Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Cows are auspicious purifiers, upon cows depend the worlds, 58. Cows alone make sacrificial oblations possible (by producing sacrificial butter), cows take away every sin. The urine of cows, their dung, clarified butter, milk, sour milk, and Gorofané : 59. Those six excellent (productions) of a cow are always propitious. Drops of water falling from the horns of a cow are productive of religious merit, and have the power to expiate all sins (of those who bathe in, or rub themselves with, them). 60. Scratching the back of a cow destroys all guilt, and giving her to eat procures exaltation in heaven. some other limb, and further, that food should always be placed on the ground, but that a garment, a stick, and the like should be kept in the hand. Compare Dr. Biihler’s note on Gaut. loc. cit. It may be remarked, incidentally, that Nand. quotes the reading ukkhish/o ’nidhaya in the passage of Gautama referred to. 56. ‘ The term pustaka refers to MSS. or books, whether made of palm leaves, or of prepared hemp, or of prepared reeds (sara).’ (Nand.) It may be that Nand. means by the last term a sort of paper, though paper is usually called by its Arabian name (kAgad) in Indian works. See regarding the materials used for writing in ancient India, Burnell’s Palzography, p. 84 seq. (2nd ed.) 57-1 The term seka, ‘sprinkling,’ either refers to the earth being sprinkled by rain, or to Paiifagavya being poured over it. (Nand.) 58. Gorofana is a bright yellow pigment which is said to be prepared from the urine or bile of a cow. 106 VISHNU. XXIII, 61. 61. In the urine of cows dwells the Ganges, prosperity (dwells) in the dust (rising from their couch), good fortune in cow-dung, and virtue in saluting them. Therefore should they be constantly saluted. XXIV. 1. Nowa Brahmaza may take four wives in the direct order of the (four) castes; 2. A Kshatriya, three ; 3. A Vaisya, two; 4. A Sddra, one only. 5. Among these (wives), if a man marries one of his own caste, their hands shall be joined. 6. In marriages with women of a different class, a Kshatriya bride must hold an arrow in her hand; 7. A Vaisya bride, a whip; 8. A Sidra bride, the skirt of a mantle. 9. No one should marry a woman belonging to the same Gotra, or descended from the same Aishi ancestors, or from the same Pravaras. XXIV. 1-4. Weber, Ind. Stud. X, 21, 74; M. III, 12-14; Y.1, 56, 57. — 5. M. III, 43; Y. 1, 62. — 6-8. M. III, 44; Y.I, 62. —9, 10. Weber loc. cit.75; M.JII,5; Y.1,53; Apast. Il, 5, 11, 15,16; Gaut. IV, 2-5. — 12-16. M. III, 8. — 12. Y. I, 53. — 17-26. M. III, 20, 21, 27-34; Y. I, 58-61; Apast. II, 5, 11, 17- II, 5, 12, 2; Gaut. IV, 6-13. — 27, 28. M. III, 23-26, 39; Apast. II, 5, 12, 3; Gaut. IV, 14, 15. — 29-32. M. III, 37, 38; Y. 1, 58-60; Gaut. IV, 30-33. — 38. M. V,151; Y.I, 63. — 39. Y. I, 63.— 40. M. IX, go; Y. 1, 64.— 41. M. IX, 93.
2M. III, 20, 21, 27-34; Y. I, 58-61; Apast. II, 5, 11, 17- II, 5, 12, 2; Gaut. IV, 6-13. — 27, 28. M. III, 23-26, 39; Apast. II, 5, 12, 3; Gaut. IV, 14, 15. — 29-32. M. III, 37, 38; Y. 1, 58-60; Gaut. IV, 30-33. — 38. M. V,151; Y.I, 63. — 39. Y. I, 63.— 40. M. IX, go; Y. 1, 64.— 41. M. IX, 93. 1. This chapter opens the section on Samskaras or sacraments, i.e. the ceremonies on conception and so forth. (Nand.) This section forms the second part of the division treating of Afra. See above, XIX. g. According to Nand., the term Gotra refers to descent from one of the seven Aishis, or from Agastya as the eighth ; the term Arsha (Rishi ancestors), to descent from the Arshfishenas or Mudgalas, XXIV, 22. WOMEN. 107 10. Nor (should he marry) one descended from ‘his maternal ancestors within the fifth, or from his paternal ancestors within the seventh degree ; 11. Nor one of a low family (such as an agriculturer’s, or an attendant of the king’s family) ; 12. Nor one diseased ; 13. Nor one with a limb too much (as e. g. having six fingers) ; 14. Nor one with a limb too little; 15. Nor one whose hair is decidedly red ; 16. Nor one talking idly. 17. There are eight forms of marriage : 18. The Brahma, Daiva, Arsha, Pragdpatya, Gandharva, Asura, Rakshasa, and Paisd4a forms. 19. The gift of a damsel to a fit bridegroom, who has been invited, is called a Brahma marriage. 20. If she is given to a Aitvig (priest), while he is officiating at a sacrifice, it is called a Daiva marriage. a 21. If (the giver of the bride) receives a pair of kine in return, it is called an Arsha marriage. 22. (If she is given to a suitor) by his demand, it is called a Pragdpatya marriage. or from some other subdivision of the Bhrégus or Angirasas, excepting the Gamadagnas, Gautamas, and Bharadvagas ; and the term Pravara, to the Mantrakrzts of one’s own race, i.e. the ancestors invoked by a Brahmama at the commencement of a sacrifice. Nand.’s interpretation of the last term is no doubt correct; but it seems preferable to take Gotra in the sense of ‘family name’ (laukika gotra), and to refer the term saman4rsha to descent from the same Rishi (vaidika gotra), See Dr. Buhler’s notes on Apast. II, 5, 11, 15, and Gaut. XVIII, 6; Max Miller, History of Ancient Sanskrit Literature, pp. 379-388 ; Weber, Ind. Stud. X, 69-81. If 4rsha were connected with pravara, the whole compound samanarshapravara would denote ‘a woman descended from the same Rishi ’=saman4rsh4, Y. I, 53, and sam4napravara, Gaut. XVIII, 6. 108 VISHNU. XXIV, 23. 23. A union between two lovers, without the consent of mother and father, is called a Gandharva marriage. 24. If the damsel is sold (to the bridegroom), it is called an Asura marriage. 25. If he seizes her forcibly, it is called a Rakshasa marriage. 26. If he embraces her in her sleep, or while she is unconscious, it is called a Paisd#a marriage. 27. Among those (eight forms of marriage), the four first forms are legitimate (for a Brahmaza);
325. If he seizes her forcibly, it is called a Rakshasa marriage. 26. If he embraces her in her sleep, or while she is unconscious, it is called a Paisd#a marriage. 27. Among those (eight forms of marriage), the four first forms are legitimate (for a Brahmaza); 28. And so is the Gandharva form for a Kshatriya. 29. A son procreated in a Brahma marriage redeems (or sends into the heavenly abodes hereafter mentioned) twenty-one men (viz. ten ancestors, ten descendants, and him who gave the damsel in marriage). 30. A son procreated in a Daiva marriage, fourteen ; 31. A son procreated in an Arsha marriage, seven ; 32. Ason procreated in a Pragdpatya marriage, four. 33. He who gives a damsel in marriage according to the Brahma rite, brings her into the world of Brahman (after her death, and enters that world himself). . 34. (He who gives her in marriage) according to the Daiva rite, (brings her) into Svarga (or heaven, and enters Svarga himself). 35. (He who gives her in marriage) according to the Arsha rite, (brings her) into the world of Vishzu (and enters that world himself). XXIV, 41. WOMEN. sole) 36. (He who gives her in marriage) according to the PragApatya rite, (brings her) into the world of the gods (and enters that world himself). 37. (He who gives her in marriage) according to the GAndharva rite, will go to the world of Gandharvas. 38. A father, a paternal grandfather, a brother, a kinsman, a maternal grandfather, and the mother (are the persons) by whom a girl may be given in marriage. 39. On failure of the preceding one (it devolves upon) the next in order (to give her in marriage), in case he is able. 40. When she has allowed three monthly periods to pass (without being married), let her choose a husband for herself; three monthly periods having passed, she has in every case full power to dispose of herself (as she thinks best). 41. A damsel whose menses begin to appear (while she is living) at her father’s house, before she has been betrothed to a man, has to be considered as a degraded woman: by taking her (without the consent of her kinsmen) a man commits no wrong. 39. Regarding the causes effecting legal disability, such as love, anger, &c., see Narada 3, 43. 40. Nand., arguing from a passage of Baudhdyana (see also M. IX, 90), takes rtu, ‘monthly period,’ as synonymous with varsha, ‘year. But rztu, which occurs in two other analogous passages also (Gaut. XVIII, 20, and Narada XII, 24), never has that meaning. 41. Nand. observes, that the rules laid down in this and the preceding Sloka refer to young women of the lower castes only. Nowadays the custom of outcasting young women, who have not been married in the proper time, appears to be in vogue in Brahmanical families particularly. Simrsti passages regarding the illegality of marriages concluded with such women have been collected by me, Uber die rechtl. Stellung der Frauen, p. 9, note 17. The 110 VISHNU. XXV, ¢. XXV.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Cows are auspicious purifiers, upon cows depend the worlds, 58. Cows alone make sacrificial oblations possible (by producing sacrificial butter), cows take away every sin. The urine of cows, their dung, clarified butter, milk, sour milk, and Gorofané : 59. Those six excellent (productions) of a cow are always propitious. Drops of water falling from the horns of a cow are productive of religious merit, and have the power to expiate all sins (of those who bathe in, or rub themselves with, them). 60. Scratching the back of a cow destroys all guilt, and giving her to eat procures exaltation in heaven. some other limb, and further, that food should always be placed on the ground, but that a garment, a stick, and the like should be kept in the hand. Compare Dr. Biihler’s note on Gaut. loc. cit. It may be remarked, incidentally, that Nand. quotes the reading ukkhish/o ’nidhaya in the passage of Gautama referred to. 56. ‘ The term pustaka refers to MSS. or books, whether made of palm leaves, or of prepared hemp, or of prepared reeds (sara).’ (Nand.) It may be that Nand. means by the last term a sort of paper, though paper is usually called by its Arabian name (kAgad) in Indian works. See regarding the materials used for writing in ancient India, Burnell’s Palzography, p. 84 seq. (2nd ed.) 57-1 The term seka, ‘sprinkling,’ either refers to the earth being sprinkled by rain, or to Paiifagavya being poured over it. (Nand.) 58. Gorofana is a bright yellow pigment which is said to be prepared from the urine or bile of a cow. 106 VISHNU. XXIII, 61. 61. In the urine of cows dwells the Ganges, prosperity (dwells) in the dust (rising from their couch), good fortune in cow-dung, and virtue in saluting them. Therefore should they be constantly saluted. XXIV. 1. Nowa Brahmaza may take four wives in the direct order of the (four) castes; 2. A Kshatriya, three ; 3. A Vaisya, two; 4. A Sddra, one only. 5. Among these (wives), if a man marries one of his own caste, their hands shall be joined. 6. In marriages with women of a different class, a Kshatriya bride must hold an arrow in her hand; 7. A Vaisya bride, a whip; 8. A Sidra bride, the skirt of a mantle. 9. No one should marry a woman belonging to the same Gotra, or descended from the same Aishi ancestors, or from the same Pravaras. XXIV. 1-4. Weber, Ind. Stud. X, 21, 74; M. III, 12-14; Y.1, 56, 57. — 5. M. III, 43; Y. 1, 62. — 6-8. M. III, 44; Y.I, 62. —9, 10. Weber loc. cit.75; M.JII,5; Y.1,53; Apast. Il, 5, 11, 15,16; Gaut. IV, 2-5. — 12-16. M. III, 8. — 12. Y. I, 53. — 17-26. M. III, 20, 21, 27-34; Y. I, 58-61; Apast. II, 5, 11, 17- II, 5, 12, 2; Gaut. IV, 6-13. — 27, 28. M. III, 23-26, 39; Apast. II, 5, 12, 3; Gaut. IV, 14, 15. — 29-32. M. III, 37, 38; Y. 1, 58-60; Gaut. IV, 30-33. — 38. M. V,151; Y.I, 63. — 39. Y. I, 63.— 40. M. IX, go; Y. 1, 64.— 41. M. IX, 93.
2M. III, 20, 21, 27-34; Y. I, 58-61; Apast. II, 5, 11, 17- II, 5, 12, 2; Gaut. IV, 6-13. — 27, 28. M. III, 23-26, 39; Apast. II, 5, 12, 3; Gaut. IV, 14, 15. — 29-32. M. III, 37, 38; Y. 1, 58-60; Gaut. IV, 30-33. — 38. M. V,151; Y.I, 63. — 39. Y. I, 63.— 40. M. IX, go; Y. 1, 64.— 41. M. IX, 93. 1. This chapter opens the section on Samskaras or sacraments, i.e. the ceremonies on conception and so forth. (Nand.) This section forms the second part of the division treating of Afra. See above, XIX. g. According to Nand., the term Gotra refers to descent from one of the seven Aishis, or from Agastya as the eighth ; the term Arsha (Rishi ancestors), to descent from the Arshfishenas or Mudgalas, XXIV, 22. WOMEN. 107 10. Nor (should he marry) one descended from ‘his maternal ancestors within the fifth, or from his paternal ancestors within the seventh degree ; 11. Nor one of a low family (such as an agriculturer’s, or an attendant of the king’s family) ; 12. Nor one diseased ; 13. Nor one with a limb too much (as e. g. having six fingers) ; 14. Nor one with a limb too little; 15. Nor one whose hair is decidedly red ; 16. Nor one talking idly. 17. There are eight forms of marriage : 18. The Brahma, Daiva, Arsha, Pragdpatya, Gandharva, Asura, Rakshasa, and Paisd4a forms. 19. The gift of a damsel to a fit bridegroom, who has been invited, is called a Brahma marriage. 20. If she is given to a Aitvig (priest), while he is officiating at a sacrifice, it is called a Daiva marriage. a 21. If (the giver of the bride) receives a pair of kine in return, it is called an Arsha marriage. 22. (If she is given to a suitor) by his demand, it is called a Pragdpatya marriage. or from some other subdivision of the Bhrégus or Angirasas, excepting the Gamadagnas, Gautamas, and Bharadvagas ; and the term Pravara, to the Mantrakrzts of one’s own race, i.e. the ancestors invoked by a Brahmama at the commencement of a sacrifice. Nand.’s interpretation of the last term is no doubt correct; but it seems preferable to take Gotra in the sense of ‘family name’ (laukika gotra), and to refer the term saman4rsha to descent from the same Rishi (vaidika gotra), See Dr. Buhler’s notes on Apast. II, 5, 11, 15, and Gaut. XVIII, 6; Max Miller, History of Ancient Sanskrit Literature, pp. 379-388 ; Weber, Ind. Stud. X, 69-81. If 4rsha were connected with pravara, the whole compound samanarshapravara would denote ‘a woman descended from the same Rishi ’=saman4rsh4, Y. I, 53, and sam4napravara, Gaut. XVIII, 6. 108 VISHNU. XXIV, 23. 23. A union between two lovers, without the consent of mother and father, is called a Gandharva marriage. 24. If the damsel is sold (to the bridegroom), it is called an Asura marriage. 25. If he seizes her forcibly, it is called a Rakshasa marriage. 26. If he embraces her in her sleep, or while she is unconscious, it is called a Paisd#a marriage. 27. Among those (eight forms of marriage), the four first forms are legitimate (for a Brahmaza);
325. If he seizes her forcibly, it is called a Rakshasa marriage. 26. If he embraces her in her sleep, or while she is unconscious, it is called a Paisd#a marriage. 27. Among those (eight forms of marriage), the four first forms are legitimate (for a Brahmaza); 28. And so is the Gandharva form for a Kshatriya. 29. A son procreated in a Brahma marriage redeems (or sends into the heavenly abodes hereafter mentioned) twenty-one men (viz. ten ancestors, ten descendants, and him who gave the damsel in marriage). 30. A son procreated in a Daiva marriage, fourteen ; 31. A son procreated in an Arsha marriage, seven ; 32. Ason procreated in a Pragdpatya marriage, four. 33. He who gives a damsel in marriage according to the Brahma rite, brings her into the world of Brahman (after her death, and enters that world himself). . 34. (He who gives her in marriage) according to the Daiva rite, (brings her) into Svarga (or heaven, and enters Svarga himself). 35. (He who gives her in marriage) according to the Arsha rite, (brings her) into the world of Vishzu (and enters that world himself). XXIV, 41. WOMEN. sole) 36. (He who gives her in marriage) according to the PragApatya rite, (brings her) into the world of the gods (and enters that world himself). 37. (He who gives her in marriage) according to the GAndharva rite, will go to the world of Gandharvas. 38. A father, a paternal grandfather, a brother, a kinsman, a maternal grandfather, and the mother (are the persons) by whom a girl may be given in marriage. 39. On failure of the preceding one (it devolves upon) the next in order (to give her in marriage), in case he is able. 40. When she has allowed three monthly periods to pass (without being married), let her choose a husband for herself; three monthly periods having passed, she has in every case full power to dispose of herself (as she thinks best). 41. A damsel whose menses begin to appear (while she is living) at her father’s house, before she has been betrothed to a man, has to be considered as a degraded woman: by taking her (without the consent of her kinsmen) a man commits no wrong. 39. Regarding the causes effecting legal disability, such as love, anger, &c., see Narada 3, 43. 40. Nand., arguing from a passage of Baudhdyana (see also M. IX, 90), takes rtu, ‘monthly period,’ as synonymous with varsha, ‘year. But rztu, which occurs in two other analogous passages also (Gaut. XVIII, 20, and Narada XII, 24), never has that meaning. 41. Nand. observes, that the rules laid down in this and the preceding Sloka refer to young women of the lower castes only. Nowadays the custom of outcasting young women, who have not been married in the proper time, appears to be in vogue in Brahmanical families particularly. Simrsti passages regarding the illegality of marriages concluded with such women have been collected by me, Uber die rechtl. Stellung der Frauen, p. 9, note 17. The 110 VISHNU. XXV, ¢. XXV.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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