* معر yyAvASTHA-DARPANA. $s. There are texts which are opposed to the widow's right of succession immediately in default of the son, grandson, and great grandson ; others deny her right to succeed at all. But Jímútaváhans. argues in refutation of them, and quotes the texts of Vrihaspati given above as of paramount and de cisive authority, and then concludes by laying down, as established law, the right of she widow where there is no inale issue —viz. “ By these seven texts Vrihaspati having declared, that the whole wealth of the deceased man, who had no male issue, as well the immoveable as the moveable property, the gold and other effects, shall belong to his widow, although there be brothers of the whole blood paternal uncles, (daughters.) daughter's sons, and other heirs ; and having directed that any of them who become her competitors for the succession, or who themselves seize the property, shall be punished as robbers by the king, totally denies the right of the father, the brothers, and the rest, to inherit the estate if a widow remain.” See Coleb. Dá. bhā. Ch. XI. Sect. 1, para. 3. - “The widow without a son (a. p. 29) keeping unsullied her husband's bed (o), and persevering in religious observances (k), shall present to him the oblation-cake, and obtain (his) entire share (g) Vrihat-Manu. - (o) “Keeping unsullied her husband's bed"—not allowing any other man to have access to her husband's bed : that ів, chaste. Srí Krishna's comment on Dayabhága, Sans. p. i07. (k) “Perseveringin religious observances,” that is continually performing religious acts beneficial to her husband's soul in the next world. Sri Krishna's comment on Dáyabhāga, Sans. p. 169. According to Ratnākara the phrase “persevering in religious observances” signifies abiding under the strictest rule prescribed to widows (who chose to survive their husbands). This interpretation is consideredjust and accurate by the author of Vivádabhangárnava.–See Coleb. Di g. Vol. III., p. 463. All these are specifică in detail by Jimātavāhana in the following passage : “On failure of the heirs down to the son's grand son, the wife, being inferior in pretensions to sons and the rest, because she performy acts spiritually beneficial to her husband from the date of her widowhood (and not like them from the moment of their birth) succeeds to the estate in their default. Thus Vyāsa says: “After the death of her husband, let a virtuous woman observe the duty of continence, and let her daily, after the purification of the bath, present, from the joined palms of her hand, water mixed with til (sesamum) to the manes of her husband. Let her day by day perform with devotion the worship of the Gods, and the adoration of Vishnu, practising constant abstemiousness. She should give alms to the chief of the venerable for increase of holiness, and keep the various fasts which are commanded by sacred ordinances. A woman who is assiduous in the performance of duties eonveys her husband, though abiding in another world, and herself (to a region of bliss).” Since by these and 6ther passages it is declared, that the wife rescues her husband from hell ; and since a woman, doing improper acts through indigence, causes her husband to fall (to a region of horror ;) for they share the fruits of virtue and vice; therefore the property devolving on her is for the benefit of the former owner : and the wife's succession is consequently proper.” Coleb. Dá. bhā. Ch. XI. Sect. l. paras. 43, 44. o - The author of Vivādadhangăranva puts this question “Since a woman has not yet performed the duties of widowhood and the like, how can she have a title to inheritance immediately after Authority
