V YAVASTHA.^-IDARIPANA 夏05 (a) “Maternal uncles”—that is, the maternal uncles of her husband. Sanskrisms a Tank A’Laka Ra. See W. Da Kra. Sang- p. 6. (i) Kavya signifies whatever is presented to the manes, or for the benefit, of the deceased ; Porta means food, drink, &c. SRik Risiina's comment on Dáyabhāga. (w) The term “old” implies also learned men, for both the words briddha and buddha in the TXictionary of AMARA are exhibited among the synonyma of “ learned.” (e) “The females of the family”—that is, the widows of her husband's son and the rest.* The daughters of her husband's sisters, if destitute of protectors, are included under the terms “unprotected persons,” otherwise they are to be supported by their lords. P. 460. . All this however should, if possible, be done at the charge of her husband's cstate ; otherwise t if the funds be inadequate) it must be in words only. It is not necessary that she should destive herseií of the means of subsistence to support the uncles and other relatives of her husband ; nor should shefor that purpose, do what is unauthorised by the law. But her husband’s father and mother, being old, must be unaintained, even though the utmost distress ensue ; for Manu declared that a mother and father, in their old age, a virtuous wife, and an infant son, must be maintained even by the commission of a hundred offences; by this text of Manu the widow's husband being authorised even to use irregular means for the support of his mother and the rest, it is incumbent on the widow to support his parents. Coleb. Dig. vol. III. p. 46o. phrase “honor the paternal uncles of her husband and the rest, at( kavya) the rites sacred to the progenitors, and at (parta) the rites sacred to the gods.” Others deduce from the expression “honor with kanya, and púrta' that pious offerings are alone directed ; hence occasional presents of food and apparel and the like are suggested, not a settled unaintenance : and this is reasonable : (for) sages have not (by anticipation.) composed books in conformity with the present practice. Coleb. Dig. Vol. III. p. 463,461.
- On this some remark, the practice of this country goes farther; but, however intelligent he may be, a man cannot contemplate every possible case. Some 13rdhmanas spring from a dignified race ; those who give daughters in marriage to them are exalted with their own lineage; if they do not dispose of their daughters to such persons, reverence is withdrawn ; these Brähnanas accept damsels in marriage fronn many families, but neither maintain those wives nor their offspring. Such being the notorious practice, if her (the widow’s) husband have died after giving a daughter in marriage to a man sprung from a noble family, and that daughter, though virtuous, be mot supported by her own husband, (for, according to general practice, he is only bound to support his wife, if his father-in-law, with the generosity of his ancestors, allot food and apparel to that wife, and, means permitting, give land or the ii ke for h4* r future maintenance ;) that daughter must, if possible, be supported by her mother: close, how shall she subsist like an unprotected person, although she have a protector 2 This very practice is also proper in respect of the daughter of her father-in-law ; for the dignity of her husband was raised by such, act of her father-in-law (bestowing his daughter on a man of noble birth). The grand-daughter in the female line must, if possible, be likewise maintained ; for she also is such as is a daughter : and persons of noble birth must give their female children in marriage to men born of noble families. This
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