Hindu Laws Drop Down from Heaven! | Hashim | Speakers Corner | Hyde Park

#Islam #hindu #debate
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[smonregmi]

chandogya upanishad 5.10.7
guys please spread this message to everywhere to show how one of the oldest and divine Hindu scripture promotes lower caste and upper caste and they say they respect every religion when they don't even see their own people of religion as a human being who are lower castes
does that make any sense to you ? for me it doesn't and I don't want to respect such religion which promotes such things so please everyone spread this everywhere so that our Hindu brothers and sister can know what their own scripture is teaching.

[gracefulheart]

Just lies and fabrications !
And every other person with a different explanation about the same thing !
And they still have confidence to malign other's religions.
What a hypocrisy!

[Shady_Anderson]

👉 *Viṣṇu (5-24)* — ‘If a low-born man, through arrogance, give instruction to a member of the highest caste, concerning his duty, let the King order hot oil to be poured into his mouth.’

👉 *Nārada (15-16.24)* — ‘If the Śūdra is insolent enough to give lessons to Brāhmaṇas regarding their duty, the King shall order hot oil to he poured into his mouth and ears.’

👉 *Bṛhaspati (20.12)* — ‘A Śūdra teaching the precepts of religion, or uttering the words of the Veda, or insulting a Brāhmaṇa, shall he punished by cutting out his tongue.’

[Shady_Anderson]

👉 *Gautama (14.30).* —‘On touching an outcast, a Caṇḍāla, a woman impure on account of confinement, a woman in her courses, or a corpse, —and on touching persons who have touched them, —he shall purify himself by bathing in his clothes.’

👉 *Baudhāyana (1.9.5).* —‘On touching a tree standing on a sacred spot, a funeral pyre, a sacrificial post, a Caṇḍāla, or a person who sells the Veda, —a Brāhmaṇa shall bathe in his clothes.’

👉 *Baudhāyana (1.11.36).* —‘On touching one who sells the Veda, a sacrificial post, an outcast, a funeral pyre, a dog or a Caṇḍāla, he shall bathe.’

👉 *Vaśiṣṭha (4.37).* —‘When he has touched a sacrificial post, a pyre, a burial ground, a menstruating woman, a woman lately confined, impure men, or Cāṇḍalas and so forth, —he shall bathe, submerging both bis body and his head.’

👉 *Viṣṇu (22.69).* —‘After having touched one who has touched a corpse, or a woman in her courses, or a Caṇḍāla or a sacrificial post, —bathing is ordained.’

👉 *Yājñavalkya (3.29).* —‘On touching a woman in her courses or persons suffering from impurity due to birth and death, one should bathe; on touching persons who have touched them he shall rinse his mouth.’

👉 *Saṃvarta (Aparārka, p. 921).* —‘For one who touches one who has touched these, bathing has been enjoined.’

👉 *Viṣṇu (Do.).* —‘On touching a woman in her courses, a corpse, a Caṇḍāla, human bone with fat, one should bathe with his clothes on.’

👉 *Chyavana (Do., p. 922).* —‘One shall bathe with clothes on on touching an outcast, a Caṇḍāla, one who lives upon property belonging to gods, the village-priest, the Soma-vendor, the sacrilìcial post, a funeral pyre, a wood of the pyre, wine, wine-vessel, human bone with fat, one who has touched a corpse, a woman in her courses, one who has committed a heinous crime, or a corpse; after bathing, he should touch fire, repeat the Gāyatrī a hundred and eight times, bathe again and then rinse his mouth thrice.’

👉 *Bṛhaspati (Aparārka, p. 922).* —‘An outcast, a woman lately confined, a Caṇḍāla, — on touching these intentionally one becomes purified by bathing with clothes on, touching fire and eating butter. On touching a person who has touched a corpse, a Caṇḍāla, a funeral pyre, a sacrificial post, a woman in her courses, intentionally, the Brāhmaṇa shall become purified by bathing.’

👉 *Mārkaṇḍeya Purāṇa (Aparārka, p. 923).* —‘One whose food should not be eaten, a woman lately confined, a eunuch, a cat, a Caṇḍāla, a dog, a cock, an outcast, an excommunicated person, a corpse-carrier, a woman in her courses, a pig, —on touching these one becomes purified by bathing.’

👉 *Vṛddha-Yājñavalkya (Do.).* —‘On touching a Caṇḍāla, a Pukkasa, a Mleccha, a Bhilla, a Pārasīka, one who has committed a heinous crime, —one should bathe with clothes on.’

👉 *Parāśara (Do.).* —‘On touching a tree growing in a crematorium, a funeral pyre, a sacrificial post, a Caṇḍāla, a Soma-vendor, —the Brāhmaṇa should enter water with clothes on.’

👉 *Devala (Do.).* —‘A Caṇḍāla, an outcast, a corpse-carrier, a woman lately confined, a woman in her courses, —on touching these one becomes purified by bathing.’

👉 *Vāyupurāṇa (Do.).* —‘The woman in her courses, the woman lately confined, the dog, the Antyāvasāyin, the corpse-carrier, —on touching these there is impurity, from which one becomes purified by bathing with clay and with clothes on.’

👉 *Parāśara (Do., p. 926).* —‘If one happens to touch a Caṇḍāla and the corpse and other things after sunset, he becomes purified by touching fire and gold.’

👉 *Aṅgiras (Parāśaramādhava, p. 257).* —‘On touching a person who has touched a corpse, a woman in her courses and a woman lately confined or one outcast—one becomes purified on bathing with clothes on.’

👉 *Kūrmapurāṇa (Do., p. 258).* —‘If one touches by chance a person who has been touched by a Caṇḍāla, a woman lately confined, or a corpse, —he shall sip water and do japa; if one intentionally touches the said person, he should sip water for the purpose of purifying himself.’

[Shady_Anderson]

💥 *The Hindu scriptures used various names to describe people born out of mixing of couples from different castes, who were later deemed as untouchables by the mainstream society.*

👉 Chandala - Children of a Shudra father with Brahman, Kshatriya or Vaishya mother.
👉 Vaidehaka - Children of Vaishya father and Brahman or Kshatriya mother.
👉 Suta - Children of Kshatriya father and Brahmin mother.
👉 Ambastha - Children of Brahman father with Vaishya mother.
👉 Nishada or Parsava - Children of Brahmin father with Shudra mother
👉 Ugra - Children of Kshatriya father and Shudra mother
👉 Kukkutaka - Children of Ugra father and Nishada mother
👉 Pulkasa - Children of Nishada father and Ugra mother
👉 Vaina - Children of Ambhastha father and Vaidehaka mother
👉 Kusilava - Children of Vaidehaka father and Ambhastha mother


💥 Most off them were relegated to certain activities that are considered as unclean or impure by the casteist part of the early society, such as the jobs involving funeral pyres, sweeping, rat catching and so on. Scriptures described them as someone who is equal to or worse than an animal, someone whose bad deeds in their past life, led to their miserable life in the present.

👉 *Chandogya Upanishad, 5 Chapter X, Verse 7*
Now, people of good conduct can expect to quickly attain a pleasant birth, like that of a Brahmin, the Kshatriya, or the Vaishya. But people of evil conduct can expect to enter a foul womb, like that of a dog, a pig, or a Chandala.

💥 If a Brahmin kills a Chandala, he won’t have to face a severe punishment, other than going through a form of fast, like, Krichchhra prajapatya. If a Brahman should ever happen to kill any person of the Chandala caste, let him perform a Krichchhra prajapatya; and give a gratuity of two cows.

👉 *Parashara Smriti, Chapter 6, Verse 9*
There are innumerable other verses within Parashara Smriti, that proves, that untouchables had to endure severe discrimination and ostricisation.

👉 *Parashara Smriti, Chapter 6, Verse 10*
If a person belonging to the Chandala caste, should happen to be killed by one of the Kshatriya tribe, or by a Vaisya, or by a Shoodra, the slayer becomes pure by half a krichchhra.

👉 *Parashara Smriti, Chapter 6, Verse 25*
If a Brahman drinks water from a tank excavated by a Chandala, and if it be done without knowledge, he will be pure by omitting one meal ; else it is necessary to fast for a day.

👉 *Parashara Smriti, Chapter 6, Verse 26*
For drinking water raised from a well, into which a Chandala’s pot has been dipped, purity may be restored by drinking for three nights cow’s urine in which half-ripe barley has been blended.

👉 *Parashara Smriti, Chapter 6, Verse 27*
If a Brahman drinks water contained in a Chandala’s jar, provided he throws it up then and there, he will have to observe the prajiipatya penance.

👉 *Parashara Smriti, Chapter 6, Verse 32*
When a Brahman through ignorance chances to eat any food that belongs to one of the Chandala caste, he should purify himself by living on half-ripe barley and cow’s urine for ten nights.

[Shady_Anderson]

👉 *Parashara Smriti Chapter – 6*

9. For killing a mouse, a cat, a snake, a monster snake, or the dundubha snake, a number of Brahmans should be fed with krisara, (Khichri, — rice, ghee and peas or sesamum cooked together, ) and the gratuity should be an iron rod.

16. If a woman, an artist, or a mechanic, be killed, two prajapatyas is the penance prescribed, and the gratuity is a bull and ten cows.

17. Should one kill an innocent member of the military caste, or a similar Vaisya, he should expiate it by a double atikrichchhra, and a gratuity of twenty heads of cattle,

19. If a Brahman should ever happen to kill any person of the Chandala caste, let him perform a Krichchhra prajapatya; and give a gratuity of two cows.

[Krichchhra prajapatya – type of fast/vrat]

20. If a person belonging to the Chandala caste, should happen to be killed by one of the Kshatriya tribe, or by a Vaisya, or by a Shoodra, the slayer becomes pure by half a krichchhra.

In all Krichchhra Vrat one should not shave head, take bath, do Havan and worship Hari. Whoever is doing Krichchhra Vrat, if he stands in the day time, and sit in the night time, it is called “Veeraasan”. A man becomes sinless by doing this Vrat.

21. If a thief, a Svapaka, or a Chandala, comes to be killed by one of the Brahmin caste, the murderer may purify himself by fasting for an entire day, and by tasting the five articles derived from a cow.

23. For sleeping together with many of the Chandala caste, let a Brahman fast for full three nights. If he treads a path that a Chandala has trodden, his sin is removed by a remembrance of the Gayatri verse

24. On seeing a Chandala, let him look at the sun without a moment’s delay. For touching a Chandala, let him bathe with his clothing on.

25. If a Brahman drinks water from a tank excavated by a Chandala, and if it be done without knowledge, he will be pure by omitting one meal ; else it is necessary to fast for a day.

26. For drinking water raised from a well, into which a Chandala’s pot has been dipped, purity may be restored by drinking for three nights cow’s urine in which half-ripe barley has been blended.

27. If a Brahman drinks water contained in a Chandala’s jar, provided he throws it up then and there, he will have to observe the prajiipatya penance.

30 — 31. If a Brahman, a Kshatriya, a Vaisya, or a Shoodra, should by inadvertence drink water, or curd, or milk contained in the vessel of the lowest castes ; — then the regenarrates are purified by Brahmakoorcha and a fast ; a Shoodra by a fast and by making gifts, so far as his ability extends. [Madhava cites a verse mentioning the following seven as the ‘ lowest castes ‘, or ‘ antyaja ‘, as they are called : — the washerman, the worker in leather, the actor, the Varuda (probably the betelgrower), the fisherman, the Meda, and the Bheel.]

32. When a Brahman through ignorance chances to eat any food that belongs to one of the Chandala caste, he should purify himself by living on half-ripe barley and cow’s urine for ten nights.

35. Brahmans well-versed in the rules of law and thoroughly conversant with all the Vedas, should propound rules which have emanated from the mouths of saints, and rescue the sinking sinner from his sin.

[Editor – Then author describes what he needs to do to get purify such as fast, taking bath at particular time, donating to Brahmins etc. from verse 36 to 40]

41. Having done all this, he should thereafter gratify the Brahmans with food ; and the gratuity prescribed to be given them is thirty cows, and a single bull.

42. The ground itself is rendered pure, by being plastered anew, by digging up, by offerings made on the fire, or by the recitation of the sacred words ; it loses its pollution also by the Brahmans having rested their feet upon it.

43. In case of association for a month or half a month, with persons belonging to the Chandala caste, purity returns by living on cow’s urine, wherewith unripe barley is mixed, during the period of half a month

44 — 45. If a washerwoman, or a woman of the caste that works in leather, or of the hunter, or of the fowler caste, or of that works in bamboo, should live unknown in the house of one who belongs to any of the four chief castes ; — then, when the fact is known, the process for purification is half of what has been described above ; the house, however, need not be burnt ; but the rest of the foregoing ceremony must necessarily be performed

46. If a Chandala should enter the inside of any one’s house, he must be turned out from the abode, and all the earthen vessels should be thrown away.

47. But an earthen vessel filled with an oily substance need not be thrown away. The house should be washed with cow-dung and water, mixed together.

49. A person who has been bitten by worms, should for three days wash himself with cow- dung and with the urine of the cow, and with curd and milk, and with ghee; he should swallow the same ; he would thus become pure.

50. A Kshatriya too, should become pure, by making a gift of five mashas of gold. For a Vaisya, the prescribed penance is, — the gratuity of a cow, and likewise a fast.




*Verse 51-54*

When the Brahmans, who are the divinities of the earth, utter the words, — * all has been rightly performed ‘ — the same should be accepted with an obeisance and bending of the head ; for in the said utterance from a Brahman’s mouth are gathered the fruits of an agnishtoma rite. The defects in the performance of any religious rite, whether recitation, or austerities, or the performance of a sacrificial rite — are all removed, if the Brahmans signify the approval thereof. If the sinner be ill, or in distress, or fatigued, or in times of I scarcity or civil commotion, — the fast, the austerities and ! offerings are vicariously performed by employing a Brahman. Or the Brahmans in a body, may, out of grace, sow an indulgence to the sinful man.

58 — 60. For thereby is impeded a momentous duty. But this rule applies not to a healthy man. If, however, the prescribers of expiation, from ignorance of the law, vicariously perform the penance for a healthy man, and propound this rule for even him, they obstruct the real expiation of the sinful man, and sink into an impure region of woe. If a person disregards the instructions a Brahman gives, and if he performs the expiation just a^ it pleases himself, his fast is fruitless ; he never wins any religious merit. The form of expiation, which even a single Brahman thinks fit to prescribe, should be accepted by all.

61 — 62. The sayings of Brahmans must receive acceptance ; otherwise is incurred the sin of killing a child in the womb. The Brahmans are peripatetic places of pilgrimage, so are righteous persons ; what they utter is like the water from a holy pool. It washes the sins of uncleanly men. What the Brahmans say is respected by the deities themselves.

63 — 66. In a Brahman are united all the gods. What he says never turns false. Whether a fast, or a recitation, or an act of washing one’s self, or a religious rite, pilgrimage, or an act of some austerity, if it be performed vicariously by a Brahman for another, all its objects are sure to be gained. If there be worms in any food, or if the food be polluted with flies or the like, — water should be touched in the midst of eating the food, and the food itself should be touched with ashes. If a Brahman, while eating, should touch his foot with his hand, he eats the leavings of another person ; and likewise he who eats off a broken plate. One should not eat, while he is wearing his shoes, nor while reclining upon a bed, nor while he is standing up.

67 — 69. Articles of food which have been looked at by a dog, or by a person of the Chandala caste, should be thrown away. What food is forbidden, and what the purification is for polluted food, I am going to tell you, just as Parasara has propounded it. If it is food, which has been already cooked, where its quantity equals an Dhaka or a droids a, and is polluted by contact with a crow or a dog, the owner of the polluted food should present himself before a number of Brahmans, and should submissively ask them how the food should be rendered pure. But a quantity of food equal to a drona in measure, though it be touched by the mouth of a crow or a dog-, should never be thrown away as unclean food.

[Polyversitie]

It's simply saying birth is based upon actions of previous life

[Shady_Anderson]

👉 *Manusmriti 8.413-14* - A Sudra, whether bought or unbought must serve the Brahmin a slave purchased or otherwise, must be employed in service, inasmuch as it for serving the Brahmana that he has been created by the self-begotten one. Even set at liberty by his master, a Sudra cannot be liberated from service: service is his vocation by nature; who shall emancipate him from that?

👉 *Manusmriti 5.140* - Following the path of equity, Sudras must shave their heads once, each month, follow the rules of purification laid down in respect of the Vaishyas, and eat the leavings of Brahmana’s food.

👉 *Manusmriti 8.417* - Let a Brahmana unhestitangly appropriate to himself whatever (his) Sudra (Slave) has earned, inasmuch as nothing can be belong to the latter, he being himself an enjoyable good of the Brahmana.

👉 *Manusmriti 10.129* - No collection of wealth must be made by a Sudra, even though he be able (to do it); for a Sudra who has acquired wealth, gives pain to Brahmanas.

👉 *Manusmriti 8.418* - (The king) should carefully compel Vaisyas and Sudra to perform the work (prescribed) for them; for if these two (castes) swerved from their duties, they would throw this (whole) world into confusion.

👉 *Manusmriti 10.96* - 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.

👉 *Manusmriti 8.270-1* - A once-born man (a Sudra), who insults a twice-born man with gross invective, shall have his tongue cut out; for he is of low origin. If he mentions the names and castes (gati) of the (twice-born) with contumely, an iron nail, ten fingers long, shall be thrust red-hot into his mouth.

👉 *Manusmriti 8.272* - If a Sudra insolently gives any religious or moral advice to a Brahmana, the king, shall cause hot oil to be poured into his mouth and ears.

👉 *Manusmriti 8.281-2* - A low-caste man who tries to place himself on the same seat with a man of a high caste, shall be branded on his hip and be banished, or (the king) shall cause his buttock to be gashed. If out of arrogance he spits (on a superior), the king shall cause both his lips to be cut off; if he urines (on him), the penis; if he breaks wind (against him), the anus.

👉 *Manusmriti 8.267-8* - A Kshatriya, having defamed a Brahmana, shall be fined one hundred (panas…a Sudra shall suffer corporal punishment. A Brahmana shall be fined fifty (panas) for defaming a Kshatriya…in (the case of) a Sudra twelve.

👉 *Manusmriti 2.31-32* - Let (the first part of) a Brahmana’s name (denote something) auspicious, a Kshatriya’s be connected with power, and a Vaisya’s with wealth, but a Sudra’s (express something) contemptible. (The second part of) a Brahmana’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sudra’s (an expression) denoting service.

👉 *Manusmriti 3.44; 2.127; 3.111-2; 8.88; 5.92* - method of marriage, way of greetings, mode of entertaining guests, or method of administering oath in the court, process of taking out funeral procession of the Brahmin, Kshatriya, Vaisya and Shudra must be different.

👉 *Manusmriti 10.51.52* - But the dwellings of Kandalas [Chandala] and Svapakas shall be outside the village, they must be made Apapatras, and their wealth (shall be) dogs and donkeys. 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.

👉 *Manusmriti 10.54* - 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.

👉 *Manusmriti 10.53* - One, while doing religious rite, must not see, or speak to them (Chandalas); they shall carry on their monetary or matrimonial transactions among members of their own castes.

👉 *Manusmriti 11.13* - (Or) the (sacrificer) may take at his pleasure two or three (articles required for a sacrifice) from the house of a Sudra; for a Sudra has no business with sacrifices.

👉 *Manusmriti 1.91* - One occupation only the lord prescribed to the Sudra, to serve meekly even these (other) three castes.

👉 *Manusmriti 9.334* - But to serve Brahmanas (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a Sudra, which leads to beatitude.

👉 *Manusmriti 10.121-3* - If a Sudra, (unable to subsist by serving Brahmanas, ) seeks a livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya. But let a (Sudra) serve Brahmanas, either for the sake of heaven, or with a view to both (this life and the next); for he who iscalled the servant of a Brahmana thereby gains all his ends The service of Brahmanas alone is declared (to be) an excellent occupation for a Sudra; for whatever else besides this he may perform will bear him no fruit.

👉 *Manusmriti 3.112* - Even a Vaisya and a Sudra who have approached his [Brahmin] house in the manner of guests, he [Brahmin] may allow to eat with his servants, showing (thereby) his compassionate disposition.

👉 *Manusmriti 3.92* - Let him gently place on the ground (some food) for dogs, outcasts, Kandalas [Chandal] (Svapak), those afflicted with diseases that are punishments of former sins, crows, and insects.

👉 *Manusmriti 3.239* - A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmanas while they eat.

👉 *Manusmriti 5.131* - Manu has declared that the flesh (of an animal) killed by dogs is pure, likewise (that) of a (beast) slain by carnivorous (animals) or by men of low caste (Dasyu), such as Kandalas.

👉 *Manusmriti 4.79* - Let him not stay together with outcasts, nor with Kandalas, nor with Pukkasas, nor with fools, nor with overbearing men, nor with low-caste men, nor with with fools, nor with overbearing men, nor with low-caste men, nor with Antyavasayins

👉 *Manusmriti 5.85* - When he has touched a Kandala [Chandal], a menstruating woman, an outcast, a woman in child bed, a corpse, or one who has touched a (corpse), he becomes pure by bathing.

👉 *Manusmriti 8.279-80* - With whatever limb a man of a low caste does hurt to (a man of the three) highest (castes), even that limb shall be cut off; that is the teaching of Manu. He who raises his hand or a stick, shall have his hand cut off; he who in anger kicks with his foot, shall have his foot cut off

👉 *Manusmriti 4.61* - Let him not dwell in a country where the rulers are Sudras…

👉 *Manusmriti 4.80* - Let him [i.e., Brahmin] not give to a Sudra advice, nor the remnants (of his meal), nor food offered to the gods; nor let him explain the sacred law (to such a man), nor impose (upon him) a penance.

👉 *Manusmriti 4.81* - For he who explains the sacred law (to a Sudra) or dictates to him a penance, will sink together with that (man) into the hell (called) Asamvrita

👉 *Manusmriti 4.99* - Let him [i.e., Brahmin] not recite (the texts) indistinctly, nor in the presence of Sudras; nor let him, if in the latter part of the night he is tired with reciting the Veda, go again to sleep.

👉 *Manusmriti 4.140* - Let him [i.e., Dvija] not journey too early in the morning, nor too late in the evening, nor just during the midday (heat), nor with an unknown (companion), nor alone, nor with Sudra.

👉 *Manusmriti 4.223* - A Brahmana who knows (the law) must not eat cooked food (given) by a Sudra who performs no Sraddhas; but, on failure of (other) means of subsistence, he may accept raw (grain), sufficient for one night (and day).

👉 *Manusmriti 5.104* - Let him not allow a dead Brahmana to becarried out by a Sudra, while men of the same caste are at hand; for that burnt-offering which is defiled by a Sudra’s touch is detrimental to (the deceased’s passage to) heaven.

👉 *Manusmriti 8.21-22* - The kingdom of that monarch, who looks on while a Sudra settles the law, will sink (low), like a cow in a morass. That kingdom where Sudras are very numerous, which is infested by atheists and destitute of twice-born (inhabitants), soon entirely perishes, afflicted by famine and disease.

👉 *Manusmriti 10.126* - A Sudra cannot commit an offence, causing loss of caste (pataka), 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.

👉 *Manusmriti 11.132* - Having killed a cat, an ichneumon, a blue jay, a frog, a dog, an iguana, an owl, or a crow, he [i.e., Brahmin]shall perform the penance for the murder of a Sudra

👉 *Manusmriti 11.149* - He who has touched spirituous liquor, has given it away, or received it in accordance with the rule, or has drunk water left by a Sudra, shall drink during three days water in which Kusa-grass has been boiled.

[Shady_Anderson]

💥 *Superiority of Brahmins*

👉 *Manusmriti 10.1* - Let the three twice-born castes (varna), discharging their (prescribed) duties, study (the Veda); but among them the Brahmana (alone) shall teach it, not the other two; that is an established rule.

👉 *Manusmriti 1.88* - To Brahmanas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms).

👉 *Manusmriti 1.93* - As the Brahmana sprang from (Brahman’s) mouth, as he was the first-born, and as he possesses the Veda, he is by right the lord of this whole creation.

👉 *Manusmriti 1.95* - Through the mouth of this (Brahmana), the celestials eat their Havyas (Oblations), and the manes, their Kavyas (oblations.)

👉 *Manusmriti 1.99* - A Brahmana, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the law.

👉 *Manusmriti 1.101* - Whatever a Brahmin receives is his only even if it belongs to others and it is only due to the kindness of Brahmins that other castes enjoy.

[Shady_Anderson]

👉 *Parashara Smriti Chapter – 1*

64. The highest virtue for a Shoodra is to serve the members of the regenerate castes. Fruitless for him is everything else that he may do.

65. Salt, honey and oil, curded milk, whey, and milk all these are not polluted by the touch of persons of the Shoodra caste. Shoodra may sell these to all the castes.

66. By selling Wine and meat, by consuming prohibited foods, cohabiting with prostitutes a shoodra falls from his caste.

67. By drinking the milk of a tawny cow, by cohabiting with a woman of the Brahman caste, by discussing the sense of the words of the Veda, a Shoodra becomes a Chandala (Lowest sect)

45. Where a guest goes back from a person’s house, ‘ — his hope of a welcome unfulfilled, — the forefathers of the householder do not eat, during the period of ten years and five.

59. To eat one’s meals with his head wrapped round, or with his face towards the south, or with his hand on his left foot, or while he is standing up — is to imitate the manners of the Rakshasa class of beings.




👉 *Parashara Smriti Chapter – 2*

1. 2. Now, I shall explain, conformably to what Parasara formerly propounded, the law relating to the duties and observances prescribed for a householder, in the age of Kali ; also the rules of conduct, which, being common to all, are suited to the four castes and stages of life, so far as they are able to follow. A Brahman who regularly performs the six ceremonies, may also betake himself to agriculture. [The six ceremonies have been enumerated in ch. I., S’loka 39. Madhava says that the causal form ‘ karayet, ’ in connection with the practice of agriculture allowed in the Kali to the priestly class, has a special meaning: — he says that a Brahmana must employ ploughmen of the lower caste in carrying on his agricultural operations; he is not permitted himself to hold the plough.]

12. By making a gift of one-sixth part to the sovereign of the land, one twenty-first for the sake of the gods, and one-thirtieth to the Brahman caste, one is freed from all sins.

14. Abandoning the service of the regenerate castes, the Shoodras who betake to improper occupations become short-lived beings, and undoubtedly go to hell.

4. An able-bodied bull, free from disease, well-fed and hearty, and not impotent, should be made to work for half the day. Then should one give the bull a wash.

11. He who refrains from making gifts to Brahmans, when he stands at the foot of the heaped-up paddy, is a thief; he is the most wicked of all possible sinners ; he should be proclaimed as a Brahman-killer.




👉 *Parashara Smriti Chapter – 3*

1. Now I shall speak of the term of impurity resulting on the occurrence of a birth, or a death. Brahmans in three days become pure again, when a relative has died, or has been born.

2. A Kshatriya recovers purity in twelve days ; a Vaisya, when fifteen days have passed ; a Shoodra, after the lapse of a month ; this is conformable to what Parasara has said.

3. So far as the performance of worship is concerned, a Brahman’s corporeal frame is (always) held in purity. In the case of pollution by a birth, it is allowable to touch the body of a Brahman who has been polluted by such a cause.

7. If the relatives are sprang from the same progenitor, (but of a higher caste), and from a mother of an inferior caste, the above rule of impurity should be followed by them, when either a birth or a death has taken place.

11. If information arrives that a person of the same family has died in a country other than his native land, — then the rule of three days or of one day does not obtain; then the relatives are purified by bathing themselves on that very day.

13. If the child should perish, while yet in the womb, or should be miscarried, — then the woman has an impurity of as many days, as would be equal to the number of months the child had been in the womb.

For those who died in the course of doing service to the Brahman caste, or while rescuing women, or cows being carried away by force, or in battles, — the impurity lasts only for a single night.

26. The sun trembles from his place on seeing a brahmana who has taken sanyasa.This sanyasi pierces the solar orb and reaches the ultimate position of brahman.

27. Where a Brahman from ignorance follows the corpse of one who belongs to the military caste, he becomes impure for a single night, and purifies himself by eating the fivefold products of a cow. [These are, milk, curd, clarified butter, cow’s urine and cowdung.]

If a Brahman, with a feeble knowledge of law, should follow a corpse of the Shoodra caste, while the same is being carried to the burning-ground, he shall become impure for full three nights.

When the period of three nights is complete, he should repair to a river that falls into the sea ; there a hundred Pranayamas are to be practised by him ; hereafter he eats clarified butter, and restores him to purity again.





👉 *Parashara Smriti Chapter – 4*

5 and 6. The Brahmans who touch the corpse of a person killed by cows or bulls, or of one who hanged himself, or of one whose death was caused by a person of the Brahman caste; and those who carry the corpse, or set fire to it; or those other persons who follow the corpse ; and also those who cut down the rope ; all should purify themselves by a Taptakrichchhra ; and then a number of Brahmans should be fed by them. By way of a gratuity they should give to a Brahman, a cow accompanied by a bull able to draw a cart.

Hot water should be drunk for three days, hot milk for three ; hot ghee for three ; and air should be the sole subsistence for the next three days. Seven palas (a pala = 4 tolas) is the quantity of water to be drunk ; three palas that of the milk to be drunk ; a single ‘ pala is the measure of the ghee. This rule governs the penance Taptakfichchhra

If a woman meets not her lord, on the day that her monthly courses stop, — she after death goes to hell, — and becomes a widow in repeated births.

If the husband meets not his wife on the day that her monthly courses cease, and she be near at hand, he incurs the awful sin of having killed a foetus. There is not the slightest doubt herein.

If a woman, during her husband’s life, observes a religious vow which involves a fast, that woman thereby shortens her husband’s life, and after death goes to hell.

If a woman performs a religious rite, without taking her husband’s consent, it is the Rakshasas who appropriate the whole of that religious rite. This is in conformity to what Manu has said.

An elder brother remaining unmarried while a younger marries, and that same younger brother himself who marries before his elder brother, and the woman who becomes the wife of such a younger brother, together with the person who gives away the bride, and the priest who officiates at the marriage, — all these are doomed to hell.

If a woman follows her departed lord, by burning herself on the same funeral pile, she will dwell in heaven for as many years as there are hairs on the human frame, — which reach the number of three crores and a half.





👉 *Parashara Smriti Chapter – 5*

1. If a superior Brahman is bitten by a wolf, or by a dog, or a jackal, or the like, he should wash himself, and should inaudibly recite the Gayatri verse, the holy mother of the vedic hymns.

[Shady_Anderson]

👉 *Gautama (15, 24).* —‘What is seen by the dog, the Caṇḍāla and the outcast becomes defiled.’

👉 *Āpastamba Dharmasūtra (2.17, 20).* —‘They forbid the seeing of the Śrāddha by dogs and unqualified persons.’

👉 *Viṣṇu (82.6-9).* —‘One should not look at a woman in her courses, nor a dog, nor the village-hog, nor the village-cock.’

👉 *Viṣṇu (quoted in Caturvarga-cintāmaṇi-Śrāddha, p. 516).* —‘No persons of deficient limbs, nor those with superfluous limbs, nor Śūdras, nor outcasts, nor persons suffering from serious diseases, shall look at the Śrāddha.’

👉 *Uśanas (Do.).* —‘The village hog, the cat, the cock, the mungoose, the woman in her courses, the Śūdra woman or her husband should be removed to a distance.’

👉 *Yama (Do.).* —‘The cock, village-hog, crow, oat, the husband of a girl married after puberty, impotent man, woman in her courses, —all these should be always kept away at the time of the Śrāddha;—the cock defiles by the flapping of its wings, the hog by smelling and the crow by crowing; the dog by looking at it and the cat by hearing it, the husband of the girl married after puberty defiles it by receiving gifts, and the Śūdra by his eyes; the impotent man defiles by Ms shadow and the woman in her courses by her touch.’

👉 *Bṛhad- Yama (38).* —‘All these should be carefully kept away; otherwise the Pitṛs go away disappointed and the man remains indebted.’

👉 *Devala (Aparāka, p. 472).* —‘All that is disgusting or unclean, naked man, a rogue, a woman in her courses, a man dressed in blue or ruddy clothes, one with ears lopped off, weapons, iron, lead, man clothed in dirty clothes, food kept overnight, —these shall be avoided at Śrāddhas. If wine happen even to touch the house, the Śrāddha goes to the Rākṣasas.’

👉 *Vyāsa (Do.).* —‘The Caṇḍāla, the man clothed in ruddy clothes, the leper, the outcast, the embryo-killer, one of doubtful birth, relatives of outcasts, —all these should be avoided when one is performing a Śrāddha.’

👉 *Brahmāṇḍapurāṇa (Do.).* —‘The naked man and others should not see the Śrāddha, those who renounce the Veda are called naked; the thief, the cruel man should not he seen, all other wicked men should he avoided.’

[Shady_Anderson]

💥 *Birth Based Caste System!* - Caste System in Hinduism is birth based and not based on the profession acquired by the individual!

👉 *Apastamba Dharma Shastra 1.1.1.4-5* - (There are) four castes Brahmana, Kshatriyas, Vaishya, and Shudra. Among these, each preceding (caste) is superior by birth to the one following.

👉 *Mahabharata 13.143.6* - “The illustrious one said, ‘The status of a Brahmana, O goddess, is exceedingly difficult to attain. O auspicious lady, one becomes a Brahmana through original creation or birth. After the same manner the Kshatriya, the Vaisya, and the Sudra, all become so through original creation.” Tr. K.M. Ganguli

[Shady_Anderson]

👉 *Manu’s code I-31* - For the welfare of humanity the supreme creator Brahma, gave birth to the Brahmins from his mouth, the Kshatriyas from his shoulders, the Vaishyas from his thighs and Shudras from his feet.


God said the duty of a Shudra is to serve the upper varnas faithfully with devotion and without grumbling. (Manu 1-91) Manu is not satisfied with this. He wants this servile status of the Shudras to be expressed in the names and surnames of persons belonging to that community. Manu says:

👉 *Manu II. 31* - Let the first part of a Brahman’s name denote something auspicious, a Kshatriya’s be connected with power, and a Vaishyas with wealth but a Shudra’s express something contemptible.

👉 *Manu II. 32* - The second part of a Brahmin’s name shall be a word implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaishya’s a term expressive of thriving and of a Shudra’s an expression denoting service.

👉 *Manu 11-135* - A hundred year old Kshatriya must treat a ten year old Brahmin boy as his father.

👉 *Manu II2* - The Brahmin should never invite persons of other varnas for food. In case, the latter begs the Brahmin for food, the Brahmin may give them some left-over. Even these left-over must be served not by the Brahmin but by his servants outside the house.

👉 *Manu III. 156* - He who instructs Shudra pupils and he whose teacher is a Shudra shall become disqualified for being invited to a shradha.

👉 *Manu IV-78 to 81* - A Shudra is unfit of receive education. The upper varnas should not impart education or give advice to a Shudra. It is not necessary that the Shudra should know the laws and codes and hence need not be taught. Violators will go to as amrita hell.

👉 *Manu IV. 61* - “Let him not dwell in a country where the rulers are Shudras.”

👉 *Manu IV. 99* - He must never read the Vedas in the presence of the Shudras.

👉 *Manu VIII-20 to 22* - Any country, where there are no Brahmins, of where they are not happy will get devastated and destroyed.

👉 *Manu VIII. 20* - A Brahmana who is only a Brahman by decent i.e., one who has neither studied nor performed any other act required by the Vedas may, at the king’s pleasure, interpret the law to him i.e., act as the judge, but never a Shudra (however learned he may be).

👉 *Manu VIII. 21* - The Kingdom of that monarch, who looks on while a Shudra settles the law, will sink low like a cow in the morass.

👉 *Manu VIII-50, 56 and 59* - Any Brahmin, who enslaves or tries to enslave a Brahmin, is liable for a penalty of no less than 600 PANAS. A Brahmin can order a Shudra to serve him without any remuneration because the Shudra is created by Brahma to serve the Brahmins. Even if a Brahmin frees a Shudra from slavery the Shudra continues to be a slave as he is created for slavery. Nobody has the right to free him.

👉 *Manu VIII. 270* - A Shudra who insults a twice born man with gross invectives shall have his tongue cut out; for he is of low origin.

👉 *Manu VIII. 271* - If he mentions the names and castes of the (twice born) with contumely, an iron nail, ten fingers long, shall be thrust red hot into his mouth.

👉 *Manu VIII. 272* - If a Shudra arrogantly presumes to preach religion to Brahmins, the king shall have poured burning oil in his mouth and ears.

👉 *Manu VIII. 374* - A Shudra who has an intercourse with a woman of the higher caste guarded or unguarded shall be punished n the following manner; if she was unguarded, he loses the offending part; if she was guarded then he should be put to death and his property confiscated.”

👉 *Manu VIII. 413* - A Brahman may compel a Shudra, whether bought or unbought, to do servile work for he is created by the creator to be the slave of a Brahmana.

👉 *Manu VIII-417 & X129* - No Shudra should have property of his own, He should have nothing of his own. The existence of a wealthy Shudra is bad for the Brahmins. A Brahman may take possession of the goods of a Shudra.

👉 *Manu VIII. 417* - A Brahman may seize without hesitation, if he be in distress for his subsistence, the goods of his Shudra. The Shudra can have only one occupation. This is one of the inexorable laws of Manu. says Manu.

👉 *Manu IX334 & 335* - A Shudra who wants to just fill his stomach may serve a Vaishya. If he wants a permanent means of living he can serve a Kshatriya. But if he wants to go to heaven or wants higher or superior birth in the next generation he must serve a Brahmin.

👉 *Manu X-121* - The most sacred duty of a Shudra is to serve the Brahmins, always, reciting the words “Brahman” with utmost devotion. Such a Shudra will get salvation. Otherwise he will die a worst death and will go to the worst hell.

👉 *Manu X-122* - But let a (Shudra) serve Brahmans, 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 Brahman thereby gains all his ends.

👉 *Manu X-123* - The service of Brahmans alone is declared (to be) an excellent occupation for a Shudra for whatever else besides this he may perform will bear him no fruit.

👉 *Manu X-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.

👉 *Manu X-125* - Brahmins to give Shudras food leftovers, old torn clothes, spoiled grain and old utensils.

👉 *Manu X-129* - No superfluous collection of wealth must be made by a Shudra, even though he has power to make it, since a servile man, who has amassed riches, becomes proud, and, by his insolence or neglect, gives pain to Brahmins.

A Brahmin shall never beg from a Shudra, property for (performing) a sacrifice i.e., for religious purposes. All marriages with the Shudra were prescribed. Marriage with a woman belonging to any of three other classes was forbidden.

[K.-qmgy]

Let's try to understand this....
Generally, there can be 4 types of people and nature/characteristics.
1) Bhakti kind - largely live through emotions
2) karma kind - through action
3) Intellect kind - through the knowledge they gather
4) people who live through their life energy
Now
Now with the combination of these characteristics, they play their role in this world,
Which we know as Varnas-
Four basic categories under the Varna system are -
.Brahmins (priests, teachers, intellectuals),
.Kshatriyas (warriors, kings, administrators),
.Vaishyas (agriculturalists, traders, farmers ) and
.Shudras (workers, laborers, artisans).
In every situation, everyone may Think and Act according to their quality and caliber.
And the subdivisions in these Varnas are what people generally nowadays know as caste.
Originally It was not some kind of Tag that was given by birth but by their work,
And because of the corruption and oppressors, this was given a colour of the discriminatory process to be used for their personal profits and gains.
Which we can see even now everywhere in the world.

[Shady_Anderson]

💥 *Coming back to the justifications given by the supporters of Gita, * one finds that they are merely based on a few ambiguous individual verses scattered around the Gita. They certainly lack the holistic understanding and message that Gita preaches; let alone the interpretations that have evolved in practice since the period of Gita. More significantly, what these theoretical interpretations display is the ignorance of the nature of the Caste system in everyday practice that has existed for thousands of years.

*While one can make a hundred attempts at justifying that Caste as per the Gita is based on Karma alone* and it is only meant for the good of society, but it would be a grave mistake to ignore the practical nature of Caste, which is based solely on birth for thousands of years, along with fixity of professions, disallowing of inter-dining and inter-marriages. Caste has not produced any good results for a large majority of the Indian society. It would be foolish to think that the wrong interpretations of a supposedly great text were only opportunistic and coincidental. To take a holistic look at what Gita really preaches, and what justifications its proponents give to its glorification of violence and caste, let us start by asking a few questions:

👉 1. If the Gita tried to give meaning to caste based on Karma alone and undo the birth factor, why did it not explicitly assert that caste/Varna should not be based on birth? Why make ambiguous statements and leave it open to be interpreted wrongly?

👉 2. If caste is based on Karma and Guna (merit/aptitude), what do Karma and Guna exactly mean, according to Gita? Does Karma include deeds, education and skills?

👉 3. Are Karma and Guna acquired in this birth or do they refer to deeds/education/skills i.e., Karma and Guna, acquired in previous births?

👉 4. If deeds decide Varna, then just as deeds can keep changing, why can’t a Varna change?

[Shady_Anderson]

💥 *Caste and caste duties in Bhagavad Gita* - There is ample justification in the Bhagavad Gita alone to maintain caste divisions & oppression.

👉 *Bhagavad Gita **4:13* - “I created mankind in four classes, *different in their qualities and actions; though unchanging, * I am the agent of this, the actor who never acts!”

*Verse 4:13* within the Bhagavad Gita shows that mankind is established into four classes (varnas). This means that castes which have been created are not changeable because they are set when people are created. You are born with a caste and die in the same caste.


💥 *Rahul Bhalerao in his article ‘What is wrong with Bhagavad Gita?’* mentions, “while one can make a hundred attempts at justifying that Caste as per the Gita is based on Karma alone and it is only meant for the good of society, but it would be a grave mistake to ignore the practical nature of Caste, which is based solely on birth for thousands of years, along with fixity of professions, disallowing of inter-dining and inter-marriages.” Rahul further notes that the fact that birth-based caste system existed at the time of Gita is evident within the Gita itself!

👉 *Bhagavad Gita **9:32* - “For finding refuge in Me, even those who though are born of the womb of sin, women, Vaishyas, and Shudras too, reach the supreme goal.”



💥 *Isn’t this an utter obscenity and contempt based on birth?* - The strictness of caste responsibilities is mentioned clearly in verses 3:4 and 3:5 of Bhagavad Gita.

👉 *Bhagavad Gita 3:4* - “A person can never achieve freedom from reactions to activities without first performing prescribed Vedic duties: neither can perfection be attained by renouncing them as well.”

👉 *Bhagavad Gita 3:5* - “No one exists for even an instant, without performing an action; however unwilling, every being is forced, to act by the qualities of nature.”


This explains the absoluteness of the caste system and performing caste duties will be the highest priority in one’s activities. You live and die for maintaining and performing the Vedic duties. [Verse 3:5 is talking about ‘qualities of nature’, you should read verse 4:13 and verse 18:41 along with it to understand what qualities it is talking about, i.e. it relates to the activities assigned to different caste groups.] By creating such stringent order, the Bhagavad Gita reinforces the hierarchy of the caste system, which can’t be changed and caste rules of which should be followed at any cost.


*Verses **18:41** to **18:48* shows the real picture of how society is divided into varnas and what obligations are assigned to each Varna. Bhagavad Gita says varna is fixed according to his innate, inborn, qualities. By linking innate qualities of different varnas Gita provides the philosophic basis to the theory of chaturvarna. Let’s look at the verses 18:41 to 18:48:


👉 *Bhagavad Gita **18:41* - “O Arjuna, the activities of the brahmanas, kastriyas, vaisyas and sudras are clearly divided according to the qualities born of their own nature.”

👉 *Bhagavad Gita **18:42* - “The actions of a brahmana arising from his own nature are serenity, self-control, austerity, purity, tolerance, honest, knowledge of the Vedas, wisdom and firm faith.“

👉 *Bhagavad Gita **18:43* - “The actions of a ksatriya born of his own nature are heroism, exuberance, determination, resourcefulness, without trace of cowardice in battle, generosity and leadership.“

👉 *Bhagavad Gita **18:44* - “The actions of a vaisya born of his own nature are agriculture, cow protection and trade; also the actions of a sudra born of his own nature consists in service to brahmana, ksatriyas and vaisyas.“

👉 *Bhagavad Gita **18:45* - “Following each his own activity, a man achieves finally perfection; now hear how the performer of action prescribed according to nature attains perfection.“

👉 *Bhagavad Gita **18:46* - “From whom is the existence of all living entities, by whom all this is pervaded; through worshipping Him, by one’s own actions prescribed according to nature a man achieves perfection.“

👉 *Bhagavad Gita **18:47* - “It is better to engage in one’s own svadharma (occupation), even though one may perform it imperfectly than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.“

👉 *Bhagavad Gita **18:48* - “One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke.“



*Verses **18:41** to **18:48* of the Bhagavad Gita describe that every caste group has its specific activities (dharma), stresses that the dharma is set by birth and there is no chance of escaping! Don’t we see the same in the present caste-ridden society in India? “Own activity” means assigned caste duties, which set the different paths that people must take to achieve the same end goal, moksha but by setting out different paths it arranges people in the caste (varna) order.

The idea that different actions from each caste group are needed to achieve moksha further makes the differentiation clear that Bhagavad Gita propounds. Verse 18:45 make clear that focus should be on one’s “own activity” (specific caste duties of each caste group, see verses 18:41 to 18:48 for caste duties) only then one can achieve moksha. This verse doesn’t only sets out different caste groups but also comforts those at the lower end by making the promise that if they will follow the own activity (caste duties), they will be able to achieve moksha. Such verses from the Bhagavad Gita has done much harm to the society and have kept so-called lower castes in darkness.

Those who say, ‘oh, karma decides your varna or caste’, I have a question for them. How many Brahmins have you ever seen been degraded to untouchables’ status? You can look into the history books and answer if you can find any. An idiot son of Brahmin will always be considered worth more than a doctorate degree holder Dalit because Brahmins’ religious scriptures preach so.

[Shady_Anderson]

👉 *Arthaśāstra (pp. 42-45).* —‘Sons born to the Brāhmaṇa, Kṣatriya and Vaiśya fathers from wives of the next lower caste are of the same caste as their fathers;—the son born to the Brāhmaṇa from a Vaiśya wife is the Ambaṣṭha; on Śūdra wife, the Niṣāda or the Pāraśava; to the Kṣatriya from a Vaiśya wife, the Ugra; that born to a Vaiśya from a Śūdra wife is the Śūdra. Sons born to these (Brāhmaṇa, Kṣatriya and Vaiśya) from wives of the same caste as themselves, hut married before Upanayana, are Vrātyas. These are sons born in the regular mixtures. From the Śūdra father, on wives of the Brāhmaṇa, Kṣatriya and Vaiśya castes are born the Caṇḍāla, the Kṣattṛ and the Āyogava respectively; from the Vaiśya father, on wives of the Brhāmaṇa and Kṣatriya castes, the Vaidehaka and the Māgadha respectively;—from the Kṣatriya father, on a wife of the Brāhmaṇa caste, the Sūta. These are the sons born of the irregular mixtures. From Ugra father and Niṣāda mother is born the Kukkuṭaka; from Niṣāda father and Ugra mother, the Pulkasa; from Ambaṣṭha father and Vaidehika mother is born the Vaiṇa; from Vaidehika father and Ambaṣṭha mother is born the Kuśīlava; from Kṣattṛ mother and Ugra father, is born Śvapāka; by profession, the Vaiṇa is the chariot-maker. All these, with the exception of the Caṇḍāla, have the same duties as the Śūdra.’

👉 *Baudhāyana (1.16.7-12, 16; 1.17.7, 8, 11-14).* —‘Sons born of wives of the second or third lower castes are Ambaṣṭhas, Ugras and Niṣādas. Of females wedded in the inverse order are born Āyogavas, Māgadhas, Vaiṇas, Kṣattṛs, Pulkasas, Kukkuṭas, Vaidehakas and Caṇḍālas. An Ambaṣṭha begets on a woman of the first caste, a Śvapāka; an Ugra on a woman of the second caste, a Vaiṇa; a Niṣāda on a woman of the third caste, a Pulkasa; in the contrary case, a Kukkuṭaka is produced. I may quote the following—“Those sons whom an uninitiated man begets, the wise call Vrāṭyas, who are excluded from the Śāvitrī.” A Brāhmana begets on a woman of the Ksatriya caste, a Brāhmaṇa; on a woman of the Vaiśya caste, an Ambaṣṭha; on a woman of the Śūdra caste, a Niṣāda, —according to some, a Pāraśava. A Kṣatriya begets on a female of the Vaiśya caste, a Kṣatriya; on a female of the Śūdra caste, an Ugra. A Vaiśya begets on a female of the Śūdra caste, a Rathakāra. A Śūdra begets on a female of the Vaiśya caste, a Magadha; on a female of the Kṣatriya caste, a Kṣattṛ; but on a female of the Brāhmaṇa caste, a Caṇḍāla. A Vaiśya begets on a female of the Kṣatriya caste, an Āyogava; on a female of the Brāhmaṇa caste, a Sūta. If among these a n Ambaṣṭha male and an Ugra female unite, their son shall be born in the regular order; if a Kṣattṛ male and a Vaidehaka female unite the son born shall be in the inverse order. An Ugra begets on a female of the Kṣattṛ caste, a Śvapāka; a Vaidehaka on a female of the Ambaṣṭha caste, a Vaiṇa; a Niṣāda on a female of the Śūdra caste, a Pulkasa; a Śūdra on a woman of the Niṣāda caste, a Kukkuṭaka.—The wise declare that those sprung from an intermixture of castes are Vrātyas.’

👉 *Āpastamba (2.13.1-5).* —‘If a man approaches a woman who had been married to another man, or was not legally married to himself, they both commit sin;—through their sin, their son also becomes sinful.’

👉 *Gautama (4.16, 21).* —‘Children born in the regular order of wives of the next second or third lower castes are of the same caste as the father, and these are Ambaṣṭhas, Ugras, Niṣādas and Dauśyantas or Pāraśavas.—Children born in the inverse order of wives of higher castes, are Sūtas, Māgadhas, Āyogavas, Kṣattṛs, Vaidehakas and Caṇḍālas. Some declare that a woman of the Brāhmaṇa caste bears respectively to the husband of the four castes, sons who are Brāhmaṇas, Sūtas, Māgadhas and Caṇḍālas; and that a woman of the Kṣatriya caste bears to the same, Mūrdhābhiṣiktas, Kṣatriyas, Dhīvaras, Pulkasas;—a woman of the Vaiśya caste to the same, Bhṛjyakaṇṭhas, Māhiṣyas, Vaiśyas, and Vaidehas;—and a woman of the Śūdra caste, to the same, Pāraśavas, Yavanas, Karanas and Śūdras.’

👉 *Vaśiṣṭha (18.19).* —‘They declare that the offspring of a Śūdra father and Brāhmaṇa mother is Caṇḍāla, —that of Śūdra father and Kṣatriya mother, the Vaiṇa, —that of Śūdra father and Vaisya mother, the Anlyāvasāyin;—they declare that the son of a Vaisya father and Brāhmaṇa mother is the Rāmaka; that of Vaisya father and Kṣatriya mother, the Pulkasa; that of Kṣatriya father and Brāhmaṇa mother is the Sūta. They quote the following—“One may know by their deeds those who have been begotten secretly, and to whom the stigma of springing from unions in the inverse order of the castes attaches; because they are destitute of virtue and good conduct.”—Children begotten by Brāhmaṇas, Kṣatriyas and Vaisyas on females of the next lower, second lower and third lower castes become respectively, the Ambaṣṭha, the Ugra and the Niṣāda.—The son of a Brāhmaṇa father and Śūdra mother is the Pāraśava.

👉 *Yājñavalkya (1.91-95).* —‘From Brāhmaṇa father and Kṣatriya mother is born the Mūrdhābhiṣikta; from Brāhmaṇa father and Vaiśya mother, the Ambaṣṭha; and from Brāhmaṇa father and Śūdra mother, the Niṣāda or Pāraśava.—From Kṣatriya father and Vaiśya or Śūdra mother is born the Māhiṣya or the Ugra respectively. From Vaiśya father and Śūdra mother, the Karaṇa. Such is the law regarding children of married wives.—From Kṣatriya father and Brāhmaṇa mother is born the Sūta; from Vaiśya father and Brāhmaṇa mother, the Vaidehaka; from Śūdra father and Brāhmaṇa mother is born the Caṇḍāla, who is outside the pale of all righteousness.—From Vaiśya father and Kṣatriya mother is born the Māgadha; from Śūdra father and Kṣatriy a mother, the Kṣattṛ; from Śūdra father and Vaiśya mother, the Āyogava.—From Māhiṣya father and Karaṇa mother is born the Rathakāra. The sons born in the inverse order of castes are declared to he bad and those in the regular order, good.’

👉 *Viṣṇu (16.4.-7, 17).* —‘The son of a Śūdra from a Vaiśya woman is called Āyogava;—the Pulkasa and Māgadha are sons of a Vaiśya and Śūdra respectively from a Kṣatriya woman.—The Caṇḍāla, Vaidehaka and Sūta are the sons of a Śūdra, Vaiśya and Kṣatriya respectively, from a Brāhmaṇa woman.—Besides these there are innumerable other castes produced by further intermixture among those that have been just mentioned.... All members of mixed castes, whether their descent has been kept secret or is generally known, may be found out by their deeds.’

👉 *Mahābhārata (13.48.14-28, 49).* —(On lines similar to Manu.)

👉 *Nārada (12.103-113).* —‘There are Anantara, Ekāntara and Dvyantara sons, both in the direct and inverse order of the castes. Of this description are the Ugra, Pāraśava, and Niṣāda, who are begotten in the direct order; as well as Ambaṣṭha, Māgadha and Kṣattṛ, who spring from a Kṣatriya woman. One of these latter is begotten in the direct order; of the two others, it must be known that they are begotten in an inverse order. The Kṣattṛ and the rest are begotten in an inverse order; the three mentioned first, in the direct, order. The son of a Brāhmaṇa father and Brāhmaṇa mother is equal in caste to the father. The son of a Brāhmaṇa from a Kṣatriya woman is an Anantara;—an Ambaṣṭha and an Ugra are begotten in the same way by Kṣatriya men and on Vaiśya women respectively. An Ambaṣṭha is an Ekāntara, the son of a Brāhmaṇa father from a Vaiśya woman. The son called Niṣāda springs from the union of a Kṣatriya with a Śūdra woman. A Śūdra woman obtains from a Brāhmaṇa a son called Pāraśava, who is superior to the Niṣāda. The Sūta, the Māgadha, the Āyogava, the Kṣattṛ and the Vaidehaka are begotten in the inverse order of castes. The Sūta is an Anantara begotten by a Kṣatriya on a Brāhmaṇa woman. Similarly the Māgadha and Āyogava are respectively the sons of Vaiśya and Śūdra fathers from a Brāhmaṇa mother. A Brāhmaṇa woman obtains from a Vaiśya father an Ekāntara son, called the Vaidehaka. A Kṣatriya woman obtains from a Śūdra, an Ekāntara son, called the Kṣattṛ. A Dvyantara son in the inverse order, the most abject of men, being the fruit of sinful intercourse, by name Caṇḍāla, is born of a Śūdra when a Brāhmaṇa woman forgets herself with him.’

👉 *Śukranīti (4.4, 71-72).* —‘Sons born of Vaiśya women and Kṣatriya or Brāhmaṇa fathers should be treated as Śūdra; also those born of Śūdra mothers.’