Chapter 10

The three varnas of the twice-born, abiding in their own duties, may study; but a Brahmana alone should teach them, not the other two; this is the decision. // Mn_10.1 //

A Brahmana should know the means of livelihood for all, according to the rule; he should declare them to the others, and he himself should act accordingly. // Mn_10.2 //

On account of his pre-eminence, the excellence of his origin, his observance of the rules, and the distinction of his consecrating rites, the Brahmana is the lord of the varnas. // Mn_10.3 //

The Brahmana, the Kshatriya, and the Vaishya are the three twice-born varnas; but the fourth, the Shudra, is of a single birth; there is no fifth. // Mn_10.4 //

In all varnas, sons born in the proper order (anuloma) from wives of equal rank who are virgins are to be known as of the same caste as their fathers. // Mn_10.5 //

Sons produced by the twice-born on women of the next lower caste, they call similar, but censured on account of the fault of the mother. // Mn_10.6 //

This is the eternal rule for those born of women of the next lower caste; for those born of women removed by one or two degrees, one should know this to be the righteous rule. // Mn_10.7 //

From a Brahmana on a Vaishya maiden, a son named Ambaṣṭha is born; on a Shudra maiden, a Niṣāda, who is also called a Pāraśava. // Mn_10.8 //

From a Kshatriya on a Shudra maiden is born a creature named Ugra, of cruel conduct and habits, having the nature of a Kshatriya and a Shudra. // Mn_10.9 //

From a Brahmana on women of the three varnas, from a king on women of two varnas, and from a Vaishya on a woman of one varna—these six are remembered as base-born. // Mn_10.10 //

From a Kshatriya on a Brahmana maiden is born by caste a Sūta; from a Vaishya, a Māgadha and a Vaideha, sons of a Kshatriya and a Brahmana woman respectively. // Mn_10.11 //

From a Shudra on Vaishya, Kshatriya, and Brahmana women are born these mixed castes: the Āyogava, the Kṣattṛ, and the Caṇḍāla, the lowest of men. // Mn_10.12 //

As the Ambaṣṭha and the Ugra are remembered as born in the proper order (anuloma) with one degree of separation, so are the Kṣattṛ and the Vaidehaka in a birth in the reverse order (pratiloma). // Mn_10.13 //

Those sons of the twice-born who are born of women of the next lower caste, as stated in order, they call by the names of their fathers, but with the fault of their mothers. // Mn_10.14 //

From a Brahmana on an Ugra maiden is born one named Āvṛta; on an Ambaṣṭha maiden, an Ābhīra; but on an Āyogavī maiden, a Dhigvaṇa. // Mn_10.15 //

The Āyogava, the Kṣattṛ, and the Caṇḍāla, the lowest of men—these three base-born are produced in the reverse order from a Shudra. // Mn_10.16 //

From a Vaishya, the Māgadha and the Vaideha; and from a Kshatriya, the Sūta alone. These are born in the reverse order; the others are also three base-born. // Mn_10.17 //

One born of a Niṣāda on a Shudra woman becomes by caste a Pukkasa; but one born of a Shudra on a Niṣādī woman is remembered as a Kukkuṭaka. // Mn_10.18 //

One born of a Kṣattṛ on an Ugrā woman is called a Śvapāka; but one produced by a Vaidehaka on an Ambaṣṭhī woman is called a Veṇa. // Mn_10.19 //

Those whom the twice-born beget on wives of equal varna, but who are neglectful of their vows, one should designate as vrātyas, who have fallen from the Sāvitrī. // Mn_10.20 //

From a Brahmana vrātya is born a sinful-souled Bhūrjakaṇṭaka, and an Āvantya, a Vāṭadhāna, a Puṣpadha, and a Śaikha. // Mn_10.21 //

From a Kshatriya vrātya, a Jhalla, a Malla, and a Nicchivi, and a Naṭa, a Karaṇa, a Khasa, and a Draviḍa. // Mn_10.22 //

But from a Vaishya vrātya is born a Sudhanvan and an Ācārya, and a Kāruṣa, a Vijanman, a Maitra, and a Sātvata. // Mn_10.23 //

Through the promiscuous intercourse of the varnas, through marriage with those who should not be married, and through the abandonment of their own duties, are born the mixed castes. // Mn_10.24 //

Those who are of mixed origin, born in the reverse and proper orders, and who are intermingled with each other—them I will now declare in their entirety. // Mn_10.25 //

The Sūta, the Vaidehaka, and the Caṇḍāla, the lowest of men; the Māgadha, and likewise the Āyogava, and the Kṣattṛ caste. // Mn_10.26 //

These six beget similar castes on their own women; they are born in the caste of their mother, and in superior wombs. // Mn_10.27 //

Just as the self of two of the three varnas is born from the next lower caste in their own womb, so it is in order even among the outsiders. // Mn_10.28 //

And they also beget on each other's wives many outsiders, who are even more defiled than they, and who are contemptible. // Mn_10.29 //

Just as a Shudra begets an outsider creature on a Brahmana woman, so an outsider begets a still more outsider creature within the four-varna system. // Mn_10.30 //

Acting in the reverse order, the outsiders beget still more outsiders; the low beget low castes, fifteen in all. // Mn_10.31 //

A Dasyu begets on an Āyogavī woman a Sairindhra, who knows personal adornment and service, who is not a slave but lives like a slave, and whose livelihood is trapping. // Mn_10.32 //

A Vaideha begets a Maitreyaka, who is a Mādhūka, who constantly praises men, who rings a bell at the break of dawn. // Mn_10.33 //

A Niṣāda begets a Mārgava, a Dāsa whose livelihood is working on boats, whom the inhabitants of Aryavarta call a Kaivarta. // Mn_10.34 //

On women who wear the clothes of the dead, who eat contemptible food, on Āyogavī women, these three separate caste-less ones are born. // Mn_10.35 //

From a Niṣāda is born a Kārāvara, a leather-worker; from a Vaidehika, the Andhra and the Meda, whose dwelling is outside the village. // Mn_10.36 //

From a Caṇḍāla is born a Pāṇḍusopāka, whose business is with bamboo; an Āhiṇḍika is born from a Niṣāda on a Vaidehī woman. // Mn_10.37 //

But from a Caṇḍāla is born on a Pukkasī woman a Sopāka, whose livelihood is from his original vice, a sinner, always condemned by the good. // Mn_10.38 //

But a Niṣāda woman from a Caṇḍāla begets a son, an Antyāvasāyin, who dwells in cremation grounds, condemned even by the outsiders. // Mn_10.39 //

These castes, born of confusion, which have been shown by their father and mother, whether concealed or open, are to be known by their occupations. // Mn_10.40 //

The six sons born of one's own caste and of the next lower caste have the Dharma of the twice-born; but all those born of a degradation are remembered as having the same Dharma as Shudras. // Mn_10.41 //

But by the power of austerity and of the seed, they go, in age after age, to a higher or a lower state among men here by birth. // Mn_10.42 //

But by the gradual omission of sacred rites and by not seeing Brahmanas, these Kshatriya castes have sunk to the state of a Shudra in the world. // Mn_10.43 //

The Paundrakas, the Audras, the Dravidas, the Kambojas, the Yavanas, the Shakas, the Paradas, the Pahlavas, the Chinas, the Kiratas, the Daradas, and the Khashas. // Mn_10.44 //

Whatever castes in the world are outside those born from the mouth, arms, thighs, and feet, whether they speak the language of the mlecchas or of the Aryans, they are all remembered as barbarians. // Mn_10.45 //

Those who are the base-born of the twice-born, and those who are remembered as born of a degradation, they should live by the condemned occupations of the twice-born. // Mn_10.46 //

For the Sūtas, horsemanship and charioteering; for the Ambaṣṭhas, the art of healing; for the Vaidehakas, service to women; for the Māgadhas, trade. // Mn_10.47 //

The killing of fish for the Niṣādas; carpentry for the Āyogava; and for the Medas, Andhras, Chuñchus, and Madgus, the killing of wild animals. // Mn_10.48 //

For the Kṣattṛs, Ugras, and Pukkasas, the catching and killing of animals that live in holes; for the Dhigvaṇas, leather-work; for the Veṇas, the beating of drums. // Mn_10.49 //

Near sacred trees and in cremation grounds, on mountains and in groves, these should dwell, being known, and living by their own occupations. // Mn_10.50 //

But for the Caṇḍālas and Śvapacas, their dwelling shall be outside the village; they must be made to use discarded vessels, and their wealth shall be dogs and donkeys. // Mn_10.51 //

Their clothes, the garments of the dead; their food in broken vessels; their ornament, black iron; and they must wander constantly. // Mn_10.52 //

A man who practices Dharma must not seek contact with them; their transactions shall be among themselves, and their marriages with their equals. // Mn_10.53 //

Their food, which is dependent on others, should be given in a broken vessel; at night, they must not wander in villages and in towns. // Mn_10.54 //

By day, they may go about for the sake of work, marked by the king's commands; and they must carry out the corpse of one who has no relatives; this is the established rule. // Mn_10.55 //

And they must always slay those who are to be executed, according to the sacred treatises, by the king's command; they may take the clothes of the executed, and their beds and ornaments. // Mn_10.56 //

A man who is outside the varna system, of unknown or impure origin, who is ignoble but has the appearance of an Aryan, one should discover by his own actions. // Mn_10.57 //

Ignobility, harshness, cruelty, and neglect of duties reveal a man of impure origin in this world. // Mn_10.58 //

He partakes of the character of his father, or of his mother, or of both; one of bad origin can in no way conceal his own nature. // Mn_10.59 //

Even if he is born in a chief family, he in whom there is a confusion of origin, that man partakes of that character, whether a little or a lot. // Mn_10.60 //

But where these destroyers, these defilers of the varnas, are born, that kingdom, along with its inhabitants, quickly perishes. // Mn_10.61 //

The unadorned giving up of one's body for the sake of a Brahmana or a cow, and in the protection of women and children, is a cause of perfection for the outsiders. // Mn_10.62 //

Non-violence, truthfulness, non-stealing, purity, and control of the senses—this summary Dharma Manu has declared for the four varnas. // Mn_10.63 //

A son born of a Brahmana on a Shudra woman, if he is born with excellence, the inferior attains the superior caste in the seventh generation. // Mn_10.64 //

A Shudra attains the state of a Brahmana, and a Brahmana attains the state of a Shudra; one should know it to be thus for one born of a Kshatriya, and likewise for one born of a Vaishya. // Mn_10.65 //

If a son is born by chance from a Brahmana on an ignoble woman, or from an ignoble man on a Brahmana woman, where is the superiority? If this should be asked: // Mn_10.66 //

One born of an Aryan on an ignoble woman may become an Aryan by his qualities; but one born of an ignoble man on an Aryan woman is ignoble; this is the decision. // Mn_10.67 //

Both of them are unworthy of the consecrating rites; this is the established Dharma. The former on account of the defect of his birth, the latter on account of being born in the reverse order. // Mn_10.68 //

And just as good seed, born in a good field, prospers, so one born of an Aryan on an Aryan woman is worthy of all the consecrating rites. // Mn_10.69 //

Some praise the seed, other wise men praise the field; and still others, both the seed and the field; but on this matter, this is the established decision: // Mn_10.70 //

Seed cast in a barren field perishes within it; and a field without seed becomes merely a barren plot. // Mn_10.71 //

Because by the power of the seed, sages born of animals became honored and praised, therefore the seed is praised. // Mn_10.72 //

Having considered an ignoble man who performs Aryan deeds, and an Aryan who performs ignoble deeds, the Creator said, "They are not equal, nor are they unequal." // Mn_10.73 //

Those Brahmanas who are established in the source of Brahma and who abide in their own duties, they should duly live by the six occupations in their proper order. // Mn_10.74 //

Teaching, studying, sacrificing for oneself, sacrificing for others, giving, and accepting gifts—these are the six occupations of the foremost of the born. // Mn_10.75 //

But of his six occupations, three are his livelihood: sacrificing for others and teaching, and accepting gifts from a pure person. // Mn_10.76 //

Three Dharmas cease for a Brahmana in relation to a Kshatriya: teaching, sacrificing for others, and thirdly, accepting gifts. // Mn_10.77 //

In relation to a Vaishya, these same ones cease; this is the established rule. For Manu Prajapati did not declare those Dharmas for those two. // Mn_10.78 //

The bearing of arms and weapons for a Kshatriya, and trade, cattle-herding, and agriculture for a Vaishya; but for the sake of livelihood, their Dharma is giving, studying, and sacrificing. // Mn_10.79 //

The study of the Veda for a Brahmana, and the protection of subjects for a Kshatriya, and the work of economics for a Vaishya are the distinguished among their own duties. // Mn_10.80 //

But a Brahmana, unable to live by his own prescribed occupation, may live by the Dharma of a Kshatriya; for that is the next to his. // Mn_10.81 //

But if it should be that he is unable to live even by both of these, how should it be? He may live by the livelihood of a Vaishya, resorting to agriculture and cattle-herding. // Mn_10.82 //

But a Brahmana or even a Kshatriya, even while living by the livelihood of a Vaishya, should diligently avoid agriculture, which is largely dependent on violence and is dependent on others. // Mn_10.83 //

They think agriculture is a good thing, but that livelihood is condemned by the good; for the wooden thing with an iron mouth strikes the earth and the creatures living in the earth. // Mn_10.84 //

But this, on account of a failure of livelihood, for one who is abandoning the niceties of Dharma: the sale of merchandise, with the tax deducted, is a means of increasing wealth. // Mn_10.85 //

He should avoid all savory liquids, and cooked food, and sesame seeds; and rock salt, and animals, and men. // Mn_10.86 //

And all dyed woven cloth, and cloth of hemp, linen, and wool, even if they are undyed, and fruits, roots, and herbs. // Mn_10.87 //

Water, weapons, poison, meat, Soma, and all perfumes; milk, honey, curds, ghee, oil, sweet syrup, molasses, and Kusha grass. // Mn_10.88 //

And all wild animals, and fanged animals and birds; liquor, indigo, and lac, and all one-hoofed animals as well. // Mn_10.89 //

But a farmer may, at will, having produced them himself by agriculture, sell pure sesame seeds for the sake of Dharma, if they have not been kept for long. // Mn_10.90 //

For whatever else he does with sesame seeds other than for food, anointing, and giving, he, having become a worm, sinks into dog's excrement along with his ancestors. // Mn_10.91 //

By selling meat, lac, and salt, one falls immediately; by selling milk, a Brahmana becomes a Shudra in three days. // Mn_10.92 //

But by the willful sale of other merchandise here, a Brahmana attains the state of a Vaishya in seven nights. // Mn_10.93 //

Savory liquids may be bartered for savory liquids, but not salt for savory liquids; and cooked food for cooked food, and sesame seeds for an equal amount of grain. // Mn_10.94 //

A Kshatriya, having fallen into distress, may live by all of this; but he should never think of a superior livelihood. // Mn_10.95 //

He who, being of a lower caste, out of greed lives by the occupations of a superior caste, the king, having made him destitute, should quickly banish him. // Mn_10.96 //

Better one's own Dharma, even if imperfect, than another's well-performed. For one who lives by the Dharma of another falls immediately from his caste. // Mn_10.97 //

A Vaishya, unable to live by his own Dharma, may even resort to the livelihood of a Shudra; but he should refrain from forbidden acts and turn back when he is able. // Mn_10.98 //

But a Shudra who is unable to perform the service of the twice-born, having reached a state where his wife and children are perishing, may live by the occupations of an artisan. // Mn_10.99 //

Those occupations of an artisan, and the various crafts, by the practice of which the twice-born are served. // Mn_10.100 //

A Brahmana who does not resort to the livelihood of a Vaishya, but is established in his own path, being afflicted by a lack of livelihood and sinking, should follow this Dharma. // Mn_10.101 //

A Brahmana who has fallen into distress may accept gifts from anyone; that a pure thing is defiled—this is not supported by Dharma. // Mn_10.102 //

From teaching, or from sacrificing, or from accepting a condemned gift, no fault arises for Brahmanas; for they are like fire and water. // Mn_10.103 //

He who, having reached a point where his life is in danger, eats food from here and there, he is not tainted by sin, just as the sky is not tainted by mud. // Mn_10.104 //

Ajigarta, being hungry, approached to slay his son; and he was not tainted by sin, for he was acting to remedy his hunger. // Mn_10.105 //

Vamadeva, a discerner of Dharma and non-Dharma, wishing to eat dog's meat when he was in distress for the sake of protecting his life-breaths, was not tainted. // Mn_10.106 //

Bharadvaja, a man of great tapas, being hungry with his son in a lonely forest, accepted many cows from Vridhu, a carpenter. // Mn_10.107 //

And Vishvamitra, a discerner of Dharma and non-Dharma, being hungry, came to eat the hind-quarters of a dog, having taken it from the hand of a Chandala. // Mn_10.108 //

Of accepting gifts, of sacrificing, and likewise of teaching, accepting gifts is the most inferior; it is condemned for a Brahmana after death. // Mn_10.109 //

Sacrificing and teaching are always done for those of consecrated soul; but the acceptance of a gift is done even from a Shudra, from one of the lowest birth. // Mn_10.110 //

The sin committed by sacrificing and teaching is removed by recitation and fire-oblations; but that caused by accepting gifts is removed by renunciation and by tapas alone. // Mn_10.111 //

A Brahmana who is unable to live may take up gleaning and picking up single grains from anywhere; gleaning is better than accepting gifts, and picking up single grains is praised even more than that. // Mn_10.112 //

By those who are sinking and who desire base metals or wealth, the lord of the earth // Mn_10.113 //

should be asked for by learned Brahmana snātakas; one who is unwilling to give deserves to be abandoned. // Mn_10.113 //

What is unmade from a made field, and a cow, a goat, and a sheep; and gold, grain, and food—each preceding one is less blameworthy to take. // Mn_10.114 //

There are seven lawful means of acquiring wealth: inheritance, finding, purchase, conquest, investment, the performance of work, and the acceptance of gifts from good people. // Mn_10.115 //

Learning, crafts, wage-labor, service, cattle-herding, trade, agriculture, contentment, begging, and money-lending—these are the ten means of livelihood. // Mn_10.116 //

A Brahmana or a Kshatriya should not lend at interest; but for a religious purpose, he may indeed, if he wishes, give a small amount to a sinful man. // Mn_10.117 //

A Kshatriya who, in a time of distress, takes even a fourth part, while protecting his subjects to the best of his ability, is released from guilt. // Mn_10.118 //

His own Dharma is conquest; he must not be one who turns his back in battle. Having protected Vaishyas with his weapon, he should collect a lawful tribute. // Mn_10.119 //

An eighth part of the grain is the tax for Vaishyas, and a twentieth part on the lowest value of a kārṣāpaṇa; Shudras, artisans, and craftsmen shall work. // Mn_10.120 //

But a Shudra, desiring a livelihood, may serve a Kshatriya; or a Shudra, desiring to live, may serve a wealthy Vaishya. // Mn_10.121 //

For the sake of heaven, or for the sake of both, he should serve Brahmanas; for that is his fulfillment, he who has the name of 'born a Brahmana's servant'. // Mn_10.122 //

Service to Brahmanas alone is declared to be the distinguished occupation of a Shudra; for whatever else he does besides this becomes fruitless for him. // Mn_10.123 //

His livelihood should be arranged for him by them from their own family, as is fitting, having regard to his ability, his skill, and the number of his dependents. // Mn_10.124 //

Leftover food should be given to him, and old clothes, and likewise the refuse of the grain, and old household furniture. // Mn_10.125 //

No sin causing loss of caste is incurred by a Shudra, nor is he entitled to the consecrating rites; he has no right to the Dharma, nor is he forbidden from it. // Mn_10.126 //

But those who desire Dharma, who know Dharma, and who follow the conduct of the good, they are not defiled by omitting the sacred formulas and they obtain praise. // Mn_10.127 //

As he, without envy, follows the conduct of the good more and more, so he, unblamed, obtains this world and the next. // Mn_10.128 //

Even if he is able, a Shudra must not accumulate wealth; for a Shudra, having acquired wealth, harasses Brahmanas. // Mn_10.129 //

These have been declared as the laws for times of distress for the four varnas; by duly following them, they go to the supreme state. // Mn_10.130 //

This entire rule of Dharma of the four-varna system has been declared; hereafter I will declare the auspicious rule of penance. // Mn_10.131 //