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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Simrsti 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. 1. Now the duties of a woman (are as follows): 2. To live in harmony with her husband ; 3. To show reverence (by embracing their feet and such-like attentions) to her mother-in-law, father-in-law, to Gurus (such as elders), to divinities, and to guests ; 4. To keep household articles (such as the winnowing basket and the rest) in good array; 5. To maintain saving habits; 6. To be careful with her (pestle and mortar and other) domestic utensils; 7. Not to practise incantations with roots (or other kinds of witchcraft) ; 8. To observe auspicious customs ; 9. Not to decorate herself with ornaments (or to partake of amusements) while her husband is absent from home; 10. Not to resort to the houses of strangers (during the absence of her husband); custom of Svayamvara or ‘self-choice,’ judging from the epics, was confined to females of the kingly caste, and in reality was no doubt of very rare occurrence. XXV. 1-13. Colebrooke, Dig. IV, 2, XCII.—2. M.V, 154; Y. I, 77. — 3. Y. I, 83. — 4-6. M.V, 150; Y. I, 83. — 9, 10. ‘M. IX, 75; Y.1, 84.— 12,13. M.V, 148; IX, 3; Y. I, 85; Gaut. XVIII, 1.—14.-M.V, 158; Colebrooke, Dig. IV, 3, CKXXIII. — 15. M.V, 155.— 17. M.V, 160. 185 is also found in the Markandeya-purana XVI, 61, and, in a modified form, in other works. See Bohtlingk, Ind. Spriiche, 3686, 3679. 16 is also found, in a modified form, in VriddhasAmakhya’s Proverbs XVII, 9; and 17 in Sarngadhara’s Paddhati, Sad&é4ra, 10. See Béhtlingk, Ind. Spriiche, 3900, 4948. 10, ‘Strangers’ means any other persons than her parents-in-law, her brother, maternal uncle, and other near relatives. (Nand.) XXVI, 1. WOMEN. III 11, Not to stand near the doorway or by the windows (of her house); 12. Not to act by herself in any matter ; 13. To remain subject, in her infancy, to her father; in her youth, to her husband; and in her old age, to her sons. ' 14. After the death of her husband, to preserve her chastity, or to ascend the pile after him. 15. No sacrifice, no penance, and no fasting is allowed to women apart from their husbands; to pay obedience to her lord is the only means for a woman to obtain bliss in heaven. 16. A woman who keeps a fast or performs a penance in the lifetime of her lord, deprives her husband of his life, and will go to hell. 17. A good wife, who perseveres in a chaste life after the death of her lord, will go to heaven like (perpetual) students, even though she has no son. XXVI. 1. If a man has several wives of his own caste,
217. A good wife, who perseveres in a chaste life after the death of her lord, will go to heaven like (perpetual) students, even though she has no son. XXVI. 1. If a man has several wives of his own caste, 14. Nand. states that the self-immolation of widows (Sattee) is a specially meritorious act, and not obligatory. Besides, he quotes several passages from other Smrstis and from the Brzhannaradtyapurdza, to the effect that in case the husband should have died abroad, a widow of his, who belongs to the Braéhmama caste, may not commit herself to the flames, unless she can reach the place, where his corpse lies, in a day; and that one who is in her courses, or pregnant, or whose pregnancy is suspected, or who has an infant child, is also forbidden to burn herself with her dead husband. English renderings of all the texts quoted by Nand. may be found in Colebrooke’s Essay on the Duties of a Faithful Hindu Widow. See also above, XX, 39. Nand., arguing from a passage of Baudhayana, takes the particle va, ‘or,’ to imply that the widow is at liberty to become a female ascetic instead of burning herself. XXVI. 2. M. IX, 86. — 4. M. IX, 87. — 1-4. Colebrooke, Dig. 112 VISHNU. XXVI, 2. he shall perform his religious duties together with the eldest (or first-married) wife. 2. (If he has several) wives of divers castes (he shall perform them) even with the youngest wife if she is of the same caste as himself. 3. On failure of a wife of his own caste (he shall perform them) with one belonging to the caste next below his own; so also in cases of distress (i.e. when the wife who is equal in caste to him happens to be absent, or when she has met with a calamity) ; 4. But no twice-born man ever with a Sfdra wife. 5. A union of a twice-born man with a Sfdra wife can never produce religious merit; it is from carnal desire only that he marries her, being blinded by lust. 6. Men of the three first castes, who through folly marry a woman of the lowest caste, quickly degrade their families and progeny to the state of Sddras. 7. If his oblations to the gods and manes and (his hospitable attentions) to guests are offered principally through her hands, the gods and manes (and the guests) will not eat such offerings, and he will not go to heaven. XXVIII. 1. The Nishekakarman (ceremony of impregna- IV, 1, XLIX. — 5-7. M. III, 12, 14, 15, 18; Y. I, 56; Weber, Ind. Stud. X, 74. — 7. Colebrooke, Dig. IV, 1, LII. XXVIL 1-14. Asv. I, 4-18; Gobh. II, 1-9; Par. I, 4-Il, 1; S4ankh. I, 12-28; M. II, 29-35, 66, 67; Y. 1, 11-13; Gaut. VIII, 14.—15—24, 26, 27. Weber, Ind. Stud. X, 21; M. II, 38-47; Y. I, XXVIL, 9. SACRAMENTS. 113 tion) must be performed when the season fit for procreating children! distinctly appears (for the first time). 2. The Pumsavana (ceremony to cause the birth of a male) must be performed before the embryo begins to move. 3. The Simantonnayana (ceremony of parting the hair) should take place in the sixth or eighth month (of pregnancy).
3distinctly appears (for the first time). 2. The Pumsavana (ceremony to cause the birth of a male) must be performed before the embryo begins to move. 3. The Simantonnayana (ceremony of parting the hair) should take place in the sixth or eighth month (of pregnancy). 4. The Gatakarman (birth-ceremony) should take place on the birth of the child. 5. The Ndmadheya (naming-rite) must be performed as soon as the term of impurity (caused by the birth of the child) is over. 6. (The name to be chosen should be) auspicious in the case of a Brahmaza; 7. Indicating power in the case of a Kshatriya ; 8. Indicating wealth in the case of a Vaisya ; 9. Indicating contempt in the case of a Sfdra. 14, 37, 383 Apast. I, 1,1, 18-21; I, 1, 2, 33-3, 6; Gaut. I, 5, 11- 26. — 25. Weber, Ind. Stud. X, 22; M. II, 49; Y.I, 30; Apast. I, 1, 3, 28-30; Gaut. II, 36.— 28, 29. M. II, 174, 64. 1. '*Garbha’ here means ‘77tu,’ i.e. the time favourable for procreation, following immediately upon the menstrual evacuation, and the above ceremony should be performed once only, in order to consecrate the mother once for all. (Nand.) 2,3. The embryo begins to move in the fourth month of pregnancy, and the Pumsavana must be performed in the second or third month of every pregnancy. Thus Nand., who combats expressly the opinion that this ceremony has the consecration of the mother, and not the consecration of the foetus, for its object. _ Regarding the Stmantonnayana he seems to consicer both views as admissible. According to the former view it would have to be performed only once, like the Nishekakarman. 6-9. Nand. quotes as instances of such names: 1. Lakshmidhara; 2. Yudhish/Aira; 3. Arthapati; 4. Lokaddsa; or (observing, [7] I 114 VISHNU. XXVII, ro. 10. The Adityadarsana (ceremony of taking the child out to see the sun) should take place in the fourth month (after birth). 11. The Annaprdsana (ceremony of first feeding) should take place in the sixth month. 12. The Xddakarava (tonsure rite) should take place in the third year?. 13. For female children the same ceremonies, (beginning with the birth ceremony, should be performed, but) without Mantras. 14. The marriage ceremony only has to be performed with Mantras for them. 15. The initiation of Brahmazas (should take place) in the eighth year after conception’; 16. Of Kshatriyas, in the eleventh year after conception '; 17. Of Vaisyas, in the twelfth year after conception; 18. Their girdles should be made of Mujiga grass, a bow-string, and Balbaga (coarse grass) respectively. 19. Their sacrificial strings and their garments should be made of cotton, hemp, and wool respectively. at the same time, another rule regarding the second part of a compound name), 1. Vishzusarman; 2. Bhimavarman; 3. Devagupta ; 4. Dharmadasa.
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.
1Simrsti 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. 1. Now the duties of a woman (are as follows): 2. To live in harmony with her husband ; 3. To show reverence (by embracing their feet and such-like attentions) to her mother-in-law, father-in-law, to Gurus (such as elders), to divinities, and to guests ; 4. To keep household articles (such as the winnowing basket and the rest) in good array; 5. To maintain saving habits; 6. To be careful with her (pestle and mortar and other) domestic utensils; 7. Not to practise incantations with roots (or other kinds of witchcraft) ; 8. To observe auspicious customs ; 9. Not to decorate herself with ornaments (or to partake of amusements) while her husband is absent from home; 10. Not to resort to the houses of strangers (during the absence of her husband); custom of Svayamvara or ‘self-choice,’ judging from the epics, was confined to females of the kingly caste, and in reality was no doubt of very rare occurrence. XXV. 1-13. Colebrooke, Dig. IV, 2, XCII.—2. M.V, 154; Y. I, 77. — 3. Y. I, 83. — 4-6. M.V, 150; Y. I, 83. — 9, 10. ‘M. IX, 75; Y.1, 84.— 12,13. M.V, 148; IX, 3; Y. I, 85; Gaut. XVIII, 1.—14.-M.V, 158; Colebrooke, Dig. IV, 3, CKXXIII. — 15. M.V, 155.— 17. M.V, 160. 185 is also found in the Markandeya-purana XVI, 61, and, in a modified form, in other works. See Bohtlingk, Ind. Spriiche, 3686, 3679. 16 is also found, in a modified form, in VriddhasAmakhya’s Proverbs XVII, 9; and 17 in Sarngadhara’s Paddhati, Sad&é4ra, 10. See Béhtlingk, Ind. Spriiche, 3900, 4948. 10, ‘Strangers’ means any other persons than her parents-in-law, her brother, maternal uncle, and other near relatives. (Nand.) XXVI, 1. WOMEN. III 11, Not to stand near the doorway or by the windows (of her house); 12. Not to act by herself in any matter ; 13. To remain subject, in her infancy, to her father; in her youth, to her husband; and in her old age, to her sons. ' 14. After the death of her husband, to preserve her chastity, or to ascend the pile after him. 15. No sacrifice, no penance, and no fasting is allowed to women apart from their husbands; to pay obedience to her lord is the only means for a woman to obtain bliss in heaven. 16. A woman who keeps a fast or performs a penance in the lifetime of her lord, deprives her husband of his life, and will go to hell. 17. A good wife, who perseveres in a chaste life after the death of her lord, will go to heaven like (perpetual) students, even though she has no son. XXVI. 1. If a man has several wives of his own caste,
217. A good wife, who perseveres in a chaste life after the death of her lord, will go to heaven like (perpetual) students, even though she has no son. XXVI. 1. If a man has several wives of his own caste, 14. Nand. states that the self-immolation of widows (Sattee) is a specially meritorious act, and not obligatory. Besides, he quotes several passages from other Smrstis and from the Brzhannaradtyapurdza, to the effect that in case the husband should have died abroad, a widow of his, who belongs to the Braéhmama caste, may not commit herself to the flames, unless she can reach the place, where his corpse lies, in a day; and that one who is in her courses, or pregnant, or whose pregnancy is suspected, or who has an infant child, is also forbidden to burn herself with her dead husband. English renderings of all the texts quoted by Nand. may be found in Colebrooke’s Essay on the Duties of a Faithful Hindu Widow. See also above, XX, 39. Nand., arguing from a passage of Baudhayana, takes the particle va, ‘or,’ to imply that the widow is at liberty to become a female ascetic instead of burning herself. XXVI. 2. M. IX, 86. — 4. M. IX, 87. — 1-4. Colebrooke, Dig. 112 VISHNU. XXVI, 2. he shall perform his religious duties together with the eldest (or first-married) wife. 2. (If he has several) wives of divers castes (he shall perform them) even with the youngest wife if she is of the same caste as himself. 3. On failure of a wife of his own caste (he shall perform them) with one belonging to the caste next below his own; so also in cases of distress (i.e. when the wife who is equal in caste to him happens to be absent, or when she has met with a calamity) ; 4. But no twice-born man ever with a Sfdra wife. 5. A union of a twice-born man with a Sfdra wife can never produce religious merit; it is from carnal desire only that he marries her, being blinded by lust. 6. Men of the three first castes, who through folly marry a woman of the lowest caste, quickly degrade their families and progeny to the state of Sddras. 7. If his oblations to the gods and manes and (his hospitable attentions) to guests are offered principally through her hands, the gods and manes (and the guests) will not eat such offerings, and he will not go to heaven. XXVIII. 1. The Nishekakarman (ceremony of impregna- IV, 1, XLIX. — 5-7. M. III, 12, 14, 15, 18; Y. I, 56; Weber, Ind. Stud. X, 74. — 7. Colebrooke, Dig. IV, 1, LII. XXVIL 1-14. Asv. I, 4-18; Gobh. II, 1-9; Par. I, 4-Il, 1; S4ankh. I, 12-28; M. II, 29-35, 66, 67; Y. 1, 11-13; Gaut. VIII, 14.—15—24, 26, 27. Weber, Ind. Stud. X, 21; M. II, 38-47; Y. I, XXVIL, 9. SACRAMENTS. 113 tion) must be performed when the season fit for procreating children! distinctly appears (for the first time). 2. The Pumsavana (ceremony to cause the birth of a male) must be performed before the embryo begins to move. 3. The Simantonnayana (ceremony of parting the hair) should take place in the sixth or eighth month (of pregnancy).
3distinctly appears (for the first time). 2. The Pumsavana (ceremony to cause the birth of a male) must be performed before the embryo begins to move. 3. The Simantonnayana (ceremony of parting the hair) should take place in the sixth or eighth month (of pregnancy). 4. The Gatakarman (birth-ceremony) should take place on the birth of the child. 5. The Ndmadheya (naming-rite) must be performed as soon as the term of impurity (caused by the birth of the child) is over. 6. (The name to be chosen should be) auspicious in the case of a Brahmaza; 7. Indicating power in the case of a Kshatriya ; 8. Indicating wealth in the case of a Vaisya ; 9. Indicating contempt in the case of a Sfdra. 14, 37, 383 Apast. I, 1,1, 18-21; I, 1, 2, 33-3, 6; Gaut. I, 5, 11- 26. — 25. Weber, Ind. Stud. X, 22; M. II, 49; Y.I, 30; Apast. I, 1, 3, 28-30; Gaut. II, 36.— 28, 29. M. II, 174, 64. 1. '*Garbha’ here means ‘77tu,’ i.e. the time favourable for procreation, following immediately upon the menstrual evacuation, and the above ceremony should be performed once only, in order to consecrate the mother once for all. (Nand.) 2,3. The embryo begins to move in the fourth month of pregnancy, and the Pumsavana must be performed in the second or third month of every pregnancy. Thus Nand., who combats expressly the opinion that this ceremony has the consecration of the mother, and not the consecration of the foetus, for its object. _ Regarding the Stmantonnayana he seems to consicer both views as admissible. According to the former view it would have to be performed only once, like the Nishekakarman. 6-9. Nand. quotes as instances of such names: 1. Lakshmidhara; 2. Yudhish/Aira; 3. Arthapati; 4. Lokaddsa; or (observing, [7] I 114 VISHNU. XXVII, ro. 10. The Adityadarsana (ceremony of taking the child out to see the sun) should take place in the fourth month (after birth). 11. The Annaprdsana (ceremony of first feeding) should take place in the sixth month. 12. The Xddakarava (tonsure rite) should take place in the third year?. 13. For female children the same ceremonies, (beginning with the birth ceremony, should be performed, but) without Mantras. 14. The marriage ceremony only has to be performed with Mantras for them. 15. The initiation of Brahmazas (should take place) in the eighth year after conception’; 16. Of Kshatriyas, in the eleventh year after conception '; 17. Of Vaisyas, in the twelfth year after conception; 18. Their girdles should be made of Mujiga grass, a bow-string, and Balbaga (coarse grass) respectively. 19. Their sacrificial strings and their garments should be made of cotton, hemp, and wool respectively. at the same time, another rule regarding the second part of a compound name), 1. Vishzusarman; 2. Bhimavarman; 3. Devagupta ; 4. Dharmadasa.
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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