________________
140
R. S. Betai & J. R. Betai status of the Ksatriya and Manu's apsiety to see that the high status and purity of these two classes is preserved.
Yājaavalkya commences his treatment of Varņas and Jätis with this verse
सवर्णेभ्यः सवर्णासु
जायन्ते हि सजातयः । अनिन्द्येषु विवाहेषु
gar: Falaagar: 11 (8.80
..By males of the same Varna, sons of the same Jāli are born on women of the same Varna, in case of faultless forms of marriage. Such sons enhance progeny (through generations.)"
In this very first verse two things become clear
(i) When man and woman belong to the same Varna, they have a
child that is their Savarna.
(ii) This is blameless marriage and blameless offspring that is rightous,
cultured, virtuous.
Yajpavalkya then proceeds immediatly to the Jäti of the offspring of Apulom a marriage. This shows that the word 'Savarna' in verse 1.90 is to be interpreted as 'Sajāti,' and not as 'the four varnas' only. The Savarna offspring therefore would mean the offspring born of marriage in the same caste or Jāti. The Jätis result from Savarna, Anuloma and Pratiloma marriages. Yājana valkya thus gives & very wide reapirg of the word Savarna' and this would prove that the place of Varna-system is now taken over by Jāti-system in the days of Yajdavalkya.
This also establishes that to him, Anuloma acd Pratiloma marriages are lower in status than Savarņa or Sajaliya marriages. The meaning of
Anuloma' and 'Pratiloma' has also slightly changed. Yet, one clarification is necessary in the context. The offspring of Savarna and Apuloma marriages within the limits of the twice-born Varnas has the same sccial status. In 1.57, Yājoavalkya slates
text. The Offspring Changed. Yet, one Clariting of
तिस्रो वर्णानुपूर्येण द्वे तथैका यथाक्रमम् । ब्राह्मणक्षत्रियविशां भार्या स्वा शूद्रजन्मनः ॥
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