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                      The Laws of Manu - Chapter X
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1. Let the three twice-born castes (varṇa), discharging their (prescribed)
duties, study (the Veda); but among them the Brāhmaṇa (alone) shall teach it,
not the other two; that is an established rule.

2. The Brāhmaṇa must know the means of subsistence (prescribed) by law for
all, instruct the others, and himself live according to (the law).

3. 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 Brāhmaṇa is the lord of (all)
castes (varṇa).

4. The Brāhmaṇa, the Kṣatriya, and the Vaiśya castes (varṇa) are the
twice-born ones, but the fourth, the Śūdra, has one birth only; there is no
fifth (caste).

5. In all castes (varṇa) those (children) only which are begotten in the
direct order on wedded wives, equal (in caste and married as) virgins, are to
be considered as belonging to the same caste (as their fathers).

6. 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.

7. Such is the eternal law concerning (children) born of wives one degree
lower (than their husbands); know (that) the following rule (is applicable) to
those born of women two or three degrees lower.

8. From a Brāhmaṇa with the daughter of a Vaiśya is born (a son) called an
Ambaṣṭha, with the daughter of a Śūdra a Niṣāda, who is also called
Pāraśava.

9. From a Kṣatriya and the daughter of a Śūdra springs a being, called Ugra,
resembling both a Kṣatriya and a Śūdra, ferocious in his manners, and
delighting in cruelty.

10. Children of a Brāhmaṇa by (women of) the three (lower) castes, of a
Kṣatriya by (wives of) the two (lower) castes, and of a Vaiśya by (a wife of)
the one caste (below him) are all six called base-born (apasada).

11. From a Kṣatriya by the daughter of a Brāhmaṇa is born (a son called)
according to his caste (jāti) a Sūta; from a Vaiśya by females of the royal
and the Brāhmaṇa (castes) spring a Māgadha and a Vaideha.

12. From a Śūdra are born an Āyogava, a Kṣattṛ, and a Caṇḍāla, the lowest
of men, by Vaiśya, Kṣatriya, and Brāhmaṇa) females, (sons who owe their
origin to) a confusion of the castes.

13. As an Ambaṣṭha and an Ugra, (begotten) in the direct order on (women) one
degree lower (than their husbands) are declared (to be), even so are a Kṣattṛ
and a Vaidehaka, though they were born in the inverse order of the castes
(from mothers one degree higher than the fathers).

14. 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 Anantaras
(belonging to the next lower caste), on account of the blemish (inherent) in
their mothers.

15. A Brāhmaṇa begets on the daughter of an Ugra an Āvṛta, on the daughter
of an Ambaṣṭha an Ābhīra, but on a female of the Āyogava (caste) a
Dhigvaṇa.

16. From a Śūdra spring in the inverse order (by females of the higher
castes) three base-born (sons, apasada), an Āyogava, a Kṣattṛ, and a
Caṇḍāla, the lowest of men;

17. From a Vaiśya are born in the inverse order of the castes a Māgadha and
a Vaideha, but from a Kṣatriya a Sūta only; these are three other base-born
ones (apasada).

18. The son of a Niṣāda by a Śūdra female becomes a Pukkasa by caste (jāti),
but the son of a Śūdra by a Niṣāda female is declared to be a Kukkuṭaka.

19. Moreover, the son of a Kṣattṛ by an Ugra female is called a Śvapāka; but
one begotten by a Vaidehaka on an Ambaṣṭha female is named a Veṇa.

20. Those (sons) whom the twice-born beget on wives of equal caste, but who,
not fulfilling their sacred duties, are excluded from the Sāvitrī, one must
designate by the appellation Vrātyas.

21. But from a Vrātya (of the) Brāhmaṇa (caste) spring the wicked
Bhṛjjakaṇṭaka, the Āvantya, the Vāṭadhāna, the Puṣpadha, and the Śaikha.

22. From a Vrātya (of the) Kṣatriya (caste), the Ghalla, the Malla, the
Licchivi, the Naṭa, the Karaṇa, the Khasa, and the Drāviḍa.

23. From a Vrātya (of the) Vaiśya (caste) are born a Sudhanvan, an Ācārya,
a Kāruṣa, a Vijanman, a Maitra, and a Sātvata.

24. By adultery (committed by persons) of (different) 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 (sons who owe their origin) to
a confusion of the castes.

25. I will (now) fully enumerate those (sons) of mixed origin, who are born
of Anulomas and of Pratilomas, and (thus) are mutually connected.

26. The Sūta, the Vaidehaka, the Caṇḍāla, that lowest of mortals, the
Māgadha, he of the Kṣattṛ caste (jāti), and the Āyogava,

27. These six (Pratilomas) beget similar races (varṇa) on women of their own
(caste), they (also) produce (the like) with females of their mother's caste
(jāti), and with females (of) higher ones.

28. As a (Brāhmaṇa) 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 female of his own
race, even so is the order in the case of the excluded (races, vāhya).

29. 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 community, vāhya).

30. Just as a Śūdra begets on a Brāhmaṇa female a being excluded (from the
Aryan community), even so (a person himself) excluded procreates with
(females of) the four castes (varṇa, sons) more (worthy of being) excluded
(than he himself).

31. But men excluded (by the Aryans, vāhya), who approach females of higher
rank, beget races (varṇa) still more worthy to be excluded, low men (hīna)
still lower races, even fifteen (in number).

32. A Dasyu begets on an Āyogava (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).

33. A Vaideha produces (with the same) a sweet-voiced Maitreyaka, who,
ringing a bell at the appearance of dawn, continually praises (great) men.

34. A Niṣāda begets (on the same) a Mārgava (or) Dāsa, who subsists by
working as a boatman, (and) whom the inhabitants of Āryāvarta call a
Kaivarta.

35. Those three base-born ones are severally begot on Āyogava women, who wear
the clothes of the dead, are wicked, and eat reprehensible food.

36. From a Niṣāda springs (by a woman of the Vaideha caste) a Kārāvara, who
works in leather; and from a Vaidehaka (by women of the Kārāvara and Niṣāda
castes), an Andhra and a Meda, who dwell outside the village.

37. From a Caṇḍāla by a Vaideha woman is born a Pāṇḍusopāka, who deals in
cane; from a Niṣāda (by the same) an Āhiṇḍika.

38. But from a Caṇḍāla by a Pukkasa woman is born the sinful Sopāka, who
lives by the occupations of his sire, and is ever despised by good men.

39. A Niṣāda woman bears to a Caṇḍāla a son (called) Antyāvasāyin, employed
in burial-grounds, and despised even by those excluded (from the Aryan
community).

40. 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 show themselves.

41. 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
consequence of a violation (of the law) are, as regards their duties, equal
to Śūdras.

42. 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.

43. But in consequence of the omission of the sacred rites, and of their not
consulting Brāhmaṇas, the following tribes of Kṣatriyas have gradually sunk
in this world to the condition of Śūdras;

44. (Viz.) the Pauṇḍrakas, the Coḍas, the Drāviḍas, the Kāmbojas, the
Yavanas, the Śakas, the Pāradas, the Pahlavas, the Cīnas, the Kirātas, and
the Daradas.

45. All those tribes in this world, which are excluded from (the community
of) those born from the mouth, the arms, the thighs, and the feet (of
Brahman), are called Dasyus, whether they speak the language of the Mlecchas
(barbarians) or that of the Aryans.

46. Those who have been mentioned as the base-born (offspring, apasada) of
Aryans, or as produced in consequence of a violation (of the law,
apadhvaṃsaja), shall subsist by occupations reprehended by the twice-born.

47. To Sūtas (belongs) the management of horses and of chariots; to
Ambaṣṭhas, the art of healing; to Vaidehakas, the service of women; to
Māgadhas, trade;

48. Killing fish to Niṣādas; carpenters' work to the Āyogava; to Medas,
Andhras, Cuñcus, and Madgus, the slaughter of wild animals;

49. To Kṣattṛs, Ugras, and Pukkasas, catching and killing (animals) living
in holes; to Dhigvaṇas, working in leather; to Veṇas, playing drums.

50. Near well-known trees and burial-grounds, on mountains and in groves, let
these (tribes) dwell, known (by certain marks), and subsisting by their
peculiar occupations.

51. But the dwellings of Caṇḍālas and Śvapākas shall be outside the village,
they must be made Apapātras, and their wealth (shall be) dogs and donkeys.

52. Their dress (shall be) the garments of the dead, (they shall eat) their
food from broken dishes, black iron (shall be) their ornaments, and they must
always wander from place to place.

53. 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.

54. Their food shall be given to them by others (than an Aryan giver) in a
broken dish; at night they shall not walk about in villages and in towns.

55. 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 rule.

56. 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 the ornaments of (such) criminals.

57. A man of impure origin, who belongs not to any caste, (varṇa, but whose
character is) not known, who, (though) not an Aryan, has the appearance of an
Aryan, one may discover by his acts.

58. Behaviour unworthy of an Aryan, harshness, cruelty, and habitual neglect
of the prescribed duties betray in this world a man of impure origin.

59. A base-born man either resembles in character his father, or his mother,
or both; he can never conceal his real nature.

60. 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.

61. But that kingdom in which such bastards, sullying (the purity of) the
castes, are born, perishes quickly together with its inhabitants.

62. Dying, without the expectation of a reward, for the sake of Brāhmaṇas and
of cows, or in the defence of women and children, secures beatitude to those
excluded (from the Aryan community, vāhya).

63. Abstention from injuring (creatures), veracity, abstention from
unlawfully appropriating (the goods of others), purity, and control of the
organs, Manu has declared to be the summary of the law for the four castes.

64. If (a female of the caste), sprung from a Brāhmaṇa and a Śūdra female,
bear (children) to one of the highest caste, the inferior (tribe) attains the
highest caste within the seventh generation.

65. (Thus) a Śūdra attains the rank of a Brāhmaṇa, and (in a similar manner)
a Brāhmaṇa sinks to the level of a Śūdra; but know that it is the same with
the offspring of a Kṣatriya or of a Vaiśya.

66. 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 Brāhmaṇa woman by a non-Aryan,

67. The decision is as follows: 'He who was begotten by an Aryan on a
non-Aryan female, may become (like to) an Aryan by his virtues; he whom an
Aryan (mother) bore to a non-Aryan father (is and remains) unlike to an
Aryan.'

68. The law prescribes that neither of the two shall receive the sacraments,
the first (being excluded) on account of the lowness of his origin, the
second (because the union of his parents was) against the order of the
castes.

69. 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.

70. 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:

71. Seed, sown on barren ground, perishes in it; a (fertile) field also, in
which no (good) seed (is sown), will remain barren.

72. 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.

73. 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.'

74. Brāhmaṇas who are intent on the means (of gaining union with) Brahman and
firm in (discharging) their duties, shall live by duly performing the
following six acts, (which are enumerated) in their (proper) order.

75. Teaching, studying, sacrificing for himself, sacrificing for others,
making gifts and receiving them are the six acts (prescribed) for a Brāhmaṇa.

76. 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.

77. (Passing) from the Brāhmaṇa to the Kṣatriya, three acts (incumbent on
the former) are forbidden, (viz.) teaching, sacrificing for others, and,
thirdly, the acceptance of gifts.

78. The same are likewise forbidden to a Vaiśya, that is a settled rule; for
Manu, the lord of creatures (Prajāpati), has not prescribed them for (men of)
those two (castes).

79. To carry arms for striking and for throwing (is prescribed) for Kṣatriyas
as a means of subsistence; to trade, (to rear) cattle, and agriculture for
Vaiśyas; but their duties are liberality, the study of the Veda, and the
performance of sacrifices.

80. Among the several occupations the most commendable are, teaching the Veda
for a Brāhmaṇa, protecting (the people) for a Kṣatriya, and trade for a
Vaiśya.

81. But a Brāhmaṇa, unable to subsist by his peculiar occupations just
mentioned, may live according to the law applicable to Kṣatriyas; for the
latter is next to him in rank.

82. 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 Vaiśya's mode of life,
employing himself in agriculture and rearing cattle.

83. But a Brāhmaṇa, or a Kṣatriya, living by a Vaiśya's mode of subsistence,
shall carefully avoid (the pursuit of) agriculture, (which causes) injury to
many beings and depends on others.

84. (Some) declare that agriculture is something excellent, (but) that means
of subsistence is blamed by the virtuous; (for) the wooden (implement) with
iron point injuries the earth and (the beings) living in the earth.

85. But he who, through a want of means of subsistence, gives up the
strictness with respect to his duties, may sell, in order to increase his
wealth, the commodities sold by Vaiśyas, making (however) the (following)
exceptions.

86. He must avoid (selling) condiments of all sorts, cooked food and sesamum,
stones, salt, cattle, and human (beings),

87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even
though they be not dyed, fruit, roots, and (medical) herbs

88. Water, weapons, poison, meat, Soma, and perfumes of all kinds, fresh
milk, honey, sour milk, clarified butter, oil, wax, sugar, Kuśa-grass;

89. All beasts of the forest, animals with fangs or tusks, birds, spirituous
liquor, indigo, lac, and all one-hoofed beasts.

90. But he who subsists by agriculture, may at pleasure sell unmixed sesamum
grains for sacred purposes, provided he himself has grown them and has not
kept them long.

91. 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.

92. By (selling) flesh, salt, and lac a Brāhmaṇa at once becomes an outcast;
by selling milk he becomes (equal to) a Śūdra in three days.

93. But by willingly selling in this world other (forbidden) commodities, a
Brāhmaṇa assumes after seven nights the character of a Vaiśya.

94. 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 equal quantities.

95. A Kṣatriya 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.

96. A man of low caste who through covetousness lives by the occupations of a
higher one, the king shall deprive of his property and banish.

97. It is better (to discharge) one's own (appointed) duty incompletely than
to perform completely that of another; for he who lives according to the law
of another (caste) is instantly excluded from his own.

98. A Vaiśya who is unable to subsist by his own duties, may even maintain
himself by a Śūdra's mode of life, avoiding (however) acts forbidden (to
him), and he should give it up, when he is able (to do so).

99. But a Śūdra, being unable to find service with the twice-born and
threatened with the loss of his sons and wife (through hunger), may maintain
himself by handicrafts.

100. (Let him follow) those mechanical occupations and those various
practical arts by following which the twice-born are (best) served.

101. A Brāhmaṇa who is distressed through a want of means of subsistence and
pines (with hunger), (but) unwilling to adopt a Vaiśya's mode of life and
resolved to follow his own (prescribed) path, may act in the following
manner.

102. A Brāhmaṇa who has fallen into distress may accept (gifts) from anybody;
for according to the law it is not possible (to assert) that anything pure
can be sullied.

103. By teaching, by sacrificing for, and by accepting gifts from despicable
(men) Brāhmaṇas (in distress) commit not sin; for they (are as pure) as fire
and water.

104. 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.

105. Ajīgarta, 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.

106. Vāmadeva, 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.

107. Bharadvāja, a performer of great austerities, accepted many cows from
the carpenter Bṛbu, when he was starving together with his sons in a lonely
forest.

108. Viśvāmitra, 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 Caṇḍāla.

109. 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 Brāhmaṇa (on account of its results) in
the next life.

110. (For) assisting in sacrifices and teaching are (two acts) always
performed for men who have received the sacraments; but the acceptance of
gifts takes place even in (case the giver is) a Śūdra of the lowest class.

111. The guilt incurred by offering sacrifices for teaching (unworthy men) is
removed by muttering (sacred texts) and by burnt offerings, but that incurred
by accepting gifts (from them) by throwing (the gifts) away and by
austerities.

112. A Brāhmaṇa 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 to be still more
laudable.

113. If Brāhmaṇas, who are Snātakas, are pining with hunger, or in want of
(utensils made of) common metals, or of other property, they may ask the king
for them; if he is not disposed to be liberal, he must be left.

114. (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 blamable than
of the following ones).

115. There are seven lawful modes of acquiring property, (viz.) inheritance,
finding or friendly donation, purchase, conquest, lending at interest, the
performance of work, and the acceptance of gifts from virtuous men.

116. Learning, mechanical arts, work for wages, service, rearing cattle,
traffic, agriculture, contentment (with little), alms, and receiving interest
on money, are the ten modes of subsistence (permitted to all men in times of
distress).

117. Neither a Brāhmaṇa, nor a Kṣatriya must lend (money at) interest; but
at his pleasure (either of them) may, in times of distress when he requires
money) for sacred purposes, lend to a very sinful man at a small interest.

118. A Kṣatriya (king) who, in times of distress, takes even the fourth part
(of the crops), is free from guilt, if he protects his subjects to the best
of his ability.

119. His peculiar duty is conquest, and he must not turn back in danger;
having protected the Vaiśyas by his weapons, he may cause the legal tax to be
collected;

120. (Viz.) from Vaiśyas one-eighth as the tax on grain, one-twentieth (on
the profits on gold and cattle), which amount at least to one Kārṣāpaṇa;
Śūdras, artisans, and mechanics (shall) benefit (the king) by (doing) work
(for him).

121. If a Śūdra, (unable to subsist by serving Brāhmaṇas,) seeks a
livelihood, he may serve Kṣatriyas, or he may also seek to maintain himself
by attending on a wealthy Vaiśya.

122. But let a (Śūdra) serve Brāhmaṇas, either for the sake of heaven, or
with a view to both (this life and the next); for he who is called the
servant of a Brāhmaṇa thereby gains all his ends.

123. The service of Brāhmaṇas alone is declared (to be) an excellent
occupation for a Śūdra; for whatever else besides this he may perform will
bear him no fruit.

124. They must allot to him out of their own family (-property) a suitable
maintenance, after considering his ability, his industry, and the number of
those whom he is bound to support.

125. 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.

126. A Śūdra cannot commit an offence, causing loss of caste (pātaka), and he
is not worthy to receive the sacraments; he has no right to (fulfil) the
sacred law (of the Aryans, yet) there is no prohibition against (his
fulfilling certain portions of) the law.

127. (Śūdras) 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.

128. The more a (Śūdra), keeping himself free from envy, imitates the
behaviour of the virtuous, the more he gains, without being censured,
(exaltation in) this world and the next.

129. No collection of wealth must be made by a Śūdra, even though he be able
(to do it); for a Śūdra who has acquired wealth, gives pain to Brāhmaṇas.

130. The duties of the four castes (varṇa) in times of distress have thus
been declared, and if they perform them well, they will reach the most
blessed state.

131. Thus all the legal rules for the four castes have been proclaimed; I
next will promulgate the auspicious rules for penances.
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