Manusmriti (Laws of Manu) · Chapter 10
Adhyaya 10: Castes; Mixed Castes; Times of Distress
Translated by Georg Bühler (1886, Sacred Books of the East Vol 25, public domain), 1886. Public domain.
- 10.1
अधीयीरंस्त्रयो वर्णाः स्वकर्मस्था द्विजातयः ।प्रब्रूयाद्ब्राह्मणस्त्वेषां नेतराविति निश्चयः
adhīyīraṃstrayo varṇāḥ svakarmasthā dvijātayaḥ |prabrūyādbrāhmaṇastveṣāṃ netarāviti niścayaḥ
Him who wishes (to marry for the sake of having) offspring, him who wishes to perform a sa- crifice, a traveller, him who has given away all his property, him who begs for the sake of his teacher,
- 10.2
सर्वेषां ब्राह्मणो विद्याद्वृत्त्युपायान्यथाविधि ।प्रब्रूयादितरेभ्यश्च स्वयं चैव तथा भवेत्
sarveṣāṃ brāhmaṇo vidyādvṛttyupāyānyathāvidhi |prabrūyāditarebhyaśca svayaṃ caiva tathā bhavet
The Brahma^a must know the means of sub- sistence (prescribed) by law for all, instruct the others, and himself live according to (the law).
- 10.3
वैशेष्यात्प्रकृतिश्रैष्ठ्यान्नियमस्य च धारणात् ।संस्कारस्य विशेषाच्च वर्णानां ब्राह्मणः प्रभुः
vaiśeṣyātprakṛtiśraiṣṭhyānniyamasya ca dhāraṇāt |saṃskārasya viśeṣācca varṇānāṃ brāhmaṇaḥ prabhuḥ
On account of his pre-eminence, on account of the superiority of his origin, on account of his observance of (particular) restrictive rules, and on account of his particular sanctification the Brah-
- 10.4
ब्राह्मणः क्षत्रियो वैश्यस्त्रयो वर्णा द्विजातयः ।चतुर्थ एकजातिस्तु शूद्रो नास्ति तु पञ्चमः
brāhmaṇaḥ kṣatriyo vaiśyastrayo varṇā dvijātayaḥ |caturtha ekajātistu śūdro nāsti tu pañcamaḥ
The Brahma;za, the Kshatriya, and the Vai-sya castes (var^a) are the twice-born ones, but the fourth, the .Sttdra, has one birth only ; there is no fifth (caste).
- 10.5
सर्ववर्णेषु तुल्यासु पत्नीष्वक्षतयोनिषु ।आनुलोम्येन संभूता जात्या ज्ञेयास्त एव ते
sarvavarṇeṣu tulyāsu patnīṣvakṣatayoniṣu |ānulomyena saṃbhūtā jātyā jñeyāsta eva te
In all castes (var/za) those (children) only which are begotten in the direct order on wedded wives, equal (in caste and married as) virgins, are to be occupations,' and indicates that those who follow forbidden occupa-
- 10.6
स्त्रीष्वनन्तरजातासु द्विजैरुत्पादितान्सुतान् ।सदृशानेव तानाहुर्मातृदोषविगर्हितान्
strīṣvanantarajātāsu dvijairutpāditānsutān |sadṛśāneva tānāhurmātṛdoṣavigarhitān
Sons, begotten by twice-born men on wives of the next lower castes, they declare to be similar (to their fathers, but) blamed on account of the fault (inherent) in their mothers.
- 10.7
अनन्तरासु जातानां विधिरेष सनातनः ।द्व्येकान्तरासु जातानां धर्म्यं विद्यादिमं विधिम्
anantarāsu jātānāṃ vidhireṣa sanātanaḥ |dvyekāntarāsu jātānāṃ dharmyaṃ vidyādimaṃ vidhim
Such is the eternal law concerning (children) born of wives one degree lower (than their hus- bands) ; know (that) the following rule (is applica- ble) to those born of women two- or three degrees
- 10.8
ब्राह्मणाद्वैश्यकन्यायां अम्बष्ठो नाम जायते ।निषादः शूद्रकन्यायां यः पारशव उच्यते
brāhmaṇādvaiśyakanyāyāṃ ambaṣṭho nāma jāyate |niṣādaḥ śūdrakanyāyāṃ yaḥ pāraśava ucyate
From a Brahma^a with th« daughter of a VaLsya is born (a son) called an Ambash^a, with the daughter of a .5udra a Nishada, who is also called a Para^ava.
- 10.9
क्षत्रियाच्छूद्रकन्यायां क्रूराचारविहारवान् ।क्षत्रशूद्रवपुर्जन्तुरुग्रो नाम प्रजायते
kṣatriyācchūdrakanyāyāṃ krūrācāravihāravān |kṣatraśūdravapurjanturugro nāma prajāyate
From a Kshatriya and the daughter of a 6udra springs a being, called Ugra, resembling both a Kshatriya and a 6udra, ferocious in his manners, and delighting in cruelty.
- 10.10
विप्रस्य त्रिषु वर्णेषु नृपतेर्वर्णयोर्द्वयोः ।वैश्यस्य वर्णे चैकस्मिन्षडेतेऽपसदाः स्मृताः
viprasya triṣu varṇeṣu nṛpatervarṇayordvayoḥ |vaiśyasya varṇe caikasminṣaḍete'pasadāḥ smṛtāḥ
Children of a Brahma^a by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two (lower) castes, and of a Vaiiya by (a wife of) the one caste (below him) are all six called
- 10.11
क्षत्रियाद्विप्रकन्यायां सूतो भवति जातितः ।वैश्यान्मागधवैदेहौ राजविप्राङ्गनासुतौ
kṣatriyādviprakanyāyāṃ sūto bhavati jātitaḥ |vaiśyānmāgadhavaidehau rājaviprāṅganāsutau
- 10.12
शूद्रादायोगवः क्षत्ता चण्डालश्चाधमो नृणाम् ।वैश्यराजन्यविप्रासु जायन्ते वर्णसंकराः
śūdrādāyogavaḥ kṣattā caṇḍālaścādhamo nṛṇām |vaiśyarājanyaviprāsu jāyante varṇasaṃkarāḥ
From a .Sudra are born an Ayogava, a Kshattrz, and a ATa^ala, the lowest of men, by Vaisya, Kshatriya, and Brahma^a females, (sons who owe their origin to) a confusion of the castes.
- 10.13
एकान्तरे त्वानुलोम्यादम्बष्ठोग्रौ यथा स्मृतौ ।क्षत्तृवैदेहकौ तद्वत्प्रातिलोम्येऽपि जन्मनि
ekāntare tvānulomyādambaṣṭhograu yathā smṛtau |kṣattṛvaidehakau tadvatprātilomye'pi janmani
As an AmbashMa and an Ugra, (begotten) in the direct order on (women) one degree lower (than their husbands) are declared (to be), even so are a Kshattrz and a Vaidehaka, though they were born
- 10.14
पुत्रा येऽनन्तरस्त्रीजाः क्रमेणोक्ता द्विजन्मनाम् ।ताननन्तरनाम्नस्तु मातृदोषात्प्रचक्षते
putrā ye'nantarastrījāḥ krameṇoktā dvijanmanām |tānanantaranāmnastu mātṛdoṣātpracakṣate
Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in due order, they call by the name
- 10.15
ब्राह्मणादुग्रकन्यायां आवृतो नाम जायते ।आभीरोऽम्बष्ठकन्यायां आयोगव्यां तु धिग्वणः
brāhmaṇādugrakanyāyāṃ āvṛto nāma jāyate |ābhīro'mbaṣṭhakanyāyāṃ āyogavyāṃ tu dhigvaṇaḥ
A Brahma/za begets on the daughter of an Ugra an Avrzta, on the daughter of an Ambash/^a an Abhira, but on a female of the Ayogava (caste) a Dhigva;za.
- 10.16
आयोगवश्च क्षत्ता च चण्डालश्चाधमो नृणाम् ।प्रातिलोम्येन जायन्ते शूद्रादपसदास्त्रयः
āyogavaśca kṣattā ca caṇḍālaścādhamo nṛṇām |prātilomyena jāyante śūdrādapasadāstrayaḥ
From a 6udra spring in the inverse order (by females of the higher castes) three base-born (sons, apasada), an Ayogava, a Kshattrz, and a Kandala, the lowest of men ;
- 10.17
वैश्यान्मागधवैदेहौ क्षत्रियात्सूत एव तु ।प्रतीपं एते जायन्ते परेऽप्यपसदास्त्रयः
vaiśyānmāgadhavaidehau kṣatriyātsūta eva tu |pratīpaṃ ete jāyante pare'pyapasadāstrayaḥ
- 10.18
जातो निषादाच्छूद्रायां जात्या भवति पुक्कसः ।शूद्राज्जातो निषाद्यां तु स वै कुक्कुटकः स्मृतः
jāto niṣādācchūdrāyāṃ jātyā bhavati pukkasaḥ |śūdrājjāto niṣādyāṃ tu sa vai kukkuṭakaḥ smṛtaḥ
The son of a Nishada by a .Sudra female becomes a Pukkasa by caste (^ati), but the son of a .5udra by a Nishada female is declared to be a Kukku/aka.
- 10.19
क्षत्तुर्जातस्तथोग्रायां श्वपाक इति कीर्त्यते ।वैदेहकेन त्वम्बष्ठ्यां उत्पन्नो वेण उच्यते
kṣatturjātastathogrāyāṃ śvapāka iti kīrtyate |vaidehakena tvambaṣṭhyāṃ utpanno veṇa ucyate
Moreover, the son of a Kshattrz by an Ugra female is called a .Svapaka ; but one begotten by a Vaidehaka on an Ambash//£a female is named a Vezza.
- 10.20
द्विजातयः सवर्णासु जनयन्त्यव्रतांस्तु यान् ।तान्सावित्रीपरिभ्रष्टान्व्रात्यानिति विनिर्दिशेत्
dvijātayaḥ savarṇāsu janayantyavratāṃstu yān |tānsāvitrīparibhraṣṭānvrātyāniti vinirdiśet
Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their mothers' caste and receive the sacraments according to the law prescribed for the mothers' caste (Medh., Gov., Kull., Nar., Nand.) ;
- 10.21
व्रात्यात्तु जायते विप्रात्पापात्मा भूर्जकण्टकः ।आवन्त्यवाटधानौ च पुष्पधः शैख एव च
vrātyāttu jāyate viprātpāpātmā bhūrjakaṇṭakaḥ |āvantyavāṭadhānau ca puṣpadhaḥ śaikha eva ca
But from a Vratya (of the) Brahma^a (caste) spring the wicked Bhriggakantaka, the Avantya, the Va^adhana, the Pushpadha, and the .Saikha.
- 10.22
झल्लो मल्लश्च राजन्याद्व्रात्यान्निच्छिविरेव च ।नटश्च करणश्चैव खसो द्रविड एव च
jhallo mallaśca rājanyādvrātyānnicchivireva ca |naṭaśca karaṇaścaiva khaso draviḍa eva ca
From a Vratya (of the) Kshatriya (caste), the Oalla, the Malla, the Li/£/£/£ivi,the Na/a, the Kara/za, the Khasa, and the Dravi^a. tu yan (Medh., Kull., K.), ' not fulfilling their sacred duties/ i. e.
- 10.23
वैश्यात्तु जायते व्रात्यात्सुधन्वाचार्य एव च ।कारुषश्च विजन्मा च मैत्रः सात्वत एव च
vaiśyāttu jāyate vrātyātsudhanvācārya eva ca |kāruṣaśca vijanmā ca maitraḥ sātvata eva ca
From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an A/£arya, a Karusha, a Vi^an- man, a Maitra, and a Satvata.
- 10.24
व्यभिचारेण वर्णानां अवेद्यावेदनेन च ।स्वकर्मणां च त्यागेन जायन्ते वर्णसंकराः
vyabhicāreṇa varṇānāṃ avedyāvedanena ca |svakarmaṇāṃ ca tyāgena jāyante varṇasaṃkarāḥ
By adultery (committed by persons) of (dif- ferent) castes, by marriages with women who ought not to be married, and by the neglect of the duties and occupations (prescribed) to each, are produced
- 10.25
संकीर्णयोनयो ये तु प्रतिलोमानुलोमजाः ।अन्योन्यव्यतिषक्ताश्च तान्प्रवक्ष्याम्यशेषतः
saṃkīrṇayonayo ye tu pratilomānulomajāḥ |anyonyavyatiṣaktāśca tānpravakṣyāmyaśeṣataḥ
I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas, and (thus) are mutually connected.
- 10.26
सूतो वैदेहकश्चैव चण्डालश्च नराधमः ।मागधः तथायोगव एव च क्षत्रजातिश्च
sūto vaidehakaścaiva caṇḍālaśca narādhamaḥ |māgadhaḥ tathāyogava eva ca kṣatrajātiśca
The Suta, the Vaidehaka, the Aa^ala, that lowest of mortals, the Magadha, he of the Kshattrz caste (^ati), and the Ayogava,
- 10.27
एते षट्सदृशान्वर्णाञ् जनयन्ति स्वयोनिषु ।मातृजात्यां प्रसूयन्ते प्रवारासु च योनिषु
ete ṣaṭsadṛśānvarṇāñ janayanti svayoniṣu |mātṛjātyāṃ prasūyante pravārāsu ca yoniṣu
These six (Pratilomas) beget similar races (var^a) on women of their own (caste), they (also) produce (the like) with females of their mothers caste (^ati), and with females (of) higher ones.
- 10.28
यथा त्रयाणां वर्णानां द्वयोरात्मास्य जायते ।आनन्तर्यात्स्वयोन्यां तु तथा बाह्येष्वपि क्रमात्
yathā trayāṇāṃ varṇānāṃ dvayorātmāsya jāyate |ānantaryātsvayonyāṃ tu tathā bāhyeṣvapi kramāt
As a (Brahma/za) begets on (females of) two out of the three (twice-born castes a son similar to) himself, (but inferior) on account of the lower degree (of the mother), and (one equal to himself) on a
- 10.29
ते चापि बाह्यान्सुबहूंस्ततोऽप्यधिकदूषितान् ।परस्परस्य दारेषु जनयन्ति विगर्हितान्
te cāpi bāhyānsubahūṃstato'pyadhikadūṣitān |parasparasya dāreṣu janayanti vigarhitān
Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of) despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan com-
- 10.30
यथैव शूद्रो ब्राह्मण्यां बाह्यं जन्तुं प्रसूयते ।तथा बाह्यतरं बाह्यश्चातुर्वर्ण्ये प्रसूयते
yathaiva śūdro brāhmaṇyāṃ bāhyaṃ jantuṃ prasūyate |tathā bāhyataraṃ bāhyaścāturvarṇye prasūyate
Just as a .Sftdra begets on a Brahma^a female a being excluded (from the Aryan com- munity), even so (a person himself) excluded pro- likewise refers the line to the Anulomas. 'But (the Anulomas)
- 10.31
प्रतिकूलं वर्तमाना बाह्या बाह्यतरान्पुनः ।हीना हीनान्प्रसूयन्ते वर्णान्पञ्चदशैव तु
pratikūlaṃ vartamānā bāhyā bāhyatarānpunaḥ |hīnā hīnānprasūyante varṇānpañcadaśaiva tu
But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (var/za) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number).
- 10.32
प्रसाधनोपचारज्ञं अदासं दासजीवनम् ।सैरिन्ध्रं वागुरावृत्तिं सूते दस्युरयोगवे
prasādhanopacārajñaṃ adāsaṃ dāsajīvanam |sairindhraṃ vāgurāvṛttiṃ sūte dasyurayogave
A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals).
- 10.33
मैत्रेयकं तु वैदेहो माधूकं संप्रसूयते ।नॄन्प्रशंसत्यजस्रं यो घण्टाताडोऽरुणोदये
maitreyakaṃ tu vaideho mādhūkaṃ saṃprasūyate |nṝnpraśaṃsatyajasraṃ yo ghaṇṭātāḍo'ruṇodaye
A Vaideha produces (with the same) a sweet- voiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually praises (great) men.
- 10.34
निषादो मार्गवं सूते दासं नौकर्मजीविनम् ।कैवर्तं इति यं प्राहुरार्यावर्तनिवासिनः
niṣādo mārgavaṃ sūte dāsaṃ naukarmajīvinam |kaivartaṃ iti yaṃ prāhurāryāvartanivāsinaḥ
A Nishada begets (on the same) a Margava (or) Da^a, who subsists by working as a boatman, (and) whom the inhabitants of Aryavarta call a Kaivarta.
- 10.35
मृतवस्त्रभृत्स्व्नारीषु गर्हितान्नाशनासु च ।भवन्त्यायोगवीष्वेते जातिहीनाः पृथक्त्रयः
mṛtavastrabhṛtsvnārīṣu garhitānnāśanāsu ca |bhavantyāyogavīṣvete jātihīnāḥ pṛthaktrayaḥ
Those three base-born ones are severally begot on Ayogava women, who wear the clothes of the dead, are wicked, and eat reprehensible food.
- 10.36
कारावरो निषादात्तु चर्मकारः प्रसूयते ।वैदेहिकादन्ध्रमेदौ बहिर्ग्रामप्रतिश्रयौ
kārāvaro niṣādāttu carmakāraḥ prasūyate |vaidehikādandhramedau bahirgrāmapratiśrayau
From a Nishada springs (by a woman of the Vaideha caste) a Karavara, who works in leather ; and from a Vaidehaka (by women of the Karavara and Nishada castes), an Andhra and a Meda, who
- 10.37
चण्डालात्पाण्डुसोपाकस्त्वक्सारव्यवहारवान् ।आहिण्डिको निषादेन वैदेह्यां एव जायते
caṇḍālātpāṇḍusopākastvaksāravyavahāravān |āhiṇḍiko niṣādena vaidehyāṃ eva jāyate
From a Afa/zdala by a Vaideha woman is born a Pa^usopaka, who deals in cane; from a Nishada (by the same) an Ahi^ika.
- 10.38
चण्डालेन तु सोपाको मूलव्यसनवृत्तिमान् ।पुक्कस्यां जायते पापः सदा सज्जनगर्हितः
caṇḍālena tu sopāko mūlavyasanavṛttimān |pukkasyāṃ jāyate pāpaḥ sadā sajjanagarhitaḥ
But from a ATa^ala by a Pukkasa woman is born the sinful Sopaka, who lives by the occupations of his sire, and is ever despised by good men. y\
- 10.39
निषादस्त्री तु चण्डालात्पुत्रं अन्त्यावसायिनम् ।श्मशानगोचरं सूते बाह्यानां अपि गर्हितम्
niṣādastrī tu caṇḍālātputraṃ antyāvasāyinam |śmaśānagocaraṃ sūte bāhyānāṃ api garhitam
A Nishada woman bears to a Aa^ala a son (called) Antyavasayin, employed in burial-grounds, | and despised even by those excluded (from the Aryan community).
- 10.40
संकरे जातयस्त्वेताः पितृमातृप्रदर्शिताः ।प्रछन्ना वा प्रकाशा वा वेदितव्याः स्वकर्मभिः
saṃkare jātayastvetāḥ pitṛmātṛpradarśitāḥ |prachannā vā prakāśā vā veditavyāḥ svakarmabhiḥ
These races, (which originate) in a confusion (of the castes and) have been described according to their fathers and mothers, may be known by their occupations, whether they conceal or openly
- 10.41
स्वजातिजानन्तरजाः षट्सुता द्विजधर्मिणः ।शूद्राणां तु सधर्माणः सर्वेऽपध्वंसजाः स्मृताः
svajātijānantarajāḥ ṣaṭsutā dvijadharmiṇaḥ |śūdrāṇāṃ tu sadharmāṇaḥ sarve'padhvaṃsajāḥ smṛtāḥ
Six sons, begotten (by Aryans) on women of equal and the next lower castes ( Anantara), have the duties of twice-born men ; but all those born in con- sequence of a violation (of the law) are, as regards
- 10.42
तपोबीजप्रभावैस्तु ते गच्छन्ति युगे युगे ।उत्कर्षं चापकर्षं च मनुष्येष्विह जन्मतः
tapobījaprabhāvaistu te gacchanti yuge yuge |utkarṣaṃ cāpakarṣaṃ ca manuṣyeṣviha janmataḥ
By the power of austerities and of the seed (from which they sprang), these (races) obtain here among men more exalted or lower rank in successive births.
- 10.43
शनकैस्तु क्रियालोपादिमाः क्षत्रियजातयः ।वृषलत्वं गता लोके ब्राह्मणादर्शनेन च
śanakaistu kriyālopādimāḥ kṣatriyajātayaḥ |vṛṣalatvaṃ gatā loke brāhmaṇādarśanena ca
But in consequence of the omission ofL_the sacred rites^ and of their not consulting Brahma/zas, the following tribes of Kshatriyas have gradually sunk in this world to the condition of .Sudras ;
- 10.44
पौण्ड्रकाश्चौड्रद्रविडाः काम्बोजा यवनाः शकाः ।पारदापह्लवाश्चीनाः किराता दरदाः खशाः
pauṇḍrakāścauḍradraviḍāḥ kāmbojā yavanāḥ śakāḥ |pāradāpahlavāścīnāḥ kirātā daradāḥ khaśāḥ
(Viz.) the Pau^rakaj^Jthe Kod'ds, the Dra- vidas, the Kambq^as, the ^Yavanas, the .Sakas, the Paradas, the Pahlavas. the iClnas, the Kiratas, and the Daradas.
- 10.45
मुखबाहूरुपज्जानां या लोके जातयो बहिः ।म्लेच्छवाचश्चार्यवाचः सर्वे ते दस्यवः स्मृताः
mukhabāhūrupajjānāṃ yā loke jātayo bahiḥ |mlecchavācaścāryavācaḥ sarve te dasyavaḥ smṛtāḥ
All those tribes in this world, which are ex- cluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brah- man), are called Dasyus. whethex^thgy speak_the
- 10.46
ये द्विजानां अपसदा ये चापध्वंसजाः स्मृताः ।ते निन्दितैर्वर्तयेयुर्द्विजानां एव कर्मभिः
ye dvijānāṃ apasadā ye cāpadhvaṃsajāḥ smṛtāḥ |te ninditairvartayeyurdvijānāṃ eva karmabhiḥ
Those who have been mentioned as the base- born (offspring, apasada) of Aryans, or as produced in consequence of a violation (of the law, apadhvaw- sa^*a), shall subsist by occupations reprehended by
- 10.47
सूतानां अश्वसारथ्यं अम्बष्ठानां चिकित्सनम् ।वैदेहकानां स्त्रीकार्यं मागधानां वणिक्पथः
sūtānāṃ aśvasārathyaṃ ambaṣṭhānāṃ cikitsanam |vaidehakānāṃ strīkāryaṃ māgadhānāṃ vaṇikpathaḥ
To Sutas (belongs) the management of horses and of chariots ; to Ambash//£as, the art of healing ; to Vaidehakas, the service of women ; to Magadhas, trade ;
- 10.48
मत्स्यघातो निषादानां त्वष्टिस्त्वायोगवस्य च ।मेदान्ध्रचुञ्चुमद्गूनां आरण्यपशुहिंसनम्
matsyaghāto niṣādānāṃ tvaṣṭistvāyogavasya ca |medāndhracuñcumadgūnāṃ āraṇyapaśuhiṃsanam
Killing fish to Nishadas; carpenters' work to the Ayogava ; to Medas, Andhras, Kun&us, and Madgus, the slaughter of wild animals ; read Pahnava. Gov. gives Pallava. The editions give the Khasas
- 10.49
क्षत्त्रुग्रपुक्कसानां तु बिलौकोवधबन्धनम् ।धिग्वणानां चर्मकार्यं वेणानां भाण्डवादनम्
kṣattrugrapukkasānāṃ tu bilaukovadhabandhanam |dhigvaṇānāṃ carmakāryaṃ veṇānāṃ bhāṇḍavādanam
To Kshattrzs, Ugras, and Pukkasas, catching and killing (animals) living in holes ; to Dhigva^as, working in leather ; to Venas, playing drums.
- 10.50
चैत्यद्रुमश्मशानेषु शैलेषूपवनेषु च ।वसेयुरेते विज्ञाता वर्तयन्तः स्वकर्मभिः
caityadrumaśmaśāneṣu śaileṣūpavaneṣu ca |vaseyurete vijñātā vartayantaḥ svakarmabhiḥ
Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their i| peculiar occupations.
- 10.51
चण्डालश्वपचानां तु बहिर्ग्रामात्प्रतिश्रयः ।अपपात्राश्च कर्तव्या धनं एषां श्वगर्दभम्
caṇḍālaśvapacānāṃ tu bahirgrāmātpratiśrayaḥ |apapātrāśca kartavyā dhanaṃ eṣāṃ śvagardabham
Medh. and Nar. read avapatra# instead of apapatnU (Kull., Ragh., K., and Gov. ?), and Medh. gives three explanations of the term : 1. vessels used by them must be thrown away; 2. if food is given to them, it must not be placed in vessels which they hold in
- 10.52
वासांसि मृतचैलानि भिन्नभाण्डेषु भोजनम् ।कार्ष्णायसं अलङ्कारः परिव्रज्या च नित्यशः
vāsāṃsi mṛtacailāni bhinnabhāṇḍeṣu bhojanam |kārṣṇāyasaṃ alaṅkāraḥ parivrajyā ca nityaśaḥ
Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, I black iron (shall be) their ornaments, and they must L always wander from place to place.
- 10.53
न तैः समयं अन्विच्छेत्पुरुषो धर्मं आचरन् ।व्यवहारो मिथस्तेषां विवाहः सदृशैः सह
na taiḥ samayaṃ anvicchetpuruṣo dharmaṃ ācaran |vyavahāro mithasteṣāṃ vivāhaḥ sadṛśaiḥ saha
A man who fulfils a religious duty, shall not seek intercourse with them ; their transactions (shall be) among themselves, and their marriages with their equals.
- 10.54
अन्नं एषां पराधीनं देयं स्याद्भिन्नभाजने ।रात्रौ न विचरेयुस्ते ग्रामेषु नगरेषु च
annaṃ eṣāṃ parādhīnaṃ deyaṃ syādbhinnabhājane |rātrau na vicareyuste grāmeṣu nagareṣu ca
Their food shall be given to them by others 1 (than an Aryan giver) in a broken dish ; at night 1 they shall not walk about in villages and in towns. * 49. Nand. omits this verse.
- 10.55
दिवा चरेयुः कार्यार्थं चिह्निता राजशासनैः ।अबान्धवं शवं चैव निर्हरेयुरिति स्थितिः
divā careyuḥ kāryārthaṃ cihnitā rājaśāsanaiḥ |abāndhavaṃ śavaṃ caiva nirhareyuriti sthitiḥ
By day they may go about for the purpose of their work, distinguished by marks at the king's command, and they shall carry out the corpses (of persons) who have no relatives; that is a settled
- 10.56
वध्यांश्च हन्युः सततं यथाशास्त्रं नृपाज्ञया ।वध्यवासांसि गृह्णीयुः शय्याश्चाभरणानि च
vadhyāṃśca hanyuḥ satataṃ yathāśāstraṃ nṛpājñayā |vadhyavāsāṃsi gṛhṇīyuḥ śayyāścābharaṇāni ca
By the king's order they shall always execute the criminals, in accordance with the law, and they / shall take for themselves the clothes, the beds, and_J the ornaments of (such) criminals.
- 10.57
वर्णापेतं अविज्ञातं नरं कलुषयोनिजम् ।आर्यरूपं इवानार्यं कर्मभिः स्वैर्विभावयेत्
varṇāpetaṃ avijñātaṃ naraṃ kaluṣayonijam |āryarūpaṃ ivānāryaṃ karmabhiḥ svairvibhāvayet
A man of impure origin, who belongs not to any caste, (var/za, but whose character is) not known, who, (though) not an Aryan, has the appearance of an Aryan, one may discover by his acts. _^n
- 10.58
अनार्यता निष्ठुरता क्रूरता निष्क्रियात्मता ।पुरुषं व्यञ्जयन्तीह लोके कलुषयोनिजम्
anāryatā niṣṭhuratā krūratā niṣkriyātmatā |puruṣaṃ vyañjayantīha loke kaluṣayonijam
BeJiaviojiir_unworthy of an Aryan, harshness, cruel.ty^and habitual neglect of the prescribed duties betray in this world a man of impure origin. _J
- 10.59
पित्र्यं वा भजते शीलं मातुर्वोभयं एव वा ।न कथं चन दुर्योनिः प्रकृतिं स्वां नियच्छति
pitryaṃ vā bhajate śīlaṃ māturvobhayaṃ eva vā |na kathaṃ cana duryoniḥ prakṛtiṃ svāṃ niyacchati
A base-born man either resembles in character his father, or his mother, or both ; he can never conceal his real nature.
- 10.60
कुले मुख्येऽपि जातस्य यस्य स्याद्योनिसंकरः ।संश्रयत्येव तच्छीलं नरोऽल्पं अपि वा बहु
kule mukhye'pi jātasya yasya syādyonisaṃkaraḥ |saṃśrayatyeva tacchīlaṃ naro'lpaṃ api vā bahu
Even if a man, born in a great family, sprang from criminal intercourse, he will certainly possess the faults of his (father), be they small or great.
- 10.61
यत्र त्वेते परिध्वंसाज्जायन्ते वर्णदूषकाः ।राष्ट्रिकैः सह तद्राष्ट्रं क्षिप्रं एव विनश्यति
yatra tvete paridhvaṃsājjāyante varṇadūṣakāḥ |rāṣṭrikaiḥ saha tadrāṣṭraṃ kṣipraṃ eva vinaśyati
But that kingdom in which such bastards, I sullying (the purity of) the castes, are born, perishes j quickly together with its inhabitants. ' Their food shall be given to them by others in a broken vessel,'
- 10.62
ब्राह्मणार्थे गवार्थे वा देहत्यागोऽनुपस्कृतः ।स्त्रीबालाभ्युपपत्तौ च बाह्यानां सिद्धिकारणम्
brāhmaṇārthe gavārthe vā dehatyāgo'nupaskṛtaḥ |strībālābhyupapattau ca bāhyānāṃ siddhikāraṇam
Dying, without the expectation of a reward, for the sake of Brahma/zas and of cows, or in the defence of women and children, secures beatitude to those excluded (from the Aryan community, vahya).
- 10.63
अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः ।एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः
ahiṃsā satyaṃ asteyaṃ śaucaṃ indriyanigrahaḥ |etaṃ sāmāsikaṃ dharmaṃ cāturvarṇye'bravīnmanuḥ
Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods 4k of others), purity, and control of the organs, Manu has declared to be the summary of the law for the
- 10.64
शूद्रायां ब्राह्मणाज्जातः श्रेयसा चेत्प्रजायते ।अश्रेयान्श्रेयसीं जातिं गच्छत्या सप्तमाद्युगात्
śūdrāyāṃ brāhmaṇājjātaḥ śreyasā cetprajāyate |aśreyānśreyasīṃ jātiṃ gacchatyā saptamādyugāt
If (a female of the caste), sprung from a Brahma^a and a 6udra female, bear (children) to one of the highest caste, the inferior (tribe) attains the highest caste within the seventh generation.
- 10.65
शूद्रो ब्राह्मणतां एति ब्राह्मणश्चैति शूद्रताम् ।क्षत्रियाज्जातं एवं तु विद्याद्वैश्यात्तथैव च
śūdro brāhmaṇatāṃ eti brāhmaṇaścaiti śūdratām |kṣatriyājjātaṃ evaṃ tu vidyādvaiśyāttathaiva ca
(Thus) a 6udra attains the rank of a Brah- ma//a, and (in a similar manner) a Brahma^a sinks tol the level of a .Sudra ; but know that it is the samel with the offspring of a Kshatriya or of a VaLsya.
- 10.66
अनार्यायां समुत्पन्नो ब्राह्मणात्तु यदृच्छया ।ब्राह्मण्यां अप्यनार्यात्तु श्रेयस्त्वं क्वेति चेद्भवेत्
anāryāyāṃ samutpanno brāhmaṇāttu yadṛcchayā |brāhmaṇyāṃ apyanāryāttu śreyastvaṃ kveti cedbhavet
If (a doubt) should arise, with whom the pre- eminence (is, whether) with him whom an Aryan by chance begot on a non-Aryan female, or (with the son) of a Brahma;za woman by a non-Aryan,
- 10.67
जातो नार्यां अनार्यायां आर्यादार्यो भवेद्गुणैः ।जातोऽप्यनार्यादार्यायां अनार्य इति निश्चयः
jāto nāryāṃ anāryāyāṃ āryādāryo bhavedguṇaiḥ |jāto'pyanāryādāryāyāṃ anārya iti niścayaḥ
'May become (like to) an Aryan by his virtues/ i. e. 'may become most excellent or praiseworthy by offering the Pakaya^ilas [25] e e
- 10.68
तावुभावप्यसंस्कार्याविति धर्मो व्यवस्थितः ।वैगुण्याज्जन्मनः पूर्व उत्तरः प्रतिलोमतः
tāvubhāvapyasaṃskāryāviti dharmo vyavasthitaḥ |vaiguṇyājjanmanaḥ pūrva uttaraḥ pratilomataḥ
The law prescribes that neither of the two shall receive the sacraments, the first (being ex- cluded) on account of the lowness of his origin, the second (because the union of his parents was)
- 10.69
सुबीजं चैव सुक्षेत्रे जातं संपद्यते यथा ।तथार्याज्जात आर्यायां सर्वं संस्कारं अर्हति
subījaṃ caiva sukṣetre jātaṃ saṃpadyate yathā |tathāryājjāta āryāyāṃ sarvaṃ saṃskāraṃ arhati
As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments.
- 10.70
बीजं एके प्रशंसन्ति क्षेत्रं अन्ये मनीषिणः ।बीजक्षेत्रे तथैवान्ये तत्रेयं तु व्यवस्थितिः
bījaṃ eke praśaṃsanti kṣetraṃ anye manīṣiṇaḥ |bījakṣetre tathaivānye tatreyaṃ tu vyavasthitiḥ
Some sages declare the seed to be more important, and others the field ; again others (assert that) the seed and the field (are equally important); but the legal decision on this point is as follows :
- 10.71
अक्षेत्रे बीजं उत्सृष्टं अन्तरैव विनश्यति ।अबीजकं अपि क्षेत्रं केवलं स्थण्डिलं भवेत्
akṣetre bījaṃ utsṛṣṭaṃ antaraiva vinaśyati |abījakaṃ api kṣetraṃ kevalaṃ sthaṇḍilaṃ bhavet
Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will remain barren.
- 10.72
यस्माद्बीजप्रभावेण तिर्यग्जा ऋषयोऽभवन् ।पूजिताश्च प्रशस्ताश्च तस्माद्बीजं प्रशस्यते
yasmādbījaprabhāveṇa tiryagjā ṛṣayo'bhavan |pūjitāśca praśastāśca tasmādbījaṃ praśasyate
As through the power of the seed (sons) born of animals became sages who are honoured and praised, hence the seed is declared to be more important.
- 10.73
अनार्यं आर्यकर्माणं आर्यं चानार्यकर्मिणम् ।संप्रधार्याब्रवीद्धाता न समौ नासमाविति
anāryaṃ āryakarmāṇaṃ āryaṃ cānāryakarmiṇam |saṃpradhāryābravīddhātā na samau nāsamāviti
Having considered (the case of) a non- Aryan who acts like an Aryan, and (that of) an Aryan who acts like a non-Aryan, the creator declared, ' Those two are neither equal nor unequal.'
- 10.74
ब्राह्मणा ब्रह्मयोनिस्था ये स्वकर्मण्यवस्थिताः ।ते सम्यगुपजीवेयुः षट्कर्माणि यथाक्रमम्
brāhmaṇā brahmayonisthā ye svakarmaṇyavasthitāḥ |te samyagupajīveyuḥ ṣaṭkarmāṇi yathākramam
Brahma^as who are intent on the means (of gaining union with) Brahman and firm in (discharg- ing) their duties, shall live by duly performing the following six acts, (which are enumerated) in their
- 10.75
अध्यापनं अध्ययनं यजनं याजनं तथा ।दानं प्रतिग्रहश्चैव षट्कर्माण्यग्रजन्मनः
adhyāpanaṃ adhyayanaṃ yajanaṃ yājanaṃ tathā |dānaṃ pratigrahaścaiva ṣaṭkarmāṇyagrajanmanaḥ
Teaching, studying, sacrificing for himself, \ sacrificing for others, making gifts and receiving \ them are the six acts (prescribed) for a Brahma^a.
- 10.76
षण्णां तु कर्मणां अस्य त्रीणि कर्माणि जीविका ।याजनाध्यापने चैव विशुद्धाच्च प्रतिग्रहः
ṣaṇṇāṃ tu karmaṇāṃ asya trīṇi karmāṇi jīvikā |yājanādhyāpane caiva viśuddhācca pratigrahaḥ
But among the six acts (ordained) for him three are his means of subsistence, (viz.) sacrificing for others, teaching, and accepting gifts from pure men.
- 10.77
त्रयो धर्मा निवर्तन्ते ब्राह्मणात्क्षत्रियं प्रति ।अध्यापनं याजनं च तृतीयश्च प्रतिग्रहः
trayo dharmā nivartante brāhmaṇātkṣatriyaṃ prati |adhyāpanaṃ yājanaṃ ca tṛtīyaśca pratigrahaḥ
(Passing) from the Brahma^a to the Ksha- triya, three acts (incumbent on the former) are forbidden, (viz.) teaching, sacrificing for others, and, thirdly, the acceptance of gifts.
- 10.78
वैश्यं प्रति तथैवैते निवर्तेरन्निति स्थितिः ।न तौ प्रति हि तान्धर्मान्मनुराह प्रजापतिः
vaiśyaṃ prati tathaivaite nivarteranniti sthitiḥ |na tau prati hi tāndharmānmanurāha prajāpatiḥ
The same are likewise forbidden to a Varsya, that is a settled rule ; for Manu, the lord of creatures (Pra^apati), has not prescribed them for (men of) those two (castes).
- 10.79
शस्त्रास्त्रभृत्त्वं क्षत्रस्य वणिक्पशुकृषिर्विषः ।आजीवनार्थं धर्मस्तु दानं अध्ययनं यजिः
śastrāstrabhṛttvaṃ kṣatrasya vaṇikpaśukṛṣirviṣaḥ |ājīvanārthaṃ dharmastu dānaṃ adhyayanaṃ yajiḥ
To carry arms for striking and for throwing \ (is prescribed) for Kshatriyas as a means of sub- 1 sistence ; to trade, (to rear) cattle, and agriculture \ 74-80. Ap. II, 10, 4-7; Gaut. X, 1-7, 49; Vas. II, 13-19;
- 10.80
वेदाभ्यासो ब्राह्मणस्य क्षत्रियस्य च रक्षणम् ।वार्ताकर्मैव वैश्यस्य विशिष्टानि स्वकर्मसु
vedābhyāso brāhmaṇasya kṣatriyasya ca rakṣaṇam |vārtākarmaiva vaiśyasya viśiṣṭāni svakarmasu
Among the several occupations the most / commendable are, teaching the Veda for a Brah- \ ma^a, protecting (the people) for a Kshatriya, and 1 trade for a VaLsya.
- 10.81
अजीवंस्तु यथोक्तेन ब्राह्मणः स्वेन कर्मणा ।जीवेत्क्षत्रियधर्मेण स ह्यस्य प्रत्यनन्तरः
ajīvaṃstu yathoktena brāhmaṇaḥ svena karmaṇā |jīvetkṣatriyadharmeṇa sa hyasya pratyanantaraḥ
But a Brahma^a, unable to subsist by his peculiar occupations just mentioned, may live ac- cording to the law applicable to Kshatriyas ; for the latter is next to him in rank.
- 10.82
उभाभ्यां अप्यजीवंस्तु कथं स्यादिति चेद्भवेत् ।कृषिगोरक्षं आस्थाय जीवेद्वैश्यस्य जीविकाम्
ubhābhyāṃ apyajīvaṃstu kathaṃ syāditi cedbhavet |kṛṣigorakṣaṃ āsthāya jīvedvaiśyasya jīvikām
If it be asked, ' How shall it be, if he cannot maintain himself by either (of these occupations?' the answer is), he may adopt a Vai^ya's mode of life, employing himself in agriculture and rearing cattle.
- 10.83
वैश्यवृत्त्यापि जीवंस्तु ब्राह्मणः क्सत्रियोऽपि वा ।हिंसाप्रायां पराधीनां कृषिं यत्नेन वर्जयेत्
vaiśyavṛttyāpi jīvaṃstu brāhmaṇaḥ ksatriyo'pi vā |hiṃsāprāyāṃ parādhīnāṃ kṛṣiṃ yatnena varjayet
But a Brahma/za, or a Kshatriya, living by a Vai-sya's mode of subsistence, shall carefully avoid (the pursuit of) agriculture, (which causes) injury to many beings and depends on others.
- 10.84
कृषिं साध्विति मन्यन्ते सा वृत्तिः सद्विगर्हिताः ।भूमिं भूमिशयांश्चैव हन्ति काष्ठं अयोमुखम्
kṛṣiṃ sādhviti manyante sā vṛttiḥ sadvigarhitāḥ |bhūmiṃ bhūmiśayāṃścaiva hanti kāṣṭhaṃ ayomukham
Medh. points out that this verse is directed against the teaching of Vas. II, 32-36. . X, 9© OCCUPATIONS OF THE CASTES. 421 by the virtuous ; (for) the wooden (implement) with
- 10.85
इदं तु वृत्तिवैकल्यात्त्यजतो धर्मनैपुणम् ।विट्पण्यं उद्धृतोद्धारं विक्रेयं वित्तवर्धनम्
idaṃ tu vṛttivaikalyāttyajato dharmanaipuṇam |viṭpaṇyaṃ uddhṛtoddhāraṃ vikreyaṃ vittavardhanam
But he who, through a want of means of sub- sistence, gives up the strictness with respect to his duties, may sell, in order to increase his wealth, the commodities sold by Vaisyas, making (however) the
- 10.86
सर्वान्रसानपोहेत कृतान्नं च तिलैः सह ।अश्मनो लवणं चैव पशवो ये च मानुषाः
sarvānrasānapoheta kṛtānnaṃ ca tilaiḥ saha |aśmano lavaṇaṃ caiva paśavo ye ca mānuṣāḥ
He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings), 8j. All dyed cloth, as well as cloth made of hemp,
- 10.87
सर्वं च तान्तवं रक्तं शाणक्षौमाविकानि च ।अपि चेत्स्युररक्तानि फलमूले तथौषधीः
sarvaṃ ca tāntavaṃ raktaṃ śāṇakṣaumāvikāni ca |api cetsyuraraktāni phalamūle tathauṣadhīḥ
- 10.88
अपः शस्त्रं विषं मांसं सोमं गन्धांश्च सर्वशः ।क्षीरं क्षौद्रं दधि घृतं तैलं मधु गुडं कुशान्
apaḥ śastraṃ viṣaṃ māṃsaṃ somaṃ gandhāṃśca sarvaśaḥ |kṣīraṃ kṣaudraṃ dadhi ghṛtaṃ tailaṃ madhu guḍaṃ kuśān
Water, weapons, poison, meat, Soma, and per- fumes of all kinds, fresh milk, honey, sour milk, clarified butter, oil, wax, sugar, Kiua-grass ;
- 10.89
आरण्यांश्च पशून्सर्वान्दंष्ट्रिणश्च वयांसि च ।मद्यं नीलिं च लाक्षां च सर्वांश्चैकशफांस्तथा
āraṇyāṃśca paśūnsarvāndaṃṣṭriṇaśca vayāṃsi ca |madyaṃ nīliṃ ca lākṣāṃ ca sarvāṃścaikaśaphāṃstathā
All beasts of the forest, animals with fangs or tusks, birds, spirituous liquor, indigo, lac, and all one-hoofed beasts.
- 10.90
कामं उत्पाद्य कृष्यां तु स्वयं एव कृषीवलः ।विक्रीणीत तिलाञ् शूद्रान्धर्मार्थं अचिरस्थितान्
kāmaṃ utpādya kṛṣyāṃ tu svayaṃ eva kṛṣīvalaḥ |vikrīṇīta tilāñ śūdrāndharmārthaṃ acirasthitān
But he who subsists by agriculture, may at pleasure sell unmixed sesamum grains for sacred
- 10.91
भोजनाभ्यञ्जनाद्दानाद्यदन्यत्कुरुते तिलैः ।कृमिभूतः श्वविष्ठायां पितृभिः सह मज्जति
bhojanābhyañjanāddānādyadanyatkurute tilaiḥ |kṛmibhūtaḥ śvaviṣṭhāyāṃ pitṛbhiḥ saha majjati
If he applies sesamum to any other purpose but food, anointing, and charitable gifts, he will be born (again) as a worm and, together with his ancestors, be plunged into the ordure of dogs.
- 10.92
सद्यः पतति मांसेन लाक्षया लवणेन च ।त्र्यहेण शूद्रो भवति ब्राह्मणः क्षीरविक्रयात्
sadyaḥ patati māṃsena lākṣayā lavaṇena ca |tryaheṇa śūdro bhavati brāhmaṇaḥ kṣīravikrayāt
By (selling) flesh, salt, and lac a Brahma^a at once becomes an outcast; by selling milk he becomes (equal to) a .Sudra in three days.
- 10.93
इतरेषां तु पण्यानां विक्रयादिह कामतः ।ब्राह्मणः सप्तरात्रेण वैश्यभावं नियच्छति
itareṣāṃ tu paṇyānāṃ vikrayādiha kāmataḥ |brāhmaṇaḥ saptarātreṇa vaiśyabhāvaṃ niyacchati
But by willingly selling in this world other (forbidden) commodities, a Brahma/za assumes after seven nights the character of a Vakya.
- 10.94
रसा रसैर्निमातव्या न त्वेव लवणं रसैः ।कृतान्नं च कृतान्नेन तिला धान्येन तत्समाः
rasā rasairnimātavyā na tveva lavaṇaṃ rasaiḥ |kṛtānnaṃ ca kṛtānnena tilā dhānyena tatsamāḥ
Condiments may be bartered for condiments, but by no means salt for (other) condiments ; cooked food (may be exchanged) for (other kinds of) cooked food, and sesamum seeds for grain in
- 10.95
जीवेदेतेन राजन्यः सर्वेणाप्यनयं गतः ।न त्वेव ज्यायंसीं वृत्तिं अभिमन्येत कर्हि चित्
jīvedetena rājanyaḥ sarveṇāpyanayaṃ gataḥ |na tveva jyāyaṃsīṃ vṛttiṃ abhimanyeta karhi cit
A Kshatriya who has fallen into distress, may subsist by all these (means) ; but he must never arrogantly adopt the mode of life (prescribed for his) betters.
- 10.96
यो लोभादधमो जात्या जीवेदुत्कृष्टकर्मभिः ।तं राजा निर्धनं कृत्वा क्षिप्रं एव प्रवासयेत्
yo lobhādadhamo jātyā jīvedutkṛṣṭakarmabhiḥ |taṃ rājā nirdhanaṃ kṛtvā kṣipraṃ eva pravāsayet
A man of low caste who through covetous- ness lives by the occupations of a higher one, the king shall deprive of his property and banish.
- 10.97
वरं स्वधर्मो विगुणो न पारक्यः स्वनुष्ठितः ।परधर्मेण जीवन्हि सद्यः पतति जातितः
varaṃ svadharmo viguṇo na pārakyaḥ svanuṣṭhitaḥ |paradharmeṇa jīvanhi sadyaḥ patati jātitaḥ
It is better (to discharge) one's own (ap- \XjM "^ pointed) duty incompletely than to perform com-^y HLtrX' pletely that of another ; for he who lives according to the law of another (caste) is instantly excluded
- 10.98
वैश्योऽजीवन्स्वधर्मेण शूद्रवृत्त्यापि वर्तयेत् ।अनाचरन्नकार्याणि निवर्तेत च शक्तिमान्
vaiśyo'jīvansvadharmeṇa śūdravṛttyāpi vartayet |anācarannakāryāṇi nivarteta ca śaktimān
A VaLsya who is unable to subsist by his own duties, may even maintain himself by a .Sudra's mode of life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able
- 10.99
अशक्नुवंस्तु शुश्रूषां शूद्रः कर्तुं द्विजन्मनाम् ।पुत्रदारात्ययं प्राप्तो जीवेत्कारुककर्मभिः
aśaknuvaṃstu śuśrūṣāṃ śūdraḥ kartuṃ dvijanmanām |putradārātyayaṃ prāpto jīvetkārukakarmabhiḥ
But a .Sudra, being unable to find service with the twice-born and threatened with the loss of his sons and wife (through hunger), may main- tain himself by handicrafts.
- 10.100
यैः कर्मभिः प्रचरितैः शुश्रूष्यन्ते द्विजातयः ।तानि कारुककर्माणि शिल्पानि विविधानि च
yaiḥ karmabhiḥ pracaritaiḥ śuśrūṣyante dvijātayaḥ |tāni kārukakarmāṇi śilpāni vividhāni ca
(Let him follow) those mechanical occupa- tions and those various practical arts by following which the twice-born are (best) served.
- 10.101
वैश्यवृत्तिं अनातिष्ठन्ब्राह्मणः स्वे पथि स्थितः ।अवृत्तिकर्षितः सीदन्निमं धर्मं समाचरेत्
vaiśyavṛttiṃ anātiṣṭhanbrāhmaṇaḥ sve pathi sthitaḥ |avṛttikarṣitaḥ sīdannimaṃ dharmaṃ samācaret
A Brahma/za who is distressed through a want of means of subsistence and pines (with hunger), (but) unwilling to adopt a Vaisya's mode of life and resolved to follow his own (prescribed) path, may act
- 10.102
सर्वतः प्रतिगृह्णीयाद्ब्राह्मणस्त्वनयं गतः ।पवित्रं दुष्यतीत्येतद्धर्मतो नोपपद्यते
sarvataḥ pratigṛhṇīyādbrāhmaṇastvanayaṃ gataḥ |pavitraṃ duṣyatītyetaddharmato nopapadyate
'Anything pure,' i. e. ' the Ganges and the like' (Medh., Gov., Kull.), or ' fire and the like ' (Nar., Ragh.).
- 10.103
नाध्यापनाद्याजनाद्वा गर्हिताद्वा प्रतिग्रहात् ।दोषो भवति विप्राणां ज्वलनाम्बुसमा हि ते
nādhyāpanādyājanādvā garhitādvā pratigrahāt |doṣo bhavati viprāṇāṃ jvalanāmbusamā hi te
By teaching, by sacrificing for, and by ac- cepting gifts from despicable (men) Brahma/zas (in distress) commit not sin ; for they (are as pure) as fire and water.
- 10.104
जीवितात्ययं आपन्नो योऽन्नं अत्ति ततस्ततः ।आकाशं इव पङ्केन न स पापेन लिप्यते
jīvitātyayaṃ āpanno yo'nnaṃ atti tatastataḥ |ākāśaṃ iva paṅkena na sa pāpena lipyate
He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud.
- 10.105
अजीगर्तः सुतं हन्तुं उपासर्पद्बुभुक्षितः ।न चालिप्यत पापेन क्षुत्प्रतीकारं आचरन्
ajīgartaḥ sutaṃ hantuṃ upāsarpadbubhukṣitaḥ |na cālipyata pāpena kṣutpratīkāraṃ ācaran
A^igarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin, since he (only) sought a remedy against famishing.
- 10.106
श्वमांसं इच्छनार्तोऽत्तुं धर्माधर्मविचक्षणः ।प्राणानां परिरक्षार्थं वामदेवो न लिप्तवान्
śvamāṃsaṃ icchanārto'ttuṃ dharmādharmavicakṣaṇaḥ |prāṇānāṃ parirakṣārthaṃ vāmadevo na liptavān
Vamadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he desired to eat the flesh of a dog in order to save his life.
- 10.107
भरद्वाजः क्षुधार्तस्तु सपुत्रो विजने वने ।बह्वीर्गाः प्रतिजग्राह वृधोस्तक्ष्णो महातपाः
bharadvājaḥ kṣudhārtastu saputro vijane vane |bahvīrgāḥ pratijagrāha vṛdhostakṣṇo mahātapāḥ
Bharadva^a, a performer of great austeri- ties, accepted many cows from the carpenter Brz'bu, when he was starving together with his sons in a lonely forest.
- 10.108
क्षुधार्तश्चात्तुं अभ्यागाद्विश्वामित्रः श्वजाघनीम् ।चण्डालहस्तादादाय धर्माधर्मविचक्षणः
kṣudhārtaścāttuṃ abhyāgādviśvāmitraḥ śvajāghanīm |caṇḍālahastādādāya dharmādharmavicakṣaṇaḥ
Visvamitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to eat) the haunch of a dog, receiving it from the hands of a TTa^^ala.
- 10.109
प्रतिग्रहाद्याजनाद्वा तथैवाध्यापनादपि ।प्रतिग्रहः प्रत्यवरः प्रेत्य विप्रस्य गर्हितः
pratigrahādyājanādvā tathaivādhyāpanādapi |pratigrahaḥ pratyavaraḥ pretya viprasya garhitaḥ
On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahma^a (on account
- 10.110
याजनाध्यापने नित्यं क्रियेते संस्कृतात्मनाम् ।प्रतिग्रहस्तु क्रियते शूद्रादप्यन्त्यजन्मनः
yājanādhyāpane nityaṃ kriyete saṃskṛtātmanām |pratigrahastu kriyate śūdrādapyantyajanmanaḥ
- 10.111
जपहोमैरपैत्येनो याजनाध्यापनैः कृतम् ।प्रतिग्रहनिमित्तं तु त्यागेन तपसैव च
japahomairapaityeno yājanādhyāpanaiḥ kṛtam |pratigrahanimittaṃ tu tyāgena tapasaiva ca
- 10.112
शिलोञ्छं अप्याददीत विप्रोऽजीवन्यतस्ततः ।प्रतिग्रहाच्छिलः श्रेयांस्ततोऽप्युञ्छः प्रशस्यते
śiloñchaṃ apyādadīta vipro'jīvanyatastataḥ |pratigrahācchilaḥ śreyāṃstato'pyuñchaḥ praśasyate
A Brahma;za who is unable to maintain himself, should (rather) glean ears or grains from (the field of) any (man); gleaning ears is better than accepting gifts, picking up single grains is declared
- 10.113
सीदद्भिः कुप्यं इच्छद्भिर्धने वा पृथिवीपतिः ।याच्यः स्यात्स्नातकैर्विप्रैरदित्संस्त्यागं अर्हति
sīdadbhiḥ kupyaṃ icchadbhirdhane vā pṛthivīpatiḥ |yācyaḥ syātsnātakairviprairaditsaṃstyāgaṃ arhati
If Brahma?/as, who are Snatakas, are pining with hunger, or in want of (utensils made of) com- mon metals, or of other property, they may ask the .SYauta-sutra (see the Petersburg Dictionary, sub voce Brzbu)
- 10.114
अकृतं च कृतात्क्षेत्राद्गौरजाविकं एव च ।हिरण्यं धान्यं अन्नं च पूर्वं पूर्वं अदोषवत्
akṛtaṃ ca kṛtātkṣetrādgaurajāvikaṃ eva ca |hiraṇyaṃ dhānyaṃ annaṃ ca pūrvaṃ pūrvaṃ adoṣavat
(The acceptance of) an untilled field is less blamable than (that of ) a tilled one ; (with respect to) cows, goats, sheep, gold, grain, and cooked food, (the acceptance of) each earlier-named (article is less
- 10.115
सप्त वित्तागमा धर्म्या दायो लाभः क्रयो जयः ।प्रयोगः कर्मयोगश्च सत्प्रतिग्रह एव च
sapta vittāgamā dharmyā dāyo lābhaḥ krayo jayaḥ |prayogaḥ karmayogaśca satpratigraha eva ca
There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly dona- tion, purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts
- 10.116
विद्या शिल्पं भृतिः सेवा गोरक्ष्यं विपणिः कृषिः ।धृतिर्भैक्षं कुसीदं च दश जीवनहेतवः
vidyā śilpaṃ bhṛtiḥ sevā gorakṣyaṃ vipaṇiḥ kṛṣiḥ |dhṛtirbhaikṣaṃ kusīdaṃ ca daśa jīvanahetavaḥ
' Learning,' i. e. (teaching) other than Vedic sciences, e.g. logic, exorcising evil spirits, or charms against poison (Medh.. Kull, Nar., Ragh.). Gov. thinks that ' teaching for a stipulated fee ' is also permissible under this rule.
- 10.117
ब्राह्मणः क्षत्रियो वापि वृद्धिं नैव प्रयोजयेत् ।कामं तु खलु धर्मार्थं दद्यात्पापीयसेऽल्पिकाम्
brāhmaṇaḥ kṣatriyo vāpi vṛddhiṃ naiva prayojayet |kāmaṃ tu khalu dharmārthaṃ dadyātpāpīyase'lpikām
Neither a Brahma^a, nor a Kshatriya must lend (money at) interest ; but at his pleasure (either 1 of them) may, in times of distress (when he requires money) for sacred purposes, lend to a very sinful
- 10.118
चतुर्थं आददानोऽपि क्षत्रियो भागं आपदि ।प्रजा रक्षन्परं शक्त्या किल्बिषात्प्रतिमुच्यते
caturthaṃ ādadāno'pi kṣatriyo bhāgaṃ āpadi |prajā rakṣanparaṃ śaktyā kilbiṣātpratimucyate
- 10.119
स्वधर्मो विजयस्तस्य नाहवे स्यात्पराङ्मुखः ।शस्त्रेण वैश्यान्रक्षित्वा धर्म्यं आहारयेद्बलिम्
svadharmo vijayastasya nāhave syātparāṅmukhaḥ |śastreṇa vaiśyānrakṣitvā dharmyaṃ āhārayedbalim
His peculiar duty is conquest, and he must not turn back in danger ; having protected the Vaiiyas by his weapons, he may cause the legal tax to be collected ;
- 10.120
धान्येऽष्टमं विशां शुल्कं विंशं कार्षापणावरम् ।कर्मोपकरणाः शूद्राः कारवः शिल्पिनस्तथा
dhānye'ṣṭamaṃ viśāṃ śulkaṃ viṃśaṃ kārṣāpaṇāvaram |karmopakaraṇāḥ śūdrāḥ kāravaḥ śilpinastathā
According to Medh., the first line refers to the profits of grain, one-twentieth (on the profits on gold and cattle), which amount at least to one Karshapa^a ; .Sudras, artisans, and mechanics (shall) benefit (the
- 10.121
शूद्रस्तु वृत्तिं आकाङ्क्षन्क्षत्रं आराधयेद्यदि ।धनिनं वाप्युपाराध्य वैश्यं शूद्रो जिजीविषेत्
śūdrastu vṛttiṃ ākāṅkṣankṣatraṃ ārādhayedyadi |dhaninaṃ vāpyupārādhya vaiśyaṃ śūdro jijīviṣet
If a 6udra, (unable to subsist by serving Brahma/zas,) seeks a livelihood, he may serve Ksha- triyas, or he may also seek to maintain himself by attending on a wealthy VaLsya.
- 10.122
स्वर्गार्थं उभयार्थं वा विप्रानाराधयेत्तु सः ।जातब्राह्मणशब्दस्य सा ह्यस्य कृतकृत्यता
svargārthaṃ ubhayārthaṃ vā viprānārādhayettu saḥ |jātabrāhmaṇaśabdasya sā hyasya kṛtakṛtyatā
But let a (.5udra) serve Brahma/zas, either subjects dealing in corn or in gold. From the former the king may take in times of distress one-eighth, and from the latter one- twentieth. The second line indicates that artisans who, according
- 10.123
विप्रसेवैव शूद्रस्य विशिष्टं कर्म कीर्त्यते ।यदतोऽन्यद्धि कुरुते तद्भवत्यस्य निष्फलम्
viprasevaiva śūdrasya viśiṣṭaṃ karma kīrtyate |yadato'nyaddhi kurute tadbhavatyasya niṣphalam
The service of Brahma^as alone is declared (to be) an excellent occupation for a .Sudra ; for 7k whatever else besides this he may perform will bear him no fruit.
- 10.124
प्रकल्प्या तस्य तैर्वृत्तिः स्वकुटुम्बाद्यथार्हतः ।शक्तिं चावेक्ष्य दाक्ष्यं च भृत्यानां च परिग्रहम्
prakalpyā tasya tairvṛttiḥ svakuṭumbādyathārhataḥ |śaktiṃ cāvekṣya dākṣyaṃ ca bhṛtyānāṃ ca parigraham
They must allot to him out of their own family (-property) a suitable maintenance, after con- sidering his ability, his industry, and the number of those whom he is bound to support.
- 10.125
उच्छिष्टं अन्नं दातव्यं जीर्णानि वसनानि च ।पुलाकाश्चैव धान्यानां जीर्णाश्चैव परिच्छदाः
ucchiṣṭaṃ annaṃ dātavyaṃ jīrṇāni vasanāni ca |pulākāścaiva dhānyānāṃ jīrṇāścaiva paricchadāḥ
The remnants of their food must be given to him, as well as their old clothes, the refuse of their grain, and their old household furniture.
- 10.126
न शूद्रे पातकं किं चिन्न च संस्कारं अर्हति ।नास्याधिकारो धर्मेऽस्ति न धर्मात्प्रतिषेधनम्
na śūdre pātakaṃ kiṃ cinna ca saṃskāraṃ arhati |nāsyādhikāro dharme'sti na dharmātpratiṣedhanam
A .Sudra cannot commit an offence, causing loss of caste (pataka), and he is not worthy to re- ceive the sacraments ; he has no right to (fulfil) the sacred law (of the Aryans, yet) there is no pro-
- 10.127
धर्मेप्सवस्तु धर्मज्ञाः सतां वृत्तं अनुष्ठिताः ।मन्त्रवर्ज्यं न दुष्यन्ति प्रशंसां प्राप्नुवन्ति च
dharmepsavastu dharmajñāḥ satāṃ vṛttaṃ anuṣṭhitāḥ |mantravarjyaṃ na duṣyanti praśaṃsāṃ prāpnuvanti ca
(6udras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts.
- 10.128
यथा यथा हि सद्वृत्तं आतिष्ठत्यनसूयकः ।तथा तथेमं चामुं च लोकं प्राप्नोत्यनिन्दितः
yathā yathā hi sadvṛttaṃ ātiṣṭhatyanasūyakaḥ |tathā tathemaṃ cāmuṃ ca lokaṃ prāpnotyaninditaḥ
The more a (6udra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he gains, without being censured, (exalta- tion in) this world and the next.
- 10.129
शक्तेनापि हि शूद्रेण न कार्यो धनसंचयः ।शूद्रो हि धनं आसाद्य ब्राह्मणानेव बाधते
śaktenāpi hi śūdreṇa na kāryo dhanasaṃcayaḥ |śūdro hi dhanaṃ āsādya brāhmaṇāneva bādhate
No collection of wealth must be made by a .Suclra, even though he be able (to do it) ; ^ for a .Sudra who has acquired wealth, gives pain |^to Brahma/zas.
- 10.130
एते चतुर्णां वर्णानां आपद्धर्माः प्रकीर्तिताः ।यान्सम्यगनुतिष्ठन्तो व्रजन्ति परमं गतिम्
ete caturṇāṃ varṇānāṃ āpaddharmāḥ prakīrtitāḥ |yānsamyaganutiṣṭhanto vrajanti paramaṃ gatim
The duties of the four castes (var/za) in times of distress have thus been declared, and if they perform them well, they will reach the most blessed state.
- 10.131
एष धर्मविधिः कृत्स्नश्चातुर्वर्ण्यस्य कीर्तितः ।अतः परं प्रवक्ष्यामि प्रायश्चित्तविधिं शुभम्
eṣa dharmavidhiḥ kṛtsnaścāturvarṇyasya kīrtitaḥ |ataḥ paraṃ pravakṣyāmi prāyaścittavidhiṃ śubham
Thus all the legal rules for the four castes have been proclaimed ; I next will promulgate the auspicious rules for penances. Chapter XL