This historic book may have numerous typos and missing text.
Purchasers can download a free scanned copy of the original book
(without typos) from the publisher. Not indexed. Not illustrated.
1879 Excerpt: ... each preceding one, the next succeeding one,
--take the estato of a person who departed for heaven, i. c, is
deceased, and is sonless, i. e. destitute of the twelve kinds of
sons previously described; this rule is to be understood to apply
to all, i. e., the mixed classes whether they are sprung from a
high-caste father and a low-caste mother, or from a low-caste
father and a highcaste mother, --as well as to the (four principal)
classes, such as the Brdhmana. 2. First of all the patni or the
lawfully wedded wife takes the estate. The term patni itself
signifies a woman espoused in the prescribed form of marriage,
agreeably to the Aphorism of Panini, --" The term pati (husband) is
changed into paint (meaning the correlative) implying relation
through a sacrifice." The singular number (in the term patnt in
Yogisvara's text, 1) implies the class; hence if a person leaves
more wives than one, then all of them, --first those of the same
class (with the husband) and after them those of a different class,
--shall take the husband's property dividing the same amongst
themselves. From the use of the term patni (in Yajnavalkya's text,
1) it appears that a wife espoused in the dsura or the like
(disapproved) form of marriage has no right to take the property
when there is another wife espoused in a lawful form of marriage.
To this effect is the following passage of law, --" A woman,
however, who is purchased by giving price, is not to be considered
as a patni; for neither in a sacrifice in honor of the gods, nor in
one in honor of the departed ancestors she (can be the companion of
her husband, -. -., the purchaser, when performing such a
sacrifice): the poets (prophets or sages) look upon her as a female
slave."--In this text h...
|Country of origin:
||246 x 189 x 6mm (L x W x T)
||Paperback - Trade
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