Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. For a Kshatriya, two wives differing (from him) in caste are permitted; for a Vaisya, a single wife differing (from him) in caste. (On the other hand), a Vaisya woman may take a husband of two different castes; and a Kshatriya woman may take a husband of one different caste. 7. Sagotras and Sam4napravaras are ineligible for marriage up to the fifth and seventh degrees of relationship respectively, on the father’s and mother's side. *8. The man must undergo an examination with regard to his virile; when the fact of his virile has been placed beyond doubt, he shall obtain the maiden, (but not otherwise.) *9. If his collar-bone, his knee, and his bones (in Vasish/ha I, 24, 25; Vishnu XXIV, 1-4; Manu III, 12-14; YAgiiavalkya I, 56, 57. 6. The somewhat laconic terms of the original may be paraphrased as follows: A Kshatriya may marry a Vaisya and a Sadra woman, besides a wife of his own caste. A Vaisya may marry a Sddra woman, besides a wife of his own caste. A Vaisya woman may either take a Vaisya husband, or she may wed a Kshatriya ora Brahman. A Kshatriya may either take a Kshatriya husband, or she may marry a Brahman. 4. A Sagotra is a relative bearing the same family name (laukika gotra). A SamAnapravara is one descended from the same Rishi (vaidika gotra). See Professor Bithler’s notes on Gautama XVII, 6; Apastamba TI, 5, 11, 15. Manu III, 5; Apastamba TI, 5, 11, 15-16; Gautama IV, 2-5; Vasish/ha VIII, 1, 2; Baudhayana II, 1, 31-38; Vishvu XXIV, 9, 10; Manu III, 5; Yagitavalkya I, 53. 8. Yagfiavalkya I, 55. It should be observed, however, that the eligibility of impotent men or eunuchs for marriage is recognised in the Code of Manu (IX, 203), and that such men are very commonly married now-a-days. 9. The curious disquisition on impotency is quoted in such an XII, 13. IMPOTENCY. 167 general) are strongly made; if his shoulders and his hair are (also) strongly made; if the nape of his neck is stout, and his thigh and his skin delicate ; if his gait and his voice is vigorous ; *10o. If his semen, when thrown into water, does not swim on the surface; and if his urine is rich and foamy : by these tokens may a potent man be known; and one impotent by the opposite characteristics. *t1. Fourteen species of impotent men are distinguished by the sages, according to the rules of science, including both the curable and incurable. The rules regarding them shall be given in order. *12. One naturally impotent, one whose testicles have been cut out, a Pakshashandfa, one who has been deprived of his potency by a. curse of his Spiritual guide, or by illness, or by the wrath of a deity, *13. One jealous, a Sevya, one whose semen is (evanescent) as air, a Mukhebhaga, one who spills
2One naturally impotent, one whose testicles have been cut out, a Pakshashandfa, one who has been deprived of his potency by a. curse of his Spiritual guide, or by illness, or by the wrath of a deity, *13. One jealous, a Sevya, one whose semen is (evanescent) as air, a Mukhebhaga, one who spills early compilation as Apararka’s Commentary of the YAg#avalkyasmriti (twelfth century), which goes far to prove its genuineness. Apararka’s gloss on this passage, scanty as it is, has proved useful in elucidating some of the difficult terms occurring in it, and in establishing the correct readings. Besides, I have been able to avail myself of some valuable remarks, kindly communicated to me by the late Dr. Haas, the well-known connoisseur of Indian medicine. 1o. An analogous text is quoted from the Smriti of KAtyayana. ‘He is called impotent whose urine froths not and whose feces sink in water, and whose generative organ is deficient in erection or seminal juices.’ See Colebrooke’s Digest, V, 5, 330. 12. ‘One naturally impotent’ (nisargashandha), one born without the capacity of producing semen. Aparfrka. This category seems to be synonymous with the sahaga of Susruta, the standard writer on medicine. Pakshashandha, according to Apararka, is one capable of approaching a woman once in every half-month (Paksha). 13. The jealous man, frshy4shandha, seems to be identical with the irshyaka of Susruta, ‘qui nisi alius cujusdam ineuntis feminam 168 NARADA. XI, 14. his semen, one whose semen is devoid of strength, one timorous, and one who is potent with another woman (than his wife) only, (these are the fourteen sorts of impotent persons.) *14. Among these, the two first are incurable ; the one called Pakshashazdha should wait for a month; the (three) named after him shall have to wait for a year. *15. Those four, among whom, in the above enumeration, the one jealous comes first, shall be avoided by their wives just like an outcast, though they may have been enjoyed by them. *16. For the wife of one who spills his semen, or whose semen is devoid of strength, though they may have discharged their marital duties, another husband must be procured, after she has waited for half a year. *17, Ifa man is timorous, he fails when he is about
3*16. For the wife of one who spills his semen, or whose semen is devoid of strength, though they may have discharged their marital duties, another husband must be procured, after she has waited for half a year. *17, Ifa man is timorous, he fails when he is about conspectu non potest.’ The term sevya is obscure enough. Dr. Haas proposes to read fa sevyaska or 4a mevyaska or Aasekyaska, for ka sevyaska. The Asekya is a species of impotent person according to Susruta. It may be, however, that the reading sevya is correct, and denotes one with whom sexual intercourse is possible- Mukhebhaga, ‘is qui ore prout cunno utitur.’ The revolting practice in question is repeatedly referred to e.g. by Narada himself, VI, 19, according to the commentators, and I, 183. Dr. Haas proposes to read mushkabhagnad, ‘ one deprived of the scrotum.’ It may be argued, however, that this category has already been referred to in paragraph 12, and that the reading mushkabhagna is objectionable for metrical reasons. According to Apararka, akshipta, the next term, means ‘is cujus semen in coitu retro (aut susum) fluit ;’ moghabiga means ‘is cui semen ad propagationem aptum non est;’ sdlina means ‘is cujus penis coitu facto collabitur;’ and anydpati, the last term, means ‘is qui cum alia femina praeter uxorem potest.’ 15. ‘Like an outcast (patita).” Dr. Haas assigns a different meaning to the term patita, viz. ‘is cujus penis collabitur ;’ and refers to such expressions as dhvaga/ patati, ‘ penis collabitur,’ in the Bhavaprak4sa. XII, 22. IMPOTENCY ; MARRIAGE. 169 to approach his wife; such a feeble man shall be stirred up by bringing before him other men’s wives or young maidens, &c. *18. If a man is potent with another woman but impotent with his own wife, his wife shall take another husband. This is a law promulgated by the Creator of the world. 19. Women have been created for the sake of propagation, the wife being the field, and the husband the giver of the seed. The field must be given to him who has seed. He who has no seed is unworthy to possess the field. 20. Let a maiden be given in marriage by her father himself, or by her brother with the father’s authority, or by her paternal grandfather, or by her maternal uncle, or by her agnates or cognates. 21. In default of all these, by the mother, in case she is competent (to act as guardian); if she be wanting in competence, the distant connexions shall give a maiden in marriage. 22. If no such person be in existence, let the maiden have recourse to the king, and let her, with his permission, betake herself to a bridegroom of her own choice, 20, 21. The object of these rules is to prevent that any marriageable maiden should remain unmarried, which is a great point in the eyes of a Hindu legislator. Vishnu XXIV, 38, 39; Manu V, 151; Yagriavalkya I, 63. The Nepalese MS. refers to the maternal instead of the paternal grandfather.
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.
16. For a Kshatriya, two wives differing (from him) in caste are permitted; for a Vaisya, a single wife differing (from him) in caste. (On the other hand), a Vaisya woman may take a husband of two different castes; and a Kshatriya woman may take a husband of one different caste. 7. Sagotras and Sam4napravaras are ineligible for marriage up to the fifth and seventh degrees of relationship respectively, on the father’s and mother's side. *8. The man must undergo an examination with regard to his virile; when the fact of his virile has been placed beyond doubt, he shall obtain the maiden, (but not otherwise.) *9. If his collar-bone, his knee, and his bones (in Vasish/ha I, 24, 25; Vishnu XXIV, 1-4; Manu III, 12-14; YAgiiavalkya I, 56, 57. 6. The somewhat laconic terms of the original may be paraphrased as follows: A Kshatriya may marry a Vaisya and a Sadra woman, besides a wife of his own caste. A Vaisya may marry a Sddra woman, besides a wife of his own caste. A Vaisya woman may either take a Vaisya husband, or she may wed a Kshatriya ora Brahman. A Kshatriya may either take a Kshatriya husband, or she may marry a Brahman. 4. A Sagotra is a relative bearing the same family name (laukika gotra). A SamAnapravara is one descended from the same Rishi (vaidika gotra). See Professor Bithler’s notes on Gautama XVII, 6; Apastamba TI, 5, 11, 15. Manu III, 5; Apastamba TI, 5, 11, 15-16; Gautama IV, 2-5; Vasish/ha VIII, 1, 2; Baudhayana II, 1, 31-38; Vishvu XXIV, 9, 10; Manu III, 5; Yagitavalkya I, 53. 8. Yagfiavalkya I, 55. It should be observed, however, that the eligibility of impotent men or eunuchs for marriage is recognised in the Code of Manu (IX, 203), and that such men are very commonly married now-a-days. 9. The curious disquisition on impotency is quoted in such an XII, 13. IMPOTENCY. 167 general) are strongly made; if his shoulders and his hair are (also) strongly made; if the nape of his neck is stout, and his thigh and his skin delicate ; if his gait and his voice is vigorous ; *10o. If his semen, when thrown into water, does not swim on the surface; and if his urine is rich and foamy : by these tokens may a potent man be known; and one impotent by the opposite characteristics. *t1. Fourteen species of impotent men are distinguished by the sages, according to the rules of science, including both the curable and incurable. The rules regarding them shall be given in order. *12. One naturally impotent, one whose testicles have been cut out, a Pakshashandfa, one who has been deprived of his potency by a. curse of his Spiritual guide, or by illness, or by the wrath of a deity, *13. One jealous, a Sevya, one whose semen is (evanescent) as air, a Mukhebhaga, one who spills
2One naturally impotent, one whose testicles have been cut out, a Pakshashandfa, one who has been deprived of his potency by a. curse of his Spiritual guide, or by illness, or by the wrath of a deity, *13. One jealous, a Sevya, one whose semen is (evanescent) as air, a Mukhebhaga, one who spills early compilation as Apararka’s Commentary of the YAg#avalkyasmriti (twelfth century), which goes far to prove its genuineness. Apararka’s gloss on this passage, scanty as it is, has proved useful in elucidating some of the difficult terms occurring in it, and in establishing the correct readings. Besides, I have been able to avail myself of some valuable remarks, kindly communicated to me by the late Dr. Haas, the well-known connoisseur of Indian medicine. 1o. An analogous text is quoted from the Smriti of KAtyayana. ‘He is called impotent whose urine froths not and whose feces sink in water, and whose generative organ is deficient in erection or seminal juices.’ See Colebrooke’s Digest, V, 5, 330. 12. ‘One naturally impotent’ (nisargashandha), one born without the capacity of producing semen. Aparfrka. This category seems to be synonymous with the sahaga of Susruta, the standard writer on medicine. Pakshashandha, according to Apararka, is one capable of approaching a woman once in every half-month (Paksha). 13. The jealous man, frshy4shandha, seems to be identical with the irshyaka of Susruta, ‘qui nisi alius cujusdam ineuntis feminam 168 NARADA. XI, 14. his semen, one whose semen is devoid of strength, one timorous, and one who is potent with another woman (than his wife) only, (these are the fourteen sorts of impotent persons.) *14. Among these, the two first are incurable ; the one called Pakshashazdha should wait for a month; the (three) named after him shall have to wait for a year. *15. Those four, among whom, in the above enumeration, the one jealous comes first, shall be avoided by their wives just like an outcast, though they may have been enjoyed by them. *16. For the wife of one who spills his semen, or whose semen is devoid of strength, though they may have discharged their marital duties, another husband must be procured, after she has waited for half a year. *17, Ifa man is timorous, he fails when he is about
3*16. For the wife of one who spills his semen, or whose semen is devoid of strength, though they may have discharged their marital duties, another husband must be procured, after she has waited for half a year. *17, Ifa man is timorous, he fails when he is about conspectu non potest.’ The term sevya is obscure enough. Dr. Haas proposes to read fa sevyaska or 4a mevyaska or Aasekyaska, for ka sevyaska. The Asekya is a species of impotent person according to Susruta. It may be, however, that the reading sevya is correct, and denotes one with whom sexual intercourse is possible- Mukhebhaga, ‘is qui ore prout cunno utitur.’ The revolting practice in question is repeatedly referred to e.g. by Narada himself, VI, 19, according to the commentators, and I, 183. Dr. Haas proposes to read mushkabhagnad, ‘ one deprived of the scrotum.’ It may be argued, however, that this category has already been referred to in paragraph 12, and that the reading mushkabhagna is objectionable for metrical reasons. According to Apararka, akshipta, the next term, means ‘is cujus semen in coitu retro (aut susum) fluit ;’ moghabiga means ‘is cui semen ad propagationem aptum non est;’ sdlina means ‘is cujus penis coitu facto collabitur;’ and anydpati, the last term, means ‘is qui cum alia femina praeter uxorem potest.’ 15. ‘Like an outcast (patita).” Dr. Haas assigns a different meaning to the term patita, viz. ‘is cujus penis collabitur ;’ and refers to such expressions as dhvaga/ patati, ‘ penis collabitur,’ in the Bhavaprak4sa. XII, 22. IMPOTENCY ; MARRIAGE. 169 to approach his wife; such a feeble man shall be stirred up by bringing before him other men’s wives or young maidens, &c. *18. If a man is potent with another woman but impotent with his own wife, his wife shall take another husband. This is a law promulgated by the Creator of the world. 19. Women have been created for the sake of propagation, the wife being the field, and the husband the giver of the seed. The field must be given to him who has seed. He who has no seed is unworthy to possess the field. 20. Let a maiden be given in marriage by her father himself, or by her brother with the father’s authority, or by her paternal grandfather, or by her maternal uncle, or by her agnates or cognates. 21. In default of all these, by the mother, in case she is competent (to act as guardian); if she be wanting in competence, the distant connexions shall give a maiden in marriage. 22. If no such person be in existence, let the maiden have recourse to the king, and let her, with his permission, betake herself to a bridegroom of her own choice, 20, 21. The object of these rules is to prevent that any marriageable maiden should remain unmarried, which is a great point in the eyes of a Hindu legislator. Vishnu XXIV, 38, 39; Manu V, 151; Yagriavalkya I, 63. The Nepalese MS. refers to the maternal instead of the paternal grandfather.
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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