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Some people have brought forward (against the view that Brāhmaṇas must be born of duly wedded Brāhmaṇa couples) the case of Jābāla: Satyakāma Jābāla asked his mother — To what gotra do I belong? She answered — I do not know, as I obtained you while I was, during my youth, attending, as a maid, upon several men. Having heard this, the boy went over to Hāridrumata Gautama, and said — Revered Sir, I wish to reside with you as a Religious Student. The sage asked him — To what gotra do you belong? The boy answered — I asked my mother, and she told me that in her youth, she obtained me etc., etc.; — whereupon Gautama concluding that no non-Brāhmaṇa could speak so frankly, directed him to fetch fuel and said — ‘I shall initiate thee.’ What the mother meant was that in her youth she met many men, and she knew not from whom the child was born; and what Gautama did was to infer, from the boy’s truthfulness, that he must have been begotten by a Brāhmaṇa, and hence he initiated him. From this those people conclude that sons born to persons from such women of the same caste as are not duly wedded, are also of the same caste.

There is however no force in this. All that the mother’s statement means is — ‘I obtained you during my youth’ — at a period of life when the mind is fickle, being beset with fancies — ‘when I was attending’ — as a maid-servant, suffering from hunger — ‘wandering in several places’ — not living at any one place, — ‘hence I have no recollection of the gotra-name of my husband.’

From all this it becomes established that sons born to a person from a duly wedded wife of the same caste as himself belong to the same caste. And in the case of Jābāla also, Gautama inferred from the words of the boy, that he must be the son of Brāhmaṇa- parents; hence though he recognised him as a Brāhmaṇa, he did not know his gotra. What he wished to ascertain by means of the question regarding the boy’s gotra, was the special Vedic Rescension to which he belonged; and this for the reason that the exact method of his initiation would vary with the Rescension to which one belonged; while his gotra has no bearing upon the initiation at all. And it is not, as some people have explained, that “the question really referred to the boy’s caste, the idea in the sage’s mind being that he would deduce the caste from the nobility of his race, while a direct question about caste would be impolite.” — (5)

Explanatory notes by Ganganath Jha:

‘Ānulomyena’. — ‘In the direct order, i.e., by a Brāhmaṇa on a Brāhmaṇī and so forth’ (Medhātithi, Govindarāja and Kullūka); — ‘the bridegroom being always older than the bride” (Nārāyaṇa).

This verse is quoted in Parāśaramādhava (Ācāra, p. 511), which explains the meaning to be that children born of a Brāhmaṇa couple are Brāhmaṇa by caste; so also in the case of Kṣatriya couples and so forth; — and in Nṛsiṃhaprasāda (Saṃskāra 76a).

Comparative notes by various authors:

Āpastamba (2.13.1). — ‘Sons begotten by a man who approaches in the proper season a woman of equal caste, who has not belonged to another man, and who has been married legally, have a right to follow the occupations of their castes.’

Viṣṇu (16.1). — ‘On women equal in caste to their husbands, sons are begotten who are equal in caste to their fathers.’

Yājñavalkya (1.90). — ‘From women of the same caste as their husbands are born sons of the same caste.’

Baudhāyana (1.17.2). — ‘Sons of equal caste spring from women of equal caste.’

Do. (1.16.6). — ‘Sons begotten on wives of equal caste or of the next lower caste are of the same caste as the father’

VERSE 10.6 [Mixed Castes]

Section II - Mixed Castes

स्त्रीष्वनन्तरजातासु द्विजैरुत्पादितान् सुतान् ।
सदृशानेव तानाहुर्मातृदोषविगर्हितान् ॥६॥

strīṣvanantarajātāsu dvijairutpāditān sutān |
sadṛśāneva tānāhurmātṛdoṣavigarhitān ||6||

The sons begotten by twice-born men on wives of the next lower castes, they declare to be equal, tainted as they are by the defect of their mothers. — (6)

Medhātithi’s commentary (manubhāṣya):

Sons begotten, — in the natural order — on wives of the next lower caste’ — i.e., the caste immediately lower — are to be regarded as ‘equal,’ — not of the same caste. That is the son of a Brāhmaṇa father from a Kṣatriya mother, or of a Kṣatriya father from a Vaiśya mother, is ‘equal’ to the father, and not the very same.

And the reason for this is that they are ‘tainted with the defect of their mother.’

This declaration of ‘equality’ implies that the sons are superior to the mother, but inferior to the father.

‘By twice-born men.’ — The use of the plural number and the fact that the caste is determined with reference to the mothers, indicates that this is possible only in the case of marriages ‘in the natural order.’ For in the case of marriages ‘of the inverse order,’ the caste would be determined with reference to the father, who is of a lower caste than the mother. It is for this reason that the preceding verse has added the phrase ‘in the natural order.’ What we said in the Bhāṣya on the preceding verse, that this phrase had been added ‘with a view to what follows,’ did not refer to this, but to the forthcoming verses. — (6)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 512), which explains the meaning to be that the child born to a Brāhmaṇa from a legally married Kṣatriya wife, is ‘like the Brāhmaṇa’, not quite a Brāhmaṇa, — its inferiority being due to the inferior caste of the mother.

Comparative notes by various authors:

(verses 10.6-41)

Arthaśāstra (pp. 42-45). — ‘Sons born to the Brāhmaṇa, Kṣatriya and Vaiśya fathers from wives of the next lower caste are of the same caste as their fathers; — the son born to the Brāhmaṇa from a Vaiśya wife is the Ambaṣṭha; on Śūdra wife, the Niṣāda or the Pāraśava; to the Kṣatriya from a Vaiśya wife, the Ugra; that born to a Vaiśya from a Śūdra wife is the Śūdra. Sons born to these (Brāhmaṇa, Kṣatriya and Vaiśya) from wives of the same caste as themselves, hut married before Upanayana, are Vrātyas. These are sons born in the regular mixtures. From the Śūdra father, on wives of the Brāhmaṇa, Kṣatriya and Vaiśya castes are born the Caṇḍāla, the Kṣattṛ and the Āyogava respectively; from the Vaiśya father, on wives of the Brhāmaṇa and Kṣatriya castes, the Vaidehaka and the Māgadha respectively; — from the Kṣatriya father, on a wife of the Brāhmaṇa caste, the Sūta. These are the sons born of the irregular mixtures. From Ugra father and Niṣāda mother is born the Kukkuṭaka; from Niṣāda father and Ugra mother, the Pulkasa; from Ambaṣṭha father and Vaidehika mother is born the Vaiṇa; from Vaidehika father and Ambaṣṭha mother is born the Kuśīlava; from Kṣattṛ mother and Ugra father, is born Śvapāka; by profession, the Vaiṇa is the chariot-maker. All these, with the exception of the Caṇḍāla, have the same duties as the Śūdra.’

Baudhāyana (1.16.7-12, 16; 1.17.7, 8, 11-14). — ‘Sons born of wives of the second or third lower castes are Ambaṣṭhas, Ugras and Niṣādas. Of females wedded in the inverse order are born Āyogavas, Māgadhas, Vaiṇas, Kṣattṛs, Pulkasas, Kukkuṭas, Vaidehakas and Caṇḍālas. An Ambaṣṭha begets on a woman of the first caste, a Śvapāka; an Ugra on a woman of the second caste, a Vaiṇa; a Niṣāda on a woman of the third caste, a Pulkasa; in the contrary case, a Kukkuṭaka is produced. I may quote the following — “Those sons whom an uninitiated man begets, the wise call Vrāṭyas, who are excluded from the Śāvitrī.” A Brāhmana begets on a woman of the Ksatriya caste, a Brāhmaṇa; on a woman of the Vaiśya caste, an Ambaṣṭha; on a woman of the Śūdra caste, a Niṣāda, — according to some, a Pāraśava. A Kṣatriya begets on a female of the Vaiśya caste, a Kṣatriya; on a female of the Śūdra caste, an Ugra. A Vaiśya begets on a female of the Śūdra caste, a Rathakāra. A Śūdra begets on a female of the Vaiśya caste, a Magadha; on a female of the Kṣatriya caste, a Kṣattṛ; but on a female of the Brāhmaṇa caste, a Caṇḍāla. A Vaiśya begets on a female of the Kṣatriya caste, an Āyogava; on a female of the Brāhmaṇa caste, a Sūta. If among these a n Ambaṣṭha male and an Ugra female unite, their son shall be born in the regular order; if a Kṣattṛ male and a Vaidehaka female unite the son born shall be in the inverse order. An Ugra begets on a female of the Kṣattṛ caste, a Śvapāka; a Vaidehaka on a female of the Ambaṣṭha caste, a Vaiṇa; a Niṣāda on a female of the Śūdra caste, a Pulkasa; a Śūdra on a woman of the Niṣāda caste, a Kukkuṭaka. — The wise declare that those sprung from an intermixture of castes are Vrātyas.’

Āpastamba (2.13.1-5). — ‘If a man approaches a woman who had been married to another man, or was not legally married to himself, they both commit sin; — through their sin, their son also becomes sinful.’

Gautama (4.16, 21). — ‘Children born in the regular order of wives of the next second or third lower castes are of the same caste as the father, and these are Ambaṣṭhas, Ugras,

Niṣādas and Dauśyantas or Pāraśavas. — Children born in the inverse order of wives of higher castes, are Sūtas, Māgadhas, Āyogavas, Kṣattṛs, Vaidehakas and Caṇḍālas. Some declare that a woman of the Brāhmaṇa caste bears respectively to the husband of the four castes, sons who are Brāhmaṇas, Sūtas, Māgadhas and Caṇḍālas; and that a woman of the Kṣatriya caste bears to the same, Mūrdhābhiṣiktas, Kṣatriyas, Dhīvaras, Pulkasas; — a woman of the Vaiśya caste to the same, Bhṛjyakaṇṭhas, Māhiṣyas, Vaiśyas, and Vaidehas; — and a woman of the Śūdra caste, to the same, Pāraśavas, Yavanas, Karanas and Śūdras.’

Vaśiṣṭha (18.19). — ‘They declare that the offspring of a Śūdra father and Brāhmaṇa mother is Caṇḍāla, — that of Śūdra father and Kṣatriya mother, the Vaiṇa, — that of Śūdra father and Vaisya mother, the Anlyāvasāyin; — they declare that the son of a Vaisya father and Brāhmaṇa mother is the Rāmaka; that of Vaisya father and Kṣatriya mother, the Pulkasa; that of Kṣatriya father and Brāhmaṇa mother is the Sūta. They quote the following — “One may know by their deeds those who have been begotten secretly, and to whom the stigma of springing from unions in the inverse order of the castes attaches; because they are destitute of virtue and good conduct.” — Children begotten by Brāhmaṇas, Kṣatriyas and Vaisyas on females of the next lower, second lower and third lower castes become respectively, the Ambaṣṭha, the Ugra and the Niṣāda. — The sou of a Brāhmaṇa father and Śūdra mother is the Pāraśava.

Yājñavalkya (1.91-95). — ‘From Brāhmaṇa father and Kṣatriya mother is born the Mūrdhābhiṣikta; from Brāhmaṇa father and Vaiśya mother, the Ambaṣṭha; and from Brāhmaṇa father and Śūdra mother, the Niṣāda or Pāraśava. — From Kṣatriya father and Vaiśya or Śūdra mother is born the Māhiṣya or the Ugra respectively. From Vaiśya father and Śūdra mother, the Karaṇa. Such is the law regarding children of married wives. — From Kṣatriya father and Brāhmaṇa mother is born the Sūta; from Vaiśya father and Brāhmaṇa mother, the Vaidehaka; from Śūdra father and Brāhmaṇa mother is born the Caṇḍāla, who is outside the pale of all righteousness. — From Vaiśya father and Kṣatriya mother is born the Māgadha; from Śūdra father and Kṣatriy a mother, the Kṣattṛ; from Śūdra father and Vaiśya mother, the Āyogava. — From Māhiṣya father and Karaṇa mother is born the Rathakāra. The sons born in the inverse order of castes are declared to he bad and those in the regular order, good.’

Viṣṇu (16.4.-7, 17). — ‘The son of a Śūdra from a Vaiśya woman is called Āyogava; — the Pulkasa and Māgadha are sons of a Vaiśya and Śūdra respectively from a Kṣatriya woman. — The Caṇḍāla, Vaidehaka and Sūta are the sons of a Śūdra, Vaiśya and Kṣatriya respectively, from a Brāhmaṇa woman. — Besides these there are innumerable other castes produced by further intermixture among those that have been just mentioned.... All members of mixed castes, whether their descent has been kept secret or is generally known, may be found out by their deeds.’

Mahābhārata (13.48.14-28, 49). — (On lines similar to Manu.)

Nārada (12.103-113). — ‘There are Anantara, Ekāntara and Dvyantara sons, both in the direct and inverse order of the castes. Of this description are the Ugra, Pāraśava, and Niṣāda, who are begotten in the direct order; as well as Ambaṣṭha, Māgadha and Kṣattṛ, who spring from a Kṣatriya woman. One of these latter is begotten in the direct order; of the two others, it must be known that they are begotten in an inverse order. The Kṣattṛ and the rest are begotten in an inverse order; the three mentioned first, in the direct, order. The son of a Brāhmaṇa father and Brāhmaṇa mother is equal in caste to the father. The son of a Brāhmaṇa from a Kṣatriya woman is an Anantara; — an Ambaṣṭha and an Ugra are begotten in the same way by Kṣatriya men and on Vaiśya women respectively. An Ambaṣṭha is an Ekāntara, the son of a Brāhmaṇa father from a Vaiśya woman. The son called Niṣāda springs from the union of a Kṣatriya with a Śūdra woman. A Śūdra woman obtains from a Brāhmaṇa a son called Pāraśava, who is superior to the Niṣāda. The Sūta, the Māgadha, the Āyogava, the Kṣattṛ and the Vaidehaka are begotten in the inverse order of castes. The Sūta is an Anantara begotten by a Kṣatriya on a Brāhmaṇa woman. Similarly the Māgadha and Āyogava are respectively the sons of Vaiśya and Śūdra fathers from a Brāhmaṇa mother. A Brāhmaṇa woman obtains from a Vaiśya father an Ekāntara son, called the Vaidehaka. A Kṣatriya woman obtains from a Śūdra, an Ekāntara son, called the Kṣattṛ. A Dvyantara son in the inverse order, the most abject of men, being the fruit of sinful intercourse, by name Caṇḍāla, is born of a Śūdra when a Brāhmaṇa woman forgets herself with him.’

Śukranīti (4.4, 71-72). — ‘Sons born of Vaiśya women and Kṣatriya or Brāhmaṇa fathers should be treated as Śūdra; also those born of Śūdra mothers.’

VERSE 10.7

Section II - Mixed Castes

अनन्तरासु जातानां विधिरेष सनातनः ।
द्व्येकान्तरासु जातानां धर्म्यं विद्यादिमं विधिम् ॥७॥

anantarāsu jātānāṃ vidhireṣa sanātanaḥ |
dvyekāntarāsu jātānāṃ dharmyaṃ vidyādimaṃ vidhim ||7||

Such is the eternal law relating to those born of wives of the next lower castes; know this (following) to be the right rule pertaining to those born of wives two or three degrees lower. — (7)

Medhātithi’s commentary (manubhāṣya):

The first half of the verse reiterates what has gone before; and the second half contains a brief indication of what follows.

‘Two or three degrees lower.’ — For the Brāhmaṇa, the wife ‘three degrees lower’ would be the Śūdra; and the Vaiśya would be ‘two degrees lower.’

There is not much useful purpose served by this verse. — (7)

Explanatory notes by Ganganath Jha:

“Regarding the term Pāraśava, see above, 9.178. Govindarāja and Nārāyaṇa remark that the second name Pāraśava is added in order to distinguish the Niṣāda, who is Pratiloma and subsists by catching fish.” — Buhler.

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.8

Section II - Mixed Castes

ब्राह्मणाद् वैश्यकन्यायामम्बष्ठो नाम जायते ।
निषादः शूद्रकन्यायां यः पारशव उच्यते ॥८॥

brāhmaṇād vaiśyakanyāyāmambaṣṭho nāma jāyate |
niṣādaḥ śūdrakanyāyāṃ yaḥ pāraśava ucyate ||8||

From the Brāhmaṇa on a Vaiśya maiden is born the ‘Ambaṣṭha’ and on a Śūdra maiden the ‘Niṣāda,’ who is called ‘Pārośora.’ — (8)

Medhātithi’s commentary (manubhāṣya):

For the Brāhmaṇa, the Vaiśya girl is ‘two degrees lower,’ and the child born of her is the ‘ambaṣṭha’; called in another Smṛti (Gautama, 4.20) ‘Bhṛjyakaṇṭha.’

The child born of the Śūdra girl, who is ‘three degrees lower,’ is the ‘Niṣāda,’ also called ‘Pāraśara.’

The name ‘Niṣāda’ also belongs to a caste born from a marriage of the ‘inverse’ order. (See verse 15 below).

The term ‘maiden’ stands for woman in general, — say some people; ‘Vaiśya maiden’ meaning Vaiśya woman; and so on throughout — (8)

Explanatory notes by Ganganath Jha:

Buhler is not right in saying that “Medhātithi does not give this verse”.

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.9

Section II - Mixed Castes

क्षत्रियात्शूद्रकन्यायां क्रूराचारविहारवान् ।
क्षत्रशूद्रवपुर्जन्तुरुग्रो नाम प्रजायते ॥९॥

kṣatriyātśūdrakanyāyāṃ krūrācāravihāravān |
kṣatraśūdravapurjanturugro nāma prajāyate ||9||

From the Kṣatriya on a Śūdra maiden is born a being called ‘Ugra,’ of the stuff of the Kṣatriya and Śūdra, cruel in his deeds and dealings. — (9)

Medhātithi’s commentary (manubhāṣya):

‘Deeds and dealings’ — stand for actions of body and speech. Both these are cruel in the case of the caste mentioned.

This is only a description of the character of the man; — the term ‘stuff’ standing for nature. The two natures assert themselves, since the child is born of the two castes. — (9)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 541).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.10

Section II - Mixed Castes

विप्रस्य त्रिषु वर्णेषु नृपतेर्वर्णयोर्द्वयोः ।
वैश्यस्य वर्णे चैकस्मिन् षडेतेऽपसदाः स्मृताः ॥१०॥

viprasya triṣu varṇeṣu nṛpatervarṇayordvayoḥ |
vaiśyasya varṇe caikasmin ṣaḍete'pasadāḥ smṛtāḥ ||10||

Children of the Brāhmaṇa from the three lower castes, of the Kṣatriya from the two lower castes, and of the Vaiśya from the one lower caste, — these six have been declared to be ‘lowborn.’ — (10)

Medhātithi’s commentary (manubhāṣya):

The first three quarters of this verse contain a mere reiteration of what has gone before; and the fourth serves the purpose of pointing out the meaning of the term ‘Apasada,’ ‘Lowborn’; — the meaning being that the children of the three castes born of women one, two and three degrees lower should be known as ‘low-born.’

These are called ‘low-born’ because, though they serve the purposes of the ‘son,’ they are of a lower status than the son born of a wife of the same caste. — (10)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 512), which adds that these are called ‘apasada,’ ‘base-born,’ on account of their being devoid of the pure caste of the Father, — and in Nṛsiṃhaprasadā (Saṃskāra 76a).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.11

Section II - Mixed Castes

क्षत्रियाद् विप्रकन्यायां सूतो भवति जातितः ।
वैश्यान् मागधवैदेहौ राजविप्राङ्गनासुतौ ॥११॥

kṣatriyād viprakanyāyāṃ sūto bhavati jātitaḥ |
vaiśyān māgadhavaidehau rājaviprāṅganāsutau ||11||

One born from the Kṣatriya on the Brāhmaṇa maiden is ‘Sūta’ in caste; and the sons born on the Kṣatriya and the Brāhmaṇa maiden from the vaiśya are ‘Māgadha’ and ‘Vaideha’ respectively. — (10)

Medhātithi’s commentary (manubhāṣya):

The foregoing rules apply to marriages in the ‘natural order,’ those pertaining to the marriages of the ‘reverse order’ are now stated.

The significance of the terra ‘maiden’ has been already explained.

From the Vaiśya are born the ‘Māgadha’ and the Vaideha,’ respectively; i.e., that born from the Kṣatriya girl is the ‘Māgadha’ and that born of the Brāhmaṇa girl, the ‘Vaideha.’ — (11)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 540); — and in Parāśaramādhava (Āchāra, p. 513).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.12

Section II - Mixed Castes

शूद्रादायोगवः क्षत्ता चण्डालश्चाधमो नृणाम् ।
वैश्यराजन्यविप्रासु जायन्ते वर्णसङ्कराः ॥१२॥

śūdrādāyogavaḥ kṣattā caṇḍālaścādhamo nṛṇām |
vaiśyarājanyaviprāsu jāyante varṇasaṅkarāḥ ||12||

From the Śūdra on the Vaiśya, the Kṣatriya and the Brāhmaṇa maiden are born the mixed castes, ‘Āyogava,’ Kṣattṛ and the ‘Caṇḍāla,’ the lowest of men. — (12)

Medhātithi’s commentary (manubhāṣya):

Here also the names are to be taken respectively.

Though the terms ‘Vaiśya’ and ‘Rājanya’ (without the feminine ending are denotative of the mere castes, yet from the force of implication they are understood to mean the girls of those castes; just as in the case of such expressions as ‘Mṛgakṣīram’ and ‘Kukkuṭāṇḍam’ (where the mṛgī, the female deer and the Kukkuṭī, the hen, are meant). The feminine endings have been dropped on account of metrical considerations. — (12)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 540); — and in Parāśaramādhava (Ācāra, p. 513).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.13

Section II - Mixed Castes

एकान्तरे त्वानुलोम्यादम्बष्ठोग्रौ यथा स्मृतौ ।
क्षत्तृवैदेहकौ तद्वत् प्रातिलोम्येऽपि जन्मनि ॥१३॥

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