Forms of Marriage and the Question of the Bride-Price

Verse 1 (13.79.1)

यन्मूलं सर्वधर्माणां प्रजनस्य गृहस्य च । पितृदेवातिथीनां च तन्मे ब्रूहि पितामह ॥

yanmūlaṃ sarvadharmāṇāṃ prajanasya gṛhasya ca | pitṛdevātithīnāṃ ca tanme brūhi pitāmaha

What is the root of all dharmas, of the begetting of children and of the household, and of the duties to ancestors, gods and guests? Tell me that, grandfather.

Verse 2 (13.79.2)

अयं हि सर्वधर्माणां धर्मश्चिन्त्यतमो मतः । कीदृशाय प्रदेया स्यात्कन्येति वसुधाधिप ॥

ayaṃ hi sarvadharmāṇāṃ dharmaścintyatamo mataḥ | kīdṛśāya pradeyā syātkanyeti vasudhādhipa

Of all dharmas, this is held to be the one most to be pondered: to what sort of man should a maiden be given, O lord of the earth?

Verse 3 (13.79.3)

शीलवृत्ते समाज्ञाय विद्यां योनिं च कर्म च । अद्भिरेव प्रदातव्या कन्या गुणवते भवेत् । ब्राह्मणानां सतामेष नित्यं धर्मो युधिष्ठिर ॥

śīlavṛtte samājñāya vidyāṃ yoniṃ ca karma ca | adbhireva pradātavyā kanyā guṇavate bhavet | brāhmaṇānāṃ satāmeṣa nityaṃ dharmo yudhiṣṭhira

Having examined his character and conduct, his learning, his lineage and his work, a maiden should be given, with a pouring of water, to a bridegroom of merit. This, Yudhishthira, is ever the dharma of good brahmins.

Note on the text: A three-line verse as printed (13-79-3a,b,c) = CE 13.44.3a,c,e; the input found no match only because of the length.

Verse 4 (13.79.4)

आवाह्यमावहेदेवं यो दद्यादनुकूलतः । शिष्टानां क्षत्रियाणां च धर्म एष सनातनः ॥

āvāhyamāvahedevaṃ yo dadyādanukūlataḥ | śiṣṭānāṃ kṣatriyāṇāṃ ca dharma eṣa sanātanaḥ

Let him invite the man who is fit to be invited, and give her to him, graciously and as he would wish. This is the eternal dharma of the good among the kshatriyas.

Note on the text: The page labels the lines 13-79-4a and 4d; the verse is a complete couplet = CE 13.44.4a,c.

Verse 5 (13.79.5)

आत्माभिप्रेतमुत्सृज्य कन्याभिप्रेत एष यः । अभिप्रेता च या यस्य तस्मै देया युधिष्ठिर । गान्धर्वमिति तं धर्मं प्राहुर्वेदविदो जनाः ॥

ātmābhipretamutsṛjya kanyābhipreta eṣa yaḥ | abhipretā ca yā yasya tasmai deyā yudhiṣṭhira | gāndharvamiti taṃ dharmaṃ prāhurvedavido janāḥ

Setting aside the giver's own wish, a maiden should be given, Yudhishthira, to the man she herself wishes for, and she who is wished for by a man should be given to him. Those who know the Vedas call this the Gandharva dharma.

Note on the text: A three-line verse as printed (13-79-5a,b,c) = CE 13.44.5a,c,e; the input found no match only because of the length.

Verse 6 (13.79.6)

धनेन बहुधा क्रीत्वा सम्प्रलोभ्य च बान्धवान् । असुराणां नृपैतं वै धर्ममाहुर्मनीषिणः ॥

dhanena bahudhā krītvā sampralobhya ca bāndhavān | asurāṇāṃ nṛpaitaṃ vai dharmamāhurmanīṣiṇaḥ

Having bought her over with wealth in many ways, and having tempted her kinsmen: this, O king, the wise call the dharma of the asuras.

Note on the text: First line varies from CE 13.44.6a ('dhanena bahunā krītvā'); the page's 'बहुधा' is a valid variant, kept.

Verse 7 (13.79.7)

हत्वा छित्त्वा च शीर्षाणि रुदतां रुदतीं गृहात् । प्रसह्य हरणं तात राक्षसो विधिरुच्यते ॥

hatvā chittvā ca śīrṣāṇi rudatāṃ rudatīṃ gṛhāt | prasahya haraṇaṃ tāta rākṣaso vidhirucyate

To kill or cut off heads and seize by force a weeping girl from her home, while her people weep: this, my child, is called the Rakshasa rite.

Note on the text: Second line varies from CE 13.44.7c ('rākṣasaṃ dharmalakṣaṇam'); the page's 'राक्षसो विधिरुच्यते' is a valid variant, kept.

Verse 8 (13.79.8)

सुप्तां मत्तां प्रमत्तां वा रहो रात्रौ च गच्छति । स पापिष्ठो विवाहानां पैशाचः कथितोऽधमः ॥

suptāṃ mattāṃ pramattāṃ vā raho rātrau ca gacchati | sa pāpiṣṭho vivāhānāṃ paiśācaḥ kathito'dhamaḥ

He who goes in secret, at night, to a girl who is asleep, intoxicated or heedless, is the most sinful of all marriages, called the Paishacha, the lowest.

Note on the text: Removed a stray backtick (wiki mark) before सुसां; corrected सुसां → सुप्तां (misprint in Wikisource; dropped consonant; CE star 'suptāṃ'). Not in the critical edition's numbered text: star passage 13,044.007d*0304_01-02. The page's 'रहो रात्रौ च गच्छति' and 'कथितोऽधमः' vary from the star's 'raho yatropagacchati' and 'prathito ’dhamaḥ'; valid variants, kept.

Verse 9 (13.79.9)

पञ्चानां तु त्रयो धर्म्या द्वावधर्म्यौ युधिष्ठिर । पैशाचश्चासुरश्चैव न कर्तव्यौ कथञ्चन ॥

pañcānāṃ tu trayo dharmyā dvāvadharmyau yudhiṣṭhira | paiśācaścāsuraścaiva na kartavyau kathañcana

Of the five, three are lawful and two unlawful, Yudhishthira: the Paishacha and the Asura are not to be practised in any way.

Verse 10 (13.79.10)

ब्राह्मः क्षात्रोऽथ गान्धर्व एते धर्म्या नरर्षभ । पृथग्वा यदि वा मिश्राः कर्तव्या नात्र संशयः ॥

brāhmaḥ kṣātro'tha gāndharva ete dharmyā nararṣabha | pṛthagvā yadi vā miśrāḥ kartavyā nātra saṃśayaḥ

The Brahma, the Kshatra and the Gandharva are the lawful ones, best of men; they may be practised singly or combined. There is no doubt of this.

Verse 11 (13.79.11)

तिस्त्रो भार्या ब्राह्मणस्य द्वे भार्ये क्षत्रियस्य तु । वैश्यः स्वजात्यां विन्देत तास्वपत्यं हिताय हि ॥

tistro bhāryā brāhmaṇasya dve bhārye kṣatriyasya tu | vaiśyaḥ svajātyāṃ vindeta tāsvapatyaṃ hitāya hi

A brahmin may have three wives, a kshatriya two; a vaishya should take a wife of his own class. Offspring in them is for good.

Note on the text: Aligned by hand to CE 13.44.10 (second line varies: CE 'tāsv apatyaṃ samaṃ bhavet'; the page's 'तास्वपत्यं हिताय हि' is a valid variant, kept).

Verse 12 (13.79.12)

द्विजस्य ब्राह्मणी श्रेष्ठा क्षत्रिया क्षत्रियस्य तु । रत्यर्थमपि शूद्रा स्यान्नेत्याहुरपरे जनाः ॥

dvijasya brāhmaṇī śreṣṭhā kṣatriyā kṣatriyasya tu | ratyarthamapi śūdrā syānnetyāhurapare janāḥ

For a twice-born man the brahmin wife is the best, and for a kshatriya the kshatriya wife. Even for pleasure alone there may be a shudra wife, but others say not.

Note on the text: Corrected ब्राह्म्णी → ब्राह्मणी (misprint in Wikisource; stray conjunct; CE 'brāhmaṇī'). Aligned by hand to CE 13.44.11 (first line varies: CE 'brāhmaṇī tu bhavej jyeṣṭhā'; the page's reading is a valid variant, kept).

Verse 13 (13.79.13)

अपत्यजन्म शूद्रायां न प्रशंसन्ति साधवः । शूद्रायां जनयन्विप्रः प्रायश्चित्ती विधीयते ॥

apatyajanma śūdrāyāṃ na praśaṃsanti sādhavaḥ | śūdrāyāṃ janayanvipraḥ prāyaścittī vidhīyate

The good do not praise the birth of offspring from a shudra woman; a brahmin who begets on a shudra woman is made to do penance.

Note on the text: Corrected जनयविन्प्रः → जनयन्विप्रः (misprint in Wikisource; transposed letters; CE 'janayan vipraḥ').

Verse 14 (13.79.14)

नातिबालां वहन्त्यन्ये अनित्यत्वात्प्रजार्थिनः । वहन्ति कर्मिणस्तस्यामन्तः शुद्धिव्यपेक्षया ॥

nātibālāṃ vahantyanye anityatvātprajārthinaḥ | vahanti karmiṇastasyāmantaḥ śuddhivyapekṣayā

Men who desire offspring do not take a bride who is too young, for life is uncertain; those bound to rites do take such a girl, out of regard for inner purity.

Note on the text: Removed a stray backtick (wiki mark) before नातिबालां; corrected वहन्त्यन्ते → वहन्त्यन्ये (misprint in Wikisource; CE star 'vahanty anye'). Not in the critical edition's numbered text: star passage 13,044.012d*0305_01-02.

Verse 15 (13.79.15)

अपरान्वयसम्भूतां संस्वप्नादिविवर्जिताम् । कामो यस्यां निषिद्धश्च केचिदिच्छन्ति चापदि ॥

aparānvayasambhūtāṃ saṃsvapnādivivarjitām | kāmo yasyāṃ niṣiddhaśca kecidicchanti cāpadi

In time of distress some even wish for a bride of another line, one without earlier intimacy such as sleeping together, with whom desire has been forbidden.

Note on the text: Not in the critical edition's numbered text: star passage 13,044.012d*0305_03-04.

Verse 16 (13.79.16)

त्रिंशद्वर्षो दशवर्षां भार्यां विन्देत नग्निकाम् । एकविंशतिवर्षो वा सप्तवर्षामवाप्नुयात् ॥

triṃśadvarṣo daśavarṣāṃ bhāryāṃ vindeta nagnikām | ekaviṃśativarṣo vā saptavarṣāmavāpnuyāt

A man of thirty may take a girl of ten, not yet come to maturity; or a man of twenty-one, a girl of seven.

Verse 17 (13.79.17)

यस्यास्तु न भवेद्भाता पिता वा भरतर्षभ । नोपयच्छेत तां जातु पुत्रिकाधर्मिणी हि सा ॥

yasyāstu na bhavedbhātā pitā vā bharatarṣabha | nopayaccheta tāṃ jātu putrikādharmiṇī hi sā

A man should never wed a girl who has neither brother nor father, bull of the Bharatas, for she falls under the rule of the appointed daughter.

Verse 18 (13.79.18)

त्रीणि वर्षाण्युदीक्षेत कन्या ऋतुमती सती । चतुर्थे त्वथ सम्प्राप्ते स्वयं भर्तारमर्जयेत् ॥

trīṇi varṣāṇyudīkṣeta kanyā ṛtumatī satī | caturthe tvatha samprāpte svayaṃ bhartāramarjayet

A maiden who has reached maturity should wait three years; when the fourth year has come, she may win a husband for herself.

Note on the text: Corrected चतुर्थेऽत्वथ → चतुर्थे त्वथ (misprint in Wikisource; a spurious avagraha for the particle तु; CE 'caturthe tv atha').

Verse 19 (13.79.19)

प्रजा न हीयते तस्या रतिश्च भरतर्षभ । अतोऽन्यथा वर्तमाना भवेद्वाच्या प्रजापतेः ॥

prajā na hīyate tasyā ratiśca bharatarṣabha | ato'nyathā vartamānā bhavedvācyā prajāpateḥ

For her, offspring is not lost, nor pleasure, bull of the Bharatas; but if she acts otherwise, she becomes blameworthy before Prajapati.

Note on the text: First line varies from CE 13.44.16a ('prajano hīyate tasyā'); the page's 'प्रजा न हीयते तस्या' is a valid variant (a gloss in the page's apparatus notes the other reading), kept.

Verse 20 (13.79.20)

असपिण्डा च या मातुरसगोत्रा च या पितुः । इत्येतामुपयच्छेत तं धर्मं मनुरब्रवीत् ॥

asapiṇḍā ca yā māturasagotrā ca yā pituḥ | ityetāmupayaccheta taṃ dharmaṃ manurabravīt

A woman who is not a sapinda of the mother and not of the same gotra as the father: one may marry her. Manu declared this dharma.

Verse 21 (13.79.21)

शुल्कमन्येन दत्तं स्याद्ददानीत्याह चापरः । बलादन्यः प्रभाषेत धनमन्यः प्रदर्शयेत् ॥

śulkamanyena dattaṃ syāddadānītyāha cāparaḥ | balādanyaḥ prabhāṣeta dhanamanyaḥ pradarśayet

Suppose the bride-price has been paid by one man, and another says, "I give it now"; another speaks by force, and yet another displays wealth.

Verse 22 (13.79.22)

पाणिग्रहीत्ता चान्यः स्यात्कस्य भार्या पितामह । तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान् ॥

pāṇigrahīttā cānyaḥ syātkasya bhāryā pitāmaha | tattvaṃ jijñāsamānānāṃ cakṣurbhavatu no bhavān

And another has taken her hand: whose wife is she, grandfather? For us who seek the truth, be our eyes.

Note on the text: Aligned by hand to CE 13.44.19 (CE reads 'kasya kanyā' in the first line; the page's 'कस्य भार्या' is a valid variant, kept).

Verse 23 (13.79.23)

यत्किञ्चित्कर्म मानुष्यं संस्थानाय प्रदृश्यते । मन्त्रवन्मन्त्रितं तस्य मृषावादस्तु पातकः ॥

yatkiñcitkarma mānuṣyaṃ saṃsthānāya pradṛśyate | mantravanmantritaṃ tasya mṛṣāvādastu pātakaḥ

In any human undertaking meant to be settled, once it has been deliberated like a mantra, falsehood about it is a sin.

Verse 24 (13.79.24)

भार्यापत्यृत्विगाचार्याः शिष्योपाध्याय एव च । मृषोक्ते दण्डमर्हन्ति नेत्याहुरपरे जनाः ॥

bhāryāpatyṛtvigācāryāḥ śiṣyopādhyāya eva ca | mṛṣokte daṇḍamarhanti netyāhurapare janāḥ

A wife, a husband, a priest, a teacher, a pupil and a preceptor deserve punishment for speaking falsely; others say they do not.

Verse 25 (13.79.25)

नह्यकामेन संवादं मनुरेवं प्रशंसति । अयशस्यमधर्म्यं च यन्मृषा धर्मगोपनम् ॥

nahyakāmena saṃvādaṃ manurevaṃ praśaṃsati | ayaśasyamadharmyaṃ ca yanmṛṣā dharmagopanam

Manu does not approve of such an agreement made against one's wish; and a falsehood that conceals dharma is disreputable and unrighteous.

Verse 26 (13.79.26)

नैकान्तो दोष एकस्मिंस्तदा केनोपपद्यते । धर्मतो यां प्रयच्छन्ति यां च क्रीणन्ति भारत ॥

naikānto doṣa ekasmiṃstadā kenopapadyate | dharmato yāṃ prayacchanti yāṃ ca krīṇanti bhārata

Fault is not absolute in any single case; how then could it arise, Bharata, regarding the girl whom they give in accordance with dharma and the one whom they buy?

Note on the text: Aligned by hand to CE 13.44.23 (first line varies: CE 'naikāntadoṣa ekasmiṃs tad dānaṃ nopalabhyate'; the page's 'तदा केनोपपद्यते' is a valid variant, kept).

Verse 27 (13.79.27)

बन्धुभिः समनुज्ञाते मन्त्रहोमौ प्रयोजयेत् । तथा सिध्यन्ति ते मन्त्रा नादत्तायाः कथञ्चन ॥

bandhubhiḥ samanujñāte mantrahomau prayojayet | tathā sidhyanti te mantrā nādattāyāḥ kathañcana

With her kinsmen's consent one should perform the mantras and the fire-offerings; only then do those mantras take effect, and never for a girl who has not been given.

Verse 28 (13.79.28)

यस्त्वत्र मन्त्रसमयो भार्यापत्योर्मिथः कृतः । तमेवाहुर्गरीयांसं यश्चासौ ज्ञातिभिः कृतः ॥

yastvatra mantrasamayo bhāryāpatyormithaḥ kṛtaḥ | tamevāhurgarīyāṃsaṃ yaścāsau jñātibhiḥ kṛtaḥ

Of the agreements made here, the one made by mantra between wife and husband is called the weightier, and so is the one made by the kinsmen.

Note on the text: Corrected मन्इत्रसमयो → मन्त्रसमयो (misprint in Wikisource; stray vowel sign; CE 'mantrasamayo').

Verse 29 (13.79.29)

देवदत्तां पतिर्भार्यां वेत्ति धर्मस्य शासनात् । स दैवीं मानुषीं वाचमनृतां पर्युदस्यति ॥

devadattāṃ patirbhāryāṃ vetti dharmasya śāsanāt | sa daivīṃ mānuṣīṃ vācamanṛtāṃ paryudasyati

A husband obtains as wife the one given by the gods, by the ordinance of dharma; he sets aside the divine and the human word as untrue.

Note on the text: Second line varies from CE 13.44.26c ('sā daivīṃ mānuṣīṃ vācam anṛtāṃ paryudasyati'); the page's 'स दैवीं' is a valid variant, kept.

Verse 30 (13.79.30)

कन्यायां प्राप्तशुल्कायां ज्यायांश्चेदाव्रजेद्वरः । धर्मकामार्थसम्पन्नो वाच्यमत्रानृतं न वा ॥

kanyāyāṃ prāptaśulkāyāṃ jyāyāṃścedāvrajedvaraḥ | dharmakāmārthasampanno vācyamatrānṛtaṃ na vā

If the bride-price on a maiden has been received and a better bridegroom comes, rich in dharma, desire and wealth, should an untruth be spoken here, or not?

Note on the text: Corrected प्राप्तसुल्कायां → प्राप्तशुल्कायां (misprint in Wikisource; स for श; CE 'prāptaśulkāyāṃ').

Verse 31 (13.79.31)

तस्मिन्नुभयतो दोषे कुर्वञ्श्रेयः समाचरेत् । अयं नः सर्वधर्माणां धर्मश्चिन्त्यतमो मतः ॥

tasminnubhayato doṣe kurvañśreyaḥ samācaret | ayaṃ naḥ sarvadharmāṇāṃ dharmaścintyatamo mataḥ

In that case there is fault on both sides; what should one do for the better? Of all dharmas, this is held to be the one most to be pondered.

Verse 32 (13.79.32)

तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान् । तदेतत्सर्वमाचक्ष्व न हि तृप्यामि कथ्यताम् ॥

tattvaṃ jijñāsamānānāṃ cakṣurbhavatu no bhavān | tadetatsarvamācakṣva na hi tṛpyāmi kathyatām

For us who seek the truth, be our eyes. Tell me all this; I am not sated. Please go on.

Verse 33 (13.79.33)

नैव निष्ठाकरं शुल्कं ज्ञात्वाऽऽसीत्तेन नानृतम् । न हि शुल्कपराः सन्तः कन्यां ददति कर्हिचित् । अन्यैर्गुणैरुपेतं तु शुल्कं याचन्ति बान्धवाः ॥

naiva niṣṭhākaraṃ śulkaṃ jñātvā''sīttena nānṛtam | na hi śulkaparāḥ santaḥ kanyāṃ dadati karhicit | anyairguṇairupetaṃ tu śulkaṃ yācanti bāndhavāḥ

The bride-price does not settle the matter; once that is known, there is no untruth in it. Good men never give a daughter with the price as their chief aim; it is when the bridegroom has other merits that the kinsmen ask for a price.

Note on the text: A three-line verse as printed (13-79-33a,b,c) = CE 13.44.30a,c and 31a. First line varies from CE ('na vai niṣṭhākaraṃ śulkaṃ jñātvāsīt tena nāhṛtam'); the page's 'नानृतम्' is a valid variant, kept.

Verse 34 (13.79.34)

अलङ्कृत्वा वहस्वेति यो दद्यादनुकूलतः । यच्च तां च ददत्येवं न शुल्कं विक्रयो न सः । प्रतिगृह्य भवेद्देयमेव धर्मः सनातनः ॥

alaṅkṛtvā vahasveti yo dadyādanukūlataḥ | yacca tāṃ ca dadatyevaṃ na śulkaṃ vikrayo na saḥ | pratigṛhya bhaveddeyameva dharmaḥ sanātanaḥ

He who gives her, saying "Adorn her and take her," graciously and as the other would wish, and who gives her along with her endowment thus: that is neither a bride-price nor a sale. What has been accepted must be given back in return: this is the eternal dharma.

Note on the text: Corrected भवेद्देमेव → भवेद्देयमेव (misprint in Wikisource; dropped syllable; CE 'bhaved deyam eṣa dharmaḥ'; the page's 'एव धर्मः' for 'eṣa dharmaḥ' is a variant, kept). A three-line verse as printed (13-79-34a,b,c) = CE 13.44.31c and 32a,c; the first line is CE 31c.

Verse 35 (13.79.35)

दास्यामि भवते कन्यामिति पूर्वं नभाषितम् । ये चाहुर्ये च नाहुर्ये ये चावश्यं वदन्त्युत ॥

dāsyāmi bhavate kanyāmiti pūrvaṃ nabhāṣitam | ye cāhurye ca nāhurye ye cāvaśyaṃ vadantyuta

"I shall give you the maiden": what is said beforehand counts as not said, whether they say it, or do not say it, or declare that it must surely be.

Note on the text: Aligned by hand to CE 13.44.33 (first line is CE 33a; second line varies from CE 33c, 'ye caivāhur ye ca nāhur ye cāvaśyaṃ vadanty uta'; the page's doubled 'ये ये' is a valid variant, kept).

Verse 36 (13.79.36)

तस्मादाग्रहणात्पाणेर्याचयन्ति परस्परम् । कन्यावरः पुरा दत्तो मरुद्भिरिति नः श्रुतम् ॥

tasmādāgrahaṇātpāṇeryācayanti parasparam | kanyāvaraḥ purā datto marudbhiriti naḥ śrutam

Therefore, until the taking of the hand, they ask for her from one another; and the choice of the bridegroom was given to maidens long ago by the Maruts, so we have heard.

Verse 37 (13.79.37)

नानिष्टाय प्रदातव्या कन्या इत्यृषिचोदितम् । तन्मूलं काममूलस्य प्रजनस्येति मे मतिः ॥

nāniṣṭāya pradātavyā kanyā ityṛṣicoditam | tanmūlaṃ kāmamūlasya prajanasyeti me matiḥ

A maiden must not be given to one she does not wish for, the sage has declared; that, I think, is the root of the begetting of children, which is rooted in desire.

Verse 38 (13.79.38)

समीक्ष्य च बहून्दोषान्संवासाद्विद्धि पाणयोः । यथा निष्ठाकरं शुल्कं न जात्वासीत्तथा शृणु ॥

samīkṣya ca bahūndoṣānsaṃvāsādviddhi pāṇayoḥ | yathā niṣṭhākaraṃ śulkaṃ na jātvāsīttathā śṛṇu

Having weighed the many faults that come from living together, understand it of the clasping of hands; and hear how the bride-price has never been what settles a marriage.

Note on the text: Second half of the first line varies from CE 13.44.36a ('saṃvāsād vidviṣāṇayoḥ'); the page's 'संवासाद्विद्धि पाणयोः' is a valid variant, kept.

Verse 39 (13.79.39)

अहं विचित्रवीर्यस्य द्वे कन्ये समुदावहम् । जित्वाऽङ्गमागधान्सर्वान्काशीनथ च कोसलान् ॥

ahaṃ vicitravīryasya dve kanye samudāvaham | jitvā'ṅgamāgadhānsarvānkāśīnatha ca kosalān

I took in marriage two maidens for Vichitravirya, after conquering all the Angas, the Magadhas, the Kashis and the Kosalas.

Note on the text: Aligned by hand to CE 13.44.37 (lines 37a,c; the second line varies: CE 'jitvā ca māgadhān sarvān', the page's 'जित्वाऽङ्गमागधान्' is a valid variant, kept).

Verse 40 (13.79.40)

गृहीतपाणिरेकाऽऽसीत्प्राप्तशुल्काऽपराऽभवत् । कन्याऽगृहीता तत्रैव विसर्ज्या इति मे पिता । अब्रवीदितरां कन्यामावहेति स कौरवः ॥

gṛhītapāṇirekā''sītprāptaśulkā'parā'bhavat | kanyā'gṛhītā tatraiva visarjyā iti me pitā | abravīditarāṃ kanyāmāvaheti sa kauravaḥ

One of them had been taken by the hand; for the other the price had been paid. "The maiden who was not taken by the hand should be sent away right there," said my father; and that Kaurava told me to marry the other maiden.

Note on the text: Aligned by hand to CE 13.44.37: line 1 is CE 37e, lines 2 and 3 are variants of CE 38a and 38c ('pāṇau gṛhītā tatraiva visṛjyā iti me pitā' / 'abravīd itarāṃ kanyām āvahat sa tu kauravaḥ'); the page's wording is valid and kept.

Verse 41 (13.79.41)

अप्यन्याननुपप्रच्छ शङ्कमानः पितुर्वचः । अतीव ह्यस्य धर्मेच्छा पितुर्मेऽभ्यधिकाऽभवत् ॥

apyanyānanupapraccha śaṅkamānaḥ piturvacaḥ | atīva hyasya dharmecchā piturme'bhyadhikā'bhavat

Doubting my father's word, I questioned others too, for my father's desire for dharma was exceedingly great.

Note on the text: Aligned by hand to CE 13.44.39.

Verse 42 (13.79.42)

ततोहमब्रवं राजन्नाचारेप्सुरिदं वचः । आचारं तत्त्वतो वेत्तुमिच्छामि च पुनःपुनः ॥

tatohamabravaṃ rājannācārepsuridaṃ vacaḥ | ācāraṃ tattvato vettumicchāmi ca punaḥpunaḥ

Then, O king, desiring to know right practice, I said these words: "I wish to know the practice as it truly is," again and again.

Note on the text: Aligned by hand to CE 13.44.40.

Verse 43 (13.79.43)

ततो मयैवमुक्ते तु वाक्ये धर्मभृतां वरः । पिता मम महाराज बाह्लीको वाक्यमब्रवीत् ॥

tato mayaivamukte tu vākye dharmabhṛtāṃ varaḥ | pitā mama mahārāja bāhlīko vākyamabravīt

When I had spoken so, my father Bahlika, the best of those who uphold dharma, spoke these words, great king.

Note on the text: Corrected धर्मभृतावरः → धर्मभृतां वरः (misprint in Wikisource; dropped anusvara; CE 'dharmabhṛtāṃ varaḥ') and बीह्लीको → बाह्लीको (misprint in Wikisource; CE 'bāhlīko'). Aligned by hand to CE 13.44.41.

Verse 44 (13.79.44)

यदि वः शुल्कतो निष्ठा न पाणिग्रहणात्तथा । लाजान्तरमुपासीत प्राप्तशुल्क इति स्मृतिः ॥

yadi vaḥ śulkato niṣṭhā na pāṇigrahaṇāttathā | lājāntaramupāsīta prāptaśulka iti smṛtiḥ

If for you the settlement lies in the bride-price and not in the taking of the hand, then, as the tradition goes, one who has received the price could turn to another bridegroom and another rite of the parched grain.

Note on the text: Corrected व → वः (misprint in Wikisource; dropped visarga; CE 'yadi vaḥ'). Aligned by hand to CE 13.44.42 (second line varies: CE 'lājāntaram upāsīta prāptaśulkā patiṃ vṛtam'; the page's 'प्राप्तशुल्क इति स्मृतिः' is a valid variant, kept).

Verse 45 (13.79.45)

न हि धर्मविदः प्राहुः प्रमाणं वाक्यतः स्मृतम् । येषां वै शुल्कतो निष्ठा न पाणिग्रहणात्तथा ॥

na hi dharmavidaḥ prāhuḥ pramāṇaṃ vākyataḥ smṛtam | yeṣāṃ vai śulkato niṣṭhā na pāṇigrahaṇāttathā

Those who know dharma do not call a spoken word the proof, for those whose settlement is by the bride-price and not by the taking of the hand.

Verse 46 (13.79.46)

प्रसिद्धं भाषितं दाने नैषां प्रत्यायकं पुनः । ये मन्यन्ते क्रयं शुल्कं न ते धर्मविदो नराः ॥

prasiddhaṃ bhāṣitaṃ dāne naiṣāṃ pratyāyakaṃ punaḥ | ye manyante krayaṃ śulkaṃ na te dharmavido narāḥ

What is declared at the giving is well known; for them there is nothing further that convinces. Those who regard the price as a purchase are not men who know dharma.

Note on the text: First half of the second line differs from CE 13.44.44a ('prasiddhaṃ bhāṣitaṃ dāne teṣāṃ pratyasanaṃ punaḥ'); the page's 'नैषां प्रत्यायकं पुनः' is a valid variant, kept.

Verse 47 (13.79.47)

न चैतेभ्यः प्रदातव्या न वोढव्या तथाविधा । न ह्येव भार्या क्रेतव्या न विक्रय्या कथञ्चन ॥

na caitebhyaḥ pradātavyā na voḍhavyā tathāvidhā | na hyeva bhāryā kretavyā na vikrayyā kathañcana

She should not be given to such men, nor taken by such; for a wife is never to be bought, nor sold, in any way.

Note on the text: Corrected विक्रय्यां → विक्रय्या (misprint in Wikisource; spurious anusvara; CE 'vikreyā'). Aligned by hand to CE 13.44.45.

Verse 48 (13.79.48)

ये च क्रीणन्ति दासीवद्विक्रीणन्ति तथैव च । भवेत्तेषां तथा निष्ठा लुब्धानां पापचेतसाम् ॥

ye ca krīṇanti dāsīvadvikrīṇanti tathaiva ca | bhavetteṣāṃ tathā niṣṭhā lubdhānāṃ pāpacetasām

Those who buy as one buys a slave-woman, and those who likewise sell: let their settlement be of that kind, greedy men of sinful minds.

Note on the text: Aligned by hand to CE 13.44.46.

Verse 49 (13.79.49)

अस्मिन्नर्थे सत्यवन्तं पर्यपृच्छन्त वै जनाः । कन्यायाः प्राप्तशुल्कायाः शुल्कदः प्रशमं गतः ॥

asminnarthe satyavantaṃ paryapṛcchanta vai janāḥ | kanyāyāḥ prāptaśulkāyāḥ śulkadaḥ praśamaṃ gataḥ

On this question people asked Satyavan: when the price for the maiden had been received, the man who paid it died.

Note on the text: Aligned by hand to CE 13.44.47.

Verse 50 (13.79.50)

पाणिग्रहीता वाऽन्यः स्यादत्र नो धर्मसंशयः । तन्नश्छिन्धि महाप्राज्ञ त्वं हि वै प्राज्ञसम्मतः ॥

pāṇigrahītā vā'nyaḥ syādatra no dharmasaṃśayaḥ | tannaśchindhi mahāprājña tvaṃ hi vai prājñasammataḥ

"Or another may be the one who took her hand; here is our doubt about dharma. Resolve it for us, great sage, for you are esteemed by the wise."

Note on the text: Lines 1-2 = CE 13.44.48a,c; aligned by hand to CE 13.44.48.

Verse 51 (13.79.51)

तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान् । तानेवं ब्रुवतः सर्वान्सत्यवान्वाक्यमब्रवीत् ॥

tattvaṃ jijñāsamānānāṃ cakṣurbhavatu no bhavān | tānevaṃ bruvataḥ sarvānsatyavānvākyamabravīt

"For us who seek the truth, be our eyes." To all of them as they spoke thus, Satyavan replied.

Note on the text: Line 1 = CE 13.44.48e, line 2 = CE 13.44.49a; aligned by hand to CE 13.44.48.

Verse 52 (13.79.52)

यत्रेष्टं तत्र देया स्यान्नात्र कार्या विचारणा । कुर्वते जीवतोप्येवं मृते नैवास्ति संशयः ॥

yatreṣṭaṃ tatra deyā syānnātra kāryā vicāraṇā | kurvate jīvatopyevaṃ mṛte naivāsti saṃśayaḥ

"She should be given where she wishes; there is no need to deliberate here. They do so even while he lives, and when he is dead there is no doubt at all."

Note on the text: Lines 1-2 = CE 13.44.49c,e (CE 13.44.49 is a three-line verse, 49a,c,e); aligned by hand to CE 13.44.49.

Verse 53 (13.79.53)

देवरं प्रविशेत्कन्या तप्येद्वाऽपि तपः पुनः । तमेवानुगता भूत्वा पाणिग्राहस्य नाम सा ॥

devaraṃ praviśetkanyā tapyedvā'pi tapaḥ punaḥ | tamevānugatā bhūtvā pāṇigrāhasya nāma sā

The maiden may go in to a brother-in-law, or practise austerity again; having followed him alone, she bears the name of the one who took her hand.

Verse 54 (13.79.54)

लिखन्त्येव तु केषांचिदपरेषां शनैरपि । इति ये संवदन्त्यत्र त एतं निश्चयं विदुः ॥

likhantyeva tu keṣāṃcidapareṣāṃ śanairapi | iti ye saṃvadantyatra ta etaṃ niścayaṃ viduḥ

Among some they take her at once, among others only slowly; those who speak thus here know this decision.

Verse 55 (13.79.55)

तत्पाणिग्रहणात्पूर्वमन्तरं यत्र वर्तते । सर्वमङ्गलमन्त्रं वै मृषावादस्तु पातकः ॥

tatpāṇigrahaṇātpūrvamantaraṃ yatra vartate | sarvamaṅgalamantraṃ vai mṛṣāvādastu pātakaḥ

Wherever an interval stands before the taking of the hand, before all the auspicious mantras, a lie is a sin.

Note on the text: Second half of the first line varies from CE 13.44.52a ('tat pāṇigrahaṇāt pūrvam uttaraṃ yatra vartate'); the page's 'अन्तरं' is a valid variant, kept.

Verse 56 (13.79.56)

पाणिग्रहणमन्त्राणां निष्ठा स्यात्सप्तमे पदे । पाणिग्रहस्य भार्या स्याद्यस्य चाद्भिः प्रदीयते ॥

pāṇigrahaṇamantrāṇāṃ niṣṭhā syātsaptame pade | pāṇigrahasya bhāryā syādyasya cādbhiḥ pradīyate

The settlement of the hand-taking mantras comes at the seventh step. She is the wife of the one who took her hand and of the one to whom she is given with water.

Note on the text: Second line varies from CE 13.44.53c ('pāṇigrāhasya bhāryā syād'); the page's 'पाणिग्रहस्य' is a valid variant, kept.

Verse 57 (13.79.57)

इति देयं वदन्त्यत्र त एतं निश्चयं विदुः । अनुकूलामनुवशां भ्रात्रा दत्तामुपाग्निकाम् । परिक्रम्य यथान्यायं भार्यां विन्देद्द्विजोत्तमः ॥

iti deyaṃ vadantyatra ta etaṃ niścayaṃ viduḥ | anukūlāmanuvaśāṃ bhrātrā dattāmupāgnikām | parikramya yathānyāyaṃ bhāryāṃ vindeddvijottamaḥ

So, they say, she is to be given; those who speak thus here know this decision. A suitable, obedient girl given by her brother in the presence of the fire, he should go around it as is proper: thus the best of the twice-born wins a wife.

Note on the text: A three-line verse as printed (13-79-57a,b,c). Lines 2-3 = CE 13.44.54a,c ('anukūlām anuvaṃśāṃ bhrātrā dattām upāgnikām / parikramya yathānyāyaṃ bhāryāṃ vinded dvijottamaḥ'); line 1 ('इति देयं वदन्त्यत्र त एतं निश्चयं विदुः') is a variant echo of CE 13.44.51c ('iti ye saṃvadanty atra ta etaṃ niścayaṃ viduḥ'), not at this place in the critical edition.