaza woman by a non-Aryan, 67. The decision is as follows: ‘He who was begotten by an Aryan on a non-Aryan female, may become (like to) an Aryan by his virtues; he whom an Aryan (mother) bore to a non- -Aryan father (is and remains) unlike to an Aryan.’ that the meaning of Manu’s verse may be the same, and that the translation should be, ‘If the offspring of a Brahmaaa and of a Sidra female begets children with a most excellent (male of the Brahmaza caste or female of the Parasava tribe), the inferior (tribe) attains the highest caste in the seventh generation.’ The chief objection to this version, which consists in the fact that sregas4, ‘with a most excellent,’ stands in the masculine, may be met by Manu’s peculiar use of the masculine instead of the feminine above in verse 32, where Ayogave is used for 4yogavy4m. 65. The manner in which a Braéhmaaa sinks to the level of a Sfidra is, according to Medh., Gov., and Kull, the following. If the son of a Brahmama and of a SQdra female and his descendants marry Sfdra wives, the seventh descendant will be a pure Sddra. Medh., Gov., and Kull. hold that the offspring of a Brahmana and of a Kshatriya female obtains the higher or lower rank in the third generation, and the offspring of a Brahmama and of a Vaisya female in the fifth. Medh.and Gov. expressly state that ‘they,’ i.e. the older _commentators, give this explanation. 66. ‘A non-Aryan female,’ i.e.‘a SQdra female’ (Medh., Gov., Kull., Ragh., Nand.), or ‘the daughter of a Vratya and the like’ (Nar). ‘ By chance,’ i.e. even on an unmarried one (Medh., Gov., Kull., Ragh., Nand.), or ‘unknowingly’ (Nar.). ‘An Aryan female,’ i.e. ‘a Brahmani’ (Medh., Gov., Kull., Ragh., Nar., Nand.). 67. ‘May become (like to) an Aryan by his virtues,’ i.e. ‘may become most excellent or praiseworthy by offering the Pakayagfias [25] Ee 418 LAWS OF MANU. X, 68. 68. The law prescribes that neither of the two shall receive the sacraments, the first (being excluded) on account of the lowness of his origin, the second (because the union of his parents was) against the order of the castes. 69. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments,
369. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments, 70. Some sages declare the seed to be more important, and others the field ; again others (assert that) the seed and the field (are equally important); but the legal decision on this point is as follows : 71. Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will remain barren. 72. As through the power of the seed (sons) bern of animals became sages who are honoured and praised, hence the seed is declared to be more important. 73. Having considered (the case of) a non-Aryan who acts like an Aryan, and (that of) an Aryan who acts like a non- -Aryan, the creator declared, ‘Those two are neither equal nor unequal.’ and the like, which according to other Smretis are permitted to him’ (Medh., Gov., Kull., Nar.). ‘Unlike to an Aryan,’ i.e. ‘un- ' worthy of praise or respect’ (Gov., Kull.). 69-72. See also the discussion which occurs above, IX, 33-41. 71. Gov., Kull., and Nand. say ‘a field in which no seed (is sown) remains barren.’ The translation follows Medh. The commentators refer to the stories of Mandapdla and Aishyasrmga, see above, IX, 23. 72. ‘Not equal,’ i.e. because they differ in caste; ‘not unequal,’ i.e. because both do what is forbidden to them. Hence nobody should do acts which are not permitted to him (Gov., Kull., Ragh.). X, 79. OCCUPATIONS OF THE CASTES. 419 74. Brahmamas who are intent on the means (of gaining union with) Brahman and firm in (discharging) their duties, shall live by duly performing the following six acts, (which are enumerated) in their (proper) order. 75. Teaching, studying, sacrificing for himself, sacrificing for others, making gifts and receiving them are the six acts (prescribed) for a Brahmaza. 76. But among the six acts (ordained) for him three are his means of subsistence, (viz.) sacrificing for others, teaching, and accepting gifts from pure men. 77. (Passing) from the Brahmaza to the Kshatriya, three acts (incumbent on the former) are forbidden, (viz.) teaching, sacrificing for others, and, thirdly, the acceptance of gifts. 78. The same are likewise forbidden to a Vaisya, that is a settled rule; for Manu, the lord of creatures (Pragapati), has not prescribed them for (men of) those two (castes). 79. To carry arms for striking and for throwing (is. prescribed) for Kshatriyas as a means of subsistence; to trade,.(to rear) cattle, and agriculture ae ee 74-80. Ap. II, 10, 4-7; Gatif. X, 1-7, 49; Vas. II, 13-19; Baudh. I, 18, 1-4; Vi. II, 1-7 Wash 118-119; see also above, I, 88-90. 14. Brahmayonisth4A, ‘who are intent on the means of gaining union with Brahman’ (Medh., Gov., Kull.), means according to N&r. and R4gh.‘ who are of pure Bréhmanical race,’ according to Nand. ‘who abide by that which springs from the Veda, i.e. the sacred law,’ or ‘who are the dwelling-place of the Veda.’
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.