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The householder shall not give the food with his own hands; he shall cause it to be given by his servants, in the manner described above.

The prohibition of wandering about at night in villages, and cities is with a view to prevent the chance of people being touched. — (54)

Explanatory notes by Ganganath Jha:

“Govindarāja and Nārāyaṇa take the beginning of the verse differently — Their food shall be given to them by others in a broken vessel.” — Buhler.

VERSE 10.55

Section VI - Other Functions of the Mixed Castes

दिवा चरेयुः कार्यार्थं चिह्निता राजशासनैः ।
अबान्धवं शवं चैव निर्हरेयुरिति स्थितिः ॥५५॥

divā careyuḥ kāryārthaṃ cihnitā rājaśāsanaiḥ |
abāndhavaṃ śavaṃ caiva nirhareyuriti sthitiḥ ||55||

During the day they may go about on business distinguished by royal signs; they shall carry out corpses of people without relations; such is the law. — (55)

Medhātithi’s commentary (manubhāṣya):

‘During the day’ — they ‘go about on business,’ — ‘i.e., for the purpose of effecting purchases and sales; or on the King’s business, for looking after rejoicings in the city and such other purposes. All this time too they shall be ‘distinguished by royal signs’ — i.e., marked by such signs as those of the thunderbolt and the like, which may be determined by the King; — or by carrying on their shoulder the axe or the chopper or some such weapon as is used in the execution of criminals. — (55)

Explanatory notes by Ganganath Jha:

‘Chihnitāḥ’ — ‘Distinguished — by a thunder-bolt or some such weapon carried on the shoulder’ (Medhātithi), — “by sticks and so forth (Govindarāja), — ‘by iron ornaments and peacock’s feathers’ (Nārāyaṇa), — ‘branded on the forehead and other parts of the body’ (Rāghavananda).

VERSE 10.56

Section VI - Other Functions of the Mixed Castes

वध्यांश्च हन्युः सततं यथाशास्त्रं नृपाज्ञया ।
वध्यवासांसि गृह्णीयुः शय्याश्चाभरणानि च ॥५६॥

vadhyāṃśca hanyuḥ satataṃ yathāśāstraṃ nṛpājñayā |
vadhyavāsāṃsi gṛhṇīyuḥ śayyāścābharaṇāni ca ||56||

They shall always execute criminals, in accordance with law, under the orders of the king; and they shall take away the clothes, the beds and the ornaments of those executed. — (56)

Medhātithi’s commentary (manubhāṣya):

All this has been already described. — (56)

VERSE 10.57 [Men of Impure Origin: their Characteristics]

Section VII - Men of Impure Origin: their Characteristics

वर्णापेतमविज्ञातं नरं कलुषयोनिजम् ।
आर्यरूपमिवानार्यं कर्मभिः स्वैर्विभावयेत् ॥५७॥

varṇāpetamavijñātaṃ naraṃ kaluṣayonijam |
āryarūpamivānāryaṃ karmabhiḥ svairvibhāvayet ||57||

The man of impure origin, who is devoid of caste, unknown, a non-Aryan, even though having the appearance of an Aryan, — one shall discover by his acts. — (57)

Medhātithi’s commentary (manubhāṣya):

‘Devoid of caste’ — fallen off from the four castes.

‘Unknown’ — i.e., there being doubts regarding his parentage, known to be born illegitimately.

‘By acts’ — going to be described, — as also by the distinctive features of their character, — they shall be recognised. That is, if a man is found to be addicted to wicked acts, and of cruel disposition, and if his parentage is doubtful, it should be concluded that he is of low birth, born illegitimately. — (57)

Comparative notes by various authors:

(verses 10.57-61)

Vaśiṣṭha (18.7). — ‘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 caste attaches, because they are destitute of virtue and good conduct.”’

Viṣṇu (16.17). — ‘All members of the mixed castes may be found out by their deeds, whether their descent has been kept secret or is generally known.’

Mahābhārata (13.48.41-44). — ‘The purity of one’s birth can be found out from his deeds (then the same as Manu 58 and 59).’

VERSE 10.58

Section VII - Men of Impure Origin: their Characteristics

अनार्यता निष्ठुरता क्रूरता निष्क्रियात्मता ।
पुरुषं व्यञ्जयन्तीह लोके कलुषयोनिजम् ॥५८॥

anāryatā niṣṭhuratā krūratā niṣkriyātmatā |
puruṣaṃ vyañjayantīha loke kaluṣayonijam ||58||

Snobbishness, harshness, cruelty, and proneness to neglect duties, mark the man of impure origin in this world. — (58)

Medhātithi’s commentary (manubhāṣya):

That man is called a ‘snob’ in whose character jealousy and envy form the predominant features, who is entirely selfish; and he is called ‘cruel’ when he is addicted to greed and injuring others.

‘Neglect of duties’ — omission of prescribed duties. These characteristics betray the man of low origin. — (58)

Comparative notes by various authors:

(verses 10.57-61)

See Comparative notes for Verse 10.57.

VERSE 10.59

Section VII - Men of Impure Origin: their Characteristics

पित्र्यं वा भजते शीलं मातुर्वोभयमेव वा ।
न कथं चन दुर्योनिः प्रकृतिं स्वां नियच्छति ॥५९॥

pitryaṃ vā bhajate śīlaṃ māturvobhayameva vā |
na kathaṃ cana duryoniḥ prakṛtiṃ svāṃ niyacchati ||59||

The base-born man bears the character or his father, or of his mother, or of both; he can never conceal his origin. — (59)

Medhātithi’s commentary (manubhāṣya):

‘Base-born’ — of mixed origin.

‘His origin’; — he cannot hide his birth. — (59)

Comparative notes by various authors:

(verses 10.57-61)

See Comparative notes for Verse 10.57.

VERSE 10.60

Section VII - Men of Impure Origin: their Characteristics

कुले मुख्येऽपि जातस्य यस्य स्याद् योनिसङ्करः ।
संश्रयत्येव तत्शीलं नरोऽल्पमपि वा बहु ॥६०॥

kule mukhye'pi jātasya yasya syād yonisaṅkaraḥ |
saṃśrayatyeva tatśīlaṃ naro'lpamapi vā bahu ||60||

Even when one is born in a great family, if there be a confusion regarding his parentage, he surely imbibes the traits thereof, to a greater or less extent. — (60)

Medhātithi’s commentary (manubhāṣya):

He imbibes the traits of the man who begot him, and not of him to whom the ‘soil’ belonged (i.e., his mother’s husband), who is known as his ‘father.’ — (60)

Comparative notes by various authors:

(verses 10.57-61)

See Comparative notes for Verse 10.57.

VERSE 10.61

Section VII - Men of Impure Origin: their Characteristics

यत्र त्वेते परिध्वंसाज् जायन्ते वर्णदूषकाः ।
राष्ट्रिकैः सह तद् राष्ट्रं क्षिप्रमेव विनश्यति ॥६१॥

yatra tvete paridhvaṃsāj jāyante varṇadūṣakāḥ |
rāṣṭrikaiḥ saha tad rāṣṭraṃ kṣiprameva vinaśyati ||61||

That kingdom in which such caste-defilers are born of criminal intercourses, speedily perishes, along with the people. — (61)

Medhātithi’s commentary (manubhāṣya):

For this reason the King should prevent such caste-confusions.

‘People’ — inhabitants of the Kingdom.

‘Kingdom’ — the Minister and others. — (61)

Comparative notes by various authors:

(verses 10.57-61)

See Comparative notes for Verse 10.57.

VERSE 10.62 [Improvement in the Status of Castes]

Section VIII - Improvement in the Status of Castes

ब्राह्मणार्थे गवार्थे वा देहत्यागोऽनुपस्कृतः ।
स्त्रीबालाभ्युपपत्तौ च बाह्यानां सिद्धिकारणम् ॥६२॥

brāhmaṇārthe gavārthe vā dehatyāgo'nupaskṛtaḥ |
strībālābhyupapattau ca bāhyānāṃ siddhikāraṇam ||62||

For aliens perfection is secured by unrequitedly giving up the body for the sake of Brāhmaṇas and cows, and in defence of women and children. — (62)

Medhātithi’s commentary (manubhāṣya):

‘Unrequitedly’ — without: receiving any reward.

‘Defence’ — favour.

‘Aliens’ — children born in the ‘inverse order.’

‘Perfection is secured’; — the attaining of a superior caste is called ‘perfection,’ on the ground of its leading up to it; the meaning being that these people come to be born in a caste where they become entitled to the rights and responsibilities of the higher caste.

Or, ‘perfection’ may stand for the attaining of heaven. — (62)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 119): — and in Nṛsiṃhaprasāda (Prāyaścitta 7b.)

Comparative notes by various authors:

Mahābhārata (13.48.34-35). — ‘Rendering help to cows and Brāhmaṇas, and practising sympathy, mercy, truthfulness, forgiveness and protecting others even by one’s own body, — these are the means of success for outcasts.’

Viṣṇu (16.18). — ‘Giving up life, regardless of any reward, in order to save a Brāhmaṇa, or a cow, or for the sake of a woman or a child, — may confer heavenly bliss even upon members of the base castes.’

VERSE 10.63

Section VIII - Improvement in the Status of Castes

अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः ।
एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन् मनुः ॥६३॥

ahiṃsā satyamasteyaṃ śaucamindriyanigrahaḥ |
etaṃ sāmāsikaṃ dharmaṃ cāturvarṇye'bravīn manuḥ ||63||

Abstention from injuring, truthfulness, abstention from unlawful appropriation, purity and control of the sense-organs, — this Manu has declared to be the sum and substance of duty for the four castes. — (63)

Medhātithi’s commentary (manubhāṣya):

‘Purity’ — refers to external purity, brought about by the use of clay, water and such things.

‘Sum, and substance.’ — This means that this is what pertains to entire human community, and not only to the Brāhmaṇa and the other castes.

The rest has been already explained.

“If ‘abstention from injuring creatures’ is the duty of the mixed castes of the ‘inverse’ order, how is it that it has been declared that — ‘killing fish is the livelihood of the Niṣādas’ (48), ‘and the catching of animals,’ living underground’ (49), and ‘the killing of wild animals for the Kṣattṛ and others?’”

In answer to this some people offer the explanation that the ‘abstention from injuring’ refers to injury other than that which has been prescribed as one’s livelihood.

Others think that what is here meant is that ‘abstention from injury’ is that kind of duty which is the source of spiritual welfare, and it does not mean the absolute prohibition of all injury. Just As it is in the case of the assertion — ‘there is no harm in the eating of meat etc., etc.’

“If ‘abstention from injury’ is a duty, how are the men to subsist? Other sources of income being not available to them, and abstention from injury being regarded sis conducive to spiritual welfare, what would be their means of livelihood? Specially as all other professions have been restricted to each distinct caste. For instance, teaching and other similar professions; are absolutely impossible, and cannot be available; agriculture and cognate professions are restricted to Vaiśyas; and service is the exclusive duty of the Śūdra.”

How these men are to subsist we shall explain below, under 116. It is further stated (in 46) that ‘they shall subsist by doing undespised manual labour for the twice-born people’; and what could be more ‘despised’ than injuring living beings? As for the ‘killing of fish,’ this could be of no use to twice-born men? It is true that an occasional use for it has been spoken of in connection with Śrāddhas and the reception of guests; but that could not serve as a permanent means of livelihood.

From all this it follows that no one is free to do any killing or injuring of living beings. — (63)

Comparative notes by various authors:

Yājñavalkya (1.122). — ‘Abstention from injury, Truthfulness, Abstention from theft, Purity, Control of the senses, Liberality, Self-control, Mercy, Tolerance, — these are the means of righteousness for all men.’

Vyāsa (Aparārka, p. 164). — ‘Freedom from cruelty, Abstention from injury, Kindness, Liberality, Performance of Śrāddha, Honouring guests, Truthfulness, Freedom from anger, Contentment with one’s own wife, Purity, Freedom from envy, Self-knowledge and Patience are the common virtues...... Truth, Self-control, Austerity, Purity, Contentment, Shyness, Tolerance, Straightforwardness, Wisdom, Calmness, Mercy, Concentrated mind — these constitute the eternal Dharma. — That is Truth which is beneficial to living beings; Self-Control consists in controlling the mind; Austerity consists in remaining firm in one’s own duty; Purity consists in the evading of inter-mixtures; Contentment consists in giving up objects of sense; Shyness consists in desisting from evil deeds; Tolerance consists in the capacity to bear the pairs of opposites; Straightforwardness consists in balance of mind; Wisdom consists in discerning the true nature of things; Calmness consists in peacefulness of mind; Mercy consists in the inclination to do good to living beings; — this is eternal Dharma.’

Bṛhaspati (Do.). — ‘Mercy, Tolerance, Freedom from envy, Purity, Abstention from over-exertion, Propitiousness, Freedom from miserliness, Freedom from desires, — these are common to all men. — When one protects another person in times of trouble, — whether he be a stranger or a relation, an enemy or a friend, — this is what is meant by Mercy. Tolerance is that by virtue of which one does not become angry on suffering pain. When one does not feel unhappy at the good qualities of another, and eulogises even those whose qualities are not of the best; — this is called Freedom from envy. Purity consists in avoiding forbidden food and in associating with blameless persons. When one avoids those acts which, though good, bring suffering to the body, that is Abstention from over-exertion. Propitiousness consists in doing what is good and desisting from what is not commended. Freedom from Miserliness is that by virtue of which one gives away, without pain, even the little that he possesses. Freedom from Desires is that by which one remains contented with whatever he obtains, without thinking of what others have got.’

Gautama (8.22-23). — ‘Now follow the eight qualities of the soul — Compassion on all creatures, Forbearance, Freedom from anger, Purity, Quietism, Propitiousness, Freedom from avarice and Freedom from covetousness.’

Āpastamba (1.23-6). — ‘Freedom from anger, from exultation, from grumbling, from covetousness, from perplexity, from hypocrisy and hurtfulness, — Truthfulness, Moderation in eating, Silencing slander, Freedom from envy, Self-denying, Liberality, Avoiding of gifts, Uprightness, Affability, Extinction of the passions, Subjugation of the senses, Peace with all beings, Concentration of mind, Regulation of conduct according to the Āryas, Peacefulness and Contentment; — these good qualities have been settled by the agreement of the wise for all the four orders. He who, according to the precepts of the sacred Law, practises these, enters the Universal Self.’

Viṣṇu (2.16-17). — ‘Forbearance, Veracity, Restraint, Purity, Liberality, Self-control, Avoiding the killing of animals, Obedience to elders, Pilgrimage, Sympathy with the afflicted, — Straightforwardness, Freedom from covetousness, Reverence towards God and Brāhmaṇas, and Freedom from anger are duties common to all.’

VERSE 10.64

Section VIII - Improvement in the Status of Castes

शूद्रायां ब्राह्मणाज् जातः श्रेयसा चेत् प्रजायते ।
अश्रेयान् श्रेयसीं जातिं गच्छत्या सप्तमाद् युगात् ॥६४॥

śūdrāyāṃ brāhmaṇāj jātaḥ śreyasā cet prajāyate |
aśreyān śreyasīṃ jātiṃ gacchatyā saptamād yugāt ||64||

If the child born from a Śūdra woman to a Brāhmaṇa goes on being wedded to a superior person, — the inferior attains the superior caste, within the seventh generation. — (64)

Medhātithi’s commentary (manubhāṣya):

The offspring here referred to (though mentioned by a masculine noun) stands for the child in general, just as in the case of such assertions as ‘garbhe gṛhṇāṭi,’ ‘gorbhe jātaḥ’ and so forth. The sense of the verse thus comes to be this: — ‘A maiden born from a Śūdra woman to a Brāhmaṇa father, — if she is ‘wedded to’ — acquires the capacity for bearing children, by becoming conjoined in wedlock to — a person of a superior caste i.e., the Brāhmaṇa, — and the girl born of this maiden is again married to a Brāhmaṇa, — and this goes on for seven generations, then in the seventh generation, the child that is born becomes a regular Brāhmaṇa.’

Though the text speaks of the ‘superior caste’ in general, yet it should be taken as meaning that the Śūdra attains the position of the Brāhmaṇa; and this because the Brāhmaṇa is mentioned in the text, and also because the next verse speaks of the Śūdra attaining the position of the Brāhmaṇa.

On the principle enunciated here, the child born from the Vaiśya mother (and the Brāhmaṇa hither) attains the superior caste in the fifth generation; and that born from the Kṣatriya mother, in the third generation.

In all these cases the ‘superiority’ is in comparison to the caste of the mother. So that if the girl born to a Vaiśya father from a Śūdra mother is married to a Vaiśya, she attains the superior caste in the third generation; and the girl born of the Śūdra mother to the Kṣatriya hither, on marrying the Kṣatriya, acquires the higher caste in the fifth generation. The term ‘yuga’ here stands for birth, generation.

The ‘inferior’ — one belonging to a lower caste — attains the ‘superior’ — the higher caste.

The article ‘ā’ (in the expression ‘ā saptamāt’) indicates limit. — (64)

Explanatory notes by Ganganath Jha:

If the daughter of a Brāhmaṇa from a Śudrā female and all their descendants marry Brāhmaṇas, the offspring of the sixth female descendant of the original couple will become a Brāhmaṇa (Medhātithi, Govindarāja, Kullūka and Rāghavānanda). — If the son of a Brāhmaṇa from a Śūdra female marries a similar girl possessed of excellent virtues and if his descendants go on doing the same, the child born of the sixth generation will become a Brāhmaṇa (Nārāyaṇa and Nandana)

Comparative notes by various authors:

(verses 10.64-65)

[See texts under 42.]

Gautama (4.22). — ‘In the seventh generation, men obtain a change of caste, either being raised to a higher, or degraded to a lower one. — The venerable teacher declares that this happens in the fifth generation.’

Yājñavalkya (1.96). — (See under 24 above.)

VERSE 10.65

Section VIII - Improvement in the Status of Castes

शूद्रो ब्राह्मणतामेति ब्राह्मणश्चैति शूद्रताम् ।
क्षत्रियाज् जातमेवं तु विद्याद् वैश्यात् तथैव च ॥६५॥

śūdro brāhmaṇatāmeti brāhmaṇaścaiti śūdratām |
kṣatriyāj jātamevaṃ tu vidyād vaiśyāt tathaiva ca ||65||

The Śūdra attains the position of the Brāhmaṇa and the Brāhmaṇa sinks to the position of the Śūdra; the same should be understood to be the case with the offspring of the Kṣatriya or of the vaiśya. — (65)

Medhātithi’s commentary (manubhāṣya):

That ‘the Śūdra attains the position of the Brāhmaṇa’ is what, has already been asserted above.

‘The Brāhmaṇa sinks to the position of the Śūdra’. — The ‘Brāhmaṇa’ meant here should be understood to be the Brāhmaṇa-born ‘Pārāśatra.’ If he marries a Śūdra girl of the nature described above, he sinks down to the lower level, in the third generation. This is how they explain this.

People who attain the higher caste, according to the principle here enunciated, become entitled to the sacraments and rites pertaining to that caste. — (65)

Comparative notes by various authors:

(verses 10.64-65)

[See texts under 42.]

See Comparative notes for Verse 10.64.

VERSE 10.66

Section VIII - Improvement in the Status of Castes

अनार्यायां समुत्पन्नो ब्राह्मणात् तु यदृच्छया ।
ब्राह्मण्यामप्यनार्यात् तु श्रेयस्त्वं क्वेति चेद् भवेत् ॥६६॥

anāryāyāṃ samutpanno brāhmaṇāt tu yadṛcchayā |
brāhmaṇyāmapyanāryāt tu śreyastvaṃ kveti ced bhavet ||66||

(question). — If a child is somehow born to a Brāhmaṇa from a non-Aryan woman, and another is born to a non-Aryan from a Brāhmaṇa woman, — with which of these would the ‘superiority’ lie? — (66)

Medhātithi’s commentary (manubhāṣya):

‘Which’ — denotes question.

If the ‘seed’ forms the more important factor, the children born from mothers of lower castes gradually attain the higher caste of the father; and the same principle might be applied to the case of the ‘soil’ being regarded as the more important factor. So that, just as the child born to the Brāhmaṇa father from a ‘Non-Aryan,’ — i.e., Śūdra — mother — ‘some-how’ — i.e., even when the woman is not his married wife, — would attain the higher caste — so also ‘the child born to a non-Aryan from the Brāhmaṇa woman’ would attain the higher caste, on the ground of the ‘soil’ being the more important factor; — it having been declared (under 9.34) that ‘predominance attaches sometimes to the seed and sometimes to the soil’ — (66)

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