01 सवर्णाऽपूर्वशास्त्रविहितायां यथर्तु गच्छतः ...{Loading}...

सवर्णा-ऽपूर्व+++(=अनन्यव्यूढा)+++-शास्त्रविहितायां यथर्तु गच्छतः पुत्रास्तेषां कर्मभिः संबन्धः १

02 दायेनाव्यतिक्रमश्चोभयोः ...{Loading}...

दायेनाव्यतिक्रमश् चोभयोः +++(मातापित्रोः)+++ २

03 पूर्ववत्यामसंस्कृतायां वर्णान्तरे च ...{Loading}...

पूर्ववत्याम्, असंस्कृतायां, वर्णान्तरे च मैथुने दोषः ३

04 तत्रापि दोषवान्पुत्र एव ...{Loading}...

तत्रापि दोषवान्पुत्र एव ४

05 उत्पादयितुः पुत्र इति ...{Loading}...

उत्पादयितुः पुत्र इति हि ब्राह्मणम् ५

06 अथाप्युदाहरन्ति इदानीमेवाहञ् जनक ...{Loading}...

अथाप्युदाहरन्ति ।
इदानीमेवाहं जनक स्त्रीणामीर्ष्यामि नो पुरा ।
यदा यमस्य सादने जनयितुः पुत्रमब्रुवन् ६-१

रेतोधाः पुत्रं नयति परेत्य यमसादने ।
तस्माद्भार्यां रक्षन्ति बिभ्यन्तः पररेतसः ६-२

अप्रमत्ता रक्षथ तन्तुमेतं
मा वः क्षेत्रे परबीजानि वाप्सुः ।
जनयितुः पुत्रो भवति सांपराये
मोघं वेत्ता कुरुते तन्तुमेतम् ६ इति।

07 दृष्टो धर्मव्यतिक्रमस् साहसम् ...{Loading}...

दृष्टो धर्मव्यतिक्रमः साहसं च पूर्वेषाम् ७

08 तेषान् तेजोविशेषेण प्रत्यवायो ...{Loading}...

तेषां तेजोविशेषेण प्रत्यवायो न विद्यते ८

09 तदन्वीक्ष्य प्रयुञ्जानः सीदत्यवरः ...{Loading}...

तदन्वीक्ष्य प्रयुञ्जानः सीदत्यवरः ९

10 दानङ् क्रयधर्मश्चापत्यस्य न ...{Loading}...

दानं क्रयधर्मश्चापत्यस्य न विद्यते १०

12 विवाहे दुहितृमते दानङ् ...{Loading}...

विवाहे दुहितृमते दानं काम्यं धर्मार्थं श्रूयते तस्माद्दुहितृमतेऽधिरथं शतं देयं तन्मिथुया कुर्यादिति ११-१

तस्यां क्रयशब्दः संस्तुतिमात्रम् । धर्माद्धि संबन्धः ११-२

12 एकधनेन ज्येष्ठं तोषयित्वा ...{Loading}...

एकधनेन ज्येष्ठं तोषयित्वा १२

    1. ‘Śāstravihitā (translated by “who has been married to him legally”) means either “married according to the rites prescribed in the Śāstras,” or “possessed of the qualities (which have been described) by (the rule of) the Śāstras, He shall not give his daughter to a man of the same Gotra,” and in similar (passages).‘Haradatta. See also Colebrooke, Digest, Book V, Text cxcix.
  1. Another (commentator) says, ‘Neither of the parents shall pass them over at (the distribution of) the heritage. Both (parents) must leave their property to them.’–Haradatta. The text of the Sūtra admits of either explanation. ↩︎

  2. पा०सू० ५. ३. १४. ↩︎ ↩︎

  3. म०स्मृ० ३. १७४. ↩︎ ↩︎ ↩︎ ↩︎

  4. गौ०ध० ४ १६-१७ ↩︎ ↩︎

  5. व० ध० १३, ६. मुद्रित व.ध. कोशेषु पाठभेदो दृश्यते । ↩︎ ↩︎

  6. See also Manu IX, 32 seq., where the same difference of opinion occurs. ↩︎

  7. According to Haradatta this Gāthā gives the sentiments of a husband who neglected to watch his wives, and who had heard from those learned in the law that the sons or his unfaithful wives would in the next world belong to their natural fathers, and that be would not derive any spiritual benefit from their oblations. He adds that this verse does not refer to or prevent the appointment of a eunuch’s wife or of a childless widow to a relation. He also quotes a passage from the Śrauta-sūtra 1, 9, 7, in which the dvipitā, ’the son of two fathers,’ is mentioned. But Haradatta’s view cannot be reconciled with the statements made below, II, 10, 27, 2-7, p. 132 where the Niyoga, is plainly forbidden. Baudhāyana, who (II, 2, 3, 34) quotes the same Gāthā, reads in the first line the vocative ‘janaka’ instead of the nominative ‘janakaḥ,’ and in the fifth line ‘pare bījāni’ instead of ‘parabījāni.’ The commentator Govindasvāmin adds that the verses are addressed by the Ṛṣi Aupajaṅghani to king Janaka of Videha. The translation of the first line must therefore run thus: ‘O Janaka, now I am jealous of my wives, (though I was) not so formerly,’ &c. Baudhāyana’s readings are probably the older ones, and Govindasvāmin’s explanation the right one. See also Colebrooke, Digest, Book V, Text ccli. ↩︎

  8. ‘जनक’ इति सम्बुध्यन्ततया पठित बौ. ध. २. २. ३४-३६ ↩︎ ↩︎ ↩︎

  9. म० स्मृ० २. २३८ ↩︎

  10. नार० स्मृ० १३. ४३. ↩︎

  11. महाभारते द्रष्टव्यम् । ↩︎ ↩︎ ↩︎

  12. म० स्मृ० ९. २३. महाभा० व० १३२. च द्रष्टव्यम् । अरुन्धत्या एवाक्षमालेति नामान्तरम् । ↩︎

  13. ता० ब्रा० ८, २. १०. द्रष्टव्यम् । ↩︎

  14. कथेयं महाभा० वन० ११६ अ. द्रष्टव्या । ↩︎

  15. ‘छान्दोग्ये श्रूयते’ इत्यधिक ख. च. पु. ↩︎ ↩︎

  16. Haradatta thinks that, as most other Smṛtis enumerate the adopted son, and ’the son bought’ in their lists of substitutes for lawful sons of the body, Āpastamba’s rule can refer only to the gift or sale of an eldest son, or to the gift or sale of a child effected by a woman. Though it is possible that he may be right in his interpretation, it remains a remarkable fact that Āpastamba does not mention the ’twelve kinds of sons,’ which are known to other Smṛtis. ↩︎

  17. This Sūtra seems to be directed against Vasiṣṭha I, 36. ↩︎