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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1are 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. 106. Sacraments, beginning with the boiling of gruel, three times seven in number (shall be performed) by them. The son (of a Brahman) with a Brahman woman is equal in caste (to his father). The son (of a Brahman) with a Kshatriya woman is an Anantara. 107. An Ambash¢ka and an Ugra are begotten in the same way by Kshatriya men and on Vaisya women respectively. An Ambashéfa is an Ekantara, the son of a Brahman with a Vaisya woman. 108. In the same way, a son called Nishdda Of these, one is born in the inverse, and two are born in the direct order. 106 b. A Sfita and the other Pratilomas (men born in the inverse order), who are begotten contrary to order, are declared to partake of the series of three times seven sacraments, beginning with the Paka ceremony (cooking food). 106. The son,’ &c. 106. The meaning of the first half of this paragraph is somewhat obscure. The term tri sapta, ‘three times seven,’ has been connected with samsk4r4s, ‘sacraments. The sacraments are peculiar to those mixed castes, which are procreated in the direct order of castes. See Manu X, 41. The ‘boiling of gruel’ (Aarupaka) being mentioned as the first sacrament, it appears that the sacraments here referred to are identical with the yag#as, ‘sacrifices,’ of which there are twenty-one according to the usual theory. See Gautama XVIII, 18-20, and Professor Weber’s paper on Vedic Sacrificial Rites, Indische Studien, X, p. 320. It is also possible to connect the clause ‘ three times seven’ with ‘them.’ The number of twenty-one mixed castes procreated in a direct order is received by adding the fifteen castes springing from a further mixture between the mixed castes (Manu X, 31) to the six principal mixed castes procreated in a direct order. For vai mata’, as I have conjectured, the MSS. read kosh/hatah, which might be rendered ‘(The twenty-one sacraments, beginning with the boiling of gruel, have to be performed by them) out of a pot.’ However, the correctness of this reading is liable to considerable doubt. The Nepalese MS, reads, te samskardska pakAdy4s tesh4m trik saptako ganak. This is perhaps the original reading. See the preceding note. 188 NARADA. XI, 109. springs from the union of a Kshatriya with a Sddra woman. <A Sidra woman obtains from a Brahman a son (called) Parasava, who is superior (to the Nishada). 109. Thus have the sons born in the direct order of castes been declared. The two sons called Sita, and Magadha as well as the Ayogava, 110, And the Kshattvz and Vaidehaka are begotten in the inverse order of castes. The Sita is declared to be an Anantara, begotten by a Kshatriya on a Brahman woman.
2Thus have the sons born in the direct order of castes been declared. The two sons called Sita, and Magadha as well as the Ayogava, 110, And the Kshattvz and Vaidehaka are begotten in the inverse order of castes. The Sita is declared to be an Anantara, begotten by a Kshatriya on a Brahman woman. 111. Similarly, the MAgadha and Ayogava are the sons of Vaisya and Sfdra fathers (and of a Brahman mother). A Brahman woman obtains of a Vaisya father an Ekantara son, the Vaidehaka. 112. A Kshatriya woman (obtains of a Sddra) an Ek4ntara son, called Kshattvz. A Dvyantara son in the inverse order, the most abject of men, because he is the fruit of sinful intercourse, . 113. Kandala by name, is born of a Sdidra, when a Brahman woman forgets herself (with him). Therefore must the king take special care to prevent women from sinful intercourse with men of different caste. THIRTEENTH TITLE OF LAW. Tue Law or INHERITANCE. *1, Where a partition of the paternal property 113. The Nepalese MS. inserts the following before the clause beginning with the word ‘ Therefore :’-—‘ Because confusion of the castes springs up, where the king keeps no watch over them.’ XIII, 1. The term ‘sons’ includes by implication grandsons and XIII, 4. MIXED CASTES; INHERITANCE. 189 is instituted by the sons, it is called by the learned, Partition of Property, a title of law. * 2. The father being dead, the sons shall divide the estate as they ought; (and so shall) daughters (divide the property) of their mother (when she dies); or, failing daughters, their issue. * 3. (The distribution of the property shall take place) when the mother has ceased to menstruate and the sisters are married, or when the father’s sexual desire is extinguished and he has ceased to care for worldly interests. *4. Or leta father distribute his property among his sons himself, when he is stricken in years, either allotting a larger share to the eldest son, or (distributing the property in any other way) following his own inclination. more remote descendants. The term ‘paternal’ includes property of the grandfather and more remote ancestors as well. Mandlik’s Mayfkha, p. 33 (IV, 3, 1, Borrodaile). Analogous remarks are found in most other Commentaries. 2. ‘Their issue’ (tadanvayas). According to the usual explanation, the male issue of the daughters is meant. However, there is nothing in the text to warrant an exclusion of the female issue of daughters. Manu IX, 104, 192; YAg#avalkya II, 117; Gautama XXVIII, 1; Baudhdyana II, 3, 8. 3. According to the May(ikha, the clause ‘ when the sisters are married’ has to be construed with both the preceding and following clauses, the marriage of the sisters being required to precede both a division in the father’s lifetime and a division in the mother’s lifetime. See Mayfkha, p. 33 (translation, p. 39). The Dayabhaga has a totally different reading of this text, which is censured in the Viramitrodaya. Gautama XXVIII, 1.
3See Mayfkha, p. 33 (translation, p. 39). The Dayabhaga has a totally different reading of this text, which is censured in the Viramitrodaya. Gautama XXVIII, 1. 4. The Dayabh4ga (II, 82, Colebrooke) states correctly that the unequal distribution referred to in the last clause of this text must be different from that sort of unequal distribution under which the eldest son is to receive a larger share than the rest. The Mitakshar4 school, on the other hand, recognises two different modes of 190 NARADA. XIII, g. *5. Or the senior brother shall maintain all (the junior brothers), like a father, if they wish it, or even the youngest brother, if able; the well-being of a family depends on the ability (of its head). *6, Property gained by valour, or belonging to a wife, and the gains of science, are three kinds of wealth not subject to partition; and so is a favour conferred by the father (exempt from partition). *7, When the mother has bestowed (a portion of) her property on any (of her sons) from affection, the rule is the same in that case also ; for the mother is equal to the father (as regards her competence to bestow gifts). *8. What (was given) before the (nuptial) fire, what (was given) during the bridal procession, the husband’s donation, and what was received from her brother, mother, or father, that is called the sixfold property of a woman (Stridhana). distribution only: one equal, and the other with the customary deductions in favour of the eldest son, middlemost son, &c., according to the order of seniority. The writers of this school, therefore, have endeavoured to refute the interpretation of the Dayabhéga. See Viramitrodaya, transl., p. 54.—Manu IX, 112 foll.; YAgfavalkya II, 114; Apastamba II, 6, 14; Gautama XXVIII, 2; Vishau XVII, 1; Baudhdyana II, 3, 9. 5. As the management of the property and government of the family, under this rule, may devolve on the youngest brother even, it follows that the middlemost brother may get it 4 fortiori. This is expressly stated in the Dayabh&ga (III, 1, 15, Colebrooke). Manu IX, 108. 6. ‘ What was received at the time of obtaining a wife is here called the “wealth of a wife;” meaning effects obtained on account of marriage.’ Dayabh4ga (VI, 1, 13, Colebrooke); Manu IX, 206; YAgfiavalkya II, 119. 8. It may be asked by whom the gifts presented before the nuptial fire and during the bridal procession, i.e. at two different stages of the marriage ceremony, must have been presented in XII, 12, INHERITANCE. 1gI *o9. Such property of a woman shall go to her offspring ; if she have no offspring, it is declared to go to her husband (if she was married to him) according to one of the four (praiseworthy) marriage forms, beginning with the Brahma form; (if she was married) according to one of the other forms, it shall go to her parents.
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.
1are 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. 106. Sacraments, beginning with the boiling of gruel, three times seven in number (shall be performed) by them. The son (of a Brahman) with a Brahman woman is equal in caste (to his father). The son (of a Brahman) with a Kshatriya woman is an Anantara. 107. An Ambash¢ka and an Ugra are begotten in the same way by Kshatriya men and on Vaisya women respectively. An Ambashéfa is an Ekantara, the son of a Brahman with a Vaisya woman. 108. In the same way, a son called Nishdda Of these, one is born in the inverse, and two are born in the direct order. 106 b. A Sfita and the other Pratilomas (men born in the inverse order), who are begotten contrary to order, are declared to partake of the series of three times seven sacraments, beginning with the Paka ceremony (cooking food). 106. The son,’ &c. 106. The meaning of the first half of this paragraph is somewhat obscure. The term tri sapta, ‘three times seven,’ has been connected with samsk4r4s, ‘sacraments. The sacraments are peculiar to those mixed castes, which are procreated in the direct order of castes. See Manu X, 41. The ‘boiling of gruel’ (Aarupaka) being mentioned as the first sacrament, it appears that the sacraments here referred to are identical with the yag#as, ‘sacrifices,’ of which there are twenty-one according to the usual theory. See Gautama XVIII, 18-20, and Professor Weber’s paper on Vedic Sacrificial Rites, Indische Studien, X, p. 320. It is also possible to connect the clause ‘ three times seven’ with ‘them.’ The number of twenty-one mixed castes procreated in a direct order is received by adding the fifteen castes springing from a further mixture between the mixed castes (Manu X, 31) to the six principal mixed castes procreated in a direct order. For vai mata’, as I have conjectured, the MSS. read kosh/hatah, which might be rendered ‘(The twenty-one sacraments, beginning with the boiling of gruel, have to be performed by them) out of a pot.’ However, the correctness of this reading is liable to considerable doubt. The Nepalese MS, reads, te samskardska pakAdy4s tesh4m trik saptako ganak. This is perhaps the original reading. See the preceding note. 188 NARADA. XI, 109. springs from the union of a Kshatriya with a Sddra woman. <A Sidra woman obtains from a Brahman a son (called) Parasava, who is superior (to the Nishada). 109. Thus have the sons born in the direct order of castes been declared. The two sons called Sita, and Magadha as well as the Ayogava, 110, And the Kshattvz and Vaidehaka are begotten in the inverse order of castes. The Sita is declared to be an Anantara, begotten by a Kshatriya on a Brahman woman.
2Thus have the sons born in the direct order of castes been declared. The two sons called Sita, and Magadha as well as the Ayogava, 110, And the Kshattvz and Vaidehaka are begotten in the inverse order of castes. The Sita is declared to be an Anantara, begotten by a Kshatriya on a Brahman woman. 111. Similarly, the MAgadha and Ayogava are the sons of Vaisya and Sfdra fathers (and of a Brahman mother). A Brahman woman obtains of a Vaisya father an Ekantara son, the Vaidehaka. 112. A Kshatriya woman (obtains of a Sddra) an Ek4ntara son, called Kshattvz. A Dvyantara son in the inverse order, the most abject of men, because he is the fruit of sinful intercourse, . 113. Kandala by name, is born of a Sdidra, when a Brahman woman forgets herself (with him). Therefore must the king take special care to prevent women from sinful intercourse with men of different caste. THIRTEENTH TITLE OF LAW. Tue Law or INHERITANCE. *1, Where a partition of the paternal property 113. The Nepalese MS. inserts the following before the clause beginning with the word ‘ Therefore :’-—‘ Because confusion of the castes springs up, where the king keeps no watch over them.’ XIII, 1. The term ‘sons’ includes by implication grandsons and XIII, 4. MIXED CASTES; INHERITANCE. 189 is instituted by the sons, it is called by the learned, Partition of Property, a title of law. * 2. The father being dead, the sons shall divide the estate as they ought; (and so shall) daughters (divide the property) of their mother (when she dies); or, failing daughters, their issue. * 3. (The distribution of the property shall take place) when the mother has ceased to menstruate and the sisters are married, or when the father’s sexual desire is extinguished and he has ceased to care for worldly interests. *4. Or leta father distribute his property among his sons himself, when he is stricken in years, either allotting a larger share to the eldest son, or (distributing the property in any other way) following his own inclination. more remote descendants. The term ‘paternal’ includes property of the grandfather and more remote ancestors as well. Mandlik’s Mayfkha, p. 33 (IV, 3, 1, Borrodaile). Analogous remarks are found in most other Commentaries. 2. ‘Their issue’ (tadanvayas). According to the usual explanation, the male issue of the daughters is meant. However, there is nothing in the text to warrant an exclusion of the female issue of daughters. Manu IX, 104, 192; YAg#avalkya II, 117; Gautama XXVIII, 1; Baudhdyana II, 3, 8. 3. According to the May(ikha, the clause ‘ when the sisters are married’ has to be construed with both the preceding and following clauses, the marriage of the sisters being required to precede both a division in the father’s lifetime and a division in the mother’s lifetime. See Mayfkha, p. 33 (translation, p. 39). The Dayabhaga has a totally different reading of this text, which is censured in the Viramitrodaya. Gautama XXVIII, 1.
3See Mayfkha, p. 33 (translation, p. 39). The Dayabhaga has a totally different reading of this text, which is censured in the Viramitrodaya. Gautama XXVIII, 1. 4. The Dayabh4ga (II, 82, Colebrooke) states correctly that the unequal distribution referred to in the last clause of this text must be different from that sort of unequal distribution under which the eldest son is to receive a larger share than the rest. The Mitakshar4 school, on the other hand, recognises two different modes of 190 NARADA. XIII, g. *5. Or the senior brother shall maintain all (the junior brothers), like a father, if they wish it, or even the youngest brother, if able; the well-being of a family depends on the ability (of its head). *6, Property gained by valour, or belonging to a wife, and the gains of science, are three kinds of wealth not subject to partition; and so is a favour conferred by the father (exempt from partition). *7, When the mother has bestowed (a portion of) her property on any (of her sons) from affection, the rule is the same in that case also ; for the mother is equal to the father (as regards her competence to bestow gifts). *8. What (was given) before the (nuptial) fire, what (was given) during the bridal procession, the husband’s donation, and what was received from her brother, mother, or father, that is called the sixfold property of a woman (Stridhana). distribution only: one equal, and the other with the customary deductions in favour of the eldest son, middlemost son, &c., according to the order of seniority. The writers of this school, therefore, have endeavoured to refute the interpretation of the Dayabhéga. See Viramitrodaya, transl., p. 54.—Manu IX, 112 foll.; YAgfavalkya II, 114; Apastamba II, 6, 14; Gautama XXVIII, 2; Vishau XVII, 1; Baudhdyana II, 3, 9. 5. As the management of the property and government of the family, under this rule, may devolve on the youngest brother even, it follows that the middlemost brother may get it 4 fortiori. This is expressly stated in the Dayabh&ga (III, 1, 15, Colebrooke). Manu IX, 108. 6. ‘ What was received at the time of obtaining a wife is here called the “wealth of a wife;” meaning effects obtained on account of marriage.’ Dayabh4ga (VI, 1, 13, Colebrooke); Manu IX, 206; YAgfiavalkya II, 119. 8. It may be asked by whom the gifts presented before the nuptial fire and during the bridal procession, i.e. at two different stages of the marriage ceremony, must have been presented in XII, 12, INHERITANCE. 1gI *o9. Such property of a woman shall go to her offspring ; if she have no offspring, it is declared to go to her husband (if she was married to him) according to one of the four (praiseworthy) marriage forms, beginning with the Brahma form; (if she was married) according to one of the other forms, it shall go to her parents.
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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