Verse 1.95

Sanskrit text, Unicode transliteration and English translation by J. R. Gharpure:

माहिष्येण करण्यां तु रथकारः प्रजायते ।
असत्सन्तस् तु विज्ञेयाः प्रतिलोमानुलोमजाः ॥ ९५ ॥

māhiṣyeṇa karaṇyāṃ tu rathakāraḥ prajāyate |
asatsantas tu vijñeyāḥ pratilomānulomajāḥ || 95 ||

From a Māhiṣya Karaṇī (wife) is produced the Rathakāra. Bad and good (respectively) are to be considered the progeny born of the Pratiloma and Anuloma.—(95)

The Mitākṣarā commentary of Vijñāneśvara Bhikṣu:

The Author mentions another jāti in the multi-mixture of the varṇas.

[Read verse 95 above]

By a Kṣatriya upon a Vaiśya wife the son begotten is (known as) Māhiṣyā. By a Vaiśya upon a Śūdrā wife the child begotten is (known as) Karaṇī. Upon her the son begotten by a Mahiṣya becomes by his jāti a Rathakāra. Of him, moreover, the upanayana and all the rituals should be performed, vide the text. As says Śaṅkha: “From the Kṣatriya and Vaiśya anuloma progeny a son begotten on lower orders is the Rathakāra. Of him are the rites for the kindling^[1] of the fire, alms, and the performance of the upanayana. His livelihood is by studying the science of houses, foundation^[2], charioteering, carpentry and building.” Similarly in regard to the mixture of the Anuloma progeny of the Mūrdhavasikta, Mahiṣya &c. born of the Brāhmaṇa, and Kṣatriya, a separate jāti and a right for the performance of the upanayana &c. should be understood, since they are twice-born. Their designations, however, may be seen from other Smṛtis.

This, moreover, has been stated by way of mere indication, the miscellaneous mixed jātis being endless and therefore impossible of being stated. Therefore this much here is intended. Bad are to be regarded the progeny of the pratilomas, and good the issue of the anulomas. (95).

The Vīramitrodaya commentary of Mitramiśra:

Thus the issue of Viloma connection-six mixed ones—saṅkirṇas have been stated. Now one born of (a union between) the varṇas and the saṅkirṇa (mixed) ones and thus farther mixed, being begotten directly by the varṇas, and wishing to describe this by analogy by taking as an illustration the mixture of the varṇas already illustrated, but ignoring it, the Author describes the Saṅkirṇatama secondary mixed one born of the two mixed ones.

[Read verse 95(a) above]

From a Māhiṣya upon a Karaṇī, however, the Rathakāra is begotten.

Sa—‘that’, i.e., one known as Rathakāra. As for the statement of Baudhāyana viz.:^[3] “From a Vaiśya upon a Śūdrā woman one begotten is Rathakāra, that is a difference of opinion; it should be remembered that the word Rathakāra has a name^[4] significance. The word “tu” is to be used after the word Rathakāra. Thereby other mixed (jātis) of a further mixture are obtained, (but) on account of their numberlessness have not been pointed out by particularisation. The Rathakāra, however, by reason of his prominence has been particularly mentioned; and it is with a view to point him prominently that the prefix “pra” (‘forth’) has been taken up. Hence also Śaṅkha: “The issue born of the Anuloma connection of the secondary type between the Kshatriya and the Vaiśya is Rathakāra. For him, however, the kindling of the fire, almsgiving, and the Upanayana are the rites, and for his livelihood is the study of the science of horses, foundations, charioteering, carpentry, and building”.

Among these some are pointed out by way of enabling a recognition of their names and occupations.

There Manu:^[5] “From a Brāhmaṇa upon the Ugrā maiden is born the issue by name the Avarta; the Ābhira upon an Ambaṣṭha maiden, while upon an Āyogava the Dhigvaṇa”. The compound is to be solved as, Ugrā, and such a maiden. So, further on also.

Similarly^[6] : “One born from a Niṣāda upon a Śūdrā becomes by jāti a Pukkasa; while one born from a Śūdra upon a Niṣādi woman is indeed known as the Kukkuṭaka (18). So one begotten from a Kṣattṛ upon an Ugrā is declared as Śvapāka; while by the Vaidehaka born upon an Ambhaṣṭhī woman is called the Veṇa”.—(19).

The Lower Saṅkirṇas (mixed) are stated by Manu^[7] : “Those (sons) whom the twice-born beget upon women of the same varṇa, but who are without a vow, these who have swerved from the Sāvitrī, one should designate as the Vrātyas.^[8] While from a Vrātya Brāhmaṇa is born the sinful Bhūrjakaṇṭaka; as also, the Āvantya, Vāṭadhāna, Puṣpadha, and the Śaikha also”.

In the expression Savarṇāsu, ‘upon women of the same class’ the expression brāhmatvāt, ‘ from brāhmanhood’ follows closely. Therefore the meaning is, from a Vrātya Brāhmaṇa upon such a Brāhmaṇī only who is Vrātyā. Of one (species) only five names such as the Bhūrjakaṇṭaka and the rest are known in different regions. Kulluka Bhaṭṭa says that similarly should be understood in the case of those born of the Vrātya Kṣatriyas—the seven, such as the Zalla, Malla and the rest, and also those born of the Vrātya Vaiśya— the five, such as the Sudhanvā and the rest. Nārāyaṇa, however, says, that the Bhurjakaṇṭaka is an issue of a savarṇa couple; upon a Bhūrjakaṇṭaka woman from a Vrātya Brāhmaṇa the Āvantya, upon the Āvantya woman the Vāṭadhāna—thus upon women of the castes prior and prior, production by a Vrātya Brāhmaṇa of the lower and lower ones, and says that in this way is to be understood by Oneself in regard to the Zalla [=Jhalla], Malla and the rest, and Sudhanvā and such others.

Also, “The Zalla [=Jhalla] and the Malla from a Kṣatriya Vrātya; so also the Nicchivi, as also the Naṭa, Karaṇa, Khasa and the Draviḍa (22). From a Vaiśya Vrātya, however, is born the Sudhanvā, Acārya, as also the Cārūṣa, Vijanmā, Maitra, and also the Sātvata.” (23)

For Naṭa, here, Satya, and for Chārūṣa [Cārūṣa] here, Kārūṣa is the reading at some places.

Now by way of implication, Manu^[9] points out some of the Saṅkirṇas by way of continuation: “A Dasyu begets on an Āyogava woman a Sairandhra earning his livelihood^[10] by catching wild animals, skilled in serving at a toilet, not a dāsa, but living like a dāsa, (32). A Vaideha produces the sweet-voiced Maitreyaka, who striking a gong at the appearance of the dawn, profusely offers praises to men. (33). The Niṣāda begets a Mārgava, a Dāsa living by working at a ferry or boat, and whom the inhabitants of Āryāvarta call Kaivarta (34). These three are severally borne upon Ayogavī women^[11] who put on the clothes of the dead, and eat censured food. (35).

Dasyu, as will hereafter be mentioned. Mādhūkam, ‘sweet-voiced’, i.e. sweet-singing bard. Dāsam, i.e., having dāsa as the other name.

Also: “the Kārāvara—a hide-dresser, is born of the Niṣāda; from Vaidehaka, Āndhra and Meda having their residence outside the town. (38). From Caṇḍāla, the Pāṇḍusopāka, dealing in bamboos,^[12] and from a Niṣāda, the Ahiṇḍika, are begotten also upon a Vaidehi. (37). But from Chandala [Caṇḍāla] is born the Sopāka living^[13] by executions and the disposal of the dead, the sinful one, who is ever despised by good men, and begotten upon the Pukkasi. (38). A Niṣāda woman bears to the Chaṇdāla the Antyāvasāyina, frequenting the cemetry, and despised even by the excluded. (39). As resulting from Saṅkara (mixture), these jātis have been pointed out by a reference to their father and mother. Whether concealed or revealed, these should be known by their occupations, (40).

After stating the Gauṇa-Saṅkirṇas, the lower-mixed, the Same Author says: “Gradually, however, by reason of the lapse of the performances,^[14] these Kṣatriya jātis have been reduced to that of the Śūdra in this world, as also by the non-observance^[15] of the Brāhmaṇa. (43). The Pauṇḍrakas, Chaudras [Cauḍras], Draviḍas, Kambojas, Yojanas, Śakas, Pāradas, Paḥlavas, Chinas, Kirātas, Daradas, Khasas, (44). All these jātis in this world which are distinct from those born^[16] from the mouth, arm, thighs, and the feet, whether speaking the Mleccha dialect or the Aryan language, are indeed called Dasyus. (45).

These Saṅkirṇas—mixed jātis—are well known and have been pointed out for (the facility of) intercourse.

Those, however, the six born of the Anuloma connection, six born of the Pratiloma connection, and the three Vrātyas, thus in all fifteen as the basis, of these such as are born of a connection with women of higher or lower jātis as also of equals, the issue of mixed jātis thus begotten of these on those, and also of those on these, are of endless varieties.

Having thus mentioned the Saṃkirṇas, and wishing to describe very briefly their duties the Author proceeds

[Read verse 95(b) above]

“Bad and good (respectively) are to be considered the progeny born of the Anuloma and Pratiloma”:

Pratilomajāḥ, progeny of the Pratiloma connection such as the Sūta and the like; Anulomajāḥ, progeny of the Anuloma connection such as the Mūrdhābhiṣṭkta and others, respectively are asanto ‘bad’ i.e., not good, of a lower grade than the Anulomajas, on account of their not being entitled to the privileges^[17] of their mother; santaḥ, ‘good higher than the Pratilomājas by reason of their being entitled to the privileges of their mothers; vijñeyāḥ, ‘are to be considered’, for in pursuance of the Śāstra treatises of Manu and others should be known as such in all respects.

Here by the expression Pratilomajānulomajāḥ is intended to point at the fact that it has the common characteristics of being born directly or in a line of succession. Thereby has been stated the inclusion of those born of the men and women of the Mūrdhābhiṣikta-jāti and others, or of the men and women of the Sūta-jāti and others. By the word “Tu”, (‘moreover’), which is equivalent to “Ca”, (‘and’), and by reason of the order (indicated) in the expression Pratilomānulomajāstu originating with a connection with sapiṇḍa women or the like, significantly pointed in the chapter on marriage by the expression ‘one not a sapiṇḍā and younger in age’ and the like, and indicated by the expression “the vrātyas who had swerved from the Sāvitrī are these”, the vrātyas and also other Saṅkirṇas of the lower degree are added to. These also, among their Own i.e. inter see should he understood as bad and good. This is the meaning.

Here, of the pure varṇas such as the Brāhmaṇas and the rest, the rights and privileges for each are clear enough. With a view to state the duties of the Saṅkirṇas says Manu:^[18] “The sons begotten by the twice-born upon women born of orders lower than them, they declare (these) to be similar to and tainted with the blemish of their mothers.”

Striṣu,—‘upon women’ i.e., upon those married, begotten by a Brāhmaṇa upon a Kṣatriyā (wife), by a Kṣatriya upon a Vaiśyā (wife), and by a Vaiśya upon a Śūdrā (wife), although blamed on account of the blemish of their mothers are somehow stated to be equals; but not also of the fathers’ jāti. This is the meaning.

Or, Mātṛdoṣeṇa dūṣitān, ‘tainted with the blemish of their mothers’, equal to them, by reason of the text “entitled to the privileges of their mother’s varṇas” equal to the fathers also. For^[19], “Born of one’s own jāti and of the lower ones, are the six sons of those having the duties of the twice-born; all, however, born of the violation of duties are stated in regard to duties to be similar to the Śūdras.”—(41)

‘Born of one’s own jāti’ i.e., upon a twice-born woman ‘of one’s own varnas, three, ‘born of the lower orders, i.e., by a Brāhmaṇa upon a Kṣatriyā wife, by a Kṣatriya upon a Vaiśyā wife, and by a Vaiśya upon a Śūdrā wife, three, Saṅkirṇas (mixed) called the Mūrdhābhiṣikta, Māhiṣya and Karaṇa. These six have the duties of the twice-born, and are entitled to Upanayana. Thus say some. That is to be considered.

Others, however, explain it as meaning thus:

Svajātijāḥ [svajāti-ja],—‘born of one’s own jāti’ i.e., born upon a woman of one’s own varṇa, and thus of pure varṇa; anantarajāḥ, ‘born of one lower’, i.e., born of an Anuloma connection. Then even those born of the Śūdra-jāti? no; and say, by six is meant only those born of the twice-born. This, it should be remembered, is, moreover, in conformity with the text, “sons, those born of women of the lower &c.” and the like.

Apadhvaṃsajāḥ [apadhvaṃsa-ja]—‘born of a violation of duties,’ i.e., born of adultery. This is only an implication. Therefore, the concluded meaning is dealt with in the Śāstra as being entitled to the duties of the twice-born and not as having the duties of the Śūdras. This is also the object of the use of the word sarva ‘all’, Sadharmāṇaḥ, ‘having duties similar’ i.e., equal duties. For:^[20] “(Issue born) of a Brāhmaṇa by (wives of) the three varṇas, of one of the kingly order by (issues of) the two varṇas, and of a Vaiśya by (a wife of) one varṇa, these six are stated to be base-born.” (10)

According to Nārāyaṇa, Sadaḥ, ‘natural position’ i.e., in the form of the issue. Degraded issue are base-born. Here the mention of the six in one form is by regard to the pure Śūdra, with reference to whom the common characteristic of^[21] superiority is taken. It should be remembered that their secondary duties in particular have been pointed already.—(95),

By the text “from the same Varṇa upon the same Varṇa &c.” a cause has been stated for the origin of the Varṇa; now the Author mentions another cause:

[See next page]

Footnotes and references:

[back to top]

[1]:

Of the six Karmas—

(1) yajana;
(2) yājana;
(3) dāna;
(4) pratigraha;
(5) adhyayana;
(6) adhyāpana;

I.e., (1) Offering a sacrifice, and (2) officiating a sacrifice, (3) giving and (4) receiving of alms and (5) receiving and (6) imparting education, only two of the first pair are mentioned here viz. (1) and (3) while neither (5) nor (6) are stated. Instead of adhyayana (‘study’), only upanayana is mentioned. From this it appears that it is only some and not all the privileges that were available for the Rathakāras. A very elaborate examination of authorities on this point may be seen in the Bālambhaṭṭi (pages 293-294). From these texts and authorities it appears that with certain limits and with certain restrictions the preparation of the fire—agnyādhāna—is permitted for the “varṣāsu rathakāra ādadhīta”. So ha has the privilege of ijyā—that part of the sacrifice which relates to the agent yajana, but not the yājana; and so also for the second pair. As regards study and teaching which follow after the upanayana, it is not every kind of learning or study that is permitted to him, but only some viz. “aśvapratiṣṭhārathasūtravāstuvidyādhyayanavṛttitā”. Even here the adhyayana is mentioned, but not the adhyāpana.

[2]:

pratiṣṭhā—e.g., jalamārga, jalasasaṃcaya, vāstu, devālaya and the like; while vāstu occurring in the same line later on has relation to a building.

[3]:

Dharmasūtra I.9.17-6.

[4]:

nāmārthatvāt—opposed to vyaṅga or yaugikārtha. It is the fixed current nomenclature having nothing to do with its etymology: “vyutpattirahitāḥ śabdā rūḍhā ākhaṇḍalādayaḥ” e.g., of the several names of Indra Ākhaṇḍala is given as an example of current or Rūḍha, while Sahasrākṣa as yaugika or etymological. In this connection note the following kārikā upon the rathakārādhikaraṇa.

The 12th in Jaimini VI. 1-44-50 ab. P. 310—

jaimininyāyā mālā vi0
viprādireva rathakṛdanyo vā''dyo'stu yogataḥ |
rūḍhervarṇāntaraṃ tasyā''dhāne varṣarturucyate ||

[5]:

Chapter X.15.

[6]:

Manu chapter X. 18, 19.

[7]:

Chapter X 20-21.

[8]:

vrātya—This is a very generally applicable definition of the Vrātya. The Amara Kośa describes a vrātya as “vrātyaḥ saṃskārahīnaḥ syāt” and “asvādhyāya”. Bharata defines him further as one “ṣoḍaśavarṣādūdhvaṃ[?] akṛtavratabandho bhraṣṭagāyatrīko vā”. See Śabdakalpadruma p. 544 col. 2 where the penance for a Vrātya has been laid out in a lengthy extract from “matsyasūkta, prāyaścittapraraṇe 38 paṭalaḥ”.

avratān—without any of the Saṃskāras performed upon them and consequently.

[9]:

Chapter X. 32-35 Sea note 3 on p. 253.

[10]:

vāgurāvṛtti—Vāgurā is a trap. Those who subsist on trapping animals, cf. the Marathi Vāgharī, a forest hunter.

[11]:

The Jātis mentioned from Verse 34 to 35 are all the issue of the Āyogavī women from husbands of different jātis.

[12]:

tvaksāravyavahāravān—Medhātithi renders tvak as veṇu. Dealing in bamboos and bamboo articles. Buhler translates it as Cane. Both may be admissible by regard to the literal import of the words tvak and sāra.

[13]:

mūlavyasanavṛttimān—Medhātithi explains it thus:

vyasanaṃ duḥkhaṃ tasya mūlaṃ māraṇaṃ tadvṛttirvadhyamāraṇaṃ rājādeśādanāthaśavavahanaṃ tadvastrādigrahaṇam pretapiṇḍabhojanamityavemādivṛttiḥ |

In this Govindarāja, Kulluka and Rāghavānanda concur. He also gives an alternative sense thus:

athavā mūlādivṛkṣādīnāṃ tadvyasanaṃ vibhāgakaraṇaṃ sā vṛttirvyavacchinneṣu vṛkṣeṣu yadanuvṛttaṃ mūlaṃ taduddhṛtya vikrayādinā jīvati |

This is the way Nārāyaṇa and Nandana interpret it. Buhler translates ‘who lives by the occupations of his sire’, following the Peteresberg Diec.

[14]:

kriyālopāt—Medhātithi connects this and the following verses to Verse 24, wherein has been mentioned the abandonment of one’s duties. The expression may therefore mean (1) either an absolute absence of the initiation, (2) or, the non-performance of the daily routine of acts such as Sandhyā &c.

[15]:

brāhmaṇādarśanena—By not consulting or observing the advice of the Brāhmaṇa: Buhler. Medhātithi and Govinda ‘by disrespect towards Brāhmaṇas’ (brāhmaṇātikrameṇa).

[16]:

mukhabāhūrupajjātā—The Puruṣa Sūkta describes this creation in detail. See also Manu I. 57.

[17]:

mātṛdharmānadhikārāt—Dharma here means right or privilege.

[18]:

Chapter X. 6,

[19]:

Manu chapter X.41.

[20]:

Manu chapter X.10.

[21]:

Note the following in Medhātithi—

sadā putrārthaphaladā apaśīrṇāḥ samānajātīyaputrāpekṣayā bhidyante |