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Explanatory notes by Ganganath Jha:

‘Anāryāyām’ — ‘A Śūdra female’ (Medhātithi, Govindarāja, Kullūka, Rāghavānanda and Nandana); — ‘the daughter of a Vrātya and the like’ (Nārāyaṇa).

‘Yadṛcchayā’ — ‘By chance, i.e. even on an unmarried one’ (Medhātithi and Govindarāja); — ‘unknowingly’ (Nārāyaṇa).

Comparative notes by various authors:

(verses 10.66-73)

[See texts under 9.33 et seq.]

VERSE 10.67

Section VIII - Improvement in the Status of Castes

जातो नार्यामनार्यायामार्यादार्यो भवेद् गुणैः ।
जातोऽप्यनार्यादार्यायामनार्य इति निश्चयः ॥६७॥

jāto nāryāmanāryāyāmāryādāryo bhaved guṇaiḥ |
jāto'pyanāryādāryāyāmanārya iti niścayaḥ ||67||

The decision is that — ‘one born to an Ārya from a Non-Ārya woman may be an Ārya in quality; but one born to a Non-ārya even from an Ārya woman is always Non-Ārya’ — (67)

Medhātithi’s commentary (manubhāṣya):

‘Woman’ — female.

‘Non-Ārya’ — belonging to a low caste.

‘To an Ārya’ — to one belonging to a high caste.

Such a person would be an Ārya.

“Does he actually become a Brāhmaṇa?”

No; he is an ‘Ārya’ only ‘in quality,’ — only figuratively; i.e., only so far as being entitled to the performance of the Pākayajña rites.

This person is called an ‘Ārya’ only in comparison with the person going to be described in the latter half of the text.

‘One born to a non-ārya’ — a Śūdra — ‘from an Ārya woman’ — a Brāhmaṇa female — ‘is always non-ārya’.

This is the decision.

The meaning of all this is that the pre-eminence of any mixed caste is to be accepted only in accordance with what is distinctly stated in the text, and no inferences should be drawn regarding this matter. Hence the right course would always be that one should have intercourse with a woman of the same caste as himself; and what is said regarding the‘soil’ being the important factor, pertains only to the case of the‘soil-born’ son, and not to any other cases. — (67)

Explanatory notes by Ganganath Jha:

This verse is quoted in ‘Vīramitrodaya’ (Saṃskāra, p. 396).

Comparative notes by various authors:

(verses 10.66-73)

[See texts under 9.33 et seq.]

VERSE 10.68

Section VIII - Improvement in the Status of Castes

तावुभावप्यसंस्कार्याविति धर्मो व्यवस्थितः ।
वैगुण्याज् जन्मनः पूर्व उत्तरः प्रतिलोमतः ॥६८॥

tāvubhāvapyasaṃskāryāviti dharmo vyavasthitaḥ |
vaiguṇyāj janmanaḥ pūrva uttaraḥ pratilomataḥ ||68||

The settled law is that both these are unfit for the sacraments: — the former on account of the defect in his birth and the latter by reason of his being horn ‘in the inverse order.’ — (68)

Medhātithi’s commentary (manubhāṣya):

Both kinds of children just described, — i.e., the Caṇḍāla and the Pārāśara — ‘are unfit for the sacraments’; — i.e., should not be ‘initiated.’

The text proceeds to add a declamatory statement by way of an argument for what has been just asserted — ‘The former on account of the defect in his birth’; — in the wise of the child born to a. Brāhmaṇa from the Śūdra woman, even though predominance may attach to the ‘seed,’ his birth is really defective, by reason of the lowness of his origin. ‘The latter,’ — the Caṇḍāla, is born ‘in the inverse order,’ and is the. worst of the ‘inversely horn sons,’ on account of the lowness of his father, even though the ‘soil’ be regarded as the more important factor. — (68)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 396).

Comparative notes by various authors:

(verses 10.66-73)

[See texts under 9.33 et seq.]

VERSE 10.69

Section VIII - Improvement in the Status of Castes

सुबीजं चैव सुक्षेत्रे जातं सम्पद्यते यथा ।
तथाऽर्याज् जात आर्यायां सर्वं संस्कारमर्हति ॥६९॥

subījaṃ caiva sukṣetre jātaṃ sampadyate yathā |
tathā'ryāj jāta āryāyāṃ sarvaṃ saṃskāramarhati ||69||

Just as good seed grown in a good soil turns out well, so is the child born to an Ārya from an Ārya woman worthy of all sacraments. — (59)

Medhātithi’s commentary (manubhāṣya):

The two spoken of above are not fit for the sacraments; but children born to one from his own caste are quite worthy of the sacraments. Both these are declamatory assertions. Hence the final conclusion on this matter remains that ‘in some cases it is the seed, and in others the soil, that is the predominant factor,’ just as it may be found to be definitely stated in the texts; but the marrying of a woman two degrees removed would not be proper. — (69)

Comparative notes by various authors:

(verses 10.66-73)

[See texts under 9.33 et seq.]

VERSE 10.70

Section VIII - Improvement in the Status of Castes

बीजमेके प्रशंसन्ति क्षेत्रमन्ये मनीषिणः ।
बीजक्षेत्रे तथैवान्ये तत्रैयं तु व्यवस्थितिः ॥७०॥

bījameke praśaṃsanti kṣetramanye manīṣiṇaḥ |
bījakṣetre tathaivānye tatraiyaṃ tu vyavasthitiḥ ||70||

Some wise men extol the seed, while others the soil; while yet others extol both the seed and the soil. The decision on this point is as follows. — (70)

Medhātithi’s commentary (manubhāṣya):

There are three theories, each being held by some sage or the other.

(1) Some people assert that the ‘seed’ is the more important factor; so that the child born to a Brāhmaṇa from a woman of the Kṣatriya or other castes, is superior to his mother’s caste.

(2) Others declare the ‘soil’ to be the more important; whence the ‘soil-born’ son belongs to the caste of the mother from whom he is born, and to whom he belongs.

(3) Others again hold that both are equally important; as declared in 69 — ‘as good seed sown in good soil etc, etc.’

Not satisfied with any of these views, the Author adds — ‘The decision on this point is as follows;’ — i. e., after full consideration the following decision has been arrived at. — (70)

Comparative notes by various authors:

(verses 10.66-73)

[See texts under 9.33 et seq.]

VERSE 10.71

Section VIII - Improvement in the Status of Castes

अक्षेत्रे बीजमुत्सृष्टमन्तरैव विनश्यति ।
अबीजकमपि क्षेत्रं केवलं स्थण्डिलं भवेत् ॥७१॥

akṣetre bījamutsṛṣṭamantaraiva vinaśyati |
abījakamapi kṣetraṃ kevalaṃ sthaṇḍilaṃ bhavet ||71||

The seed sown on barren soil perishes prematurely; and soil without the seed would be a mere barren plot. — (71)

Medhātithi’s commentary (manubhāṣya):

‘Akṣetra’ — barren ground.

‘Sown’ — thrown in.

‘Perishes prematurely’ — without yielding any harvest.

‘Without seed’ — or sown with bad seed, — the soil is only a ‘barren plot’ — an uncultivated land; and from this also no harvest is obtained. — (71)

Comparative notes by various authors:

(verses 10.66-73)

[See texts under 9.33 et seq.]

VERSE 10.72

Section VIII - Improvement in the Status of Castes

यस्माद् बीजप्रभावेण तिर्यग्जा ऋषयोऽभवन् ।
पूजिताश्च प्रशस्ताश्च तस्माद् बीजं प्रशस्यते ॥७२॥

yasmād bījaprabhāveṇa tiryagjā ṛṣayo'bhavan |
pūjitāśca praśastāśca tasmād bījaṃ praśasyate ||72||

Because through the power of the seed, those born of animals became sages, honoured and extolled, therefore it is the seed that is more important. — (72)

Medhātithi’s commentary (manubhāṣya):

‘Honoured’ — saluted by men.

‘Extolled’ — are eulogised with eulogistic words.

‘The seed is the more important’; — as held by those who declare the seed to be the more, important factor. This however is not right; as has been dearly indicated by what was said under 70 above.

Or, what the expression ‘through the power o f the seed’ implies is, not the importance of the seed, but a defect; — the sense being that — ‘people might be led to think that, the fact of Mandapāla and others, born of animals, having become sages through the power of the seed, proves the importance of the seed; but in reality, that the children became sages was due, not to the importance of the seed, but to the force of their learning and austerities and to their particularly meritorious acts. — (72)

Comparative notes by various authors:

(verses 10.66-73)

[See texts under 9.33 et seq.]

VERSE 10.73

Section VIII - Improvement in the Status of Castes

अनार्यमार्यकर्माणमार्यं चानार्यकर्मिणम् ।
सम्प्रधार्याब्रवीद् धाता न समौ नासमाविति ॥७३॥

anāryamāryakarmāṇamāryaṃ cānāryakarmiṇam |
sampradhāryābravīd dhātā na samau nāsamāviti ||73||

Having examined the Non-ārya behaving like an Ārya and the Ārya behaving like the Non-Ārya, the creator declared ‘that these are neither equal nor unequal.’ — (73)

Medhātithi’s commentary (manubhāṣya):

‘Non-ārya,’ — Śūdra.

‘Behaving like an Ārya,’ — devoted to the service of twice-born men, performing the Pākayajña sacrifices, always respectful towards Gods and Brāhmaṇas.

‘Ārya’ — Brāhmaṇa and the rest.

‘Behaving like a non-ārya,’ — doing what is forbidden and omitting what is enjoined.

Having ‘examined these two,’ — i.e., having considered their relative merits; having pondered over the question whether the one or the other was superior in his qualities, — Prajāpati, Manu, made the declaration.

‘They are not equal.’ — Inasmuch as ‘caste’ is the most important factor, the Śūdra, even though possessed of superior merit, can never be equal to the Brāhmaṇa.

He said again — ‘they are not unequal’; — for though of superior caste, the Brāhmaṇa is beset with many defects.

The meaning of all this is that no man can be respected simply on the strength of his caste; what wins respect is quality; if one is devoid of good qualities, his caste cannot come to his rescue; for if it did, then there would be no point in the prescribing of expiatory rites.

From verse 66 to the present one, the text is intended to be a deprecation of the ‘confusion of castes,’ and the praise of the due performance of one’s duties; there is nothing either enjoined or forbidden, nor is anything new asserted. Hence all these verses should he taken as purely commendatory.

Comparative notes by various authors:

(verses 10.66-73)

[See texts under 9.33 et seq.]

VERSE 10.74 [Functions of the Castes]

Section VIII (b) - Functions of the Castes

ब्राह्मणा ब्रह्मयोनिस्था ये स्वकर्मण्यवस्थिताः ।
ते सम्यगुपजीवेयुः षट् कर्माणि यथाक्रमम् ॥७४॥

brāhmaṇā brahmayonisthā ye svakarmaṇyavasthitāḥ |
te samyagupajīveyuḥ ṣaṭ karmāṇi yathākramam ||74||

Brāhmaṇas of pure Brāhmaṇa-birth, intent upon their duties, should duly perform the six acts in due order. — (74)

Medhātithi’s commentary (manubhāṣya):

This is meant to serve as an introduction to the subject of ‘Duties in abnormal times.’

‘Yoni’ is source, birth.

Brāhmaṇas of pure Brāhmaṇa-birth should perform the six acts: — the root ‘upa-jīva’ denoting performance here.

‘In due order’ — in accordance with their rights and capacities; i.e., each one doing the act to which he is entitled.

Some of the acts serve spiritual purposes, while others fulfill only material purposes. — (74)

Explanatory notes by Ganganath Jha:

‘Brahmayonisthāḥ.’ — ‘Intent upon the source of the Veda’(Medhātithi), — ‘Intent upon the means of union with Brahman’ (Kullūka); — ‘of pure Brahmanical race’ (Nārāyaṇa and Rāghavānanda); — ‘who abide by what springs from the Veda, i.e. the sacred law, — or who are the abode of the Veda’ (Nandana).

Comparative notes by various authors:

(verses 10.74-76)

Vaśiṣṭha (2.13-14). — ‘The lawful occupations of the Brāhmaṇa are six: studying the Veda, teaching, sacrificing for himself, sacrificing for others, giving gifts and accepting gifts.’

Gautama (10.1-3). — ‘The lawful occupations common to all twice-born men are — studying the Veda, offering sacrifices for themselves and giving gifts. — Teaching, offering sacrifices for others and accepting gifts are the additional occupations for the Brāhmaṇa. — But the former three are obligatory.’

Baudhāyana (1.18.2). — ‘Brahman forsooth, placed Its majesty in the Brāhmaṇas, together with the duties and privileges of studying, teaching, sacrificing for themselves, sacrificing for others, giving gifts and accepting gifts, — for the protection of the Vedas.’

Āpastamba (2.10.4-5). — ‘The lawful occupations of the Brāhmaṇa are — studying, teaching, sacrificing for himself, sacrificing for others, giving gifts, receiving gifts, inheriting and gleaning corn in the fields; and he may live by taking other things that belong to nobody.’

Viṣṇu (2.5, 9, 11). — ‘For a Brāhmaṇa, to teach the Veda, — to sacrifice and to study the Veda, — for a Brāhmaṇa, to sacrifice for others and to receive gifts.’

Yājñavalkya (1.118). — ‘Sacrificing, studying and giving gifts are common to the Brāhmaṇa, the Kṣatriya and the Vaiśya; for the Brāhmaṇa there are in addition to these, accepting gifts, sacrificing for others and teaching.’

Śukranīti (4.3.31-32). — ‘Sacrificing, studying, giving gifts, — these are the functions of the twice-born; — the additional special functions of the Brāhmaṇa are — receiving gifts, teaching and sacrificing for others.’

Kāmandaka (2.18-19). — ‘The celebration of sacrifices, the study of the Vedas, and the giving away of wealth to others, according to the rules of the Śāstras, — these are considered to be the common customary observances of the three castes, Brāhmaṇa, Kṣatriya and Vaiśya. — The holy acts of teaching, of conducting sacrifices for others, and of accepting gifts from the pious — these have been enumerated by the sages to be the means of livelihood for those belonging to the highest caste.’

Arthaśāstra (p. 29). — ‘The special duty of the Brāhmaṇa is to study, to teach, to sacrifice for himself, to sacrifice for others, to give gifts and to receive gifts.’

VERSE 10.75

Section VIII (b) - Functions of the Castes

अध्यापनमध्ययनं यजनं याजनं तथा ।
दानं प्रतिग्रहश्चैव षट् कर्माण्यग्रजन्मनः ॥७५॥

adhyāpanamadhyayanaṃ yajanaṃ yājanaṃ tathā |
dānaṃ pratigrahaścaiva ṣaṭ karmāṇyagrajanmanaḥ ||75||

Teaching, studying, sacrificing for oneself, sacrificing for others, giving and receiving gifts are the six functions for the ‘first born’. — (75)

Medhātithi’s commentary (manubhāṣya):

These were mentioned under Discourse I, only with a view to eulogising the Treatise; on the present occasion they are mentioned for being enjoined. Though the injunction of each of them singly has already gone before, yet, in a friendly spirit, the author, sets them forth here collectively. And as this statement is dependent upon other injunctions, it is to be taken as reiterating what has Been enjoined before, for the purpose of introducing the forthcoming injunction. — (75)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Paribhāṣā, p. 45).

Comparative notes by various authors:

(verses 10.74-76)

See Comparative notes for Verse 10.74.

VERSE 10.76

Section VIII (b) - Functions of the Castes

षण्णां तु कर्मणामस्य त्रीणि कर्माणि जीविका ।
याजनाध्यापने चैव विशुद्धाच्च प्रतिग्रहः ॥७६॥

ṣaṇṇāṃ tu karmaṇāmasya trīṇi karmāṇi jīvikā |
yājanādhyāpane caiva viśuddhācca pratigrahaḥ ||76||

From among these six functions, three are his means of livelihood: viz., sacrificing for others, Teaching and Receiving gifts from pure men. — (76)

Medhātithi’s commentary (manubhāṣya):

The division of the functions into groups of three is for a distinct purpose. One group of three has been put forward as serving (temporal) ends, while the other is conducive to invisible (spiritual) ends.

‘Pure’ — Not. addicted to sinful deeds.

“But the Śūdra also could be pure.”

Why should you have an aversion to that.?

“It would he contrary to other Smṛti texts, where it is laid down that ‘the Brāhmaṇas feed at the house of, and receive gifts from, such twice-born persons as are praiseworthy for their actions.’ In face of this the present text should be explained in such a manner as to avoid the contradiction of those other texts. For so long as a reconciliation of varying texts is possible, it is not right to admit of such contradiction.”

As a matter of fact, the present text is merely reiterative; the real injunction having gone before, in such texts as — ‘he shall seek to obtain wealth from Kṣatriyas, etc., etc.’ (4.33).

Explanatory notes by Ganganath Jha:

This verse is quoted in. Madanapārijāta, (p. 215); — in Mitākṣarā, (1.118) to the effect that three out of the six functions are conducive to merit and these are to be practised as means of livelihood; so that while the former are obligatory, the latter are not so; — in Par ā śaram ā dhava (Ācāra, p. 140), to the same effect; — in Vyavahāra-Bālambhaṭṭī, (p. 424); — and in Saṃskāramayūkha (p. 122).

Comparative notes by various authors:

(verses 10.74-76)

See Comparative notes for Verse 10.74.

VERSE 10.77

Section VIII (b) - Functions of the Castes

त्रयो धर्मा निवर्तन्ते ब्राह्मणात् क्षत्रियं प्रति ।
अध्यापनं याजनं च तृतीयश्च प्रतिग्रहः ॥७७॥

trayo dharmā nivartante brāhmaṇāt kṣatriyaṃ prati |
adhyāpanaṃ yājanaṃ ca tṛtīyaśca pratigrahaḥ ||77||

From the Brāhmaṇa coming to the Kṣatriya, three of these functions cease; — viz., Teaching, Sacrificing for others, and third, the Receiving of gifts. — (77)

Medhātithi’s commentary (manubhāṣya):

These three functions, which are the means of livelihood, do not belong to the Kṣatriya; but those that are conducive to spiritual ends — i.e., studying and the rest, — do not cease.

Inasmuch as the Veda is the subject-matter in consideration, it is the teaching of the Veda that is forbidden for the Kṣatriya, and not that of the science of archery and other arts and sciences. — (77)

Explanatory notes by Ganganath Jha:

This verse is quoted in Nṛsiṃhaprasāda (Āhnika, 37a).

Comparative notes by various authors:

(verses 10.77-80)

[See texts under 9.326 et seq.]

Gautama (10.1, 7, 15, 49). — ‘The occupations common to all the twice-born are — studying, offering sacrifices, and giving gifts, — to protect all beings is the additional function of the king (Kṣatriya), and to learn the management of chariots and the use of the bow; — the additional occupations of the Vaiśya are agriculture, trade, cattle-tending, and money-lending.’

Baudhāyana (1.18.3, 4). — ‘In the Kṣatriya, the Brāhmaṇa placed strength, together with the duties and privileges of studying, sacrificing, giving gifts, using weapons and protecting the life and property of all beings, — for the growth of good government. — In the Vaiśyas, the Brāhmaṇa placed the power to work, with the duties of studying, sacrificing, giving gifts, cultivating the soil, trading, and cattle-tending, — for the growth of productive labour.’

Āpastamba (2.10.6, 7). — ‘The lawful occupations of the Kṣatriya are the same as those of the Brāhmaṇa; with the exception of teaching, sacrificing for others and receiving gifts; and with the addition of governing and fighting. The lawful occupations of the Vaiśya are the same as those of the Kṣatriya, with the exception of governing and fighting, and with the addition of agriculture, cattle tending and trade.’

Vaśiṣṭha (2.15-19). — ‘The lawful occupations of the Kṣatriya are three — studying, sacrificing for himself and bestowing gifts; — and his peculiar duty is to protect the people with his weapons; he may earn his livelihood by that means. — The lawful occupations of the Vaiśya are the same besides agriculture, trading, cattle-tending and money-lending.’

Viṣṇu (2.6, 7, 9, 12, 13). — ‘For the Kṣatriya, constant practice in arms; — for the Vaiśya, the tending of cattle; — for all the twice-born, to sacrifice and to study; — the mode of livelihood for the Kṣatriya is to protect the world (and receive due reward); — and for the Vaiśya, tillage, keeping cows, trade, money-lending and growing of seeds.’

Yājñavalkya (1.118, 119). — ‘Sacrificing, studying and giving gifts are common to the Kṣatriya and the Vaiśya (and the Brāhmaṇa); — the principal function of the Kṣatriya is the protecting of the people; money-lending, agriculture, and trade and cattle-tending are the principal functions of the Vaiśya.’

Śukranīti (4.3.33-34). — ‘The additional special functions of the Kṣatriya are the protection of the good, suppression of the wicked and realising of revenues. The additional functions of the Vaiśya are agriculture, pasture and trade.’

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