DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.49827#0251
236
Leg'.'1
X.
Vyasa.
Devala.
THE HISTORY OF FEMALE PROPERTY.
e had become necessary, illustrates the extent which dona-
tions of Stridhana must have assumed even before the
times of Katyayana. The last-mentioned rule is common
to Katyayana and Vyasa, and the latter writer is indeed
on most points in accordance with Katyayana, several
other of his texts on Stridhana agreeing literally with
Katyayana’s.
Mo other author gives such a wide extension to the
meaning of Stridhana as is done by Devala in a text
stating that wealth received for maintenance (Vritti), her
ornaments, her Culka and her gains (Labha) shall be the
Stridhana of a woman, and shall be exclusively enjoyed
by her. For Vritti the. Viramitrodaya reads Vriddhi, and
asserts that this term is explained in the Smritichandrika
to mean property given by the father or other relatives
for increase of prosperity. But those MSS. of the Smriti-
chandrika which I have been able to consult, and those
used by Mr. Krishnaswamy Iyer for his English translation,
exhibit the reading Vritti, which is certainly the more
appropriate reading of the two, and is found in all the other
Digests as well. The term Vritti is said to denote funds
given by the father or other relatives for the subsistence
of a woman (Madanaratna, Smritichandrika, etc.), or means
of subsistence given by the heirs (Vivadatandava), so that
the sense is hardly affected by this difference of reading.
The term Culka must, of course, be referred, as in the other
texts, to a gift received from the bridegroom on account of
the nuptials, and is actually explained so in the Vivada-
chintamani. The term Labha, 'gain, acquisition,’ being
naturally more general and vague than any of the terms
preceding it, has been interpreted in three different ways,
viz., as meaning either—1, interest or profit accruing from
Stridhana put out at interest1 (Crikrisbna and other
Commentators on Dayabhaga, IV, 1, 15 ; Mayukha,
Sarasvativilasa); or 2, property received from relatives
(Ratnakara, Vivadachintamani, Jagannatha’s Digest, V. 9,
cccclxxviii); or 3, what has been given to a woman
in honour of Parvati or Gauri or another goddess, in a
ceremony addressed to such goddess (Smritichandrika,2
Viramitrodaya, SLrasvatlvilasa). The ordinary meaning
1 At the present day, yhere the woman’s dower is high, it is put out at
interest. Borrodaile and Krishnaswamy Iyer.
2 {1’or the Sanskrit, see Appendix.} The English translation does not
Leg'.'1
X.
Vyasa.
Devala.
THE HISTORY OF FEMALE PROPERTY.
e had become necessary, illustrates the extent which dona-
tions of Stridhana must have assumed even before the
times of Katyayana. The last-mentioned rule is common
to Katyayana and Vyasa, and the latter writer is indeed
on most points in accordance with Katyayana, several
other of his texts on Stridhana agreeing literally with
Katyayana’s.
Mo other author gives such a wide extension to the
meaning of Stridhana as is done by Devala in a text
stating that wealth received for maintenance (Vritti), her
ornaments, her Culka and her gains (Labha) shall be the
Stridhana of a woman, and shall be exclusively enjoyed
by her. For Vritti the. Viramitrodaya reads Vriddhi, and
asserts that this term is explained in the Smritichandrika
to mean property given by the father or other relatives
for increase of prosperity. But those MSS. of the Smriti-
chandrika which I have been able to consult, and those
used by Mr. Krishnaswamy Iyer for his English translation,
exhibit the reading Vritti, which is certainly the more
appropriate reading of the two, and is found in all the other
Digests as well. The term Vritti is said to denote funds
given by the father or other relatives for the subsistence
of a woman (Madanaratna, Smritichandrika, etc.), or means
of subsistence given by the heirs (Vivadatandava), so that
the sense is hardly affected by this difference of reading.
The term Culka must, of course, be referred, as in the other
texts, to a gift received from the bridegroom on account of
the nuptials, and is actually explained so in the Vivada-
chintamani. The term Labha, 'gain, acquisition,’ being
naturally more general and vague than any of the terms
preceding it, has been interpreted in three different ways,
viz., as meaning either—1, interest or profit accruing from
Stridhana put out at interest1 (Crikrisbna and other
Commentators on Dayabhaga, IV, 1, 15 ; Mayukha,
Sarasvativilasa); or 2, property received from relatives
(Ratnakara, Vivadachintamani, Jagannatha’s Digest, V. 9,
cccclxxviii); or 3, what has been given to a woman
in honour of Parvati or Gauri or another goddess, in a
ceremony addressed to such goddess (Smritichandrika,2
Viramitrodaya, SLrasvatlvilasa). The ordinary meaning
1 At the present day, yhere the woman’s dower is high, it is put out at
interest. Borrodaile and Krishnaswamy Iyer.
2 {1’or the Sanskrit, see Appendix.} The English translation does not