Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
169. If the (future) husband of a maiden dies after troth verbally plighted, her brother-in-law shall wed her according to the following rule. 70. Having, according to the rule, espoused her (who must be) clad in white garments and be intent addition. For the same view is expressed by Ap. II, 27, 2-6, and was held, according to Baudh. II, 3, 34, by Aupagandhani. Moreover the Brshaspati Smriti states expressly (Colebrooke IV, Dig. CLVII) that the contradictory statement occurred in the MAnava Dharmas4stra, known to its author. 65. In his commentary on verse 66 Medh. points out that in other sacred texts, Rig-veda X, 40, 2, the Niyoga is mentioned. 66. According to the epic and Paurdzic tradition Vena was the father of Prithu, and a godless king, who demanded that the sacrifices should be offered to himself, not to the gods. He was, therefore, cut to pieces by the Brahmanas with blades of Kusa grass. But hitherto no other passage has been found where it is stated that he introduced the practice of Niyoga. Possibly the assertion of the Manava may have grown out of the etymological import of the word vena, ‘full of desire or lust.’ yo. The child born by a female thus married belongs, as the commentators point out, to her deceased betrothed. Z2 340 LAWS OF MANU. TX, 71- on purity, he shall approach her once in each proper season until issue (be had). 71. Let no prudent man, after giving his daughter to one (man), give her again to another ; for he who gives (his daughter) whom he had before given, incurs (the guilt of) speaking falsely regarding a human being. 72. Though (a man) may have accepted a damsel in due form, he may abandon (her if she be) blemished, diseased, or deflowered, and (if she have been) given with fraud. 73. If anybody gives away a maiden possessing blemishes without declaring them, (the bridegroom) may annul that (contract) with the evil-minded giver. 74. A man who has business (abroad) may de- -part after securing a maintenance for his wife; for a wife, even though virtuous, may be corrupted if she be distressed by want of subsistence. 75. If (the husband) went on a journey after providing (for her), the wife shall subject herself to restraints in her daily life; but if he departed without providing (for her), she may subsist by blameless manual work. 71. Yagi. I, 65; Vi. XXV, 9-10. Regarding the guilt incurred, see above, VIII, 98. Medh. and Nand. say that the verse is meant to forbid the marriage of a girl whose betrothed died. But Kull. thinks that it refers to all cases where a betrothal has taken place, and that it removes a doubt which might arise through a too strict interpretation of VIII, 227. 72. ‘In due form,’ i.e. ‘with a libation of water and in the presence of Brahmazas’ (Medh., Kull., Ragh.). ‘ Blemished,’ i. e. ‘by evil bodily marks’ (Medh., Kull., Ragh., Nand.), or ‘by being of a base family’ (Nar.). 73. See above, VIII, 205, 224. 74. Nand. inserts verses 95-96 after this.
272. ‘In due form,’ i.e. ‘with a libation of water and in the presence of Brahmazas’ (Medh., Kull., Ragh.). ‘ Blemished,’ i. e. ‘by evil bodily marks’ (Medh., Kull., Ragh., Nand.), or ‘by being of a base family’ (Nar.). 73. See above, VIII, 205, 224. 74. Nand. inserts verses 95-96 after this. 75. Yagi. 1, 84. ‘Shall subject herself to restraints in her daily TX, 80. DUTIES OF HUSBAND AND WIFE. 341 76. If the husband went abroad for some sacred duty, (she) must wait for him eight years, if (he went) to (acquire) learning or fame six (years), if (he went) for pleasure three years. 77. For one year let a husband bear with a wife who hates him; but after (the lapse of) a year let him deprive her of her property and cease to cohabit with her. 78. She who shows disrespect to (a husband) who is addicted to (some evil): passion, is a drunkard, or diseased, shall be deserted for three months (and be) deprived of her ornaments and furniture. 79. But she who shows aversion towards a mad or outcast (husband), a eunuch, one destitute of manly strength, or one afflicted with such diseases as punish crimes, shall neither be cast off nor be deprived of her property. 80. She who drinks spirituous liquor, is of bad life,’ i.e. ‘shall not adorn herself, nor visit the houses of strangers, or go to festivals’ (Medh., Kull., RAgh.). 76. Gaut. XVII, 15, 17; Vas. XVII, 75-80. Kull., Nar., and R&gh. declare that after the expiration of the terms mentioned the wife shall go to seek her husband. Nand. says, ‘the meaning is that no sin is committed if she afterwards takes another husband.’ Medh. holds that she shall support herself, as before, by blameless occupations and remain chaste. He mentions the opinion of others, according to which she may take another husband in accordance with Narada’s and Pardsara’s precepts, but rejects it. ‘For pleasure,’ i. e. ‘in order to gain the favours of another woman whom he prefers’ (Medh., Kull., Ragh.). 77. ‘Her property,’ i.e. ‘the ornaments and other wealth given to her by himself’ (Kull., Ragh., Nand.), or ‘her separate property, which he may have given to her’ (stridhana, N4r.). The commentators add that she must, however, be maintained. 48. ‘ Addicted to (some evil) passion,’ i.e.‘to gambling and so forth’ (Kull., Nar.), or ‘to avarice’ (Ragh.). 80-81. Baudh. II, 4,6; Yaga. 1, 73. 80. ‘Diseased,’ i.e. ‘afflicted with leprosy or the like’ (Kull.); 342 LAWS OF MANU. IX, 81. conduct, rebellious, diseased, mischievous, or wasteful, may at any time be superseded (by another wife). 81. A barren wife may be superseded in the eighth year, she whose children (all) die in the tenth, she who bears only daughters in the eleventh, but she who is quarrelsome without delay. 82. But a sick wife who is kind (to her husband) and virtuous in her conduct, may be superseded (only) with her own consent and must never be disgraced. ‘
382. But a sick wife who is kind (to her husband) and virtuous in her conduct, may be superseded (only) with her own consent and must never be disgraced. ‘ 83. A wife who, being superseded, in anger departs from (her husband’s) house, must either be instantly confined or cast off in the presence of the family. 84. But she who, though having been forbidden, drinks spirituous liquor even at festivals, or goes to public spectacles or assemblies, shall be fined six krzshaalas. 85. If twice-born men wed women of their own and of other (lower castes), the seniority, honour, and habitation of those (wives) must be (settled) according to the order of the castes (vara). 86. Among all (twice-born men) the wife of equal caste alone, not a wife of a different caste by any means, shall personally attend her husband and assist him in his daily sacred rites. 87. But he who foolishly causes that (duty) to be ‘ mischievous,’ i.e. ‘ who beats or ill-treats her children, servants, &c.’ (Medh., N4r., Kull.). 83. ‘Of the family,’ i.e.‘of her own and the husband’s family’ (Medh.), or ‘of her own family’ (Kull., Nar.). 86. Vi. XXVI,1; Y4gi.1,88. ‘Personally attend,’ i. e. ‘ prepare and bring his food, &c.’ (Medh.; Kull., Ragh.). 87. Vi. XXVI, 2. Instead of ‘by the ancients’ (Kull., Ragh., TX, 93. DUTIES OF HUSBAND AND WIFE. 343 performed by another, while his wife of equal caste is alive, is declared by the ancients (to be) as (despicable) as a KAndala (sprung from the) Brahmaza (caste). 88. Toa distinguished, handsome suitor (of) equal (caste) should (a father) give his daughter in accordance with the prescribed rule, though she have not attained (the proper age). 89. (But) the maiden, though marriageable, should “rather stop in (the father’s) house until death, than that he should ever give her to a man destitute of , good qualities. 90. Three years let a damsel wait, though she be | marriageable; but after that time let her choose for “ herself a bridegroom (of) equal (caste and rank), _ gi. If, being not given in marriage, she herself seeks a husband, she incurs no guilt, nor (does) he whom she weds. g2. A maiden who choses for herself, shall not take with her any ornaments, given by her father or her mother, or her brothers; if she carries them away, it will be theft. 93. But he who takes (to wife) a marriageable Nand.), Medh. says, ‘since olden times,’ Nar. ‘in the Purdua.’ Regarding the origin of the KAandalas, see below, X, 12. 88-92. Gaut. XVIII, 20-23; Vas. XVII, 69-71; Baudh. IV, 1, 11-14; Vi. XXIV, 40-41; YAga. I, 64. 88. ‘Though she have not attained (the proper age),’ i.e.‘the age of eight years’ (Kull., Nar., Ragh.), or ‘before she is bodily fit for marriage’ (Medh., Nand.). Medh. specially objects to the first opinion, ‘because men greedy of money give even an infant in marriage.’
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.
169. If the (future) husband of a maiden dies after troth verbally plighted, her brother-in-law shall wed her according to the following rule. 70. Having, according to the rule, espoused her (who must be) clad in white garments and be intent addition. For the same view is expressed by Ap. II, 27, 2-6, and was held, according to Baudh. II, 3, 34, by Aupagandhani. Moreover the Brshaspati Smriti states expressly (Colebrooke IV, Dig. CLVII) that the contradictory statement occurred in the MAnava Dharmas4stra, known to its author. 65. In his commentary on verse 66 Medh. points out that in other sacred texts, Rig-veda X, 40, 2, the Niyoga is mentioned. 66. According to the epic and Paurdzic tradition Vena was the father of Prithu, and a godless king, who demanded that the sacrifices should be offered to himself, not to the gods. He was, therefore, cut to pieces by the Brahmanas with blades of Kusa grass. But hitherto no other passage has been found where it is stated that he introduced the practice of Niyoga. Possibly the assertion of the Manava may have grown out of the etymological import of the word vena, ‘full of desire or lust.’ yo. The child born by a female thus married belongs, as the commentators point out, to her deceased betrothed. Z2 340 LAWS OF MANU. TX, 71- on purity, he shall approach her once in each proper season until issue (be had). 71. Let no prudent man, after giving his daughter to one (man), give her again to another ; for he who gives (his daughter) whom he had before given, incurs (the guilt of) speaking falsely regarding a human being. 72. Though (a man) may have accepted a damsel in due form, he may abandon (her if she be) blemished, diseased, or deflowered, and (if she have been) given with fraud. 73. If anybody gives away a maiden possessing blemishes without declaring them, (the bridegroom) may annul that (contract) with the evil-minded giver. 74. A man who has business (abroad) may de- -part after securing a maintenance for his wife; for a wife, even though virtuous, may be corrupted if she be distressed by want of subsistence. 75. If (the husband) went on a journey after providing (for her), the wife shall subject herself to restraints in her daily life; but if he departed without providing (for her), she may subsist by blameless manual work. 71. Yagi. I, 65; Vi. XXV, 9-10. Regarding the guilt incurred, see above, VIII, 98. Medh. and Nand. say that the verse is meant to forbid the marriage of a girl whose betrothed died. But Kull. thinks that it refers to all cases where a betrothal has taken place, and that it removes a doubt which might arise through a too strict interpretation of VIII, 227. 72. ‘In due form,’ i.e. ‘with a libation of water and in the presence of Brahmazas’ (Medh., Kull., Ragh.). ‘ Blemished,’ i. e. ‘by evil bodily marks’ (Medh., Kull., Ragh., Nand.), or ‘by being of a base family’ (Nar.). 73. See above, VIII, 205, 224. 74. Nand. inserts verses 95-96 after this.
272. ‘In due form,’ i.e. ‘with a libation of water and in the presence of Brahmazas’ (Medh., Kull., Ragh.). ‘ Blemished,’ i. e. ‘by evil bodily marks’ (Medh., Kull., Ragh., Nand.), or ‘by being of a base family’ (Nar.). 73. See above, VIII, 205, 224. 74. Nand. inserts verses 95-96 after this. 75. Yagi. 1, 84. ‘Shall subject herself to restraints in her daily TX, 80. DUTIES OF HUSBAND AND WIFE. 341 76. If the husband went abroad for some sacred duty, (she) must wait for him eight years, if (he went) to (acquire) learning or fame six (years), if (he went) for pleasure three years. 77. For one year let a husband bear with a wife who hates him; but after (the lapse of) a year let him deprive her of her property and cease to cohabit with her. 78. She who shows disrespect to (a husband) who is addicted to (some evil): passion, is a drunkard, or diseased, shall be deserted for three months (and be) deprived of her ornaments and furniture. 79. But she who shows aversion towards a mad or outcast (husband), a eunuch, one destitute of manly strength, or one afflicted with such diseases as punish crimes, shall neither be cast off nor be deprived of her property. 80. She who drinks spirituous liquor, is of bad life,’ i.e. ‘shall not adorn herself, nor visit the houses of strangers, or go to festivals’ (Medh., Kull., RAgh.). 76. Gaut. XVII, 15, 17; Vas. XVII, 75-80. Kull., Nar., and R&gh. declare that after the expiration of the terms mentioned the wife shall go to seek her husband. Nand. says, ‘the meaning is that no sin is committed if she afterwards takes another husband.’ Medh. holds that she shall support herself, as before, by blameless occupations and remain chaste. He mentions the opinion of others, according to which she may take another husband in accordance with Narada’s and Pardsara’s precepts, but rejects it. ‘For pleasure,’ i. e. ‘in order to gain the favours of another woman whom he prefers’ (Medh., Kull., Ragh.). 77. ‘Her property,’ i.e. ‘the ornaments and other wealth given to her by himself’ (Kull., Ragh., Nand.), or ‘her separate property, which he may have given to her’ (stridhana, N4r.). The commentators add that she must, however, be maintained. 48. ‘ Addicted to (some evil) passion,’ i.e.‘to gambling and so forth’ (Kull., Nar.), or ‘to avarice’ (Ragh.). 80-81. Baudh. II, 4,6; Yaga. 1, 73. 80. ‘Diseased,’ i.e. ‘afflicted with leprosy or the like’ (Kull.); 342 LAWS OF MANU. IX, 81. conduct, rebellious, diseased, mischievous, or wasteful, may at any time be superseded (by another wife). 81. A barren wife may be superseded in the eighth year, she whose children (all) die in the tenth, she who bears only daughters in the eleventh, but she who is quarrelsome without delay. 82. But a sick wife who is kind (to her husband) and virtuous in her conduct, may be superseded (only) with her own consent and must never be disgraced. ‘
382. But a sick wife who is kind (to her husband) and virtuous in her conduct, may be superseded (only) with her own consent and must never be disgraced. ‘ 83. A wife who, being superseded, in anger departs from (her husband’s) house, must either be instantly confined or cast off in the presence of the family. 84. But she who, though having been forbidden, drinks spirituous liquor even at festivals, or goes to public spectacles or assemblies, shall be fined six krzshaalas. 85. If twice-born men wed women of their own and of other (lower castes), the seniority, honour, and habitation of those (wives) must be (settled) according to the order of the castes (vara). 86. Among all (twice-born men) the wife of equal caste alone, not a wife of a different caste by any means, shall personally attend her husband and assist him in his daily sacred rites. 87. But he who foolishly causes that (duty) to be ‘ mischievous,’ i.e. ‘ who beats or ill-treats her children, servants, &c.’ (Medh., N4r., Kull.). 83. ‘Of the family,’ i.e.‘of her own and the husband’s family’ (Medh.), or ‘of her own family’ (Kull., Nar.). 86. Vi. XXVI,1; Y4gi.1,88. ‘Personally attend,’ i. e. ‘ prepare and bring his food, &c.’ (Medh.; Kull., Ragh.). 87. Vi. XXVI, 2. Instead of ‘by the ancients’ (Kull., Ragh., TX, 93. DUTIES OF HUSBAND AND WIFE. 343 performed by another, while his wife of equal caste is alive, is declared by the ancients (to be) as (despicable) as a KAndala (sprung from the) Brahmaza (caste). 88. Toa distinguished, handsome suitor (of) equal (caste) should (a father) give his daughter in accordance with the prescribed rule, though she have not attained (the proper age). 89. (But) the maiden, though marriageable, should “rather stop in (the father’s) house until death, than that he should ever give her to a man destitute of , good qualities. 90. Three years let a damsel wait, though she be | marriageable; but after that time let her choose for “ herself a bridegroom (of) equal (caste and rank), _ gi. If, being not given in marriage, she herself seeks a husband, she incurs no guilt, nor (does) he whom she weds. g2. A maiden who choses for herself, shall not take with her any ornaments, given by her father or her mother, or her brothers; if she carries them away, it will be theft. 93. But he who takes (to wife) a marriageable Nand.), Medh. says, ‘since olden times,’ Nar. ‘in the Purdua.’ Regarding the origin of the KAandalas, see below, X, 12. 88-92. Gaut. XVIII, 20-23; Vas. XVII, 69-71; Baudh. IV, 1, 11-14; Vi. XXIV, 40-41; YAga. I, 64. 88. ‘Though she have not attained (the proper age),’ i.e.‘the age of eight years’ (Kull., Nar., Ragh.), or ‘before she is bodily fit for marriage’ (Medh., Nand.). Medh. specially objects to the first opinion, ‘because men greedy of money give even an infant in marriage.’
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.
No commentary for this page.