History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v4.c63.t2.327

v4.c63.t2.327

The term strīdhana literally means 'woman's property'. But in the ancient smṛti works the word was restricted to certain special kinds of property given to a woman on certain occasions or at different stages of her life. Gradually such kinds of property went on increasing in extent and value. We have to follow this evolution of the meaning and content of the word strīdhana. One characteristic feature of strīdhana from the times of Gautama downwards has been that it devolved on females in the first instance. The oldest extant definition of it in Dharmaśāstra works is that of Manu¹⁴⁹¹ IX. 194: 'what (was given) before the nuptial fire, what was given on the bridal procession, what was given in token of love, what was received from her brother, mother or father, that is called the sixfold woman's property'. The Mit. on Yāj. II. 143 explains that the number six is intended to exclude a smaller number of the kinds of strīdhana and does not exclude a larger number. In IX. 195 Manu appears to mention one more kind viz. '*anwādheya*' (gift subsequent)'. Nār. (dāyabhāga, 8) has the same six kinds as Manu IX. 194, but reads '*bhartṛdāya*' (the husband's gift) for Manu's 'what is given in token of affection', the latter being thus wider than Nārada's words. Yāj. (II. 143-44) enumerates¹⁴⁹² the several kinds of strīdhana as follows: 'what was given (to a woman) by the father, mother, husband or brother or was received by her before the nuptial fire, or what was presented on her husband's marrying another wife (*ādhivedanika*) and the like—these are denominated strīdhana; so also what is given by the cognate relations (of the woman), the *śulka* (fee), and gifts subsequent to marriage'. The Mit. and most of its followers read 'ādhivedanikādyam ca', while Aparārka and the Dāyabhāga read 'ādhivedanikaṃ caiva', the difference being that if one reads as the Mit. does, several other kinds not expressly enumerated can be easily included under strīdhana. But it should be noted that even without reading—'kādyam', Aparārka explains the verse in the same way as the Mit. does. Viṣṇu¹⁴⁹³ Dh. S. 17. 18 enumerates almost the same kinds of strīdhana as Yāj., but omits the word 'ādya'.