পাতা:ব্যবস্থা-দর্পণঃ প্রথম খণ্ড.djvu/১৫৯

vyAvAstBA-DARPANA. 密锣°下 “Let the brothers snow maintenance to his (deceased's) women for life, provided thesè preserve unsullied the bed of their lord; but if they behave otherwise, the brethren may resume that allowance.” Na rada. See the section treating of exclusion from inheritance. - (e) The expressions “monthly” and “six monthly" are intended to prohibit the performance of the Pârvana Sráddha : and by the term “so forth” is meant the first Sráddha and the other Srāddhas made within the year. Sri Krishna's comment on Dasyabhāga. If the wife be half the body of her husband, may she not exclusively take his wealth, although sons, or other male descendants be living 7 No ; for, the scripture says: “It is a person's own soul which is born to him (or her) as a son.” Manu says: “The husband, after conception by his wife, becomes himself an embryo, and is born a second time here below ; for which reason the wife is called jáys, since by her he is horn (jáyate) again.” Ch. IX. V. 8. So also say Sankha & Likhita “Let a priest take the hand of a woman equal in class; the bodies of his ancestors are born again of her. Let him figuratively address his own soul in the person of his son : Sprüng from the several limbs, (especially) from the breast, thou my soul art called son : mayest thou live for a hundred years For the benefits conferred on parents, thou, my soul, art called son ; because thou deliverest (trayashe) from the hell called put, therefore thou art named (put-tra) son.” And it appears from these, that a son or other descendant is consubstantial with the father and other ancestor. (See Coleb Dig.) Vol. III. p. 459. Further, Manu and Vishnu say : “Since a son delivers' (trayate) his father from the hell called put, therefore he is named put-tra by the self-existent himself.” (Manu 9, 188; Vishnu 15, 48). So says also Hárita - “Certain hells are named put and chhinnatantu, a son is therefore called put-tra, because he delivers his father from those regions of horror.” In like manner Sankha and Likhita declare : “A father is exonerated in his life-time from the debt to his own ancestor", upon seeing the countenance of a living son: he becomes entitled to heaven by the birth of his son, and evolves on him his own debt. The sacrificial hearth, the three vedas, and sacrifices rewarfod with ample gratuities, have not the sixteenth part of the efficacy of the birth of an eldest son.” Thus also Manu, Sankha, zikhitä, Vishnu, Vashishta and ngrua : « ، By a son, a man conquers worlds ; by a ~. son’s son, he enjoys immortality; and, afterwards, by the son of a grandson, he reaches the solar, abode.” (Manu 9. 137) vashishta 17. 5. Vishnu. 15. 45). Ja'gnyavalkya likewise says : “The eontinuance of race and attainment of heaven 'aepend on a son, grandson, ஆம் great grandson (1. 78)”. Vide Coleb. Da . bhá Ch. XI. Sect. 1, para. 31. Thus since the sons and other male descendants produce great spiritual behefit. to their father or ancestor from the moment of their birth, and they present the oblation-cake at the parva to their deceased father, the proprietory right of sons and the rest is ordained, as already inferrible from reasoning; because the property devolving upon sons and the rest benefits the deceased; and since there can be no other purpose of speaking of the various benefits derived from sons and the rest, while treating of inheritance, it appears to be a doctrine to which Manu assents, that the right of succession is grounded solely on the benefits conferred. It therefore clearly appears that the estate of the deceased should go first to the son, grandson, and great grandson, and on failure of the son and the rest, the sūccession devolves on the widow ; and this is reasonable. See Coleb. Da. bha. Ch. XI. Sect. 1. paras. 32, 33, 31.