vyAvASTHA-DARPANA 710 peasons between whom MATRIMONY Is PROHIBITED. 399. “The marriage with a girl of a different caste is prohibited in the present ( kali) age*. : - «Մ adetaling sea voyages (to circumnavigate the ocean;) the carrying of a humandalu (by a householder;) the marriage of twice-born men with damsels unequal in class:” (premising these and other practices, the Vrikat Máradiya Purána adds: “the wise have declared that these practices must be avoided in the kali age.” A'ditya Purána too: “The filiation of any but diff/a8, and ourasa sons is not admitted: the marriage of twice-born men with damsels not of the same lass;', s premising these and other parts of lay, proceeds,) “these parts (of ancient law) were abrogated by wise legislators, as the cases arose at the beginning of the kač age, with an intent of securing mankind from evil”.” The marriage of a Shádra with a woman of another easte has been prohibited by Manu himself, who says :س ، For a Shitdra is ordained a wife of his own class, and no other ; all produced by her shall have equal shares, though she have a hundred sons.” ch. 9... v. 157. 400 It is prohibited to contract marriage with a person who is a father's sapinda (a ), for of the same gotra,t or of equal pravarass with him, or who is one of the supiudas or saintinodaikas" of the maternal grandfather. I, IIe who inadvertently marries a girl sprung from the same original stock (gotra ) with himself, must support her as a mothor. Boudhāyāna, Coleb. Dig, vol. III, p. 329. II A hrážyana who marries a damsel of his own gotrat and pravarast, ceases to be a ↔ briinana, and the son born of that wedlock is a chondāla.-Udráhatatica. III. She who is not lescended from his paternal or maternal ancestors within the sixth degree (Sapinho) and who is not (known by her family name to be) of the same primitive stock to "ra) with his father (or mother, ) is eligible by a twice-born inan for nuptials and holy union. Minu and Sá/á/apa. See Manit, ch. 3. v. 5.
- Sue Str. H. I. vol. I, pp. 88, 89. See Colel), Dig. vol. III. pp. 141, 142, and 272. Seo also the chapter treating of the different castes. 略 *
t A Sapinda is a relation within the sixth degree from one's self not inclusive, as defined in tho following text: “The fourth person and the (two) rest share from or the remains of the oblation wij : 1 of with koso grass; the father and the (two) rest share the oblation cakes; the seventh person is the giver of oblations: the relation of sapindas, or persons connected by the oblation cake extends therefore to the seventh person (or sixth degree of ascent or descent, ) See Coleb. Inig. vol. Hi. p. 531. t Gotra is a race ( or family name ), of an aneient sage, whose name converted into an adjective, is, as an epithet, prefixed to the word qufra to distinguish his gotra from that of another page: thus the gotra of sage Kashyapa is called ‘Rishyapa-gotra'. One of the same gotra is a relation of the same race, or one descended from the same primitive stock or sage. , , § Pravara is one of the principal sages of a gotra or race by whom the founder of that race is distinguished from the rest. For instange in the gotra called Káshyapa (i.e. of Kashyapa), there are firee pravaras, namely ‘Kashyapa, Arasāra, and Noidrapa, of whom Kashyapa, the founder of that gotra, s distinguished from the other sages of the e name by having in his outra, or being followed by, he sages Apasāra aul Noidrapa who characterise his gotra. 9f bqual pravaras—that is, descended from a gotra which have pravaran of the same number and name. Sir W. Jones and Mr. Colebrooke have translated gotra' by ‘primitive or original stock'; and prevara" by “patriarch." |
- Samisodokas are kindred connected by an equal or common libation of water.
Vyawaatha” Authority Wynwnstha' Authority
