History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c31.2.4

v2.c31.2.4

Br., where she had been only offered to the sage Cyavana by her father, but where no ceremonies had been performed as none are described or referred to therein. Manu (IX. 69–70) confines the rules of niyoga to a girl who was only promised (vāgdattā); while Vas. Dh. S. XVII. 72 speaks of the vāgdattā and one given with water as still a maiden, if no Vedic mantras have been repeated.¹⁴³⁴ Vas. Dh. S. XVII. 74 refers to the 4th variety of Baudhāyana. Yāj. I. 67 when he speaks of *akṣatā* refers to all the six varieties of Kaśyapa or the first four varieties of Baudhāyana and when he speaks of 'kṣatā' he refers to the seventh variety of Kaśyapa and the last three of Baudhāyana. Vas. Dh. S.¹⁴³⁵ 17 19–20 describes *paunarbhava* as the son of a woman, who leaves the husband of her youth and after having lived with another person, re-enters the house of the husband or as the son of a woman who takes another husband after leaving an impotent, outcast or lunatic husband or after the death of the first husband. Baud. Dh. S. II. 2. 31 describes paunarbhava as the son of a woman who after abandoning an impotent or outcast husband goes to another husband. Nārada (strīpuṁsa, v. 97), Parāśara IV. 30 and Agnipurāṇa 154. 5–6 have the same verse 'another husband is ordained for women in five calamities viz. when the husband is lost (unheard of), is dead, has become a saṁnyāsin, is impotent or is *patita*.'¹⁴³⁶ Great controversies have raged round this verse. Some like the Par. M. (II. part I. p.