History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v6.c81.189

v6.c81.189

One important matter is that of vratādhikāriṇaḥ (persons entitled to engage in a vrata). Persons of all castes including sūùdras are entitled to perform vratas. Devala states:¹²³ 'there is no doubt that (men of) all *varṇas* are released from sins by observing vratas, fasts and restrictive rules of behaviour and by mortification (lit. heating) of the body.' Women are also entitled to perform vratas In fact the purāṇas and digests prescribe several vratas .for women alone. Manu, Viṣṇu Dh S and several purāṇas provide that a woman cannot perform a separate sacrifice, a separate vrata or a separate fast by herself, she is honoured in heaven by waiting upon her husband.¹²⁴ Viṣṇu Dh. S. (25 16)¹²⁵ further provides that a woman who observes a vrata in which a fast enters while her husband is alive deprives her husband of his life and herself goes to hell. Whatever act of benefit in the other world a woman does without the consent of her father, husband or son yields no fruit to her¹²⁶ The medieval digests interpreted these verses as meaning that before performing a vrata, a maiden has to secure the consent of her father, a married woman of her husband and a widow of her son and that with the consent of the persons specified a woman could perform an independent vrata for herself The digests are supported in this view by the sūtra of Śankha-Likhita¹²⁷ that it is the rule for women that they should practise vratas, fasts, restrictive observances and worship (or sacrifices) with the consent of their husbands The Lingapurāna¹²⁸ provides with the bidding (i e permission) of their husbands, women should perform *japa*, gifts, *tapas* and all else Opinion was divided whether a woman could get *homa* performed through another About the incapacity of women for mantras,¹²⁹ vide Manu II. 66, IX. 18 and Yāj I. 13 The Vyavahāramayūkha following Parāśara held that a śūdra could get the homa in adoption¹³⁰ performed through a brāhmana and that the same rules apply to women and śūdras and therefore a woman could get a homa required in vrata performed through a brāhmana Rudradhara (author of Śuddhīviveka) and Vācaspati held that a woman and a śūdra have no right to perform homa with Vedic mantras The Nirnayasindhu¹³¹ supports the Vyavahāramayūkha on the question of homa in a vrata to be observed by a woman But it appears that Nīlakantha, author of the Vyavahāramayūkha, was of a different opinion when composing the Prāyaścittamayūkha¹³² Vide H. of Dh vol IV p 78 note 186 on this point It is provided in the Matsya that a woman who is pregnant or is recently delivered of a child should only observe *nakta* instead of a fast and a maiden or other female who is impure (in monthly illness or otherwise) should get her vrata performed through another, but, whether pure or impure, she may perform bodily acts (such as a fast) by herself (vide Tithitattva pp 121-122)