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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXIV, 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.’ 92. I read with Medh. and Nand., steyam syat, instead of stena syat, ‘she will be a thief’ (Kull, Ragh., K.). Medh. mentions another reading, stenah syat, ‘he, i.e. the bridegroom, will bea thief.’ 93. Medh. says that this verse, according to ‘some,’ does not belong to Manu (keéid ahuA amanavo ’yam slokaf). i- , 344 LAWS OF MANU. IX, 94. damsel, shall not pay any nuptial fee to her father; for the (latter) will lose his dominion over her in consequence of his preventing (the legitimate result of the appearance of) her menses. 94. A man, aged thirty years, shall marry a maiden of twelve who pleases him, or a man of twenty-four a girl eight years of age; if (the performance of) his duties would (otherwise) be impeded, (he must marry) sooner. 95. The husband receives his wife from the gods, (he does not wed her) according to his own will; doing what is agreeable to the gods, he must always support her (while she is) faithful. 96. To be mothers were women created, and to be fathers men; religious rites, therefore, are ordained in the Veda to be performed (by the husband) together with the wife. 97. If, after the nuptial fee has been paid for a maiden, the giver of the fee dies, she shall be given in marriage to his brother, in case she consents. 94. Medh. and Kull. point out that this verse is not intended to lay down a hard and fast rule, but merely to give instances of suitable ages. ‘If (the performance of) his duties would be impeded, &c.,’ i. e. ‘if he has finished his studentship earlier, he must marry at once in order to be able to fulfil his duties as a householder’ (Kull, Nar., Ragh.). 95. ‘From the gods,’ i.e. ‘from those mentioned in the Mantras recited at the wedding, e.g. from Bhaga, Aryaman, Savitri, &c.’ (Kull, Ragh.), or ‘from Agni’ (N4r.), or ‘from Soma, the Gandharva, and Agni’ (Medh., Nand.). Medh. reads vindeténikssay4, ‘shall wed without a wish on his part,’ but mentions the other reading, vindate ne&khay4, too. According to Medh., Kull., and Ragh., a faithful wife must be supported, even if she does not love her husband. 97. ‘His brother,’ i.e. ‘his full brother, who is even (as) the deceased himself’ (Nar.), Regarding the nuptial fee, and the TX, 104. DUTIES OF HUSBAND AND WIFE. 345 98. Even a Sadra ought not to take a nuptial fee, when he gives away his daughter ; for he who takes a fee sells his daughter, covering (the transaction by another name). 99. Neither ancients nor moderns who were good men have done such (a deed) that, after promising (a daughter) to one man, they gave her to another ;
299. Neither ancients nor moderns who were good men have done such (a deed) that, after promising (a daughter) to one man, they gave her to another ; 100. Nor, indeed, have we heard, even in former creations, of such (a thing as) the covert sale of a daughter for a fixed price, called a_nuptial fee. tor. ‘Let mutual fidelity continue until death,’ this may be considered as the summary of the highest law for husband and wife. 102. Let man and woman, united in marriage, constantly exert themselves, that (they may not be) disunited (and) may not violate their mutual fidelity. 103. Thus has been declared to you the law for a husband and his wife, which is intimately connected with conjugal happiness, and the manner of raising offspring in times of calamity; learn (now the law concerning) the division of the inheritance. 104. After the death of the father and of the mother, the brothers, being assembled, may divide among themselves in equal shares the paternal (and the maternal) estate; for, they have no power (over it) while the parents live. contradiction between this and the next verses, see note on VII, 204. 99. Nand. places this verse after the next. 104. Gaut. XXVIII, 1; Baudh. II, 3, 8; Vag. Il, 117. The father’s estate is to be divided after the father’s death, and ‘the mother’s estate after the mothers death (Kull. Nar., Ragh., Nand.). The mother’s estate devolves on the sons only on failure of daughters (N4r.). The word firdhvam, ‘after,’ indicates by implication that the rule holds good in the case of the (father’s) 346 LAWS OF MANU. IX, ros. 105. (Or) the eldest alone may take the whole paternal estate, the others shall live under him just as (they lived) under their father. 106. Immediately on the birth of his first-born a man is (called) the father of a son and is freed from the debt to the manes; that (son), therefore, is worthy (to receive) the whole estate. 107. That son alone on whom he throws his debt and through whom he obtains immortality, is begotten for (the fulfilment of) the law; all the rest they consider the offspring of desire. 108. As a father (supports) his sons, so let the eldest support his younger brothers, and let them also in accordance with the law behave towards their eldest brother as sons (behave towards their father). 109. The eldest (son) makes the family prosperous or, on the contrary, brings it to ruin; the eldest (is considered) among men most worthy of honour, the eldest is not treated with disrespect by the virtuous. 110. If the eldest brother behaves as an eldest brother (ought to do), he (must be treated) like a turning ascetic (R4gh.). The equal division takes place if the eldest does not desire to receive an additional share (Kull.). The last clause shows that a division of the property may take place with the parents’ permission during their lifetime (Kull., Nar., Ragh.).
3The equal division takes place if the eldest does not desire to receive an additional share (Kull.). The last clause shows that a division of the property may take place with the parents’ permission during their lifetime (Kull., Nar., Ragh.). 105. Gaut. XXVIII, 3; Baudh. II, 3, 13. Le. if the eldest son is virtuous (Kull., Ragh.), or possesses particularly eminent qualities, while the others are less distinguished (N4r.). 106. Regarding the debt, see Vas. XI, 48. 107. This verse alludes to the Vedic text quoted, Vas. XVII, 1; Vi. XV, 45. 108. I.e. if they make no division and the eldest takes the whole estate (Kull.). Nand. places this verse after the next. 110. ‘Behaves as an eldest brother (ought to do), i.e. ‘duly protects and educates the younger ones’ (Medh., Kull., Nar., Ragh.). TX, 114. INHERITANCE. 347 mother and like a father; but if he behaves in a manner unworthy of an eldest brother, he should yet be honoured like a kinsman. 111, Either let them thus live together, or apart, if (each) desires (to gain) spiritual merit; for (by their living) separate (their) merit increases, hence separation is meritorious. 112. The additional share (deducted) for the eldest shall be one-twentieth (of the estate) and the best of all chattels, for the middlemost half of that, but for the youngest one-fourth. 113. Both the eldest and the youngest shall take (their shares) according to (the rule just) stated; (each of) those who are between the eldest and the youngest, shall have the share (prescribed for the) middlemost. 114. Among the goods of every kind the eldest shall take the best (article), and (even a single chattel) which is particularly good, as well as the best of ten (animals). ‘Like a kinsman,’ i.e. ‘like a maternal or paternal uncle’ (Medh., Kull, Ragh.); see also below, verse 213. 111. Gaut. XXVIII, 4. ‘(Their) merit increases,’ i.e. ‘each of them has to kindle the sacred fire, to offer separately the Agnihotra, the five great sacrifices and so forth, and hence each gains separately merit’ (Medh., Kull.). 112. Gaut. XXVIII, 5-7; Baudh. II, 3, 9; Vi. XVIII, 37; Yagi. Il, 114. ‘The remainder shall be divided equally,’ see verse 116 (Medh., Kull., Nar., Ragh.). Medh. says that ‘some’ declare that the rules on the unequal partition refer to past times, and have no authority for the Kaliyuga. But he rejects this view. 113. The object of the verse is to show that no difference shall be made between sons intervening between the eldest and the youngest, however great their number may be (Kull., Ragh.). 114. Gaut. XXVIII, 11-13; Baudh. II, 3, 6. ‘(Even a single chattel) which is particularly good,’ i.e. ‘a dress or an ornament’ (Medh.), or ‘something impartible like an idol’ (Nand.). 348 LAWS OF MANU. IX, 115. 115. But among (brothers) equally skilled in their occupations, there is no additional share, (consisting of the best animal) among ten; some trifle only shall be given to the eldest as a token of respect.
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.
1XXIV, 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.’ 92. I read with Medh. and Nand., steyam syat, instead of stena syat, ‘she will be a thief’ (Kull, Ragh., K.). Medh. mentions another reading, stenah syat, ‘he, i.e. the bridegroom, will bea thief.’ 93. Medh. says that this verse, according to ‘some,’ does not belong to Manu (keéid ahuA amanavo ’yam slokaf). i- , 344 LAWS OF MANU. IX, 94. damsel, shall not pay any nuptial fee to her father; for the (latter) will lose his dominion over her in consequence of his preventing (the legitimate result of the appearance of) her menses. 94. A man, aged thirty years, shall marry a maiden of twelve who pleases him, or a man of twenty-four a girl eight years of age; if (the performance of) his duties would (otherwise) be impeded, (he must marry) sooner. 95. The husband receives his wife from the gods, (he does not wed her) according to his own will; doing what is agreeable to the gods, he must always support her (while she is) faithful. 96. To be mothers were women created, and to be fathers men; religious rites, therefore, are ordained in the Veda to be performed (by the husband) together with the wife. 97. If, after the nuptial fee has been paid for a maiden, the giver of the fee dies, she shall be given in marriage to his brother, in case she consents. 94. Medh. and Kull. point out that this verse is not intended to lay down a hard and fast rule, but merely to give instances of suitable ages. ‘If (the performance of) his duties would be impeded, &c.,’ i. e. ‘if he has finished his studentship earlier, he must marry at once in order to be able to fulfil his duties as a householder’ (Kull, Nar., Ragh.). 95. ‘From the gods,’ i.e. ‘from those mentioned in the Mantras recited at the wedding, e.g. from Bhaga, Aryaman, Savitri, &c.’ (Kull, Ragh.), or ‘from Agni’ (N4r.), or ‘from Soma, the Gandharva, and Agni’ (Medh., Nand.). Medh. reads vindeténikssay4, ‘shall wed without a wish on his part,’ but mentions the other reading, vindate ne&khay4, too. According to Medh., Kull., and Ragh., a faithful wife must be supported, even if she does not love her husband. 97. ‘His brother,’ i.e. ‘his full brother, who is even (as) the deceased himself’ (Nar.), Regarding the nuptial fee, and the TX, 104. DUTIES OF HUSBAND AND WIFE. 345 98. Even a Sadra ought not to take a nuptial fee, when he gives away his daughter ; for he who takes a fee sells his daughter, covering (the transaction by another name). 99. Neither ancients nor moderns who were good men have done such (a deed) that, after promising (a daughter) to one man, they gave her to another ;
299. Neither ancients nor moderns who were good men have done such (a deed) that, after promising (a daughter) to one man, they gave her to another ; 100. Nor, indeed, have we heard, even in former creations, of such (a thing as) the covert sale of a daughter for a fixed price, called a_nuptial fee. tor. ‘Let mutual fidelity continue until death,’ this may be considered as the summary of the highest law for husband and wife. 102. Let man and woman, united in marriage, constantly exert themselves, that (they may not be) disunited (and) may not violate their mutual fidelity. 103. Thus has been declared to you the law for a husband and his wife, which is intimately connected with conjugal happiness, and the manner of raising offspring in times of calamity; learn (now the law concerning) the division of the inheritance. 104. After the death of the father and of the mother, the brothers, being assembled, may divide among themselves in equal shares the paternal (and the maternal) estate; for, they have no power (over it) while the parents live. contradiction between this and the next verses, see note on VII, 204. 99. Nand. places this verse after the next. 104. Gaut. XXVIII, 1; Baudh. II, 3, 8; Vag. Il, 117. The father’s estate is to be divided after the father’s death, and ‘the mother’s estate after the mothers death (Kull. Nar., Ragh., Nand.). The mother’s estate devolves on the sons only on failure of daughters (N4r.). The word firdhvam, ‘after,’ indicates by implication that the rule holds good in the case of the (father’s) 346 LAWS OF MANU. IX, ros. 105. (Or) the eldest alone may take the whole paternal estate, the others shall live under him just as (they lived) under their father. 106. Immediately on the birth of his first-born a man is (called) the father of a son and is freed from the debt to the manes; that (son), therefore, is worthy (to receive) the whole estate. 107. That son alone on whom he throws his debt and through whom he obtains immortality, is begotten for (the fulfilment of) the law; all the rest they consider the offspring of desire. 108. As a father (supports) his sons, so let the eldest support his younger brothers, and let them also in accordance with the law behave towards their eldest brother as sons (behave towards their father). 109. The eldest (son) makes the family prosperous or, on the contrary, brings it to ruin; the eldest (is considered) among men most worthy of honour, the eldest is not treated with disrespect by the virtuous. 110. If the eldest brother behaves as an eldest brother (ought to do), he (must be treated) like a turning ascetic (R4gh.). The equal division takes place if the eldest does not desire to receive an additional share (Kull.). The last clause shows that a division of the property may take place with the parents’ permission during their lifetime (Kull., Nar., Ragh.).
3The equal division takes place if the eldest does not desire to receive an additional share (Kull.). The last clause shows that a division of the property may take place with the parents’ permission during their lifetime (Kull., Nar., Ragh.). 105. Gaut. XXVIII, 3; Baudh. II, 3, 13. Le. if the eldest son is virtuous (Kull., Ragh.), or possesses particularly eminent qualities, while the others are less distinguished (N4r.). 106. Regarding the debt, see Vas. XI, 48. 107. This verse alludes to the Vedic text quoted, Vas. XVII, 1; Vi. XV, 45. 108. I.e. if they make no division and the eldest takes the whole estate (Kull.). Nand. places this verse after the next. 110. ‘Behaves as an eldest brother (ought to do), i.e. ‘duly protects and educates the younger ones’ (Medh., Kull., Nar., Ragh.). TX, 114. INHERITANCE. 347 mother and like a father; but if he behaves in a manner unworthy of an eldest brother, he should yet be honoured like a kinsman. 111, Either let them thus live together, or apart, if (each) desires (to gain) spiritual merit; for (by their living) separate (their) merit increases, hence separation is meritorious. 112. The additional share (deducted) for the eldest shall be one-twentieth (of the estate) and the best of all chattels, for the middlemost half of that, but for the youngest one-fourth. 113. Both the eldest and the youngest shall take (their shares) according to (the rule just) stated; (each of) those who are between the eldest and the youngest, shall have the share (prescribed for the) middlemost. 114. Among the goods of every kind the eldest shall take the best (article), and (even a single chattel) which is particularly good, as well as the best of ten (animals). ‘Like a kinsman,’ i.e. ‘like a maternal or paternal uncle’ (Medh., Kull, Ragh.); see also below, verse 213. 111. Gaut. XXVIII, 4. ‘(Their) merit increases,’ i.e. ‘each of them has to kindle the sacred fire, to offer separately the Agnihotra, the five great sacrifices and so forth, and hence each gains separately merit’ (Medh., Kull.). 112. Gaut. XXVIII, 5-7; Baudh. II, 3, 9; Vi. XVIII, 37; Yagi. Il, 114. ‘The remainder shall be divided equally,’ see verse 116 (Medh., Kull., Nar., Ragh.). Medh. says that ‘some’ declare that the rules on the unequal partition refer to past times, and have no authority for the Kaliyuga. But he rejects this view. 113. The object of the verse is to show that no difference shall be made between sons intervening between the eldest and the youngest, however great their number may be (Kull., Ragh.). 114. Gaut. XXVIII, 11-13; Baudh. II, 3, 6. ‘(Even a single chattel) which is particularly good,’ i.e. ‘a dress or an ornament’ (Medh.), or ‘something impartible like an idol’ (Nand.). 348 LAWS OF MANU. IX, 115. 115. But among (brothers) equally skilled in their occupations, there is no additional share, (consisting of the best animal) among ten; some trifle only shall be given to the eldest as a token of respect.
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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