DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.49827#0288
EXCLUSION FROM INHERITANCE.
273
those terms is so ambiguous as the phrase ‘ those who are Lecture
Nirindriya anyhow’ in a text of Mann (IX. 201), which is
quoted in all Digests. Occurring, as it does, at the close of
a list of excluded persons, the word ‘ Nirindriya’ maybe
supposed to be a general term denoting bodily infirmities
or defects of every other kind than those specifically men-
tioned in the previous list. Thus, in another text of Manu
(IX. 18)1 the same word 1 Nirindriya’ is used with reference
to women, and means ‘ destitute of strength.’2 Most Com-
mentators, however, agree in explaining ‘ Nirindriya’ etymo-
logically as meaning one deprived of Indriya, and this
interpretation may be justified by the analogy of the terms
‘ Vikala’ and ‘ Vikalendriya’3 which are no doubt syno-
nymous with Nirindriya. Now the term Indriya, ‘sense,’
in the language of Manu and other Smriti-writers, is com-
monly used to denote either the five senses, or those ten
organs, of sense and of action,4 which were distinguished
by the naturalists of India. But Indriya may denote
semen virile as well, and a further difference of interpreta-
tion is caused by the fact that the absence of Indriya may
either be a congenital defect, or caused by a malady.
Thus have arisen the various conflicting interpretations,
which are to be found in the remarks of the Digests and
Commentaries and of the Castris on the text under notice.
The Mitakshaia explains Nirindriya as denoting one who has
lost an Indriya, i. e., an organ of sense or action, by disease
or other cause, and this interpretation ought to be viewed
as settling the law in the schools governed by the Mitak-
shara. Jagannatha, on the other hand, the only writer of
the Bengal School who has explained this term, says it
1 See, too, Burnell, Varadaraja -11, note.
2 See the Petersburg Dictionary. This passage of Manu is a quotation
from the Veda, and in the writings of the Vedic period Nirindriya means
no doubt 1 feeble, destitute of strength,’ or ‘ destitute of manly vigour,
impotent.’ And in reference to a cow, it means ‘barren.’ Medhatithi, on
M. IX. 18, says it means that women are deficient in strength, constancy,
insight, power, &c. (For the Sanskrit, see Appendix.) Jones, following
Kulluka, translates Nirindriya by 1 having no evidence of law.’ Raghava-
nanda agrees with Kulluka. But this interpretation is quite arbitrary.
3 Vishnu XV. 32 ; Manu VIII. 66. Jones renders viltalendriya by ‘ one
who has lost the organs of sense,’ but it really denotes one who has not
the use of some one organ. Medhatithi refers it to ‘.blind and deaf per-
sons and the like.’ Vijnanegvara, in commenting oJ the same term occur-
ring in an analogous text of Yajnavalkya (II. 70), says it means those
deficient in the sense of hearing, etc.
4 The five organs of action are : the voice or tongue, hands, feet, anus,
and pudenda. See Manu II, 90 ; Vishnu XCVl. 95 ; Yajnavalkya III.
92.
18 *
273
those terms is so ambiguous as the phrase ‘ those who are Lecture
Nirindriya anyhow’ in a text of Mann (IX. 201), which is
quoted in all Digests. Occurring, as it does, at the close of
a list of excluded persons, the word ‘ Nirindriya’ maybe
supposed to be a general term denoting bodily infirmities
or defects of every other kind than those specifically men-
tioned in the previous list. Thus, in another text of Manu
(IX. 18)1 the same word 1 Nirindriya’ is used with reference
to women, and means ‘ destitute of strength.’2 Most Com-
mentators, however, agree in explaining ‘ Nirindriya’ etymo-
logically as meaning one deprived of Indriya, and this
interpretation may be justified by the analogy of the terms
‘ Vikala’ and ‘ Vikalendriya’3 which are no doubt syno-
nymous with Nirindriya. Now the term Indriya, ‘sense,’
in the language of Manu and other Smriti-writers, is com-
monly used to denote either the five senses, or those ten
organs, of sense and of action,4 which were distinguished
by the naturalists of India. But Indriya may denote
semen virile as well, and a further difference of interpreta-
tion is caused by the fact that the absence of Indriya may
either be a congenital defect, or caused by a malady.
Thus have arisen the various conflicting interpretations,
which are to be found in the remarks of the Digests and
Commentaries and of the Castris on the text under notice.
The Mitakshaia explains Nirindriya as denoting one who has
lost an Indriya, i. e., an organ of sense or action, by disease
or other cause, and this interpretation ought to be viewed
as settling the law in the schools governed by the Mitak-
shara. Jagannatha, on the other hand, the only writer of
the Bengal School who has explained this term, says it
1 See, too, Burnell, Varadaraja -11, note.
2 See the Petersburg Dictionary. This passage of Manu is a quotation
from the Veda, and in the writings of the Vedic period Nirindriya means
no doubt 1 feeble, destitute of strength,’ or ‘ destitute of manly vigour,
impotent.’ And in reference to a cow, it means ‘barren.’ Medhatithi, on
M. IX. 18, says it means that women are deficient in strength, constancy,
insight, power, &c. (For the Sanskrit, see Appendix.) Jones, following
Kulluka, translates Nirindriya by 1 having no evidence of law.’ Raghava-
nanda agrees with Kulluka. But this interpretation is quite arbitrary.
3 Vishnu XV. 32 ; Manu VIII. 66. Jones renders viltalendriya by ‘ one
who has lost the organs of sense,’ but it really denotes one who has not
the use of some one organ. Medhatithi refers it to ‘.blind and deaf per-
sons and the like.’ Vijnanegvara, in commenting oJ the same term occur-
ring in an analogous text of Yajnavalkya (II. 70), says it means those
deficient in the sense of hearing, etc.
4 The five organs of action are : the voice or tongue, hands, feet, anus,
and pudenda. See Manu II, 90 ; Vishnu XCVl. 95 ; Yajnavalkya III.
92.
18 *