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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 22, 23. This is the custom of Svayamvara, ‘self-choice (of a bridegroom),’ so well known from the Indian epics. It appears from this paragraph that Narada does not allow this custom to be practised except with certain restrictions. See, however, the next paragraph. ‘Age;’ Manu says (IX, 94) that a man at the age of thirty shall marry a maiden of twelve, and a man aged twenty-four, years a maiden of eight. Gautama XVIII, 20; Vasish‘ha XVII, 170 NARADA. XII, 23, 23. Who belongs to her own caste, and is a suitable match in point of descent, morality, age, and sacred learning. Let her discharge her religious duties in common with him, and bear children to him. 24. When a bridegroom goes abroad after having espoused a maiden, let the maiden wait till her menses have passed three times, and then choose another bridegroom. 25. Let no maiden suffer the period of maturity to come on without giving notice of it to her relations. Should they omit to give her in marriage, they would be equal to the murderers of an embryo. 26. He who does not give such a maiden in marriage commits the crime of killing an embryo as many times as her period of menstruation passes by without her having a husband. 27. Therefore a father must give his daughter in marriage once (for all), as soon as the signs of maturity become apparent. (By acting) otherwise he would commit a heavy crime. Such is the rule settled among the virtuous. 67,68; Manu IX, 90-92; Vishvu XXIV, 40; Yaghavalkya I, 64; Baudhfyana IV, 1,14. Read anurfpam in the text. 24. This is the law in the case of a woman recently married, when consummation has not yet taken place. As for the conduct enjoined to one left by her husband, when they have been married for some length of time, see paragraphs 96-101. 25. Maturity, according to a well-known versus memorialis, generally commences after completion of the tenth year. ‘One aged eight years is a child; one aged nine years is a maiden; one aged ten years is a virgin ; after that time she is a marriageable woman.’ See Pardsara VII, 6; Samvarta V, 66; Gautama XVIII, 22; Vasishtha XVII, 69; Vishvu XXIV, 41; Manu IX, 4, 93. 26. Vasish‘ha XVII, 71; YAgfavalkya I, 64; Baudhdyana IV, I, 13. 247. It must not be inferred from this rule that Narada is not XI, 30. MARRIAGE. 171 28. Once is the (family) property divided, once is a maiden given in marriage, and once does a man say, ‘I will give;’ each of these three acts is done a single time only among the virtuous.
2247. It must not be inferred from this rule that Narada is not XI, 30. MARRIAGE. 171 28. Once is the (family) property divided, once is a maiden given in marriage, and once does a man say, ‘I will give;’ each of these three acts is done a single time only among the virtuous. 29. This rule applies to the five (first) marriage forms only, beginning with the Brahma (form of marriage). In the three (others), beginning with the Asura form, the (irrevocable) gift (of a maiden to a particular suitor) depends on the qualities (of the suitor). 30. Should a more respectable suitor, (who appears) eligible in point of religious merit, fortune, and amiability, present himself, when the nuptial gift has already been presented (to the parents by the first an advocate of infant marriage, like many other Smriti-writers. Thus Daksha says, ‘Let a maiden be given in marriage at the age of eight years; thus justice will not be violated.’ Angiras rules that a maiden must be given in marriage in her tenth year by all means. RagamArtamda, Yama, and Pardsara declare that it is a heavy sin if she continues to reside at her father’s house after having reached her twelfth year of age. Vasish‘ha, Gautama, Vishzu, and Manu (IX, 93) ordain to give a maiden in marriage before she attains the age of puberty. 28. This is the general rule regarding the indissolubility of the marriage tie, Divers important restrictions of this rule are stated in paragraphs 24, 29, 30, 96-101. Identical with Manu IX, 47. The Nepalese MS. inserts two paragraphs here: ‘Soma springs into existence when the marks of puberty appear, and enjoys women. Their breast is a GAndharva, and Agni (the god of fire) is said to dwell in their menstrual discharge. Therefore let a father give his daughter in marriage before the marks of puberty have appeared in her, and before the menses and the breasts have been developed, and before she has been enjoyed by Soma and the rest.’ The first paragraph occurs in the Paéfatantra as well. See the Petersburg Dictionary, s. v. Gandharva. 29. Other legal consequences of the choice of a particular form of marriage are stated in the law of inheritance. See XIII, 9. 30. Out of the various meanings of the term sulka, the meaning 172 NARADA, XII, 31. suitor), the verbal engagement (previously made) shall be annulled. 31. Let no man calumniate a faultless maiden, neither must one calumniate a faultless suitor. When, however, there is an actual defect, it is no offence if they dissolve their mutual engagement. 32. When a man, after having made a solemn promise of giving his daughter in marriage to a certain suitor, does not deliver her afterwards, he shall be punished by the king like a thief, in case the suitor be faultless. 33. But when a man gives a maiden in marriage, who has a (secret) blemish without first making (the defect) known, the king shall visit him with punishment of the very gravest kind.
333. But when a man gives a maiden in marriage, who has a (secret) blemish without first making (the defect) known, the king shall visit him with punishment of the very gravest kind. 34. When a man, from hatred, declares a certain maiden to have lost her virginity, he shall pay one hundred Pamas as a fine, unless he be able to give proofs of her disgrace. *35. When a man, after having plighted his faith to a maiden, abandons her, although she is faultless, he shall be fined and shall marry the maiden, even against his will. 36. Affliction with a chronic or hateful disease, ‘nuptial gift, presented to the parents of the bride by the bridegroom,’ is no doubt the only one which fits in this place, as it appears from the preceding paragraph that this rule is applicable principally to the Asura form of marriage, i.e. marriage by purchase. Y4Agviavalkya I, 65. 31. Manu VIII, 225; IX, 72; Yaghavalkya I, 66; Vishnu V, 47. 32. Manu IX, 71; YAgmavalkya I, 65. 33. Manu VIII, 224; IX, 73; Yagavalkya I, 66; Vishnu V, 45. 34. Vishmu V, 47; Manu VIII, 225; YAgiavalkya I, 66. 35. Yagviavalkya I, 66. 36. It does not become quite clear how far the last term in this XII, 41. MARRIAGE. 173 deformity, the loss of her virginity, a blemish, and proved intercourse with another man: these are declared to be the faults of a maiden. 37. Madness, loss of caste, impotency, misery, to have forsaken his relatives, and the two first faults of a maiden (in the above text): these are the faults of a suitor. 38. Eight nuptial rites have been ordained for the (four) castes, by which wedlock may be entered into. The Brahma form is the first of these, the PragApatya form is the second. 39. The Arsha, Daiva, Gandharva, and Asura forms follow next. The Rakshasa form is no worse than the one preceding it, and the Paisdéa is declared to be the eighth. 40. In the Brahma form, a maiden decked with ornaments is given (to the bridegroom), after he has been invited and honourably received (by the father). When he has been addressed with the words, ‘ Fulfil your sacred duties together (with her),’ it is termed the Pragdpatya form. 41. When (the father) receives (from the bridegroom) a dress and a bull and a cow, it is termed the Arsha form. When she is given, before the enumeration, anyagatabh4v4, differs in import from the two terms immediately preceding it. Perhaps it denotes one pregnant, or who has had a child with another man. 37. ‘To have forsaken his relatives,’ It is evident that certain near relatives must be meant, as e.g. Manu says (VIII, 389) that a mother, father, wife, or son must not be forsaken. 38-43. Manu III, 20, 21, 27-34; YAgfavalkya I, 58-61; Apastamba II, 5, 11, 1y—II, 5, 12, 2; Gautama IV, 6-13 ; Baudhayana I, 20, 1-9; Vasish/sa I, 28-35; Vishau XXIV, 17-26. 40. See Professor Bithler’s note on Manu III, 30, 27. 174 NARADA. XII, 42. altar, to a priest, who officiates at a sacrifice, it is termed the Daiva form.
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.
1The 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. 22, 23. This is the custom of Svayamvara, ‘self-choice (of a bridegroom),’ so well known from the Indian epics. It appears from this paragraph that Narada does not allow this custom to be practised except with certain restrictions. See, however, the next paragraph. ‘Age;’ Manu says (IX, 94) that a man at the age of thirty shall marry a maiden of twelve, and a man aged twenty-four, years a maiden of eight. Gautama XVIII, 20; Vasish‘ha XVII, 170 NARADA. XII, 23, 23. Who belongs to her own caste, and is a suitable match in point of descent, morality, age, and sacred learning. Let her discharge her religious duties in common with him, and bear children to him. 24. When a bridegroom goes abroad after having espoused a maiden, let the maiden wait till her menses have passed three times, and then choose another bridegroom. 25. Let no maiden suffer the period of maturity to come on without giving notice of it to her relations. Should they omit to give her in marriage, they would be equal to the murderers of an embryo. 26. He who does not give such a maiden in marriage commits the crime of killing an embryo as many times as her period of menstruation passes by without her having a husband. 27. Therefore a father must give his daughter in marriage once (for all), as soon as the signs of maturity become apparent. (By acting) otherwise he would commit a heavy crime. Such is the rule settled among the virtuous. 67,68; Manu IX, 90-92; Vishvu XXIV, 40; Yaghavalkya I, 64; Baudhfyana IV, 1,14. Read anurfpam in the text. 24. This is the law in the case of a woman recently married, when consummation has not yet taken place. As for the conduct enjoined to one left by her husband, when they have been married for some length of time, see paragraphs 96-101. 25. Maturity, according to a well-known versus memorialis, generally commences after completion of the tenth year. ‘One aged eight years is a child; one aged nine years is a maiden; one aged ten years is a virgin ; after that time she is a marriageable woman.’ See Pardsara VII, 6; Samvarta V, 66; Gautama XVIII, 22; Vasishtha XVII, 69; Vishvu XXIV, 41; Manu IX, 4, 93. 26. Vasish‘ha XVII, 71; YAgfavalkya I, 64; Baudhdyana IV, I, 13. 247. It must not be inferred from this rule that Narada is not XI, 30. MARRIAGE. 171 28. Once is the (family) property divided, once is a maiden given in marriage, and once does a man say, ‘I will give;’ each of these three acts is done a single time only among the virtuous.
2247. It must not be inferred from this rule that Narada is not XI, 30. MARRIAGE. 171 28. Once is the (family) property divided, once is a maiden given in marriage, and once does a man say, ‘I will give;’ each of these three acts is done a single time only among the virtuous. 29. This rule applies to the five (first) marriage forms only, beginning with the Brahma (form of marriage). In the three (others), beginning with the Asura form, the (irrevocable) gift (of a maiden to a particular suitor) depends on the qualities (of the suitor). 30. Should a more respectable suitor, (who appears) eligible in point of religious merit, fortune, and amiability, present himself, when the nuptial gift has already been presented (to the parents by the first an advocate of infant marriage, like many other Smriti-writers. Thus Daksha says, ‘Let a maiden be given in marriage at the age of eight years; thus justice will not be violated.’ Angiras rules that a maiden must be given in marriage in her tenth year by all means. RagamArtamda, Yama, and Pardsara declare that it is a heavy sin if she continues to reside at her father’s house after having reached her twelfth year of age. Vasish‘ha, Gautama, Vishzu, and Manu (IX, 93) ordain to give a maiden in marriage before she attains the age of puberty. 28. This is the general rule regarding the indissolubility of the marriage tie, Divers important restrictions of this rule are stated in paragraphs 24, 29, 30, 96-101. Identical with Manu IX, 47. The Nepalese MS. inserts two paragraphs here: ‘Soma springs into existence when the marks of puberty appear, and enjoys women. Their breast is a GAndharva, and Agni (the god of fire) is said to dwell in their menstrual discharge. Therefore let a father give his daughter in marriage before the marks of puberty have appeared in her, and before the menses and the breasts have been developed, and before she has been enjoyed by Soma and the rest.’ The first paragraph occurs in the Paéfatantra as well. See the Petersburg Dictionary, s. v. Gandharva. 29. Other legal consequences of the choice of a particular form of marriage are stated in the law of inheritance. See XIII, 9. 30. Out of the various meanings of the term sulka, the meaning 172 NARADA, XII, 31. suitor), the verbal engagement (previously made) shall be annulled. 31. Let no man calumniate a faultless maiden, neither must one calumniate a faultless suitor. When, however, there is an actual defect, it is no offence if they dissolve their mutual engagement. 32. When a man, after having made a solemn promise of giving his daughter in marriage to a certain suitor, does not deliver her afterwards, he shall be punished by the king like a thief, in case the suitor be faultless. 33. But when a man gives a maiden in marriage, who has a (secret) blemish without first making (the defect) known, the king shall visit him with punishment of the very gravest kind.
333. But when a man gives a maiden in marriage, who has a (secret) blemish without first making (the defect) known, the king shall visit him with punishment of the very gravest kind. 34. When a man, from hatred, declares a certain maiden to have lost her virginity, he shall pay one hundred Pamas as a fine, unless he be able to give proofs of her disgrace. *35. When a man, after having plighted his faith to a maiden, abandons her, although she is faultless, he shall be fined and shall marry the maiden, even against his will. 36. Affliction with a chronic or hateful disease, ‘nuptial gift, presented to the parents of the bride by the bridegroom,’ is no doubt the only one which fits in this place, as it appears from the preceding paragraph that this rule is applicable principally to the Asura form of marriage, i.e. marriage by purchase. Y4Agviavalkya I, 65. 31. Manu VIII, 225; IX, 72; Yaghavalkya I, 66; Vishnu V, 47. 32. Manu IX, 71; YAgmavalkya I, 65. 33. Manu VIII, 224; IX, 73; Yagavalkya I, 66; Vishnu V, 45. 34. Vishmu V, 47; Manu VIII, 225; YAgiavalkya I, 66. 35. Yagviavalkya I, 66. 36. It does not become quite clear how far the last term in this XII, 41. MARRIAGE. 173 deformity, the loss of her virginity, a blemish, and proved intercourse with another man: these are declared to be the faults of a maiden. 37. Madness, loss of caste, impotency, misery, to have forsaken his relatives, and the two first faults of a maiden (in the above text): these are the faults of a suitor. 38. Eight nuptial rites have been ordained for the (four) castes, by which wedlock may be entered into. The Brahma form is the first of these, the PragApatya form is the second. 39. The Arsha, Daiva, Gandharva, and Asura forms follow next. The Rakshasa form is no worse than the one preceding it, and the Paisdéa is declared to be the eighth. 40. In the Brahma form, a maiden decked with ornaments is given (to the bridegroom), after he has been invited and honourably received (by the father). When he has been addressed with the words, ‘ Fulfil your sacred duties together (with her),’ it is termed the Pragdpatya form. 41. When (the father) receives (from the bridegroom) a dress and a bull and a cow, it is termed the Arsha form. When she is given, before the enumeration, anyagatabh4v4, differs in import from the two terms immediately preceding it. Perhaps it denotes one pregnant, or who has had a child with another man. 37. ‘To have forsaken his relatives,’ It is evident that certain near relatives must be meant, as e.g. Manu says (VIII, 389) that a mother, father, wife, or son must not be forsaken. 38-43. Manu III, 20, 21, 27-34; YAgfavalkya I, 58-61; Apastamba II, 5, 11, 1y—II, 5, 12, 2; Gautama IV, 6-13 ; Baudhayana I, 20, 1-9; Vasish/sa I, 28-35; Vishau XXIV, 17-26. 40. See Professor Bithler’s note on Manu III, 30, 27. 174 NARADA. XII, 42. altar, to a priest, who officiates at a sacrifice, it is termed the Daiva form.
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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