Devala-smriti (critical study)
by Mukund Lalji Wadekar | 1982 | 67,394 words
This essay represents an English study of the Devala-smriti—an ancient text attributed to sage Devala classified as belonging to the Dharma-Shastra branch of Indian literature which encompasses jurisprudence and religious law. This study deals with the reconstructed text of the Devalasmriti based on surviving references, emphasizing Devala’s unique...
3.4. Anulomasavarnya
[Full title: (B) The distinctive social features; (I) Varnajativiveka (4): Anulomasavarnya].
There are three views' regarding the status of the progeny, born from the anuloma marriages of the higher varna male with the woman of the next lower varna. (I) One view, as maintained by Manu (X.6) 12 is that the status of the child is lower than that of 13 the father, but higher than that of the mother. The child becomes similar to its father, but not of the same varna. (II) The second view is that the progeny is equal in its status to its father Cf.Kautilya III.7.21 Narada (stri.) 106. (III) The third view is that the offspring belongs to the varna of his mother. (Vishnusmriti, *** 14 Thus pitrsadrsatva, pitrsavarnya & matrsavarnya these three views are found about anulomas avarnya. Devala follows the view of the matrsavarnya in case of sudra when he states 1 .16/2) that the son born of a sudra woman by the vaisya male is called sudra only. While in case of the other two savarnas he seems to follow the view of pitysavarnya. This is quite identical with talpana's
�88 Kautilya (III.7.21-25).