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‘Even so is among men of the outer circle’; — i.e., sons born in the ‘inverse order,’ for the Vaiśya and the Kṣatriya father from the Kṣatriya and the Brāhmaṇa mother, respectively, are invested with the ‘double birth.’

And when these sons are invested with ‘double birth,’ they should have the Initiatory Ceremony performed for them; as is going to be added — ‘These six partake of the character of twice-born persons.’ (41)

The only difference however is that those born ‘in the inverse order’ take the mother’s caste.

As we are going to explain later on, all this is mere commendatory exaggeration. — (28)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 405).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.29

Section II - Mixed Castes

ते चापि बाह्यान् सुबहूंस्ततोऽप्यधिकदूषितान् ।
परस्परस्य दारेषु जनयन्ति विगर्हितान् ॥२९॥

te cāpi bāhyān subahūṃstato'pyadhikadūṣitān |
parasparasya dāreṣu janayanti vigarhitān ||29||

Those also beget on each other’s wives several ‘alien’ sons, greatly tainted and despised. — (29)

Medhātithi’s commentary (manubhāṣya):

‘Those’ — the six castes, ‘Āyogavas’ and the rest — beget several alien sons, on each other’s wives; — i.e., the Kṣattṛ on the wife of the ‘Āyogava’ and so forth, — ‘beget sons, despised’ — lower in grade than their father, — e.g., the Āyogava begets on the wife of the Kṣattṛ, a son who is more ‘alien’ than himself; and one still more ‘alien’ on the wife of the Caṇḍāla, and so forth. — (29)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.30

Section II - Mixed Castes

यथैव शूद्रो ब्राह्मण्यां बाह्यं जन्तुं प्रसूयते ।
तथा बाह्यतरं बाह्यश्चातुर्वर्ण्ये प्रसूयते ॥३०॥

yathaiva śūdro brāhmaṇyāṃ bāhyaṃ jantuṃ prasūyate |
tathā bāhyataraṃ bāhyaścāturvarṇye prasūyate ||30||

As the Śūdra begets an ‘alien’ being on a Brāhmaṇa woman, — even so an alien propagates on females of the four castes, a still more alien being. — (30)

Medhātithi’s commentary (manubhāṣya):

The birth of sons among persons of the ‘inverse’ castes themselves, from each other’s wives has been described. Now the birth of sons from women of the four castes is described.

The verbal root ‘Sū’ (to be born) has been used in this text as synonymous with to produce; ‘prasūyate’ moaning begets.

This is indicated in the next verse. — (30)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.31

Section II - Mixed Castes

प्रतिकूलं वर्तमाना बाह्या बाह्यतरान् पुनः ।
हीना हीनान् प्रसूयन्ते वर्णान् पञ्चदशैव तु ॥३१॥

pratikūlaṃ vartamānā bāhyā bāhyatarān punaḥ |
hīnā hīnān prasūyante varṇān pañcadaśaiva tu ||31||

Aliens behaving discordantly, beget fifteen castes, still more alien, disgraced and not disgraced. — (31)

Medhātithi’s commentary (manubhāṣya):

Each caste gives rise to several ‘mixed castes;’ from some castes proceed castes in the ‘natural order,’ and from some in the ‘inverse order,’ while from some both ‘natural’ and ‘inverse.’ From the Brāhmaṇa only those in the ‘natural’ order (1-3) and from the Śūdra only those in the ‘inverse’ older (4-6); and from the Kṣatriya and the Vaiśya proceed those in the ‘natural’ order, as well as those in the ‘inverse’ order. From the Kṣatriya proceed two ‘natural,’ and one ‘inverse’ sub-caste; (1-9) from the Vaiśya two ‘inverse’ and one ‘natural’ (9-12).

These make twelve sub-castes, ‘natural’ and ‘inverse.’

When each of these has intercourse with women of each of the four castes, they give rise to four divisions of each of these twelve.

Among these some are ‘disgraced,’ and others ‘not disgraced’; but all of them are ‘still more alien’ than their fathers; — what is meant by this ‘alien’ character is that they are several degrees removed from their parents, specially on account of their having fallen off from their sacred duties.

All this is explained by means of examples.

We shall enumerate the ‘inverse’ sub-castes in detail — (A) The Āyogava, born from the Śūdra father and the Vaiśya mother, begets four sons on women of the Brāhmaṇa the Kṣatriya, the Vaiśya and the Śūdra castes; these along with the Āyogava himself make five. Similarly the Kṣattṛ and the Caṇḍāla. Thus of the Śūdra there are three groups of five; which make fifteen; (B) Similarly born of the Vaiśya father there are two ‘inverse’ sub-castes, — the ‘Māgadha’ born of a Kṣatriya mother and the ‘Vaidehaha’ of a Brāhmaṇa mother; of the Śūdra mother, the son born is of the ‘natural’ order. Of these when the son born of the Śūdra mother begets sons on the four castes, then the same process takes place. When he has intercourse with a Śūdra woman, then the sub-caste that is born is a degree lower than himself; similarly having intercourse with a Vaiśya woman, he begets one still lower. (C) But those born to the Śūdra father from the Brāhmaṇa and the Kṣatriya women are ‘superior.’ Thus it is that while some are ‘disgraced,’ others are ‘not disgraced.’ The same holds good regarding the Brāhmaṇa and the Kṣatriya father. But in the case of the Brāhmaṇa there is this peculiarity that to him all the sons that are born are in the ‘natural’ order. A combination among these sub-castes gives rise to endless divisions. This is what has been spoken of above (in 29) — ‘that beget many alien sons etc.’

‘Discordantly’ — contrary to law.

‘Behaving’ — having intercourse.

‘Hīnāhīnān’ — is one compound word. Or (taken as two distinct words), it may mean — ‘while disgraced themselves (hīnāḥ) they beget sons not disgraced (ahīnān).

‘Fifteen castes’; — inasmuch as it has been declared that ‘there is no fifth caste’ (Verse 4), the term ‘caste’ must be taken here as used figuratively. — (31)

Explanatory notes by Ganganath Jha:

“Kullūka thinks that the terms vāhya and hīna may either refer (a) to two sets of men or (b) to one only; (a) under the former supposition, the Vāhyas must be understood to be the Pratiloma offering of a śūdra, i.e., Āyogavas, Kṣattṛs and Caṇḍālas, — and the Hīnas the Pratiloma offspring of Kṣatriyas and Vaiśyas i.e., Sūtas, Māgadhas and Vaidehas. Each of these two sets produce fifteen lower races by union with women of the four chief castes and of their own (verse 27): — (b) But if the two terms vāhya and hīna are referred to one set of males only, they must be understood to denote the six Pratilomas, Caṇḍālas, Kṣattṛs, Āyogavas, Vaidehas, Māgadhas and Sūtas; and it must be assumed that the verse refers to unions between these six Pratiloma races alone. Then the lowest among them, the Caṇḍāla may produce, with females of the five higher Pratiloma tribes, five more degraded races; the Kṣattṛ with the four above him, four; the Āyogava with the three above him; the Vaideha, ‘two, and the Māgadha one. The total of 5+4+3+2+1 is thus 15. — Rāghavānanda agrees with this interpretation. — Nārāyaṇa, on the other hand, refers the terms vāhya and hīna to one set of males, the three Pritilamas springing from the Śūdra; and assumes that the verse refers to unions of these three with females of the four principal castes and of their own.” — Buhler.

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.32

Section II - Mixed Castes

प्रसाधनोपचारज्ञमदासं दासजीवनम् ।
सैरिन्ध्रं वागुरावृत्तिं सूते दस्युरयोगवे ॥३२॥

prasādhanopacārajñamadāsaṃ dāsajīvanam |
sairindhraṃ vāgurāvṛttiṃ sūte dasyurayogave ||32||

The ‘Dasyu’ begets on the ‘Āyogava,’ the ‘Sairandhra,’ skilled in toilet and attendance, who, though not a slave, makes his living like a slave, and also lives by catching animals. — (32)

Medhātithi’s commentary (manubhāṣya):

(a) ‘Toilet’ — adorning. — (b) ‘attendance’ — service. That is (a) arranging the hair, painting the body with red powder, sandal-paste and such things; and (b) shampooing of the hand and feet.

The name here mentioned is applied to a man who knows the exact time when to act, and is capable of acting quickly, — all with the motive of making money.

‘Though not a slave, makes his living like a slave’; — i.e., engaged by his master for a term of one year or six months. Or, it may mean that being skilled as above, he is ever, ready, like the slave, to do all he can.

‘Living by catching animals’; — this is a second means of subsistence.

‘Vāgurā’ stands for the killing of wild animals. For the Āryas this is permitted only for the purpose of making offerings to gods and Pitṛs, or of allaying hunger; and not for that of in making a living by selling flesh in the manner of fowlers.

It is under orders of the king that men take to the profession of killing wild animals.

‘Sairandhra’ — by name.

‘Begets’ — produces.

‘Dasyu’ — a mixed caste going to be described below.

‘Āyogava’ — a particular caste of that name. That a female is meant is implied by the sense of the passage. — (32)

Explanatory notes by Ganganath Jha:

‘Dasyu’ — ‘One of the tribes described under verse 45’ (Medhātithi, Govindarāja and Kullūka); — ‘one of this above-mentioned 15 Pratiloma races’ (Nārāyaṇa and Nandana).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.33

Section II - Mixed Castes

मैत्रेयकं तु वैदेहो माधूकं सम्प्रसूयते ।
नॄन् प्रशंसत्यजस्रं यो घण्टाताडोऽरुणोदये ॥३३॥

maitreyakaṃ tu vaideho mādhūkaṃ samprasūyate |
nṝn praśaṃsatyajasraṃ yo ghaṇṭātāḍo'ruṇodaye ||33||

But the ‘Vaideha’ begets the Madhūka-like ‘Maitreyaka,’ who constantly praises men, and serves as the bell-ringer at sunrise. — (33)

Medhātithi’s commentary (manubhāṣya):

‘Maitreyaka’ — by name.

‘Begets’ — i.e., on the ‘Āyogava’ woman.

The ‘Vaidehaka’ — i.e., one who is born from a Brāhmaṇa mother and a Vaiśya father.

‘Maireyaka’ is another reading for ‘Maitreyaka.’

‘Madhūka-like’ — This word expresses a simile; it means that the man is ‘as sweet as the madhūka flower,’ being possessed of a sweet voice. Or, it may mean ‘he who behaves like the madhūka flower’; — the word being formed with the ‘Da’ affix; and the elongation of the second vowel being one that is permitted in the case of several words; the elongation of the first vowel being due to the reflexive affix.

‘Who praise men constantly’ — and are called on that account ‘bards.’

‘At sun-rise’ — at the time of the rising of the sun, — these people ring the bell; with a view to awaken the King and other rich men.

The caste here mentioned is begotten on the ‘Āyogava’ woman, — she being the woman mentioned in this connection. — (33)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.34

Section II - Mixed Castes

निषादो मार्गवं सूते दासं नौकर्मजीविनम् ।
कैवर्तमिति यं प्राहुरार्यावर्तनिवासिनः ॥३४॥

niṣādo mārgavaṃ sūte dāsaṃ naukarmajīvinam |
kaivartamiti yaṃ prāhurāryāvartanivāsinaḥ ||34||

The ‘Niṣāda’ begets the ‘Mārgava’ or ‘Dāsa,’ who subsists by working the boat, and whom the inhabitants of Āryāvarta call ‘Kaivarta.’ — (34)

Medhātithi’s commentary (manubhāṣya):

Inasmuch as the present context deals with the castes of the ‘inverse’ order, the ‘Niṣāda’ meant here cannot be the one described above as ‘one born of the Brāhmaṇa father and the Śūdra mother;’ it must stand for some other ‘inverse’ caste, akin to the ‘Daṣyu.’

He begets — produces on the ‘Āyogava’ woman, — the ‘inverse’ caste called ‘Mārgava.’

The other two names of this caste are ‘Dāsa’ and ‘Kaivarta.’

‘Āryāvarta’ is well-known.

The working of the boat is the livelihood — means of subsistence — for this caste — (34)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.35

Section II - Mixed Castes

मृतवस्त्रभृत्स्वनारीषु गर्हितान्नाशनासु च ।
भवन्त्यायोगवीष्वेते जातिहीनाः पृथक् त्रयः ॥३५॥

mṛtavastrabhṛtsvanārīṣu garhitānnāśanāsu ca |
bhavantyāyogavīṣvete jātihīnāḥ pṛthak trayaḥ ||35||

These three, devoid of caste, are severally born from ‘Āyogava’ women, who wear the clothes of the dead, are ignoble, and eat despised food. — (35)

Medhātithi’s commentary (manubhāṣya):

The caste of the mother of the three castes just mentioned, ending with the ‘Mārgava,’ having not been mentioned, the present verse gives the purpose of specifiying that caste.

All these are born from ‘Āyogava’ women.

The qualifications of these women are next added — ‘Who wear the clothes of the dead’ — i .e., those who put on the clothes found on dead bodies.

‘Ignoble’ — Untouchable.

They eat ‘despised food’ — i.e., leavings. — (35)

Explanatory notes by Ganganath Jha:

‘Vaidehikāt’ — ‘From a Vaidehika father, by women of the Kārāvara and Niṣāda castes (Medhātithi and Kullūka); — by women of the Vaideha caste’ (Govindarāja).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.36

Section II - Mixed Castes

कारावरो निषादात् तु चर्मकारः प्रसूयते ।
वैदेहिकादन्ध्रमेदौ बहिर्ग्रामप्रतिश्रयौ ॥३६॥

kārāvaro niṣādāt tu carmakāraḥ prasūyate |
vaidehikādandhramedau bahirgrāmapratiśrayau ||36||

From the ‘Niṣāda’ is born of the ‘Kārāvara,’ who works in leather; and from the ‘Vaiḍehaka’ the ‘Andhra’ and the ‘Meda,’ who have their dwellings outside the village. — (36)

Medhātithi’s commentary (manubhāṣya):

In view of the term ‘on Vaideha woman’ occurring later on (37), the meaning must be that ‘on the Vaideha woman, from the Niṣāda is born the Kārāvara.’

From the Vaidehaha are born the two castes ‘Andhra’ and ‘Meda,’ — on what women? — on the Kāravara and the Niṣāda women respectively. That such is the meaning is implied by the fact of these two being the last spoken of. We explain the verse to mean this in view of the fact that an entirely different caste is born from the Vaideha father on a Vaideha mother. Thus then what is meant is that from the father of the same caste are born two different castes, — this difference being due to the difference in the castes of the mothers.

‘Outside the village’ — is their ‘dwelling,’ livinghouse. — (36)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.37

Section II - Mixed Castes

चण्डालात् पाण्डुसोपाकस्त्वक्सारव्यवहारवान् ।
आहिण्डिको निषादेन वैदेह्यामेव जायते ॥३७॥

caṇḍālāt pāṇḍusopākastvaksāravyavahāravān |
āhiṇḍiko niṣādena vaidehyāmeva jāyate ||37||

On the ‘Vaideha’ woman from the ‘Caṇḍāla’ is born the ‘Paṇḍusopāka’ who deals in bamboos; as also the ‘Āhiṇḍika’ from the ‘Niṣāda.’ — (37)

Medhātithi’s commentary (manubhāṣya):

‘From the Caṇḍāla, on the Vaideha woman, is born’, the caste, named Paṇḍusopāka.

His livelihood is next stated. — He ‘deals in bamboos’, — ‘tvaksāra’ being a name of the Bamboo; it is by bamboos, — i.e., by buying and selling bamboos and by making mats and other things — that these people live.

‘From the Niṣāda’ — on the same woman — is born the Āhiṇḍika. The livelihood of these men may be the one implied by the name itself (i.e., snake-catching), or something else may be found out — (37)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.38

Section II - Mixed Castes

चण्डालेन तु सोपाको मूलव्यसनवृत्तिमान् ।
पुक्कस्यां जायते पापः सदा सज्जनगर्हितः ॥३८॥

caṇḍālena tu sopāko mūlavyasanavṛttimān |
pukkasyāṃ jāyate pāpaḥ sadā sajjanagarhitaḥ ||38||

By the ‘Caṇḍāla,’ on the ‘Pukkasa’ woman is begotten the ‘Sopāka,’ whose livelihood consists of death, and who are wicked and despised by good people. — (38)

Medhātithi’s commentary (manubhāṣya):

‘Vyasana’ is suffering; — the ‘mūla,’ of it is killing; what is meant is that the livelihood of these men is the executing of criminals, the carrying of the dead bodies of men dying without any relations, the taking away of their clothes, eating the cakes offered to the dead, and so forth.

This caste is born from the ‘Caṇḍāla’ on the ‘Pukkasa’ woman.

Or, ‘mūla’ may be taken as standing for the roots of trees, and the ‘vyasana’ would stand for the dissecting of these; and this forms their livelihood. That is, they live by selling the roots and other things extracted out of the trees that have been cut down. — (38)

Explanatory notes by Ganganath Jha:

‘Mūlavyasanavṛttimān’ — ‘Who lives by executing criminals.’ (Govindarāja and Rāghavānanda); — ‘who lives by digging roots for selling them as medicines or for curing homorhoids (hemorrhoids?)’ (Nārāyaṇa and Nandana).

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.39

Section II - Mixed Castes

निषादस्त्री तु चण्डालात् पुत्रमन्त्यावसायिनम् ।
श्मशानगोचरं सूते बाह्यानामपि गर्हितम् ॥३९॥

niṣādastrī tu caṇḍālāt putramantyāvasāyinam |
śmaśānagocaraṃ sūte bāhyānāmapi garhitam ||39||

The ‘Niṣāda’ woman bears to the ‘Caṇḍāla’ the son called ‘Antyāvasāyin,’ working in the cremation-ground, despised even by out-casts. — (39)

Medhātithi’s commentary (manubhāṣya):

They call the Antyāvasāyin also ‘Chaṇḍāla’

Or ‘Antyāvasāyin’ may be the name of the caste born from the ‘Niṣāda’ mother and the ‘Chaṇḍāla’ father.

‘Working in the cremation-ground’ — i.e., living by burning the dead body and so forth.

He is to be regarded as more despised than even the ‘Chaṇḍāla.’

As a matter of fact, the number of mixed castes is endless. Hence what the text has done is to give merely an indication of a few of them. — (39)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.40

Section II - Mixed Castes

सङ्करे जातयस्त्वेताः पितृमातृप्रदर्शिताः ।
प्रच्छन्ना वा प्रकाशा वा वेदितव्याः स्वकर्मभिः ॥४०॥

saṅkare jātayastvetāḥ pitṛmātṛpradarśitāḥ |
pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ ||40||

These castes, proceeding from mixtures, have been described in relation to their fathers and mothers; and whether manifest or unmanifest, they may be known by their occupations. — (40)

Medhātithi’s commentary (manubhāṣya):

The ‘occupations’ that have been just described, — such as dealing in bamboos and so forth, — by means of these even the little known castes of the ‘Sopāka’ and the rest can be known.

All these have been described through the character of their fathers and mothers.

‘Manifest or unmanifest,’ — they shall be known as belonging to those castes.

In the case of the ‘Āyogavī,’ the description was through the caste of the mother, and it was through that of the father in the case of the description of the ‘Andhra’ and the ‘Meda’ as born from the ‘Niṣāda’ and the ‘Vaidehaka’ fathers respectively. — (40)

Comparative notes by various authors:

(verses 10.6-41)

See Comparative notes for Verse 10.6.

VERSE 10.41 [Status of the Mixed Castes]

Section III - Status of the Mixed Castes

स्वजातिजानन्तरजाः षट् सुता द्विजधर्मिणः ।
शूद्राणां तु सधर्माणः सर्वेऽपध्वंसजाः स्मृताः ॥४१॥

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