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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘He shall advise the woman’ means, according to Gagannftha, ‘he shall teach her the general illegality of receiving the caresses of other men, and the particular legality of an appointment to raise up offspring.’ See Colebrooke’s (Gagannatha’s) Digest, IV, 4, 147. 87. ‘His daughter-in-law; ’ a brother’s wife is considered as similar to a daughter-in-law, according to Gagannatha. See loc. cit. The ‘ceremony for the birth of a male child’ (Pumsavana), which has the procreation of a son for its object, is usually performed at the time when the mother perceives the first signs of a living conception. It has to be observed that the reading of this paragraph is uncertain, and its rendering conjectural. The Nepalese MS. agrees with Gagann4tha. XII, 92. LEVIRATE; DIVORCE. 183 * 88. Should the man or woman behave otherwise, impelled by amorous desire, they shall be punished severely by the king. Otherwise justice would be violated. *89. Husband and wife must not lodge a plaint against one another with their relations, or the king, when a quarrel has arisen through passion, which has its root in jealousy or scorn. 90. When husband and wife leave one another, from mutual dislike, it is a sin, except when a woman, who is kept under supervision, commits adultery. *o91. When a married woman commits adultery, her hair shall be shaved, she shall have to lie on a low couch, receive bad food and bad clothing, and the removal of the sweepings shall be assigned to her as her occupation. * 92. One who wastes the entire property of her husband under the pretence that it is (her own) Stridhana, or who procures abortion, or who makes an 89. The term sambandha, literally ‘connexion,’ has been rendered by ‘a quarrel.’ It can hardly be referred to friendly connexion (with another man or woman) in this place. The prohibition of lawsuits between wife and husband may be compared to the analogous prohibition, in the case of husband and wife, of suretyship, division of property, contracting of debts, and giving evidence. gi. Mitramisra, in the Viramitrodaya, p. 520, quotes this text as proving that an adulteress even has a claim to maintenance. He interprets it as follows. When a woman has committed adultery through amorous desire, she shall be shaved and compelled to lie on a low couch, bad food and a bad dwelling shall be given to her for her maintenance; and the removal of rubbish shall be assigned to her as her occupation. YAg#avalkya I, 70. g2. As for the constituents of Stridhana, or separate property of & woman, see XIII, 8. 184 NARADA. XII, 93. attempt on her husband's life, he shall banish from the town. * 93. One who always shows malice to him, or who ‘makes unkind speeches, or eats before her husband, he shall quickly expel from his house.
2184 NARADA. XII, 93. attempt on her husband's life, he shall banish from the town. * 93. One who always shows malice to him, or who ‘makes unkind speeches, or eats before her husband, he shall quickly expel from his house. * 94. Let not a husband show love to a barren woman, or to one who gives birth to female children only, or whose conduct is blamable, or who constantly contradicts him; if he does (have conjugal intercourse with her), he becomes liable to censure (himself). *g5. If a man leaves a wife who is obedient, pleasant-spoken, skilful, virtuous, and the mother of (male) issue, the king shall make him mindful of his duty by (inflicting) severe punishment (on him). 96. When a faultless maiden has been married to a man who has a blemish unknown (before his marriage), and does not repair to another man (after discovering it), she shall be enjoined to do so by her relations. If she has no relations living, she shall go (to live with another man) of her own accord, 97. When her husband is lost or dead, when he 93. ‘He shall expel from his house.’ This, according to an interpretation mentioned by Gagannatha, means that he shall banish her from the principal habitation, assigning to her a separate dwelling within his close.. See Colebrooke’s Digest, IV, 1, 63. This interpretation is hardly correct, though it is interesting as it shows the tendency of the commentators to explain away those laws under which married women were deprived of their claim to maintenance. Manu IX, 80, 81; Yag#avalkya I, 73, &c. 96. This rule shows that a marriage is dissoluble on the discovery of a blemish, as well as a betrothal. See XII, 3. 97. ‘Lost,’ i.e. gone no one knows whither. This text, or an identical text of Pardsara, has been frequently appealed to by the XII, ror. DIVORCE AND SEPARATION. 185 has become a religious ascetic, when he is impotent, and when he has been expelled from caste: these are the five cases of legal necessity, in which a woman may be justified in taking another husband. 98. Eight years shall a Brahman woman wait for the return of her absent husband; or four years, if she has no issue; after that time, she may betake herself to another man. 99. A Kshatriya woman shall wait six years; or three years, if she has no issue; a Vaisya woman shall wait four (years), if she has issue; any other Vaisya woman (i.e. one who has no issue), two years. 100. No such (definite) period is prescribed for a Sddra woman, whose husband is gone on a journey. Twice the above period is ordained, when the (absent) husband is alive and tidings are received of him. 1o1, The above series of rules has been laid down by the Creator of the world for those cases where a man has disappeared. No offence is imputed to a woman if she goes to live with another man after (the fixed period has elapsed). modern advocates of the remarriage of widows in India. Vasishtha XVII, 74. 98, 99. Vasish/ha XVII, 75-80; Manu IX, 76, 77; Gautama XVIII, 15-17.
3No offence is imputed to a woman if she goes to live with another man after (the fixed period has elapsed). modern advocates of the remarriage of widows in India. Vasishtha XVII, 74. 98, 99. Vasish/ha XVII, 75-80; Manu IX, 76, 77; Gautama XVIII, 15-17. 100, 101. The Nepalese MS. has three paragraphs instead of these two, as follows:—‘ roo. No such period is ordained for a Sidra woman, nor is justice violated (in her case). The utmost limit for her is a year, especially if she has no issue. ror. This term has been ordained for the wives of absent husbands who are dead. Twice the same term is ordained, when (the absent husband) is alive and tidings are received of him. 101 a. The (other) term has been ordained for those who have issue (?). Afterwards, no offence is imputed to a woman who goes to live with another man.’ 186 NARADA, XII, ro2. 102. This body of laws is applicable to the offspring of unions in the direct order of the castes; the offspring of a marriage union in the inverse order of the castes is said to be (produced by) a confusion of castes. 103. There are Anantara, EkAntara, and Dvyantara sons both in the direct and inverse order of the castes. 104. (Of this description are) the Ugra, PArasava, and Nish4da, (who are begotten) in the direct order, as well as the Ambash¢ha, MAgadha, and Kshattzz, who spring from a Kshatriya woman. 105. One of these (latter castes) is begotten in the direct order, of the two (others) it must be known that they are (begotten) in an inverse order. The Kshattyz and the rest are begotten in an 1oz. ‘In the direct order of the castes,’ i.e. where a man of higher marries a woman of lower caste. ‘In the inverse order of the castes,’ i.e. where a woman of higher marries a man of lower caste. 103-113. Manu X, 6-41; Gautama IV, 16-28; Vasishéha XVIII; Baudhayana I, 16, 6-12, 17 passim; Vishzu XVI, 1-7; Yagfavalkya I, 91-95. 103. An Anantara is the son of a father whose caste is only one degree higher or lower than the caste of the mother. An Ekantara is the son of a father whose caste is two degrees higher or lower than the caste of the mother. A Dvyantara is the son of a father whose caste is three degrees higher or lower than the caste of the mother, The Nepalese MS., throughout superior to the Indian MSS., reads as follows :—‘ 103. An Ugra, Parasava, and NishAda are (begotten) in the direct order, and are declared to be the sons of SQdra women with husbands of the (three) higher castes. 104. Of a Brahman woman are born a XAndala, a.Sfta, and a Vaidehaka ; they are declared to spring in an inverse order, from their union with husbands of different caste. 105. An Ambash/4a, Magadha, and Kshattr? are the sons of a Kshatriya woman. Of these, one is born in the direct, and two are born in the inverse order. 106a. Of a Vaisya woman, are born an Ambashéka, Yavana, and Ayogava, XI, 108, MIXED CASTES. 187 inverse order, the (three) mentioned first in the direct order.
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‘He shall advise the woman’ means, according to Gagannftha, ‘he shall teach her the general illegality of receiving the caresses of other men, and the particular legality of an appointment to raise up offspring.’ See Colebrooke’s (Gagannatha’s) Digest, IV, 4, 147. 87. ‘His daughter-in-law; ’ a brother’s wife is considered as similar to a daughter-in-law, according to Gagannatha. See loc. cit. The ‘ceremony for the birth of a male child’ (Pumsavana), which has the procreation of a son for its object, is usually performed at the time when the mother perceives the first signs of a living conception. It has to be observed that the reading of this paragraph is uncertain, and its rendering conjectural. The Nepalese MS. agrees with Gagann4tha. XII, 92. LEVIRATE; DIVORCE. 183 * 88. Should the man or woman behave otherwise, impelled by amorous desire, they shall be punished severely by the king. Otherwise justice would be violated. *89. Husband and wife must not lodge a plaint against one another with their relations, or the king, when a quarrel has arisen through passion, which has its root in jealousy or scorn. 90. When husband and wife leave one another, from mutual dislike, it is a sin, except when a woman, who is kept under supervision, commits adultery. *o91. When a married woman commits adultery, her hair shall be shaved, she shall have to lie on a low couch, receive bad food and bad clothing, and the removal of the sweepings shall be assigned to her as her occupation. * 92. One who wastes the entire property of her husband under the pretence that it is (her own) Stridhana, or who procures abortion, or who makes an 89. The term sambandha, literally ‘connexion,’ has been rendered by ‘a quarrel.’ It can hardly be referred to friendly connexion (with another man or woman) in this place. The prohibition of lawsuits between wife and husband may be compared to the analogous prohibition, in the case of husband and wife, of suretyship, division of property, contracting of debts, and giving evidence. gi. Mitramisra, in the Viramitrodaya, p. 520, quotes this text as proving that an adulteress even has a claim to maintenance. He interprets it as follows. When a woman has committed adultery through amorous desire, she shall be shaved and compelled to lie on a low couch, bad food and a bad dwelling shall be given to her for her maintenance; and the removal of rubbish shall be assigned to her as her occupation. YAg#avalkya I, 70. g2. As for the constituents of Stridhana, or separate property of & woman, see XIII, 8. 184 NARADA. XII, 93. attempt on her husband's life, he shall banish from the town. * 93. One who always shows malice to him, or who ‘makes unkind speeches, or eats before her husband, he shall quickly expel from his house.
2184 NARADA. XII, 93. attempt on her husband's life, he shall banish from the town. * 93. One who always shows malice to him, or who ‘makes unkind speeches, or eats before her husband, he shall quickly expel from his house. * 94. Let not a husband show love to a barren woman, or to one who gives birth to female children only, or whose conduct is blamable, or who constantly contradicts him; if he does (have conjugal intercourse with her), he becomes liable to censure (himself). *g5. If a man leaves a wife who is obedient, pleasant-spoken, skilful, virtuous, and the mother of (male) issue, the king shall make him mindful of his duty by (inflicting) severe punishment (on him). 96. When a faultless maiden has been married to a man who has a blemish unknown (before his marriage), and does not repair to another man (after discovering it), she shall be enjoined to do so by her relations. If she has no relations living, she shall go (to live with another man) of her own accord, 97. When her husband is lost or dead, when he 93. ‘He shall expel from his house.’ This, according to an interpretation mentioned by Gagannatha, means that he shall banish her from the principal habitation, assigning to her a separate dwelling within his close.. See Colebrooke’s Digest, IV, 1, 63. This interpretation is hardly correct, though it is interesting as it shows the tendency of the commentators to explain away those laws under which married women were deprived of their claim to maintenance. Manu IX, 80, 81; Yag#avalkya I, 73, &c. 96. This rule shows that a marriage is dissoluble on the discovery of a blemish, as well as a betrothal. See XII, 3. 97. ‘Lost,’ i.e. gone no one knows whither. This text, or an identical text of Pardsara, has been frequently appealed to by the XII, ror. DIVORCE AND SEPARATION. 185 has become a religious ascetic, when he is impotent, and when he has been expelled from caste: these are the five cases of legal necessity, in which a woman may be justified in taking another husband. 98. Eight years shall a Brahman woman wait for the return of her absent husband; or four years, if she has no issue; after that time, she may betake herself to another man. 99. A Kshatriya woman shall wait six years; or three years, if she has no issue; a Vaisya woman shall wait four (years), if she has issue; any other Vaisya woman (i.e. one who has no issue), two years. 100. No such (definite) period is prescribed for a Sddra woman, whose husband is gone on a journey. Twice the above period is ordained, when the (absent) husband is alive and tidings are received of him. 1o1, The above series of rules has been laid down by the Creator of the world for those cases where a man has disappeared. No offence is imputed to a woman if she goes to live with another man after (the fixed period has elapsed). modern advocates of the remarriage of widows in India. Vasishtha XVII, 74. 98, 99. Vasish/ha XVII, 75-80; Manu IX, 76, 77; Gautama XVIII, 15-17.
3No offence is imputed to a woman if she goes to live with another man after (the fixed period has elapsed). modern advocates of the remarriage of widows in India. Vasishtha XVII, 74. 98, 99. Vasish/ha XVII, 75-80; Manu IX, 76, 77; Gautama XVIII, 15-17. 100, 101. The Nepalese MS. has three paragraphs instead of these two, as follows:—‘ roo. No such period is ordained for a Sidra woman, nor is justice violated (in her case). The utmost limit for her is a year, especially if she has no issue. ror. This term has been ordained for the wives of absent husbands who are dead. Twice the same term is ordained, when (the absent husband) is alive and tidings are received of him. 101 a. The (other) term has been ordained for those who have issue (?). Afterwards, no offence is imputed to a woman who goes to live with another man.’ 186 NARADA, XII, ro2. 102. This body of laws is applicable to the offspring of unions in the direct order of the castes; the offspring of a marriage union in the inverse order of the castes is said to be (produced by) a confusion of castes. 103. There are Anantara, EkAntara, and Dvyantara sons both in the direct and inverse order of the castes. 104. (Of this description are) the Ugra, PArasava, and Nish4da, (who are begotten) in the direct order, as well as the Ambash¢ha, MAgadha, and Kshattzz, who spring from a Kshatriya woman. 105. One of these (latter castes) is begotten in the direct order, of the two (others) it must be known that they are (begotten) in an inverse order. The Kshattyz and the rest are begotten in an 1oz. ‘In the direct order of the castes,’ i.e. where a man of higher marries a woman of lower caste. ‘In the inverse order of the castes,’ i.e. where a woman of higher marries a man of lower caste. 103-113. Manu X, 6-41; Gautama IV, 16-28; Vasishéha XVIII; Baudhayana I, 16, 6-12, 17 passim; Vishzu XVI, 1-7; Yagfavalkya I, 91-95. 103. An Anantara is the son of a father whose caste is only one degree higher or lower than the caste of the mother. An Ekantara is the son of a father whose caste is two degrees higher or lower than the caste of the mother. A Dvyantara is the son of a father whose caste is three degrees higher or lower than the caste of the mother, The Nepalese MS., throughout superior to the Indian MSS., reads as follows :—‘ 103. An Ugra, Parasava, and NishAda are (begotten) in the direct order, and are declared to be the sons of SQdra women with husbands of the (three) higher castes. 104. Of a Brahman woman are born a XAndala, a.Sfta, and a Vaidehaka ; they are declared to spring in an inverse order, from their union with husbands of different caste. 105. An Ambash/4a, Magadha, and Kshattr? are the sons of a Kshatriya woman. Of these, one is born in the direct, and two are born in the inverse order. 106a. Of a Vaisya woman, are born an Ambashéka, Yavana, and Ayogava, XI, 108, MIXED CASTES. 187 inverse order, the (three) mentioned first in the direct order.
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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