Regarding Mixed Castes in Mahabharta

Question

So the Tirtha Yantra Parva of the Mahabharata says mixed castes are considered better than the original when purification rites are performed. (https://www.wisdomlib.org/hinduism/book/the-mahabharata-mohan/d/doc7458.html) Are other progressive views found anywhere else in the Mahabharata regarding mixed castes such as chandalas?

Answer 1

You've misread what the text is attempting to say. It at no point says Chandaalas (or other mixed Varna people) are better than Brahmanas or Kshatriyas after Upanayanam.

What it is saying is that the mixed varna indivduals are better after Upanayanam, which is... well, common sense.

Well, it is what it would say if the translation wasn't wrong...

"Doubts having arisen on this point, O prince; of serpents, Swayambhuba Manu has declared, that the mixed castes are to be regarded as better than the (other) classes, if having gone through the ceremonies of purification, the latter do not conform to the rules of good conduct, O excellent snake! Whosoever now conforms to the rules of pure and virtuous conduct, him have I, ere now, designated as a Brahmana."

is the activist translation done by whoever is the malicious translator.

Now, I don't know out of which orfice this translation is pulled from, but clearly, that is not above the navel. I even went back and checked the flawed BORI CE sources, and I remember the Kumbhaghonam verses as well. Both are roughly the same with a bit of Paatha Bheda. And, neither produce the meaning that is provided by this translator, who is clearly incompetent or malicious, or both.

I'll encourage you to check the sources. Here is BORI CE Verse 30-32, Adhyaaya 177 and Kumbhaghonam 35-37, Adhyaaya 182, Vanaparva for both. For Gita press versions, which I won't be linking here, it's Adhyaaya 181 instead, you can check their translation on english/hindi versions if needed, they should agree with mine, as they tend to be mostly accurate.

I'll use the raw text from Kumbhaghonam, BORI CE has the same meaning, I can assure.

वृत्त्या शूद्रसमो ह्येष यावद्वेदेन जायते। तस्मिन्नेवं मतिद्वैधे मनुः स्वायंभुवोऽब्रवीत् ॥ 3-182-35 कृतकृत्याः सर्ववर्णा यदि वृत्तं न पश्यति। संकरस्त्वत्र नागेन्द्र बलवान्प्रसमीक्षितः ॥ 3-182-36 यत्रेदानीं महासर्प संस्कृतं वृत्तमिष्यते। तं ब्राह्मणमहं पूर्वमुक्तवान्भुजगोत्तम ॥ 3-182-37

Translation: Till a Vrityaa (Dvija who hasn't received Upanayanam or Saavitri initiation), isn't born according to the Veda (via Upanayanam), he is similar to a Shudra. This is the exact opinion of Manu, spoken by the self born (Manu) and this exactly should be considered legal. If, after doing all the suitable Karma (Nisheka, Naamadheya, JaataKarma, Upanayana etc) of all the (3) Varnas, the actions of the (relevant) varna are not seen, then the mixture of the Varnas should be declared to be really strong. Currently, Great Serpent, Samskrtam (Upanayanam etc rituals) and Vritam (actions of the Varna) are desired. In him, whom these two are present, that person is a Brahmana, as I have said before.

The translation by that guy is so absurd, it's as if someone who didn't know Samskrta has done it. Heck, I could probably do a better translation than this in my first 3 months of learning Samskrtam. If he's not incompetent, then he's certainly malicious.

Feel free to check my translations with anyone who knows Sanskrit.

Tirtha Yantra Parva of the Mahabharata says mixed castes are considered better than the original when purification rites are performed.

That is patently and absolutely FALSE

It doesn't refer to Chandaalas (or any sort of mixed varna derived from two different Varna parents) at all, but only to those individuals who are born in the Varna, but do not show the qualities of the Varna. A Brahmana child who likes fighting, for example. These sorts of cases are abundant around us, nowadays. The text is saying that the Varna is mixed in those of proper Birth (if you read the context).

Anyways, I won't be doing a whole complete explanation of all of it here, as I'd need to translate 10 more verses for that. Just stop reading this translation, and switch to a better one.

Answer 2

Mahabharata is full of liberal views. In fact if you read these liberal views you will come to the conclusion that there is no such thing as a mixed caste. There are only 4 Varnas and no mixed varnas exist. In fact Varna of the Hindu scripture should not be translated as caste. Varna is based on conduct according to Hindu scripture while Varna based on birth is called caste.

I will briefly discuss the case of Chandals at the end of the quotes given below.

I have given below some liberal views recorded in Mahabharata.

The sage Bhrigu said, ‘There is really no distinction between the different orders. The whole world at first consisted of Brahmanas. Created (equal) by Brahman, men have, in consequence of their acts, become distributed into different orders. They that became fond of indulging in desire and enjoying pleasures, possessed of the attributes of severity and wrath, endued with courage, and unmindful of the duties of piety and worship, - these Brahmanas possessing the attributes of passion, - became Kshatriyas. Those Brahmanas again who, without attending to the duties laid down for them, became possessed of both the attributes of Goodness and Passion, and took to the professions of cattle-rearing and agriculture, became Vaisyas. Those Brahmanas again that became fond of untruth and injuring other creatures, possessed of cupidity, - engaged in all kinds of acts for a living, and fallen away from the purity of behaviour, and thus wedded to the attributes of Darkness, became Sudras. Separated by these occupations, Brahmanas, falling away from their order, became members of the other three orders. All the four orders, therefore, have always the right to the performance of all pious duties and of sacrifices. Even thus were the four orders at first created equal by Brahman who ordained for all of them (the observances disclosed in) the words of Brahma (in the Vedas). Through cupidity alone, many fell away, and became possessed by ignorance. The Brahmanas are always devoted to the scripture on Brahma; and mindful of vows and restraints, are capable of grasping the conception of Brahma. Their penances therefore never go for nothing. They amongst them are not Brahmanas that are incapable of understanding that every created thing is Supreme Brahma.

(Mahabharata Santi Parva Section CLXXXVIII )

The sage Bhrigu said, 'He is called a Brahmana in whom are truth, gifts, abstention from injury to others, compassion, shame, benevolence, and penance. He who is engaged in the profession of battle, who studies the Vedas, who makes gifts and takes wealth (from those he protects) is called a Kshatriya. He who earns fame from keep of cattle, who is employed in agriculture and the means of acquiring wealth, who is pure in behavior and attends to the study of Vedas, is called a Vaisya. He who takes pleasure in eating every kind of food, who is engaged in doing every kind of work, who is impure in behavior, who does not study the Vedas and whose conduct is unclean, is said to be a Sudra. If these characteristics be observable in a Sudra, and if they be not found in a Brahmana, then such a Sudra is no Sudra, and such a Brahmana is no Brahmana.'

Mahabharata, Santi Parva, Section CLXXXIX

The famous Rishi Yajnavalkya continued,’ ..All orders of men are Brahmanas. All are sprung from Brahma. All men utter Brahma. Aided by an understanding that is derived from and directed to Brahma. I inculcated this science teaching of Prakriti and Purusha. Indeed this whole universe is Brahma. From the mouth of Brahma sprung the Brahmanas; from his arms, sprung the Kshatriyas; from his navel, the Vaisysa; and from his feet, the Sudras. All the orders, (having sprung in this way) should not be regarded as pilfering from one another. Impelled by ignorance, all men meet with death and attain, O King, to birth that is the cause of acts. Divested of knowledge, all orders of men, dragged in terrible ignorance, fall into varied orders of being due to the principles that flow from Prakriti. For this reason, all should, by every means, seek to acquire knowledge. I have told thee that every person is entitled to strive for its acquisition. One that is possessed of knowledge is a Brahmana. Others, (viz., Kshatriyas, and Vaishyas and Sudras) are possessed of knowledge. Hence this science of emancipation is always open to them all.’

(Mahabharata Santi Parva Section CCCXIX)

Vyasa’s view on Brahmana

Vyasa said, ‘Him the gods know for a Brahmana who is freed from attachments of every kind, who is observant of penances, who lives like space which while holding everything is yet unattached to any thing, who has nothing which he calls his own, who leads a life of solitude, and whose is the tranquility of soul. The gods know him for a Brahmana whose life is for the practice of righteousness, whose righteousness is for the good of them that wait dutifully upon him, and whose days and nights exist only for the acquisition of merit. The gods know him for a Brahmana who is freed from desire, who never exerts himself for doing such acts as are done by worldly men, who never bends his head unto any one, who never flatters another, and who is free from attachments of every kind.’

Mahabharata, Santi Parva, Section CCXLV

Vyasa said, ‘Even this is the behaviour of a Brahmana possessed of vision. He that hath studied all the Vedas, having waited dutifully on his preceptor and observed the vow of Brahmacharya, he that knows all the Ricks, Yajuses, and Samans, is not a regenerate person. One that behaves towards all creatures as if one is their kinsman, and one that is acquainted with Brahma, is said to be conversant with all the Vedas. One that is divested of desire (being contented with knowledge of the Soul), never dies. It is by such a behaviour and such a frame of mind that one becomes a truly regenerate person. Having performed only various kinds of religious rites and diverse sacrifices completed with gift of Dakshina, one does not acquire the status of a Brahmana if he is devoid of compassion and hath not given up desire. When one ceases to fear all creatures and when all creatures cease to fear one, when one never desires for anything nor cherishes aversion for anything, then he is said to attain to the status of Brahma. When one abstains from injuring all creatures in thought, speech, and act, then he is said to acquire the status of Brahma. There is only one kind of bondage in this world, viz., the bondage of desire, and no other. One that is freed from the bondage of desire attains to the status of Brahma.’

Mahabharata, Santi Parva, Section CCLI

Yudhisthira said, " In human society, O mighty and highly intelligent serpent, it is difficult to ascertain one's caste, because of promiscuous intercourse among the four orders. This is my opinion. Men belonging to all orders (promiscuously) begat offspring upon women of all the orders. And of men, speech, sexual intercourse, birth and death are common. And to this the Rishis have borne testimony by using as the beginning of a sacrifice such expressions as -- of what caste server may be, we celebrate the sacrifice. Therefore, those that are wise have asserted that character is the chief essential requisite ... whatsoever now conforms to the rules of pure and virtuous conduct, him have I, ere now, designated as a Brahmana.

Mahabharata Aranya Parva Section CLXXIX

Maheshwara said, ‘..Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily, the conduct is the only ground. All Brahmanas in this world are Brahmanas in consequence of conduct. A Sudra, if he is established on good conduct, is regarded as possessed of the status of a Brahmana. The status of a Brahma, O auspicious lady [Uma], is equal wherever it exists. Even this is my opinion. He, indeed, is a Brahmana in which the status of Brahma exists – that condition which is bereft of attributes and which has no stain attached to it. The boon giving Brahma, when he created all creatures, himself said that the distribution of human beings in four orders dependent on birth is only for purposes of classification.'

Mahabharata Anusasana Parva Section CXLIII

About Chandals

Read the posts here:Is it justified to Outcaste Chandalas?