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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1[35] G 82 LAWS OF MANU. 11, 35. 35. The gift of daughters among Brahmamas is most approved, (if it is preceded) by (a libation of) water; but in the case of other castes (it may be performed) by (the expression of) mutual consent. 36. Listen now to me, ye Braéhmazas, while I fully declare. what quality has been ascribed by Manu to each of these marriage-rites. 37. The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, liberates from sin ten ancestors, ten descendants and himself as the twenty-first. 38. The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the son of a wife married by the rite of Ka (Pragapati) six (in either line). 39. From the four marriages, (enumerated) successively, which begin with the Brahma rite spring sons, radiant with knowledge of the Veda and honoured by the Sish¢as (good men). 40. Endowed with the qualities of beauty and goodness, possessing wealth and fame, obtaining as 35. Itaretarakamyay4, ‘by (the expression of) mutual consent,’ i.e. by the parents, means according to Medh. ‘in consequence of the mutual desire of the bride and the bridegroom.’ He mentions, however, the other explanation too. The text refers probably to customs like the sending of a cocoa-nut, which is usually adopted by Kshatriyas. 37-42. Vi. XXIV, 29-32; Gaut. IV, 29-33; Baudh. I, 21, 1; Ap. II, 12,4; Yagi. I, 58-60, go. 39. Regarding the explanation of the term Sishéas, see below, XII, 109. 40. Gov. and Kull. take the first adjective differently, ‘endowed with beauty, goodness, and other excellent qualities.’ Regarding the term ‘ goodness’ (sattva), see below, XII, 31. III, 46. HOUSEHOLDER ; MARRIAGE, 8 3 many enjoyments as they desire and being most righteous, they will live a hundred years. 41. But from the remaining (four) blamable marriages spring sons who are cruel and speakers of untruth, who hate the Veda and the sacred law. 42. In the blameless marriages blameless chil- ;dren are born to men, in blamable (marriages) blamable (offspring) ; one should therefore avoid the blamable (forms of marriage). 43. The ceremony of joining the hands is prescribed for (marriages with) women of equal caste (varza); know that the following rule (applies) to weddings with females of a different caste (varma). 44. On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vaisya bride of a goad, and a Sidra female of the hem of the (bridegroom's) garment. 45. Let (the husband) approach his wife in due season, being constantly satisfied with her (alone) ; he may also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the Parvans. 46. Sixteen (days and) nights (in each month), 43. Vi. XXIV, 5-8; Yagv. I, 62.
246. Sixteen (days and) nights (in each month), 43. Vi. XXIV, 5-8; Yagv. I, 62. 44. The bridegroom takes hold of the other end of the arrow or of the goad, pronouncing the same texts which are recited on taking the hand of a bride of equal caste (Nar.). 45. Yagi. 1, 80-81; Ap. II, 1, 17-18; Gaut. V, 1-2; Vas. XII, 21-24; Vi. LXIX,1; Baudh. IV, 17-19. TadvrataA, ‘ being intent on pleasing her’ (Medh., Kull.), means according to Nar. ‘being careful to keep that rule (regarding the Parvans).’ With respect to the Parvans, see below, IV, 128. 46. Y4gr. 1,79. The days which the virtuous declared to be unfit for conjugal intercourse are the first four after the appearance of the menses. G2 84 LAWS OF MANU. III, 47. including four days which differ from the rest and are censured by the virtuous, (are called) the natural season of women. 47. But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden ; the remaining nights are recommended. 48. On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to have sons should approach his wife in due season on the even (nights). 49. A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a failure of conception (results). 50. He who avoids women on the six forbidden nights and on eight others, is (equal in chastity to) a student, in whichever order he may live. 51. No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring. 7 52. But those (male) relations who, in their folly, live on the separate property of women, (e. g. appropriate) the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell. 48. YAgi. I, 79. 50. ‘In whichever order he may live,’ i.e.‘whether he be a householder or a hermit in the woods’ (Kull., Nar.). Medh. thinks that it is merely an arthavada, and refers to no other order but that of householders, while Govinda thinks that the verse permits even to an ascetic who has lost all his children, to approach his wife during two nights in each month. Kull. justly ridicules the last opinion. 5t. Ap. II, 13,11; Vas. I, 37-38; Baudh. I, 21, 2-3. 52. Medh. gives in the first place another explanation of this TIT, 59. HOUSEHOLDER; MARRIAGE. 85 53. Some call the cow and the bull (given) at an Arsha wedding ‘a gratuity;’ (but) that is wrong, since (the acceptance of) a fee, be it small or great, is a sale (of the daughter). 54. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens.
354. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens. 55. Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare. 56. Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rite yields rewards. 57. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers. 58. The houses on which female relations, not being duly honoured, pronounce a curse, perish ~ completely, as if destroyed by magic. 59. Hence men who seek (their own) welfare, should always honour women on holidays and festivals with (gifts of) ornaments, clothes, and (dainty) food. verse, which N&r. and Nand. consider the only admissible one: ‘But those (male) relations who, in their folly, live on property obtained by (the sale of) women, (e. g.) carriages or beasts of burden and clothes (received for) females, commit sin, &c.’ Nand. and K. read narfr yandni, ‘female slaves, carriages, &c.’ The objection to Nar.’s explanation is that nfriyanani can hardly mean ‘carriages received for females, The reading ‘nariZ’ is obviously a conjectural emendation. 53- Ap. II, 13, 12; Vas. I, 36. 55-60. Yager. I, 82. 58. Some copies of Medh. omit verses 58-66. 59. Instead of satk&éreshu (samkareshu, Gov.), ‘on holidays,’ like the Kaumudi, the Mahanaémni, and so forth (Gov., Kull. Ragh.), 86 LAWS OF MANU. III, 60. 60. In that family, where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting. 61. For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for him, no children will be born. 62. If the wife is radiant with beauty, the whole house is bright; but if she is destitute of beauty, all will appear dismal. 63. By low marriages, by omitting (the performance of) sacred rites, by neglecting the study of the Veda, and by irreverence towards Brahmazas, (great) families sink low. 64. By (practising) handicrafts, by pecuniary transactions, by (begetting) children on Sfdra females only, by (trading in) cows, horses, and carriages, by (the pursuit of) agriculture and by taking service under a king, 65. By sacrificing for men unworthy to offer sacrifices and by denying (the future rewards for good) works, families, deficient in the (knowledge of the) Veda, quickly perish. 66. But families that are rich in the knowledge of the Veda, though possessing little wealth, are numbered among the great, and acquire great fame. Nar. and Nand, read satkareza, which, according to the former, means ‘by kind speech.’ 64. Baudh. I, 10, 28. Nar. says, ‘ by (keeping) beasts of burden, such as bullocks and horses.’
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[35] G 82 LAWS OF MANU. 11, 35. 35. The gift of daughters among Brahmamas is most approved, (if it is preceded) by (a libation of) water; but in the case of other castes (it may be performed) by (the expression of) mutual consent. 36. Listen now to me, ye Braéhmazas, while I fully declare. what quality has been ascribed by Manu to each of these marriage-rites. 37. The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, liberates from sin ten ancestors, ten descendants and himself as the twenty-first. 38. The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the son of a wife married by the rite of Ka (Pragapati) six (in either line). 39. From the four marriages, (enumerated) successively, which begin with the Brahma rite spring sons, radiant with knowledge of the Veda and honoured by the Sish¢as (good men). 40. Endowed with the qualities of beauty and goodness, possessing wealth and fame, obtaining as 35. Itaretarakamyay4, ‘by (the expression of) mutual consent,’ i.e. by the parents, means according to Medh. ‘in consequence of the mutual desire of the bride and the bridegroom.’ He mentions, however, the other explanation too. The text refers probably to customs like the sending of a cocoa-nut, which is usually adopted by Kshatriyas. 37-42. Vi. XXIV, 29-32; Gaut. IV, 29-33; Baudh. I, 21, 1; Ap. II, 12,4; Yagi. I, 58-60, go. 39. Regarding the explanation of the term Sishéas, see below, XII, 109. 40. Gov. and Kull. take the first adjective differently, ‘endowed with beauty, goodness, and other excellent qualities.’ Regarding the term ‘ goodness’ (sattva), see below, XII, 31. III, 46. HOUSEHOLDER ; MARRIAGE, 8 3 many enjoyments as they desire and being most righteous, they will live a hundred years. 41. But from the remaining (four) blamable marriages spring sons who are cruel and speakers of untruth, who hate the Veda and the sacred law. 42. In the blameless marriages blameless chil- ;dren are born to men, in blamable (marriages) blamable (offspring) ; one should therefore avoid the blamable (forms of marriage). 43. The ceremony of joining the hands is prescribed for (marriages with) women of equal caste (varza); know that the following rule (applies) to weddings with females of a different caste (varma). 44. On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vaisya bride of a goad, and a Sidra female of the hem of the (bridegroom's) garment. 45. Let (the husband) approach his wife in due season, being constantly satisfied with her (alone) ; he may also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the Parvans. 46. Sixteen (days and) nights (in each month), 43. Vi. XXIV, 5-8; Yagv. I, 62.
246. Sixteen (days and) nights (in each month), 43. Vi. XXIV, 5-8; Yagv. I, 62. 44. The bridegroom takes hold of the other end of the arrow or of the goad, pronouncing the same texts which are recited on taking the hand of a bride of equal caste (Nar.). 45. Yagi. 1, 80-81; Ap. II, 1, 17-18; Gaut. V, 1-2; Vas. XII, 21-24; Vi. LXIX,1; Baudh. IV, 17-19. TadvrataA, ‘ being intent on pleasing her’ (Medh., Kull.), means according to Nar. ‘being careful to keep that rule (regarding the Parvans).’ With respect to the Parvans, see below, IV, 128. 46. Y4gr. 1,79. The days which the virtuous declared to be unfit for conjugal intercourse are the first four after the appearance of the menses. G2 84 LAWS OF MANU. III, 47. including four days which differ from the rest and are censured by the virtuous, (are called) the natural season of women. 47. But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden ; the remaining nights are recommended. 48. On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to have sons should approach his wife in due season on the even (nights). 49. A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a failure of conception (results). 50. He who avoids women on the six forbidden nights and on eight others, is (equal in chastity to) a student, in whichever order he may live. 51. No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring. 7 52. But those (male) relations who, in their folly, live on the separate property of women, (e. g. appropriate) the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell. 48. YAgi. I, 79. 50. ‘In whichever order he may live,’ i.e.‘whether he be a householder or a hermit in the woods’ (Kull., Nar.). Medh. thinks that it is merely an arthavada, and refers to no other order but that of householders, while Govinda thinks that the verse permits even to an ascetic who has lost all his children, to approach his wife during two nights in each month. Kull. justly ridicules the last opinion. 5t. Ap. II, 13,11; Vas. I, 37-38; Baudh. I, 21, 2-3. 52. Medh. gives in the first place another explanation of this TIT, 59. HOUSEHOLDER; MARRIAGE. 85 53. Some call the cow and the bull (given) at an Arsha wedding ‘a gratuity;’ (but) that is wrong, since (the acceptance of) a fee, be it small or great, is a sale (of the daughter). 54. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens.
354. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens. 55. Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare. 56. Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rite yields rewards. 57. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers. 58. The houses on which female relations, not being duly honoured, pronounce a curse, perish ~ completely, as if destroyed by magic. 59. Hence men who seek (their own) welfare, should always honour women on holidays and festivals with (gifts of) ornaments, clothes, and (dainty) food. verse, which N&r. and Nand. consider the only admissible one: ‘But those (male) relations who, in their folly, live on property obtained by (the sale of) women, (e. g.) carriages or beasts of burden and clothes (received for) females, commit sin, &c.’ Nand. and K. read narfr yandni, ‘female slaves, carriages, &c.’ The objection to Nar.’s explanation is that nfriyanani can hardly mean ‘carriages received for females, The reading ‘nariZ’ is obviously a conjectural emendation. 53- Ap. II, 13, 12; Vas. I, 36. 55-60. Yager. I, 82. 58. Some copies of Medh. omit verses 58-66. 59. Instead of satk&éreshu (samkareshu, Gov.), ‘on holidays,’ like the Kaumudi, the Mahanaémni, and so forth (Gov., Kull. Ragh.), 86 LAWS OF MANU. III, 60. 60. In that family, where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting. 61. For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for him, no children will be born. 62. If the wife is radiant with beauty, the whole house is bright; but if she is destitute of beauty, all will appear dismal. 63. By low marriages, by omitting (the performance of) sacred rites, by neglecting the study of the Veda, and by irreverence towards Brahmazas, (great) families sink low. 64. By (practising) handicrafts, by pecuniary transactions, by (begetting) children on Sfdra females only, by (trading in) cows, horses, and carriages, by (the pursuit of) agriculture and by taking service under a king, 65. By sacrificing for men unworthy to offer sacrifices and by denying (the future rewards for good) works, families, deficient in the (knowledge of the) Veda, quickly perish. 66. But families that are rich in the knowledge of the Veda, though possessing little wealth, are numbered among the great, and acquire great fame. Nar. and Nand, read satkareza, which, according to the former, means ‘by kind speech.’ 64. Baudh. I, 10, 28. Nar. says, ‘ by (keeping) beasts of burden, such as bullocks and horses.’
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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