Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
140. 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. 42. The union of a willing maiden with her lover is the fifth form, termed Gandharva. When a price is (asked for the bride by the father and) taken (by him), it is the form termed Asura. 43. The Rakshasa form is declared to consist of the forcible abduction of a maiden. Sexual intercourse with a woman during her sleep or while she is unconscious (of the approach of a man) constitutes the eighth form, the basest of all. 44. Of these, the (first) four, beginning with the Brahma form, are declared to be lawful; the GAndharva form is common (to all castes); the three forms, which come after it, are unlawful. 45. (Besides the lawful wives) seven other sorts of wives are mentioned in order, who have previously been enjoyed by another man. Among these, the Punarbha (woman twice married) is of three kinds, and the Svairizt (wanton woman) is fourfold. *46. A maiden not deflowered, but disgraced by the act of joining the bride and bridegroom’s hands, is 43. The term pramatta, translated by ‘unconscious,’ may either refer to a temporary or to a permanent derangement of the maiden’s intellect. 44. Manu III, 23-26; Apastamba II, 5, 12, 3; Gautama IV, 14,15; Baudhayana I, 20, 10-16; Vishau XXIV, 27, 28. 45. The fact that Narada treats Punarbhfs, ‘remarried women,’ as being only one degree superior to Svairi#fs, ‘wanton women,’ and belonging like the latter to the category of women previously enjoyed by another man, indicates the low estimation in which he holds remarried women, though remarriage is a perfectly legitimate proceeding, according to him, in certain cases. Manu V, 163; YAgiiavalkya 1, 67. Read trividha in the text. 46. ‘The act of joining the bride and bridegroom’s hands,’ the marriage ceremony. Vasish/ha XVII, 20; Manu IX, 176; Vishnu XV, 8. XU, 52. MARRIAGE. 175 declared to be the first Punarbht. She is required to have the marriage ceremony performed once more (when she is married for the second time). *47, One who, after having left the husband of her youth and betaken herself to another man, returns into the house of her husband, is declared the second (Punarbhd). *48. When a woman, on failure of brothers-in-law, is delivered by her relations to a Sapinda of the same caste, she is termed the third (Punarbhd). *49. When a woman, no matter whether she have children or not, goes to live with another man through love, her husband being alive, she is the first Svairizt (wanton woman). *50. When a woman, after the death of her husband, rejects her brothers-in-law or other (relations) who have come to her, and unites herself with a stranger through love, she is called the second (Svairizt).
2*50. When a woman, after the death of her husband, rejects her brothers-in-law or other (relations) who have come to her, and unites herself with a stranger through love, she is called the second (Svairizt). *51. One who, having come from a (foreign) country, or having been purchased with money, or being oppressed with hunger or thirst, gives herself up to a man, saying, ‘I am thine,'—is declared to be the third (Svairizt). *52. When a woman, after having been given in 47. Manu IX, 176; Vasishéha XVII, 19; Vishnu XV, 9. 48. This is an allusion to the custom of Niyoga or levirate, as described below, in paragraphs 80-88. 49. Yagnavalkya I, 67. 50. The ‘wanton woman’ here referred to is apparently one who, after the death of her husband, declines to perform the custom of Niyoga with a brother-in-law or other relation, and goes to live with a stranger instead of it. 51. ‘Iam thine;’ this is the formula by which a slave that is to be delivers himself to his future master. See above, V, 27. 52. The term utpannasdhas4 has been translated ‘by force.’ 176 NARADA, XII, 53. marriage by her spiritual guides, in a manner corresponding with the usages of her country, (is afterwards married) to another by force, she is called the last Svairizt. *53. Thus has the law been declared with regard to Punarbhd and Svairizt wives. Among them, each preceding one is inferior to the next in order, and each following one is superior to the one preceding her. *54. The issue of those women who have been purchased for a price belongs to the begetter. But when nothing has been paid for a woman, her offspring belongs to her legitimate husband. 55. When seed is strewn on a field, without the knowledge of the owner, the giver of the seed has no share in it; the fruit belongs absolutely to the owner of the field. . 56. When seed, carried off by a torrent of water or by a gust of wind, grows up in the field of a The MitaksharA, p. 77, interprets it by utpannavyabhiAérd, ‘ through adultery,’ which seems to mean that an elopement is referred to, and not a forcible abduction. In that case, however, this species of wanton women would coincide entirely with the species described in paragraph 49. Besides, it appears from what is said in paragraph 53, that the species of wanton women described in paragraph 52 must be less reprehensible than the three species described in the preceding paragraphs. 53- The Nepalese MS. has the following two paragraphs instead of 53. ‘Among the four sorts of Svairizt women, the last respectively are preferable to those previously mentioned; the treatment of their offspring is optional, as regards inheritance, funeral oblations of balls of meal and water, and other concerns. To Punarbh women, the same rule is applicable as to Svairint women. Among them (also) each preceding one is inferior,’ &c. 54. This rule shows that the purchase and sale of women must have been a very common proceeding in the times of Narada. 56. Manu IX, 54.
3To Punarbh women, the same rule is applicable as to Svairint women. Among them (also) each preceding one is inferior,’ &c. 54. This rule shows that the purchase and sale of women must have been a very common proceeding in the times of Narada. 56. Manu IX, 54. XII, 6r. MARRIAGE; ADULTERY. 177 stranger, the owner of that field shall obtain the produce; none of the produce shall belong to the owner of the seed. 57. When a full-grown bull begets calves with the cows of another man, while roaming in his cowpen, the calves shall belong to him who owns the cows; in vain has the bull spent his strength. 58. When seed is sown in the field of another with the consent of the owner of that field, the offspring is considered to be the common property of the giver of the seed and the owner of the soil. *59. Grain cannot be produced without a field, nor can it be produced without seed. Therefore offspring belongs by right to both, the father as well as the mother. *60. Nor is (legitimate) offspring produced, when a man meets a woman at another house than her own. That is declared adultery by those conversant with (the law on) this subject, unless she have come into (the man’s) house of her own accord. *61. A man is not punishable as an adulterer for having intercourse with the wife of one who has left his wife without her fault, or of one impotent or consumptive, if the woman herself consents to it. 57. Manu IX, go, &c. 58. Manu IX, 53. 60. When a woman enters the house of her paramour of her own accord to have intercourse with him, there is no offence (on his part). Vivddadintimani, p. 112. The Nepalese MS. reads this paragraph differently: ‘When a man has intercourse with a woman who has a protector living, at another man’s house, it is termed adultery by those conversant with the subject, unless,’ &c. 61. When a man has connexion with a married woman, forsaken by her husband, or whose husband is impotent or feeble, he is not punishable, in case the woman consents to it, even though he meet her at her own house. VivAdaintémani, p. 112. (33) N 178 NARADA. XII, 62, *62. To meet with another man’s wife in an unseasonable hour or place, and to sit, converse, or dally with her, these are the three grades of adultery, *63. When a woman and a man have meetings at the confluence of two rivers, at a Ghat, in a garden, or in a park, it is also termed adultery, 64. By the employment of go-betweens, dispatch of letters and other criminal proceedings of various kinds, adultery may be found out by the knowing. *65. If one touches a woman in a place (where it is) improper (to touch her) or allows himself:to be touched (in such a spot), all such acts, done with mutual consent, are declared to be adultery. *66. Bestowing attentions (on a woman), sporting (with her), touching her ornaments and clothes, sitting with her on a bed, all such acts are (also) declared to be adulterous.
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.
140. 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. 42. The union of a willing maiden with her lover is the fifth form, termed Gandharva. When a price is (asked for the bride by the father and) taken (by him), it is the form termed Asura. 43. The Rakshasa form is declared to consist of the forcible abduction of a maiden. Sexual intercourse with a woman during her sleep or while she is unconscious (of the approach of a man) constitutes the eighth form, the basest of all. 44. Of these, the (first) four, beginning with the Brahma form, are declared to be lawful; the GAndharva form is common (to all castes); the three forms, which come after it, are unlawful. 45. (Besides the lawful wives) seven other sorts of wives are mentioned in order, who have previously been enjoyed by another man. Among these, the Punarbha (woman twice married) is of three kinds, and the Svairizt (wanton woman) is fourfold. *46. A maiden not deflowered, but disgraced by the act of joining the bride and bridegroom’s hands, is 43. The term pramatta, translated by ‘unconscious,’ may either refer to a temporary or to a permanent derangement of the maiden’s intellect. 44. Manu III, 23-26; Apastamba II, 5, 12, 3; Gautama IV, 14,15; Baudhayana I, 20, 10-16; Vishau XXIV, 27, 28. 45. The fact that Narada treats Punarbhfs, ‘remarried women,’ as being only one degree superior to Svairi#fs, ‘wanton women,’ and belonging like the latter to the category of women previously enjoyed by another man, indicates the low estimation in which he holds remarried women, though remarriage is a perfectly legitimate proceeding, according to him, in certain cases. Manu V, 163; YAgiiavalkya 1, 67. Read trividha in the text. 46. ‘The act of joining the bride and bridegroom’s hands,’ the marriage ceremony. Vasish/ha XVII, 20; Manu IX, 176; Vishnu XV, 8. XU, 52. MARRIAGE. 175 declared to be the first Punarbht. She is required to have the marriage ceremony performed once more (when she is married for the second time). *47, One who, after having left the husband of her youth and betaken herself to another man, returns into the house of her husband, is declared the second (Punarbhd). *48. When a woman, on failure of brothers-in-law, is delivered by her relations to a Sapinda of the same caste, she is termed the third (Punarbhd). *49. When a woman, no matter whether she have children or not, goes to live with another man through love, her husband being alive, she is the first Svairizt (wanton woman). *50. When a woman, after the death of her husband, rejects her brothers-in-law or other (relations) who have come to her, and unites herself with a stranger through love, she is called the second (Svairizt).
2*50. When a woman, after the death of her husband, rejects her brothers-in-law or other (relations) who have come to her, and unites herself with a stranger through love, she is called the second (Svairizt). *51. One who, having come from a (foreign) country, or having been purchased with money, or being oppressed with hunger or thirst, gives herself up to a man, saying, ‘I am thine,'—is declared to be the third (Svairizt). *52. When a woman, after having been given in 47. Manu IX, 176; Vasishéha XVII, 19; Vishnu XV, 9. 48. This is an allusion to the custom of Niyoga or levirate, as described below, in paragraphs 80-88. 49. Yagnavalkya I, 67. 50. The ‘wanton woman’ here referred to is apparently one who, after the death of her husband, declines to perform the custom of Niyoga with a brother-in-law or other relation, and goes to live with a stranger instead of it. 51. ‘Iam thine;’ this is the formula by which a slave that is to be delivers himself to his future master. See above, V, 27. 52. The term utpannasdhas4 has been translated ‘by force.’ 176 NARADA, XII, 53. marriage by her spiritual guides, in a manner corresponding with the usages of her country, (is afterwards married) to another by force, she is called the last Svairizt. *53. Thus has the law been declared with regard to Punarbhd and Svairizt wives. Among them, each preceding one is inferior to the next in order, and each following one is superior to the one preceding her. *54. The issue of those women who have been purchased for a price belongs to the begetter. But when nothing has been paid for a woman, her offspring belongs to her legitimate husband. 55. When seed is strewn on a field, without the knowledge of the owner, the giver of the seed has no share in it; the fruit belongs absolutely to the owner of the field. . 56. When seed, carried off by a torrent of water or by a gust of wind, grows up in the field of a The MitaksharA, p. 77, interprets it by utpannavyabhiAérd, ‘ through adultery,’ which seems to mean that an elopement is referred to, and not a forcible abduction. In that case, however, this species of wanton women would coincide entirely with the species described in paragraph 49. Besides, it appears from what is said in paragraph 53, that the species of wanton women described in paragraph 52 must be less reprehensible than the three species described in the preceding paragraphs. 53- The Nepalese MS. has the following two paragraphs instead of 53. ‘Among the four sorts of Svairizt women, the last respectively are preferable to those previously mentioned; the treatment of their offspring is optional, as regards inheritance, funeral oblations of balls of meal and water, and other concerns. To Punarbh women, the same rule is applicable as to Svairint women. Among them (also) each preceding one is inferior,’ &c. 54. This rule shows that the purchase and sale of women must have been a very common proceeding in the times of Narada. 56. Manu IX, 54.
3To Punarbh women, the same rule is applicable as to Svairint women. Among them (also) each preceding one is inferior,’ &c. 54. This rule shows that the purchase and sale of women must have been a very common proceeding in the times of Narada. 56. Manu IX, 54. XII, 6r. MARRIAGE; ADULTERY. 177 stranger, the owner of that field shall obtain the produce; none of the produce shall belong to the owner of the seed. 57. When a full-grown bull begets calves with the cows of another man, while roaming in his cowpen, the calves shall belong to him who owns the cows; in vain has the bull spent his strength. 58. When seed is sown in the field of another with the consent of the owner of that field, the offspring is considered to be the common property of the giver of the seed and the owner of the soil. *59. Grain cannot be produced without a field, nor can it be produced without seed. Therefore offspring belongs by right to both, the father as well as the mother. *60. Nor is (legitimate) offspring produced, when a man meets a woman at another house than her own. That is declared adultery by those conversant with (the law on) this subject, unless she have come into (the man’s) house of her own accord. *61. A man is not punishable as an adulterer for having intercourse with the wife of one who has left his wife without her fault, or of one impotent or consumptive, if the woman herself consents to it. 57. Manu IX, go, &c. 58. Manu IX, 53. 60. When a woman enters the house of her paramour of her own accord to have intercourse with him, there is no offence (on his part). Vivddadintimani, p. 112. The Nepalese MS. reads this paragraph differently: ‘When a man has intercourse with a woman who has a protector living, at another man’s house, it is termed adultery by those conversant with the subject, unless,’ &c. 61. When a man has connexion with a married woman, forsaken by her husband, or whose husband is impotent or feeble, he is not punishable, in case the woman consents to it, even though he meet her at her own house. VivAdaintémani, p. 112. (33) N 178 NARADA. XII, 62, *62. To meet with another man’s wife in an unseasonable hour or place, and to sit, converse, or dally with her, these are the three grades of adultery, *63. When a woman and a man have meetings at the confluence of two rivers, at a Ghat, in a garden, or in a park, it is also termed adultery, 64. By the employment of go-betweens, dispatch of letters and other criminal proceedings of various kinds, adultery may be found out by the knowing. *65. If one touches a woman in a place (where it is) improper (to touch her) or allows himself:to be touched (in such a spot), all such acts, done with mutual consent, are declared to be adultery. *66. Bestowing attentions (on a woman), sporting (with her), touching her ornaments and clothes, sitting with her on a bed, all such acts are (also) declared to be adulterous.
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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