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ekāntare tvānulomyādambaṣṭhograu yathā smṛtau |
kṣattṛvaidehakau tadvat prātilomye'pi janmani ||13||

As the ‘Ambaṣṭha’ and the ‘ugra’ are born in the ‘natural order’ from a woman two degrees removed, — even so have been declared to be the ‘Kṣattṛ’ and the ‘Vaideha,’ though born in the ‘inverse order.’ — (13)

Medhātithi’s commentary (manubhāṣya):

From the Brāhmaṇa, on the Vaiśya girl — who is two degrees lower — is born the ‘Ambaṣṭha,’ and the ‘Ugra’ is born from the Kṣatriya on the Śūdra girl — who is two degrees lower; — both these being ‘born in the natural order.’ Similarly ‘in the inverse order’ the ‘Kṣattṛ’ is born from the Śūdra on the Kṣatriya girl — who is two degrees higher, — and the ‘Vaideha’ is born from the Vaiśya on the Brāhmaṇa girl — who is two degrees higher.

And both these two sets stand on the same footing, as regards the performance of the sacred rites, — but not as regards the functions of officiating at sacrifices and so forth.

Among the products of the ‘inverse marriages,’ the ‘Caṇḍāla’ alone is untouchable; as under verse 5.85, bathing has been prescribed as to be done only when one touches the Caṇḍāla, and not any other product of ‘inverse marriages.’ So that as regards the mixed castes, ‘Sūta,’ ‘Māgadha’ and ‘Āyogava,’ their treatment as regards touchability and so forth is to be like the ‘Caṇḍāla,’ on the ground of their being mentioned along with this latter, and this on the principle of the ‘stick and the cake’ (where the stick being placed within the cake, what happens to the one happens to the other also). — (13)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.14

Section II - Mixed Castes

पुत्रा येऽनन्तरस्त्रीजाः क्रमेणोक्ता द्विजन्मनाम् ।
ताननन्तरनाम्नस्तु मातृदोषात् प्रचक्षते ॥१४॥

putrā ye'nantarastrījāḥ krameṇoktā dvijanmanām |
tānanantaranāmnastu mātṛdoṣāt pracakṣate ||14||

The sons of twice-born men from women of the next lower caste, who have been enunciated in due order, are called by the name of the lower caste, on account of the taint attaching to their mothers. — (14)

Medhātithi’s commentary (manubhāṣya):

The child born of the Brāhmaṇa on the Kṣatriya or the Vaiśya mother, as also one born of the Kṣatriya father from the Vaiśya or the Śūdra mother, — they call by the name of the lower caste; i.e., their caste is the next lower in the natural order; which means that they are of their mother’s caste.

Ṃuch significance is not meant to attach to the term ‘next lower,’ hence it is added — ‘on account of the taint attaching to their mothers.’ That is they are not affected by the superior caste of their father. Hence, even though in reality they belong to ‘mixed castes,’ yet they have been declared to be of their mother’s caste. And this means that the proper sacramental rites should be performed. Apart from the present text, there is nothing to indicate that for the persons concerned the sacramental rites proper for the Kṣatriya and Vaiśya should be performed. And the reason is that like the mule, their caste is a totally different one. But since the present text declares that they are of their mother’s caste, there can be nothing wrong in the performance of their sacramental rites. — (14)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtikaumudī (p. 4), which adds the following notes: — ‘Anantarastrījāḥ,’ born of wives of inferior castes; — ‘mātṛdoṣāt,’ by reason of the inferiority of the mother’s caste, — ‘anantaranāmnaḥ,’ named after the mother’s caste.

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.15-18

Section II - Mixed Castes

ब्राह्मणादुग्रकन्यायामावृतो नाम जायते ।
आभीरोऽम्बष्ठकन्यायामायोगव्यां तु धिग्वणः ॥१५॥

आयोगवश्च क्षत्ता च चण्डालश्चाधमो नृणाम् ।
प्रातिलोम्येन जायन्ते शूद्रादपसदास्त्रयः ॥१६॥

वैश्यान् मागधवैदेहौ क्षत्रियात् सूत एव तु ।
प्रतीपमेते जायन्ते परेऽप्यपसदास्त्रयः ॥१७॥

जातो निषादात्शूद्रायां जात्या भवति पुक्कसः ।
शूद्राज् जातो निषाद्यां तु स वै कुक्कुटकः स्मृतः ॥१८॥

brāhmaṇādugrakanyāyāmāvṛto nāma jāyate |
ābhīro'mbaṣṭhakanyāyāmāyogavyāṃ tu dhigvaṇaḥ ||15||

āyogavaśca kṣattā ca caṇḍālaścādhamo nṛṇām |
prātilomyena jāyante śūdrādapasadāstrayaḥ ||16||

vaiśyān māgadhavaidehau kṣatriyāt sūta eva tu |
pratīpamete jāyante pare'pyapasadāstrayaḥ ||17||

jāto niṣādātśūdrāyāṃ jātyā bhavati pukkasaḥ |
śūdrāj jāto niṣādyāṃ tu sa vai kukkuṭakaḥ smṛtaḥ ||18||

The ‘Āvṛta’ is born from the Brāhmaṇa on the ‘ugra’ maiden, the ‘Ābhīra’ on the ‘Ambaṣṭha’ maiden and the ‘Dhigvaṇa’ on the ‘Āyogava’ maiden. — (15)

From the Śūdra spring in the inverse order three low-born sons — the ‘Āyogava’ the ‘Kṣattṛ,’ and the ‘Caṇḍāla,’ the lowest of men. — (16)

From the Vaiśya are born in the inverse order the ‘Māgadha’ and the ‘Vaideha’; but from the Kṣatriya, the ‘Sūta’ only; these three being the other ‘low-born’ ones. — (17)

One born from the ‘Niṣāda’ on the Śūdra woman is a ‘Pukkasa’ by caste; but one born from the Śūdra on the ‘Niṣāda’ woman is called the ‘Kukkaṭaka’. — (18)

Medhātithi’s commentary (manubhāṣya):

(verses 10.15-18)

The ‘Niṣāda’ meant here is not the caste born from the Brāhmaṇa on the Śūdra girl, which has been described above (Verse 8), but the child born in the ‘inverse order,’ which is going to be mentioned later on. That this must be so is clear from the fact that the present context deals with ‘inverse-born castes;’ it being well-known that the ‘Pukkasa’ is a caste of this latter class. — (15- 18)

Explanatory notes by Ganganath Jha:

(verse 10.16)

“Kullūka thinks that the Pratilomas are enumerated once more in order to show that they are unfit to fulfil the duties of sons.” — Buhler.

This verse is quoted in Parāśaramādhava (Ācāra, p. 513).

(verse 10.17)

This verse is quoted in Parāśaramādhava (Ācāra, p. 514).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.19

Section II - Mixed Castes

क्षत्तुर्जातस्तथोग्रायां श्वपाक इति कीर्त्यते ।
वैदेहकेन त्वम्बष्ठ्यामुत्पन्नो वेण उच्यते ॥१९॥

kṣatturjātastathogrāyāṃ śvapāka iti kīrtyate |
vaidehakena tvambaṣṭhyāmutpanno veṇa ucyate ||19||

One born from the ‘Kṣattṛ’ on the ‘Ugrā’ woman is called ‘Śvapāka;’ and one begotten by the ‘Vaideha’ on the ‘Ambaṣṭha’ woman is called ‘Veṇa.’ — (19)

Medhātithi’s commentary (manubhāṣya):

The women are of the ‘inversely’ mixed castes, and the men of the ‘naturally mixed castes;’ from the union of these are born the ‘Śvapāka’ and the ‘Veṇa’, both inversely mixed castes. — (19)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyascitta, p. 56).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.20

Section II - Mixed Castes

द्विजातयः सवर्णासु जनयन्त्यव्रतांस्तु यान् ।
तान् सावित्रीपरिभ्रष्टान् व्रात्यानिति विनिर्दिशेत् ॥२०॥

dvijātayaḥ savarṇāsu janayantyavratāṃstu yān |
tān sāvitrīparibhraṣṭān vrātyāniti vinirdiśet ||20||

The sons that the twice-born men beget on wives of equal caste, but who, not fulfilling their sacred duties, become excluded from the Sāvitrī — should be designated as ‘Vrātyas’ (apostates). — (20)

Medhātithi’s commentary (manubhāṣya):

These do not belong to any inversely mixed caste; and yet they are mentioned here with a view to what follows in the following verses.

‘The sons begotten by the twice-born men on wives of the same caste’, — if they deviate from the duties in connection with the Veda — i.e., if they fail to become regular Religious Students and so forth, — and as such ‘become excluded from the Sāvitrī’, — and hence fail to pass through the Initiatory Ceremony, — they should be designated as ‘Apostates.’

‘Avratān janayanti’ — would not be the right construction; because when children are born they are neither ‘fulfillers,’ nor ‘non-fulfillers,’ ‘of sacred duties;’ since the Initiatory Rite is prescribed as to be performed only after the child has been born. Hence the term ‘avratān,’ ‘not fulfilling their sacred duties,’ has to be taken as representing what is meant by the definition of the ‘Apostate’ as provided here, — such representing being necessary for the setting forth of what follows.

Some people read — ‘avratāyāñjanayanti tan vrātyān, etc.’ — ‘they should designate as Apostates those whom the twice-born men beget on wives who are unfaithful.’

But this is not right; as this would be incompatible with the accepted definition of the ‘Apostate’. — (20)

Explanatory notes by Ganganath Jha:

This verse is quoted in Prāyaścittaviveka (p. 87).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.21

Section II - Mixed Castes

व्रात्यात् तु जायते विप्रात् पापात्मा भूर्जकण्टकः ।
आवन्त्यवाटधानौ च पुष्पधः शैख एव च ॥२१॥

vrātyāt tu jāyate viprāt pāpātmā bhūrjakaṇṭakaḥ |
āvantyavāṭadhānau ca puṣpadhaḥ śaikha eva ca ||21||

From the ‘Apostate’ Brāhmaṇa is born the evil- natured ‘Bhṛjjakaṇṭaka,’ the Āvantya, the ‘Vāṭadhāna’ the ‘Puṣpadha,’ and the ‘Śaikha.’ — (21)

Medhātithi’s commentary (manubhāṣya):

‘On wives of the same caste’ — of the preceding verse — is to be construed with this also.

Though the caste of the women is not specified in this text, and yet it being necessary to know her caste, we learn it from another Smṛti, where it is said that — ‘The, son born to the Brāhmaṇa from a Vaiśya woman is called Bhṛjjakanṭaka’ (Gautama, 4.20).

The characteristic of this caste is stated — ‘evil-natured.’ The one described before (under 8) is not ‘evil-natured,’ because he is born ‘in the natural order’; the one mentioned here is rightly decried, because he is born of an Apostate for whom the sacramental rites have not been performed, and is, as such, not entitled to any religious acts.

The several names are mentioned not merely by way of synonyms, but in order to show by what names the particular mixed caste is known in different countries.

The older writers however explain that the second and following names are those of the successive descendants of the ‘Bhṛjjakaṇṭaka.’ That is, the son born from the Brāhmaṇa mother is the ‘Bhṛjjakaṇṭaka,’ that born from the ‘Āvantya’ mother is the ‘Āvantya’ or the ‘Vāṭadhāna’; from the ‘Vaṭadhāna’ mother is born the ‘Puṣpadha,’ and from the ‘Puṣpadha’ the ‘Shaikha,’ and so on. — (21)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.22-23

Section II - Mixed Castes

झल्लो मल्लश्च राजन्याद् व्रात्यात्निच्छिविरेव च ।
नटश्च करणश्चैव खसो द्रविड एव च ॥२२॥

वैश्यात् तु जायते व्रात्यात् सुधन्वाऽचार्य एव च ।
कारुषश्च विजन्मा च मैत्रः सात्वत एव च ॥२३॥

jhallo mallaśca rājanyād vrātyātnicchivireva ca |
naṭaśca karaṇaścaiva khaso draviḍa eva ca ||22||

vaiśyāt tu jāyate vrātyāt sudhanvā'cārya eva ca |
kāruṣaśca vijanmā ca maitraḥ sātvata eva ca ||23||

From the ‘Apostate’ Kṣatriya is born the ‘Jhalla,’ the ‘Malla,’ the ‘Licchivi,’ the ‘Naṭa,’ the ‘Karaṇa’ the ‘Khasa’ and the ‘Draviḍa.’ — (22)

And from the ‘Apostate’ Vaiśya is born the ‘Sudhanvan’ the ‘Ācārya,’ the ‘Karuṣa,’ the ‘Vijanman,’ the ‘Maitra’ and the ‘Sāttvata.’ — (23)

Medhātithi’s commentary (manubhāṣya):

(verses 10.22-23)

These several Castes should be known by these names. — (22-23)

Explanatory notes by Ganganath Jha:

(verse 10.22)

“As ‘a’ and ‘i’ are constantly exchanged ‘licchivi’ may be considered as a vicarious form for ‘licchavi,’ and it may be assumed that the Manusaṃhitā considered the famous Kṣatriya race of Magadha and Nepal as unorthodox.” — (Buhler).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.24

Section II - Mixed Castes

व्यभिचारेण वर्णानामवेद्यावेदनेन च ।
स्वकर्मणां च त्यागेन जायन्ते वर्णसङ्कराः ॥२४॥

vyabhicāreṇa varṇānāmavedyāvedanena ca |
svakarmaṇāṃ ca tyāgena jāyante varṇasaṅkarāḥ ||24||

‘Confused castes’ are produced by infidelity among the castes, by the marrying of women unfit for marriage, and by the neglect of one’s duties. — (24)

Medhātithi’s commentary (manubhāṣya):

‘Infidelity’ — Adultery, with women of the same caste, either unmarried, or married to others either in the ‘natural’ or the ‘inverse’ order.

‘The marrying of women unfit for marriage,’ — i.e., those that should not be married; e.g., sister, grand-daughter and so forth.

‘Neglect of one’s duties’ — such as Initiation, study of the Veda and so forth; — according to some people the profession of the Kṣatriya also would be the Brāhmaṇa’s ‘duty’ if it happens to have been followed in the family for two or three generations. — (24)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.25

Section II - Mixed Castes

सङ्कीर्णयोनयो ये तु प्रतिलोमानुलोमजाः ।
अन्योन्यव्यतिषक्ताश्च तान् प्रवक्ष्याम्यशेषतः ॥२५॥

saṅkīrṇayonayo ye tu pratilomānulomajāḥ |
anyonyavyatiṣaktāśca tān pravakṣyāmyaśeṣataḥ ||25||

I am going to describe those persons of mixed origin who are born in the natural and in the inverse order and are mutually connected. — (25)

Medhātithi’s commentary (manubhāṣya):

‘Connection’ means relationship — of ‘natural’ sons with those of the ‘inverse’ order, and also with others of the ‘natural’ order, — of sons of the ‘inverse’ order with other sons of the same kind as also with those of the ‘natural’ order.

This verse serves to introduce the enumeration of the names in the following verses. — (25)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.26

Section II - Mixed Castes

सूतो वैदेहकश्चैव चण्डालश्च नराधमः ।
मागधः तथाऽयोगव एव च क्षत्रजातिश्च ?? ॥२६॥

sūto vaidehakaścaiva caṇḍālaśca narādhamaḥ |
māgadhaḥ tathā'yogava eva ca kṣatrajātiśca ?? ||26||

(1) the ‘Sūta’ (2) the ‘Vaideha,’ the ‘Caṇḍāla,’ the lowest of men, (4) the ‘Māgadha,’ (5) the ‘Kṣattṛ’ caste, and (6) the ‘Āyogava.’ — (26)

Medhātithi’s commentary (manubhāṣya):

These ‘inverse’ castes, defined above, are mentioned here, for the purpose of laying down what follows. — (26)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.27

Section II - Mixed Castes

एते षट् सदृशान् वर्णाञ्जनयन्ति स्वयोनिषु ।
मातृजात्यां प्रसूयन्ते प्रवारासु च योनिषु ॥२७॥

ete ṣaṭ sadṛśān varṇāñjanayanti svayoniṣu |
mātṛjātyāṃ prasūyante pravārāsu ca yoniṣu ||27||

These six beget similar castes on women belonging to the same caste as themselves; so also those belonging to the mother’s caste procreate (on women of the same caste), as also on women of higher castes. — (27)

Medhātithi’s commentary (manubhāṣya):

‘These’ — the ‘Sūta’ and the other sons of the ‘inverse order’ — ‘beget similar castes on women belonging to the same caste as themselves,’ — i.e., children belonging to the same caste; e.g., on a ‘Sūta’ mother, the ‘Sūta’ father begets a son of the ‘Sūta’ caste; similarly on a ‘Caṇḍāla’ mother the ‘Chaṇḍāla’ father begets a son of the ‘Caṇḍāla’ caste.

‘So also those belonging to the mother’s caste procreate’ — the sons of the ‘natural order,’ who belong to their mother’s caste, — those described above as ‘called by the name of the lower caste.’ (14).

These also beget sons of their own caste on women belonging to the same caste as themselves; e.g., the ‘Ambaṣṭha’ father on the ‘Ambaṣṭha’ mother. So also on a Vaiśya woman, a person of the lower caste, begets Vaiśyas; because of the mention of the ‘mother’s caste.’

Others read ‘mātṛjātau prasūyante’; and this means as follows: — On women of their own caste, — i.e., the ‘Ambaṣṭha’ and the rest, — as also on those of their mother’s caste — i.e., the Vaiśya — they beget sons of the same caste as themselves.

Though the ‘Ambaṣṭha’ and the rest are superior to the pure Vaiśya, yet the text speaks of equality; because both are equally entitled to the rights and privileges of the Vaiśya.

That ‘sons of the natural order’ are meant is indicated by the term ‘mother’s caste’, — even though the context clearly pertains to ‘sons of the inverse order.’

‘As also on women of higher castes’ — People, born in the ‘inverse order,’ having intercourse with women of higher castes, beget sons; and these are of a lower status, — this being understood from the consideration of what follows.

As a matter of fact, sons begotten by the ‘Āyogava’ and the rest on ‘Āyogava’ women do not obtain the title of ‘Āyogava’; and the ‘similarity’ meant is simply that they are of the ‘inverse order’; and when some sons are declared to be of a ‘lower status,’ this is based upon the relative status (of the several kinds of sons of the inverse order).

Thus the meaning of the sentence comes to be that — ‘From persons born in the inverse order are born persons of the same order, on women belonging to the same or to higher castes.’ — (27)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.28

Section II - Mixed Castes

यथा त्रयाणां वर्णानां द्वयोरात्माऽस्य जायते ।
आनन्तर्यात् स्वयोन्यां तु तथा बाह्येष्वपि क्रमात् ॥२८॥

yathā trayāṇāṃ varṇānāṃ dvayorātmā'sya jāyate |
ānantaryāt svayonyāṃ tu tathā bāhyeṣvapi kramāt ||28||

As to one his own alter-ego is born from two out of the three nearest castes, as also from his own caste, — even so is the order among those out of the outer circle. — (28)

Medhātithi’s commentary (manubhāṣya):

‘For one’ — to the Brāhmaṇa — ‘his alter-ego is born from two out of the three castes — i.e., from the Kṣatriya and Vaiśya woman is born a son invested with the character of the ‘double birth,’ — ‘as also from his own caste’ Thus on three castes the Brāhmaṇa begets ‘twice-born men.’

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