Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(Then) her father or her brother shall assemble the Gurus who taught or sacrificed (for the deceased) and his relatives, and shall appoint her (to raise issue to her deceased husband). 57. Let him not appoint a (widow who is) mad, ill-conducted, or diseased, 58. Nor one who is very aged. 59. Sixteen years (after maturity is the period for appointing a widow); 60. Nor (shall an appointment be made) if the (male entitled to approach the widow) is sickly. 61. Let him approach (the widow) in the muh irta sacred to Prag4pati, (behaving) like a husband, without (amorously) dallying with her, and without abusing or ill-treating her. 62. Let her obtain (the expenses for) food, raiment, baths, and unguents from (the estate of) her former (husband). 63. They declare that a son begotten on (a widow who has) not been (duly) appointed, belongs to the begetter. 56. Gautama XVIII, 4-7. The Gurus intended are the teacher, sub-teachers (upadhyaya), and officiating priests. 57. Avasdm, ‘ill-conducted,’ may also mean ‘out of her mind through grief or any other passion.’ The former explanation has been adopted by Krzshnapazdita, whom I have followed above. 61. Manu IX, 60. Regarding the muhfrta sacred to Prag4pati, see above, XII, 47. 63. Gautama XVIII, 9-12. XVII, 70. INHERITANCE, g!I 64. If she was (appointed, the child belongs) to both the males connected with the appointment. 65. No appointment (shall be made) through a desire to obtain the estate. 66. Some say, ‘Or, one may appoint (a widow out of covetousness), after imposing a penance.’ 67. A maiden who has attained puberty shall wait for three years. 68. After three years (have passed), she may take a husband of equal caste. 69. Now they quote also (the following verses) : ‘But if through a father’s negligence a maiden is here given away after the suitable age has passed, she who was waiting (for a husband) destroys him who gives her away, just as the fee which is paid too late to the teacher (destroys the pupil).’ 70. ‘Out of fear of the appearance of the menses let the father marry his daughter while she still runs about naked. For if she stays (in the house) after the age of puberty, sin falls on the father.’ 64. Gautama XVIII, 13. ‘To both the males connected with the appointment,’ i.e. to the deceased husband for whose sake the appointment is made, and to the natural father of the child, to whom the widow is made over. 65. Colebrooke, Mitakshara II, 1, 11. Krishnapandita thinks that the Sdtra forbids an appointment which is made with the intention to secure the estate or a share of the estate of the natural father, from whom the kshetraga son inherits also (Yagiavalkya II, 127). But it seems equally probable that it is intended to prevent a widow from agreeing to an appointment in order to obtain control over her husband’s estate. 66. Krishnapandita thinks that the rule refers to all cases of appointment. _ 67-68. Vishau XXIV, 40, and note. yo. Gautama XVIII, 23.
2But it seems equally probable that it is intended to prevent a widow from agreeing to an appointment in order to obtain control over her husband’s estate. 66. Krishnapandita thinks that the rule refers to all cases of appointment. _ 67-68. Vishau XXIV, 40, and note. yo. Gautama XVIII, 23. 92 VASISHTHA. XVI, 71. 71, ‘As often as the courses of a maiden, who is filled with desire, and demanded in marriage by men of equal caste, recur, so often her father and her mother are guilty of (the crime of) slaying an embryo; that is a rule of the sacred law.’ 72. ‘If the betrothed of a maiden die after she has been promised to him verbally, and by (a libation of) water, but before she was married with (the recitation of) sacred texts, she belongs to her father alone.’ 73. ‘Ifa damsel has been abducted by force, and not been wedded with sacred texts, she may lawfully be given to another man; she is even like a maiden.’ 74. ‘Ifa damsel at the death of her husband had been merely wedded by (the recitation of) sacred texts, and if the marriage had not been consummated, she may be married again.’ 75. The wife of an emigrant shall wait forfive years. 76. After five years (have passed), she may go (to seek) her husband. 77. If for reasons connected with spiritual or with money matters she be unwilling to leave her home, she must act in the same manner as if (her husband were) dead. 78. In this manner a wife of the Brahmama caste who has issue (shall wait) five years, and one who has no issue, four years; a wife of the Kshatriya caste who has issue, five years, and one who has no issue, three years; a wife of the Vaisya caste who 71. Colebrooke IV, Dig. XVI; Dayabhaga XI, 2, 6; Vagvavalkya I, 64. 42. Colebrooke IV, Dig. CLXXIV. 75-76. Colebrooke IV, Dig. CLVI, where the Sftras have been altered intentionally; Gautama XVIII, 15-12. XVII, 86. INHERITANCE, 93 has issue, four years, and one who has no issue, two years; a wife of the Sadra caste who has issue, three years, and one who has no issue, one year. 79. After that among those who are united (with her husband) in interest, or by birth, or by the funeral cake, or by libations of water, or by descent from the same family, each earlier named person is more venerable than the following ones. 80. But while a member of her family is living, she shall certainly not go to a stranger. 81. Let the Sapizdas or the subsidiary sons divide the heritage of him who has no heir of the firstmentioned six kinds. 82. On failure of them the spiritual teacher and a pupil shall take the inheritance. 83. On failure of those two the king inherits. 84. But let the king not take (the estate) of a Brahmamza. 85. For the property of a Brahmana is a terrible poison. 86. ‘Poison they do not call the (worst) poison; the property of a Brahmaza is said to be the (most destructive) poison. Poison destroys only one person, but the property of a Brahmaza (him who takes it) together with sons and grandsons.’
385. For the property of a Brahmana is a terrible poison. 86. ‘Poison they do not call the (worst) poison; the property of a Brahmaza is said to be the (most destructive) poison. Poison destroys only one person, but the property of a Brahmaza (him who takes it) together with sons and grandsons.’ 49. The persons intended are, (1) brothers united in interest with her husband and other coparceners, (2) separated brothers of the husband, (3) separated blood-relations of the husband within six degrees, (4) separated blood-relations of the husband within fourteen degrees, and (5) persons bearing the same family name or, in the case of Brahmamas, descended from the same Aishi. 81. Gautama XXVIII, 21; Vishvu XVII, 10. The subsidiary sons are those mentioned above, 26-38, who under ordinary circumstances do not inherit ; see also above, Sfitra 39, and Gautama XXVIII, 34. 82. Apastamba II, 6,14, 3. 83-84. Vishvu XVII, 13. 94 VASISHTHA. XVII, 87. 87. He should give it to men who are well versed in the three Vedas. Cuarpter XVIII. 1. They declare that the offspring of a Sddra and of a female of the Brahmaza caste becomes a KAndAla, 2. (That of a Sfidra and) of a female of the Kshatriya caste, a Vaiza, 3. (That of a Sfdra and) of a female of the Vaisya caste, an Anty4vasdayin. 4. They declare that the (son) begotten by a Vaisya on a female of the Brahmaza caste becomes a Ramaka, 5. (The son begotten by the same) on a female of the Kshatriya caste, a Pulkasa. 6. They declare that the (son) begotten by a Kshatriya on a female of the Brahmaza caste becomes a Sita. 7. Now they quote also (the following verse) : ‘One may know by their deeds those who have been begotten secretly, and to whom the stigma of springing from unions in the inverse order of the castes attaches, because they are destitute of virtue and good conduct.’ 87. Vishzu XVII, 14. XVIII. 1. Vishzu XVI, 6. 4. Krishnapandita reads Romaka, ‘a Roman,’ for Ramaka, and the B. MS. supports him. The other MSS., including I. O. 913, give the reading adopted above. I prefer it, as there is no reason to assume that the Vasish‘ha Dharmasdstra belongs to the late period when the Hindus had become aware of the existence of the Roman empire. On the other hand, it may be urged that Romaka is a correction which would easily suggest itself to a Pandit, who was unable to find a parallel passage in which the word Ramaka occurs. 6. Vishnu XVI, 6. 4. Manu X, 40. § I ‘ | XVIII, 16. MIXED CASTES. 95 8. (Children) begotten by Brahmazas, Kshatriyas, and Vaisyas on females of the next lower, second lower, and third lower castes become (respectively) Ambashéhas, Ugras, and Nishadas. , 9. (The son of a Brahmaza and) of a Sfdra woman (is) a Parasava. 10. They declare that the condition of a Pérasava is that of one who, though living, is (as impure) as a corpse. I 11. Some call that Sidra race a burial-ground. ' 12. Therefore (the Veda) must not be recited in the presence of a Stidra.
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.
1(Then) her father or her brother shall assemble the Gurus who taught or sacrificed (for the deceased) and his relatives, and shall appoint her (to raise issue to her deceased husband). 57. Let him not appoint a (widow who is) mad, ill-conducted, or diseased, 58. Nor one who is very aged. 59. Sixteen years (after maturity is the period for appointing a widow); 60. Nor (shall an appointment be made) if the (male entitled to approach the widow) is sickly. 61. Let him approach (the widow) in the muh irta sacred to Prag4pati, (behaving) like a husband, without (amorously) dallying with her, and without abusing or ill-treating her. 62. Let her obtain (the expenses for) food, raiment, baths, and unguents from (the estate of) her former (husband). 63. They declare that a son begotten on (a widow who has) not been (duly) appointed, belongs to the begetter. 56. Gautama XVIII, 4-7. The Gurus intended are the teacher, sub-teachers (upadhyaya), and officiating priests. 57. Avasdm, ‘ill-conducted,’ may also mean ‘out of her mind through grief or any other passion.’ The former explanation has been adopted by Krzshnapazdita, whom I have followed above. 61. Manu IX, 60. Regarding the muhfrta sacred to Prag4pati, see above, XII, 47. 63. Gautama XVIII, 9-12. XVII, 70. INHERITANCE, g!I 64. If she was (appointed, the child belongs) to both the males connected with the appointment. 65. No appointment (shall be made) through a desire to obtain the estate. 66. Some say, ‘Or, one may appoint (a widow out of covetousness), after imposing a penance.’ 67. A maiden who has attained puberty shall wait for three years. 68. After three years (have passed), she may take a husband of equal caste. 69. Now they quote also (the following verses) : ‘But if through a father’s negligence a maiden is here given away after the suitable age has passed, she who was waiting (for a husband) destroys him who gives her away, just as the fee which is paid too late to the teacher (destroys the pupil).’ 70. ‘Out of fear of the appearance of the menses let the father marry his daughter while she still runs about naked. For if she stays (in the house) after the age of puberty, sin falls on the father.’ 64. Gautama XVIII, 13. ‘To both the males connected with the appointment,’ i.e. to the deceased husband for whose sake the appointment is made, and to the natural father of the child, to whom the widow is made over. 65. Colebrooke, Mitakshara II, 1, 11. Krishnapandita thinks that the Sdtra forbids an appointment which is made with the intention to secure the estate or a share of the estate of the natural father, from whom the kshetraga son inherits also (Yagiavalkya II, 127). But it seems equally probable that it is intended to prevent a widow from agreeing to an appointment in order to obtain control over her husband’s estate. 66. Krishnapandita thinks that the rule refers to all cases of appointment. _ 67-68. Vishau XXIV, 40, and note. yo. Gautama XVIII, 23.
2But it seems equally probable that it is intended to prevent a widow from agreeing to an appointment in order to obtain control over her husband’s estate. 66. Krishnapandita thinks that the rule refers to all cases of appointment. _ 67-68. Vishau XXIV, 40, and note. yo. Gautama XVIII, 23. 92 VASISHTHA. XVI, 71. 71, ‘As often as the courses of a maiden, who is filled with desire, and demanded in marriage by men of equal caste, recur, so often her father and her mother are guilty of (the crime of) slaying an embryo; that is a rule of the sacred law.’ 72. ‘If the betrothed of a maiden die after she has been promised to him verbally, and by (a libation of) water, but before she was married with (the recitation of) sacred texts, she belongs to her father alone.’ 73. ‘Ifa damsel has been abducted by force, and not been wedded with sacred texts, she may lawfully be given to another man; she is even like a maiden.’ 74. ‘Ifa damsel at the death of her husband had been merely wedded by (the recitation of) sacred texts, and if the marriage had not been consummated, she may be married again.’ 75. The wife of an emigrant shall wait forfive years. 76. After five years (have passed), she may go (to seek) her husband. 77. If for reasons connected with spiritual or with money matters she be unwilling to leave her home, she must act in the same manner as if (her husband were) dead. 78. In this manner a wife of the Brahmama caste who has issue (shall wait) five years, and one who has no issue, four years; a wife of the Kshatriya caste who has issue, five years, and one who has no issue, three years; a wife of the Vaisya caste who 71. Colebrooke IV, Dig. XVI; Dayabhaga XI, 2, 6; Vagvavalkya I, 64. 42. Colebrooke IV, Dig. CLXXIV. 75-76. Colebrooke IV, Dig. CLVI, where the Sftras have been altered intentionally; Gautama XVIII, 15-12. XVII, 86. INHERITANCE, 93 has issue, four years, and one who has no issue, two years; a wife of the Sadra caste who has issue, three years, and one who has no issue, one year. 79. After that among those who are united (with her husband) in interest, or by birth, or by the funeral cake, or by libations of water, or by descent from the same family, each earlier named person is more venerable than the following ones. 80. But while a member of her family is living, she shall certainly not go to a stranger. 81. Let the Sapizdas or the subsidiary sons divide the heritage of him who has no heir of the firstmentioned six kinds. 82. On failure of them the spiritual teacher and a pupil shall take the inheritance. 83. On failure of those two the king inherits. 84. But let the king not take (the estate) of a Brahmamza. 85. For the property of a Brahmana is a terrible poison. 86. ‘Poison they do not call the (worst) poison; the property of a Brahmaza is said to be the (most destructive) poison. Poison destroys only one person, but the property of a Brahmaza (him who takes it) together with sons and grandsons.’
385. For the property of a Brahmana is a terrible poison. 86. ‘Poison they do not call the (worst) poison; the property of a Brahmaza is said to be the (most destructive) poison. Poison destroys only one person, but the property of a Brahmaza (him who takes it) together with sons and grandsons.’ 49. The persons intended are, (1) brothers united in interest with her husband and other coparceners, (2) separated brothers of the husband, (3) separated blood-relations of the husband within six degrees, (4) separated blood-relations of the husband within fourteen degrees, and (5) persons bearing the same family name or, in the case of Brahmamas, descended from the same Aishi. 81. Gautama XXVIII, 21; Vishvu XVII, 10. The subsidiary sons are those mentioned above, 26-38, who under ordinary circumstances do not inherit ; see also above, Sfitra 39, and Gautama XXVIII, 34. 82. Apastamba II, 6,14, 3. 83-84. Vishvu XVII, 13. 94 VASISHTHA. XVII, 87. 87. He should give it to men who are well versed in the three Vedas. Cuarpter XVIII. 1. They declare that the offspring of a Sddra and of a female of the Brahmaza caste becomes a KAndAla, 2. (That of a Sfidra and) of a female of the Kshatriya caste, a Vaiza, 3. (That of a Sfdra and) of a female of the Vaisya caste, an Anty4vasdayin. 4. They declare that the (son) begotten by a Vaisya on a female of the Brahmaza caste becomes a Ramaka, 5. (The son begotten by the same) on a female of the Kshatriya caste, a Pulkasa. 6. They declare that the (son) begotten by a Kshatriya on a female of the Brahmaza caste becomes a Sita. 7. Now they quote also (the following verse) : ‘One may know by their deeds those who have been begotten secretly, and to whom the stigma of springing from unions in the inverse order of the castes attaches, because they are destitute of virtue and good conduct.’ 87. Vishzu XVII, 14. XVIII. 1. Vishzu XVI, 6. 4. Krishnapandita reads Romaka, ‘a Roman,’ for Ramaka, and the B. MS. supports him. The other MSS., including I. O. 913, give the reading adopted above. I prefer it, as there is no reason to assume that the Vasish‘ha Dharmasdstra belongs to the late period when the Hindus had become aware of the existence of the Roman empire. On the other hand, it may be urged that Romaka is a correction which would easily suggest itself to a Pandit, who was unable to find a parallel passage in which the word Ramaka occurs. 6. Vishnu XVI, 6. 4. Manu X, 40. § I ‘ | XVIII, 16. MIXED CASTES. 95 8. (Children) begotten by Brahmazas, Kshatriyas, and Vaisyas on females of the next lower, second lower, and third lower castes become (respectively) Ambashéhas, Ugras, and Nishadas. , 9. (The son of a Brahmaza and) of a Sfdra woman (is) a Parasava. 10. They declare that the condition of a Pérasava is that of one who, though living, is (as impure) as a corpse. I 11. Some call that Sidra race a burial-ground. ' 12. Therefore (the Veda) must not be recited in the presence of a Stidra.
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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