Narada on Sons Born of Another's Wife

Verse 1 (13.57.1)

श्रुता भार्याश्च पुत्राश्च विस्तरेण महामुने । आश्रमस्थाः कथं नार्यो न दुष्यन्तीति ब्रूहि भो ॥

śrutā bhāryāśca putrāśca vistareṇa mahāmune | āśramasthāḥ kathaṃ nāryo na duṣyantīti brūhi bho

I have heard in full about wives and about sons, O great sage. Now tell me, sir: how is it that women who live in an ashrama are not faulted?

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0110-0111). The page's speaker heading (मार्कण्डेय उवाच, 13-57-1x) had slipped into the verse text with a stray backtick (`); removed and made the speaker (the input had no speaker). The CE has brūhi me for ब्रूहि भो.

Verse 2 (13.57.2)

आश्रमस्थासु नारीषु बान्धवत्वं प्रणश्यति । नष्टवंश्या भवन्त्येता बन्धूनामथ भर्तृणाम् ॥

āśramasthāsu nārīṣu bāndhavatvaṃ praṇaśyati | naṣṭavaṃśyā bhavantyetā bandhūnāmatha bhartṛṇām

Among women who live in an ashrama, the bond of kinship is destroyed; they become cut off from the line of their kinsmen and of their husbands.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0112-0113).

Verse 3 (13.57.3)

परदारा मुक्तदोषास्ता नार्योऽऽश्रमसंस्थिताः । स्वयमीशाः स्वदेहानां काम्यास्तद्गतमानसाः ॥

paradārā muktadoṣāstā nāryo''śramasaṃsthitāḥ | svayamīśāḥ svadehānāṃ kāmyāstadgatamānasāḥ

Though they are other men's wives, those women who live in an ashrama are free of fault; they are mistresses of their own bodies, desirable, their hearts set on him.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0114-0115). The page's commentary note (13-57-3, after the colophon) records the variant परमं मुक्तदोषास्ता या नार्योऽऽश्रमसंस्थिताः; the commentary is not added.

Verse 4 (13.57.4)

एवं नार्यो न दुष्यन्ति नराणां तत्प्रसूतिषु । धर्मपत्न्यो भवन्त्येताः सपुत्रा हव्यकव्यदाः ॥

evaṃ nāryo na duṣyanti narāṇāṃ tatprasūtiṣu | dharmapatnyo bhavantyetāḥ saputrā havyakavyadāḥ

In this way women are not faulted for the offspring they bear to men; they become lawful wives, with sons, who provide the offerings to gods and ancestors.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0116-0117).

Verse 5 (13.57.5)

परस्य भार्या या पूर्वं मृते भर्तरि या पुनः । अन्यं भजति भर्तारं ससुता असुता कथम् ॥

parasya bhāryā yā pūrvaṃ mṛte bhartari yā punaḥ | anyaṃ bhajati bhartāraṃ sasutā asutā katham

If a woman who was first another man's wife, her husband having died, then takes another husband — how does it stand with her, whether she has a son or none?

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0118-0119).

Verse 6 (13.57.6)

असुता वा प्रसूता वा गृहस्थानां परस्त्रियः । परामृष्टेति ता वर्ज्या धर्माचारेषु दूषिताः ॥

asutā vā prasūtā vā gṛhasthānāṃ parastriyaḥ | parāmṛṣṭeti tā varjyā dharmācāreṣu dūṣitāḥ

Whether she has borne a child or not, she is another man's wife; for householders she is to be avoided as one 'touched by another,' being tainted in matters of right conduct.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0120-0121).

Verse 7 (13.57.7)

न चासां हव्यकव्यानि प्रतिगृह्णन्ति देवताः । यस्तासु जनयेत्पुत्रान्न तैः पुत्रमवाप्नुयात् ॥

na cāsāṃ havyakavyāni pratigṛhṇanti devatāḥ | yastāsu janayetputrānna taiḥ putramavāpnuyāt

The gods do not accept the offerings to gods and ancestors from them. And the man who begets sons on them does not gain a son through those sons.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0122-0123).

Verse 8 (13.57.8)

परक्षेत्रेषु यो बीजं चापलाद्विसृजेन्नरः । कथं पुत्रफलं तस्य भवेत्तदृषिसत्तम ॥

parakṣetreṣu yo bījaṃ cāpalādvisṛjennaraḥ | kathaṃ putraphalaṃ tasya bhavettadṛṣisattama

And what fruit of a son can there be, best of sages, for a man who out of fickleness casts his seed into another's field?

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0124-0125).

Verse 9 (13.57.9)

अस्वामिके परक्षेत्रे यो नरो बीजमुत्सृजेत् । स्वयंवृतोऽऽश्रमस्थायां तद्बीजं न विनश्यति ॥

asvāmike parakṣetre yo naro bījamutsṛjet | svayaṃvṛto''śramasthāyāṃ tadbījaṃ na vinaśyati

When a man casts his seed into another's field that has no owner, and he has been chosen of her own will by the woman living in an ashrama, that seed is not lost.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0126-0127). The CE has svayaṃvṛtto for स्वयंवृतः (the same word, sandhi variant).

Verse 10 (13.57.10)

परक्षेत्रेषु यो बीजं नरो दर्पात्समुत्सृजेत् । क्षेत्रिकस्यैव तद्बीजं न बीजी लभते फलम् ॥

parakṣetreṣu yo bījaṃ naro darpātsamutsṛjet | kṣetrikasyaiva tadbījaṃ na bījī labhate phalam

But when a man out of arrogance sows seed in another's fields, that seed belongs to the owner of the field alone; the sower does not gain the fruit.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0128-0129).

Verse 11 (13.57.11)

नातः परमधर्म्यं चाप्ययशस्यं तथोत्तरम् । गर्भादीनां च बहुभिस्ताश्च त्याज्याः समेष्वपि ॥

nātaḥ paramadharmyaṃ cāpyayaśasyaṃ tathottaram | garbhādīnāṃ ca bahubhistāśca tyājyāḥ sameṣvapi

Nothing is more contrary to dharma than this, and the result that follows is just as inglorious. For many reasons, beginning with pregnancy, such women are to be abandoned, even among men of equal standing.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0130-0131). परमधर्म्यं is read as परम् + अधर्म्यम् (CE: param adharmyaṃ).

Verse 12 (13.57.12)

अथ ये परदारेषु पुत्रा जायन्ति नारद । कस्य ते बन्धुदायादा भवन्ति परमद्युते ॥

atha ye paradāreṣu putrā jāyanti nārada | kasya te bandhudāyādā bhavanti paramadyute

And the sons, Narada, who are born to other men's wives — whose kinsmen and heirs are they, O greatly radiant one?

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0132-0133).

Verse 13 (13.57.13)

परदारेषु जायेते द्वौ पुत्रौ कुण्डगोलकौ । जीवत्यथ पतौ कुण्डो मृते भर्तरि गोलकः ॥

paradāreṣu jāyete dvau putrau kuṇḍagolakau | jīvatyatha patau kuṇḍo mṛte bhartari golakaḥ

Two sons are born of other men's wives: the kunda and the golaka. The kunda is the one born while the husband is alive, the golaka the one born after the husband has died.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0134-0135).

Verse 14 (13.57.14)

ते च जाताः परक्षेत्रे देहिनां प्रेत्य चेह च । दत्तानि हव्यकव्यानि नाशयन्त्यथ दातृणाम् ॥

te ca jātāḥ parakṣetre dehināṃ pretya ceha ca | dattāni havyakavyāni nāśayantyatha dātṛṇām

Born in another's field, both of them destroy the offerings to gods and ancestors that people give, both here and after death.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0136-0137).

Verse 15 (13.57.15)

पितुर्हि नरकायैते गोलकस्तु विशेषतः । चण्डालतुल्यौ तज्जौ हि परत्रेह च नश्यतः ॥

piturhi narakāyaite golakastu viśeṣataḥ | caṇḍālatulyau tajjau hi paratreha ca naśyataḥ

These two lead the father to hell, the golaka most of all. Those two, born of such a union, are like Chandalas and are ruined both here and hereafter.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0138-0139). Corrected पितुहि → पितुर्हि (misprint in Wikisource; dropped र्, CE pitur hi).

Verse 16 (13.57.16)

कस्य ते गर्हिताः पुत्राः पितॄणां हव्यकव्यदाः । यस्य क्षेत्रे प्रसूयन्ते यो वा ताञ्जनयेत्सुतान् ॥

kasya te garhitāḥ putrāḥ pitṝṇāṃ havyakavyadāḥ | yasya kṣetre prasūyante yo vā tāñjanayetsutān

Whose are those censured sons, givers of offerings to the ancestors and gods — the man in whose field they are born, or the man who begets them?

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0140-0141).

Verse 17 (13.57.17)

क्षेत्रिकश्चैव बीजी च द्वावेतौ निरयं गतौ । न रक्षति च यो दारान्परदाराश्च गच्छति ॥

kṣetrikaścaiva bījī ca dvāvetau nirayaṃ gatau | na rakṣati ca yo dārānparadārāśca gacchati

Both of them go to hell: the owner of the field and the begetter — the one who does not guard his wives, and the one who goes to other men's wives.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0142-0143). The CE has hi for च in न रक्षति च यो दारान् (variant, kept).

Verse 18 (13.57.18)

गर्हितास्ते नरा नित्यं धर्माचारबहिष्कृताः । कुण्डो भोक्ता च भोगी च कुत्सिताः पितृदैवतैः ॥

garhitāste narā nityaṃ dharmācārabahiṣkṛtāḥ | kuṇḍo bhoktā ca bhogī ca kutsitāḥ pitṛdaivataiḥ

Such men are always censured and cast out from the practice of dharma. The kunda, the one who consumes, and the one who enjoys are despised by the ancestors and the gods.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0144-0145). The page heads this verse Narada; the CE's speaker label falls one line earlier (before कुण्डो भोक्ता …). The page's heading is followed. The CE has bhojī for भोगी (variant, kept).

Verse 19 (13.57.19)

तथैते गर्हिताः पुत्रा हव्यकव्यानि नारद । कस्य नित्यं प्रयच्छन्ति धर्मो वा तेषु किं फलं ॥

tathaite garhitāḥ putrā havyakavyāni nārada | kasya nityaṃ prayacchanti dharmo vā teṣu kiṃ phalaṃ

Then, Narada, those censured sons — to whom do they ever offer the oblations to gods and ancestors, and what fruit of dharma is there in them?

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0146-0147).

Verse 20 (13.57.20)

यातुधानाः पिशाचाश्च प्रतिगृह्णन्ति तैर्हुतम् । हव्यं कव्यं च तैर्दत्तं ये च भूता निशाचराः ॥

yātudhānāḥ piśācāśca pratigṛhṇanti tairhutam | havyaṃ kavyaṃ ca tairdattaṃ ye ca bhūtā niśācarāḥ

The yatudhanas and pishachas accept what is offered by them — the oblation and the funeral offering they give — and so do those beings that roam by night.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0148-0149).

Verse 21 (13.57.21)

अथ ते राक्षसाः प्रीताः किं प्रयच्छन्ति दातृणाम् । किं वा धर्मफलं तेषां भवेत्तदृषिसत्तम ॥

atha te rākṣasāḥ prītāḥ kiṃ prayacchanti dātṛṇām | kiṃ vā dharmaphalaṃ teṣāṃ bhavettadṛṣisattama

And those rakshasas, being pleased, what do they give the givers? Or what fruit of dharma would there be for them, best of sages?

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0150-0151).

Verse 22 (13.57.22)

न दत्तं नश्यते किञ्चित्सर्वभूतेषु दातृणाम् । प्रेत्य चेह च तां पुष्टिमुपाश्नन्ति प्रदायिनः ॥

na dattaṃ naśyate kiñcitsarvabhūteṣu dātṛṇām | pretya ceha ca tāṃ puṣṭimupāśnanti pradāyinaḥ

Nothing that is given is lost, among all beings, for those who give. Givers attain that prosperity both here and after death.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0152-0153).

Verse 23 (13.57.23)

अथ गोलककुण्डाभ्यां सन्ततिर्या भविष्यति । तयोर्ये बान्धवाः केचित्प्रदास्यन्ति कथं नु तं ॥

atha golakakuṇḍābhyāṃ santatiryā bhaviṣyati | tayorye bāndhavāḥ kecitpradāsyanti kathaṃ nu taṃ

And as for the offspring that will come from a golaka and a kunda — if some kinsmen of those two give gifts, how does that stand?

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0154-0155).

Verse 24 (13.57.24)

साध्वीजाताः सुतास्तेषां तां वृत्तिमनुतिष्ठताम् । प्रीणन्ति पितृदैवत्यं हव्यकव्यसमाहिताः ॥

sādhvījātāḥ sutāsteṣāṃ tāṃ vṛttimanutiṣṭhatām | prīṇanti pitṛdaivatyaṃ havyakavyasamāhitāḥ

Sons born of virtuous wives, who follow that mode of life and are devoted to the offerings for gods and ancestors, gratify the ancestors and the gods.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0156-0157).

Verse 25 (13.57.25)

एवं गोलककुण्डाभ्यां ये च वर्णापदेशिनः । हव्यं कव्यं च शुद्धानां प्रतिगृह्णन्ति देवताः ॥

evaṃ golakakuṇḍābhyāṃ ye ca varṇāpadeśinaḥ | havyaṃ kavyaṃ ca śuddhānāṃ pratigṛhṇanti devatāḥ

So too, of those descended from a golaka and a kunda who are reckoned by the names of the classes (varnas), the gods accept the oblations and funeral offerings of the pure ones.

Note on the text: Not in the critical edition's constituted text: part of the CE's inline Appendix I passage No. 7A (printed after 13.22.19, lines 13.22.19d@007A_0158-0159). Stray closing quote mark (।।') after the verse removed. The page ends here; the commentary note after the colophon is not added.