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418
LAWS OF MANU.
X, 68.
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 Âryan by an Âryan 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.
non-Aryan
73. Having considered (the case of) a nonwho 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.'
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and the like, which according to other Smritis are permitted to him' (Medh., Gov., Kull., Nâr.). Unlike to an Aryan,' i. e. ‘unworthy of praise or respect' (Gov., Kull.).
69-72. See also the discussion which occurs above, IX, 33–41. 71. Gov., Kull., and Nand. say 'a field in which no seed (is sown) remains barren.' The translation follows Medh. The commentators refer to the stories of Mandapâla and Rishyasriga, see above, IX, 23.
72. 'Not equal,' i. e. because they differ in caste; 'not unequal,' i. e. because both do what is forbidden to them. Hence nobody should do acts which are not permitted to him (Gov., Kull., Râgh.).
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