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पति (pati)

 
शब्दसागरः
English
पति
m.
 (-तिः)
1. A master, an owner.
2. A husband.
3. A root.
4. Ruler 5. Going, motion.
E.
 पा to nourish, Unādi
aff.
 डति, or
पत् to go, with the same
aff.
Capeller Eng
English
प॑ति
m.
 master, owner, ruler, lord, husband.
Yates
English
पति (तिः) 2.
m.
 A master
a hus-
band
a root
motion.
Wilson
English
पति
m.
 (-तिः)
1 A master, an owner.
2 A husband.
3 A root.
4 Going, motion.
E.
 पा to nourish, Uṇādi
aff.
 डति, or पत to go, with the same
aff.
Apte
English
पतिः [patiḥ], [पा-डतिं]
A master, lord
as in गृहपतिः.
An owner, possessor, proprietor
क्षेत्रपतिः.
Governor, ruler, one who presides over
ओषधीपतिः, वनस्पतिः, कुलपतिः
&c.
A husband
प्रमदाः पतिवर्त्मगा इति प्रतिपन्नं हि विचेतनैरपि
Ku.*
 4.33.
A root.
Going, motion, fight.
f.
A female possessor, a mistress.
A wife.
Comp.
 घातिनी, घ्नी a woman who murders her husband.
a line on the hand showing that a woman will be faithless to her husband. -देवता, -देवा one who regards her husband as a divinity, a woman loyally devoted to her husband, a chaste woman
कः पतिदेवतामन्यः परिमार्ष्टुमुत्सहते
Ś.*
 6
तमलभन्त पतिं पतिदेवताः शिखरिणामिव सागरमापगाः
R.*
 9.17
धुरिस्थिता त्वं पतिदेवतानाम् 14.74. -धर्मः duty (of a wife) towards a husband.-प्राणा a chaste wife. -लङ्घनम् disregarding a former husband by marrying another
cf.
Ms.*
 5.151. -वेदनः
N.
 of Śiva. (-नम्) procuring a husband (by magical means)
धातुर्देवस्य सत्येन कृणोमि पतिवेदनम्
Av.*
 2.36.2.-लोकः the world of husbands in a future life
पतिलोक- मभीप्सन्ती नाचरेत् किंचिदप्रियम्
Ms.*
 5.156. -व्रता a devoted, faithful and loyal wife, a chaste and virtuous wife
˚त्वम् fidelity to a husband. -सेवा devotion to a husband
वैवाहिको विधिः स्त्रीणां संस्कारो वैदिकः स्मृतः । पतिसेवा गुरौ वासो गृहार्थो$ग्निपरिक्रिया ॥
Ms.*
 2.67.
Apte 1890
English
पतिः [पा-डति] 1 A master, lord
as in गृहपतिः.
2 An owner, possessor, proprietor
क्षेत्रपतिः.
3 Governor, ruler, one who presides over
ओषधीपतिः, वनस्पतिः, कुलपतिः &c.
4 A husband
प्रमदाः पतिवर्त्मगा इति प्रतिपन्नं हि विचेतनैरपि Ku. 4. 33.
5 A root.
6 Going, motion, flight.
f. A female possessor, a mistress.
Comp.
घतिनी
घ्नी {1} a woman who murders her husband. {2} a line on the hand showing that a woman will be faithless to her husband.
देवता,
देवा one who regards her husband as a divinity, a woman loyally devoted to her husband, a chaste woman
कः पतिदेवतामन्यः परिमार्ष्टुमुत्सहते Ś. 6
तमलभंत पतिं पतिदेवताः शिखरिणामिव सागरमापगाः R. 9. 17
धुरि स्थिता त्वं पतिदेवतामां 14. 74.
धर्मः duty (of a wife) towards a husband.
प्राणा a chaste wife.
लंघनं disregarding a former husband by marrying another.
वेदनः N. of Śiva. (
नं) procuring a husband (by magical means).
लोकः the world of husbands in a future life.
व्रता a devoted, faithful and loyal wife, a chaste and virtuous wife
°त्वं fidelity to a husband.
सेवा devotion to a husband.
Monier Williams Cologne
English
1. प॑ति
m.
 (cf. √ 1. पत्
when uncompounded and meaning ‘husband’ instr. प॑त्या
dat.
 प॑त्ये
gen.
abl.
 प॑त्युर्
loc.
 प॑त्यौ
but when meaning ‘lord, master’, and ifc. regularly inflected with exceptions
cf.
Pāṇ.
 i, 4, 8
9) a master, owner, possessor, lord, ruler, sovereign,
RV.
&c.
&c.
a husband, ib. (in comp. either with the stem or with the
gen.
 , e.g. दुहितृ-प्° or °तुः-प्°,
Pāṇ.
 vi, 3, 24
when
mfn.
f.
=
m.
 , e.g. -जीवत्-पत्या त्वया,
R.
 ii, 24, 8, or पतिका, e.g. प्रमीत-पतिका,
Mn.
 ix, 68)
one of the 2 entities (with पाशुपत॑स्),
RTL.
 89
a root,
L.
प॑ति
f.
 a female possessor, mistress,
Pāṇ.
 iv, 1, 33, Sch.
a wife (वृद्ध-प्°
=
 -पत्नी, the w° of an old man, ib. 34, Sch.)
पति [cf. Gk. πόσις, ‘husband’
Lat.
 potis, pos-sum for potis-sum
Lith.
 patìs, ‘husband’
Goth.
 (bruth-)faths, ‘bridegroom’]
पति
f.
=
 गति, going, motion.
Monier Williams 1872
English
पति पति, इस्, m. (said to be fr. rt. 3. पा,
to protect, but connected with rt. 1. पत् and pro-
bably for original पातन्), a master, owner, possessor,
proprietor, lord, ruler, governor, sovereign
one
who presides over, (often applied to tutelary deities
or regents, e. g. ओषधीनाम् पतिः, the Moon
as guardian or lord of medicinal plants
सरिताम्
पतिः, the Ocean as lord of the rivers
वच-
साम् पतिः, Bṛhas-pati as lord of speech
some-
times at the end of a comp., cf. ओषधि-प्°,
बृहस्-प्°, वाचस्-प्°, वनस्-प्°)
a husband
a
root
going, motion, flight ? (in these senses pro-
bably connected with rt. 2. पत्)
(इस्), f. a female
possessor, mistress (e. g. ग्रामस्य पतिः, the
mistress of a village)
a wife (at the end of a non-
adj. comp., e. g. वृद्ध-पति = वृद्ध-पत्नी,
the wife of an old man, Pāṇ. IV. 1, 34)
[cf.
अंशु-प्°, दम्-पती, द्वार-प्°, नृ-प्°, पृथिवी-प्°,
प्रजा-प्°: cf. also Gr. πόσι-ς for πότι-ς
δεσπό-τη-ς, δεσ-πόσ-υνο-ς, δεσ-πόζ-ω: Lat. com-po(t)-s,
im-po(t)-s, pot-is, possum for potis-sum, pot-es-
tā(t)-s: Lith. pat-s, ‘husband
’ vḗsz-pat-s, ‘lord,
ruler:’ Slav. gos-podju, ‘lord:’ Russ. gos-podin,
‘lord:’ Goth. fath-s, ‘lord
’ bruth-fath-s, ‘bride-
groom.’]
—पतिं-वर, आ, f. a woman who chooses
her husband for herself, a young woman who has
the privilege of choosing her husband [cf. स्वयं-
वर]
the plant Nigella Indica.
—पति-काम, अस्,
आ, अम्, Ved. wishing for a husband.
—पति-गणित-
टीका, f., N. of a commentary on the Līlāvatī.
—पति-घातिनी, f., Ved. a woman who murders
her husband.
—पति-घ्न, अस्, ई, अम्, killing a
husband or surviving him
(ई), f. a woman who
murders her husband, a husband-killer
a line on
the hand indicating that a woman will be faithless
or treacherous to her husband.
—पतिघ्नी-लक्षण,
अम्, n. the mark of a husband-killer.
—पति-त्व or
Ved. पति-त्वन, अम्, n. mastership, lordship
the
conjugal or marital state, wedlock, matrimony, mar-
riage.
—पति-दर्शन-लालस, अस्, आ, अम्, longing
to see one's husband.
—पति-देवता or पति-देवा,
f. regarding a husband as a divinity, honouring a
husband above all others.
—पति-द्विष्, ट्, ट्, ट्, Ved.
hating a husband.
—पति-धर्म, अस्, m. duty
towards a husband.
—पतिधर्म-वती, f. fulfilling
duties towards a husband, fulfilling the duties of a
wife, faithfully devoted to a husband.
—पति-प्राणा,
f. a faithful wife (‘whose husband is her life’).
—पति-
यान, अस्, आ, अम्, leading to a husband.
—पति-
राज्य-विनाकृत, अस्, आ, अम्, excluded from a
husband's kingdom.
—पति-रिप्, प्, प्, प्, Ved. hos-
tile to or hating a husband.
—पति-लङ्घन, अम्,
n. injuring a husband
disregarding a former hus-
band by marrying another.
—पति-लालस, अस्, आ,
अम्, longing for a husband.
—पति-लोक, अस्, m.
‘husband's world, ’ the sphere of a husband in a
future life.
—पति-वती, f., Ved. a woman who pos-
sesses a husband, a married woman.
—पति-वत्नी,
f. a woman who possesses a husband, a married
woman, a wife whose husband is living.
—पति-
विद्य, अम्, n., Ved. finding or procuring a husband.
—पति-वेदन, अस्, आ, अम्, Ved. finding or pro-
curing a husband
(अस्), m. an epithet of Aryaman
(औ), m. du. a particular part of the body (‘attracting
a husband?’)
(अम्), n. procuring a husband (by
means of magical arts).
—पति-व्रत, अम्, n. loyalty
or fidelity to a husband
(आ), f. a devoted and
virtuous wife (faithful to her husband).
—पति-
व्रता-त्व, अम्, n. loyalty or fidelity to a husband.
—पति-शोकाकुल (°क-आक्°), अस्, आ, अम्, agitated
or confounded with grief for a husband.
—पति-
सेवा, f. devotion to a husband.
Macdonell
English
पति pát-i,
m.
 owner, master, lord, ruler
🞄husband.
Benfey
English
पति पति, i. e. 2. पा + ति (for original
पा + तन्, cf. पत्नी).
1. A master, an
owner.
2. A governor, a lord, Man.
7, 115.
3. A husband, MBh. 1, 4199.
4. When latter part of a comp.
adj.
the fem. is left unchanged, e. g. जीवत्
-पति, i. e. जीवन्त्- (vb. जीव्),
f.
 A woman
whose husband is alive, Rām. 2, 24,
8 Gorr.
--
Comp.
अ-,
adj.
 unmarried,
Rām. 1, 34, 44.
अन्न-,
m.
 a name of
Śiva, Rājat. 5, 72.
अप्-,
m.
 a name
of Varuṇa, the regent of the waters,
Man. 3, 87.
अम्बु-,
m.
 the ocean,
Pañc. i. d. 316.
अर्थ-,
m.
 1. a king,
Pañc. i. d. 84. 2. a judge, iii. d. 89.
3. a proper name.
अवनि- and अवनी-,
m.
 a king, ib. 28, 20
Kathās. 24, 12.
अश्व-,
m.
 a proper name.
उडु-,
m.
the moon, Śiś. 9, 32.
उमा-,
m.
 a name
of Śiva, Chr. 48, 7. उर्वी- (see उरु),
m.
a king, Rājat. 5, 380.
ओषधि-,
m.
1. the moon, Śiś. 9, 36. 2. a physician,
ib.
ओषधी-,
m.
 the moon, MBh. 3, 137.
कुल-,
m.
 the chief of a family, MBh.
1, 1.
क्रतु-,
m.
 the performer of a sacri-
fice, Bhāg. P. 4, 19, 29.
क्षिति-, and
क्ष्मा-,
m.
 a king, Pañc. ii. d. 22
Rājat. 5, 59.
गण-, and गणना-,
m.
a name of Gaṇeśa, Pañc. i. d. 175
Rājat. 5, 26.
गृह-,
m.
 a householder,
Pañc. i. d. 410.
गो-,
m.
 1. a bull,
Rām. 3, 51, 4. 2. the sun, Bhāg. P. 1,
12, 10. 3. a name of Kṛṣṇa (pro-
perly the cow-herd κατ̕ἐξοχήν ), MBh.
13, 7002. 4. a name of Varuṇa, Śiva,
and others.
गौरी-,
m.
 a name of Śiva,
Kathās. 22, 16.
ग्रह-,
m.
 1. the sun.
2. the moon.
चमू-,
m.
 the com-
mander of an army.
जगत्-,
m.
 a name
of Śiva and Viṣṇu. जगती- (see जगत्),
m.
 a king, Rām. 1, 12, 36.
तारा-,
m.
 1.
the moon. 2. a proper name.
त्रिदश-,
m.
 a name of Indra.
दान-,
m.
 a
liberal man, Sāv. 1, 3.
दिन-,
m.
 the
sun, Bhartṛ. 2, 69.
देव- and दैवत-,
m.
 a name of Indra.
द्वार-,
m.
 a
doorkeeper, a chamberlain, MBh. 3,
10623.
नद-नदी-,
m.
 a name of the
Sindhu.
निधि-,
m.
 1. a name of
Kuvera. 2. a proper name.
नृ-,
m.
 a king.
पशु-,
m.
 a name of Śiva.
पितृ-,
m.
 1. a name of Yama (lord of
the Manes). 2. pl. the Manes and the
lords of the creatures, Bhāg. P. 7, 4, 6.
प्रजा-,
m.
 1. lord of the creatures,
Vikr. d. 9. 2. a name of the supreme
deity, Brahman, Pañc. i. d. 188. 3. a
king. 4. a father.
प्राण-,
m.
 1. a
husband. 2. the heart, Draup. 6, 4.
फणिपति, i. e.
फणिन्-,
m.
 the king
of the serpents, Bhartṛ. 2, 77.
भवानी-,
m.
 a name of Śiva, Kir. 5, 21.
भाण्ड-,
m.
 a merchant, Pañc. 26, 25. अआना
-भाण्ड-,
m.
 a great merchant, 26,
11.
भू-,
m.
 a king, Pañc. i. d. 262.
भूमी-,
m.
 the same. भृगु- (also
भृगूणाम्), the chief of the descend-
ants of Bhṛgu, a name of Paraśu-
rāma, Megh. 68.
भोग-,
m.
 1. a vice-
roy, a governor. 2. a person having
possession or usufruct.
मही-,
m.
 a
king, Chr. 47, 32.
मृग-,
m.
 a lion.
रघु-,
m.
 Rāma.
रति-,
m.
 a name of
the god of love, Śiś. 9, 66.
शची-,
m.
 a name of Śiva, Daśak. in Chr. 182,
10.
शाल्व-,
m.
 the king of the Śālvas,
Chr. 18, 34.
श्री-,
m.
 1. Viṣṇu. 2.
a king.
सभा-,
m.
 1. the president
of an assembly. 2. the keeper of a
gaming-house.
सिन्धु-,
m.
 the lord
of Sindh, i. e. Jayadratha.
सेना-,
m.
1. the general of an army, Śāk. 24, 6.
2. Kārttikeya.
स्वर्ग-,
m.
 Indra. --
Cf. Lat. potis, δες-πότης, πόσις
Goth.
faths
cf. पत्नी।
Hindi
Hindi
पति
Apte Hindi
Hindi
पतिः
पुं*
 - पाति रक्षति-पा + इति
"स्वामी, प्रभू "
पतिः
पुं*
 - पाति रक्षति-पा + इति
"मालिक, अधिपति, स्वामी- क्षेत्रपति"
पतिः
पुं*
 - -
"राज्यपाल, शासक, प्रधानता करने वाला"
पतिः
पुं*
 - -
भर्ता
Shabdartha Kaustubha
Kannada
पति
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಯಜಮಾನ/ಗಂಡ
निष्पत्तिः - > पा(रक्षणे) "डतिः" (उ० ४-५७)
व्युत्पत्तिः - > पाति
प्रयोगाः - > "पत्युः शिरश्चन्द्रकलामनेन स्पृशेति सख्या परिहासपूर्वम्"
उल्लेखाः - > कुमा० ७-१९
पति
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಸ್ವಾಮಿ/ಒಡೆಯ
प्रयोगाः - > "तदाप्रभृत्येव विमुक्तसङ्गः पतिः पशूनामपरिग्रहोऽभूत्"
उल्लेखाः - > कुमा० १-५३
पति
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಯಜಮಾನ/ಒಡೆಯ
पति
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ನಾಯಕ/ಅಧಿಪತಿ/ಪ್ರಭು
प्रयोगाः - > "ग्रामस्याधिपतिं कुर्याद्दशग्रामपतिं तथा। विंशतीशं शतेशं च सहस्रपतिमेव च"
उल्लेखाः - > मनु० ७-११५
L R Vaidya
English
pati {% m. %} 1. A master, a lord
2. a proprietor
3. governor, ruler, one who presides over, M.vii.115
4. a husband, पतिः प्रतीतः प्रसवोन्मुखीं प्रियां ददर्श काले दिवमभ्रितामेव R.iii.12.
Bopp
Latin
पति m. (ut videtur, a r. पा regere, correpto आ, s. ति)
1) dominus. N. 1. 2.
2) conjux, maritus. BR. 2. 12.
(Lith. pati-s dominus in comp. wiếsz-patis «Landesherr,
ein grofser Herr» = Vêd. विश्पति
pat-s pro pati-s,
conjux, maritus
slav. gos-podj
russ. gospodin dominus
goth. FADI, nom. faths dominus, dux, in fine compp.
ut hunda-faths, bruth-faths
gr. πόσις e πότις
lat. po-
tis.)
Anekartha-Dvani-Manjari
Sanskrit
धव
पु
धव, पति, शुक्ल, वृक्षजाति, प्रतिवध, बाध, वृषजाति
धवः पतिर्धवः शुक्लो वृक्षजातिर्धवो मतः ॥ ३२ ॥
धवः प्रतिवधे बाधे वृषजातिर्धवो मतः ।
verse 2.1.1.32
page 0010
Indian Epigraphical Glossary
English
pati (LL), a king
cf. adhipati.
(EI 18), same as Kuḍipati = Sanskrit Grāmapati.
Cf. grāma-patyā (probably the same as grāma-jana-patitvāt)
and nānā-patyā (probably nānā-grāma-jana-patitvāt). See JAS,
Letters, Vol. XX, pp. 203-04.
Lanman
English
páti [343b], m.
—1. master, possessor
lord
ruler, 4^2
—2. then (like Eng. lord),
husband, 9^7, 89^5, 86^19, 64^13. [cf. πόσις,
‘husband’
Lat. impos, stem im-pot, ‘not
master of’
Goth. faϸs in bruϸ-faϸ-s, ‘bridegroom.
’]
Schmidt Nachtrage zum Sanskrit Worterbuch
German
पति m. ° = भृतक, S II, 220, 5.
अभिधानचिन्तामणिः
Sanskrit
--source--
दरिद्रो दुर्विधो दुःस्थो दुर्गतो निःस्वकीकटौ ।
अकिंचनोऽधिपस्त्वीशो नेता परिवृढोऽधिभूः ॥ ३५८ ॥
पतीन्द्रस्वामिनाथार्याः प्रभुर्भर्तेश्वरो विभुः ।
ईशितेनो नायकश्च नियोज्यः परिचारकः ॥ ३५९ ॥
डिङ्गरः किंकरो भृत्यश्चेटो गोप्यः पराचितः ।
दासः प्रेष्यः परिस्कन्दो भुजिष्यपरिकर्मिणौ ॥ ३६० ॥
परान्नः परिपिण्डादः परजातः परैधितः ।
-wordlist-
दरिद्र (पुं), दुर्विध (पुं), दुःस्थ (पुं), दुर्गत (पुं), निःस्व (पुं), कीकट (पुं), अकिञ्चन (पुं), अधिप (पुं), ईश (पुं), नेतृ (पुं), परिवृढ (पुं), अधिभू (पुं), पति (पुं), इन्द्र (पुं), स्वामिन् (पुं), नाथ (पुं), आर्य (पुं), प्रभु (पुं), भर्तृ (पुं), ईश्वर (पुं), विभु (पुं), ईशितृ (पुं), इन (पुं), नायक (पुं), नियोज्य (पुं), परिचारक (पुं), डिङ्गर (पुं), किङ्कर (पुं), भृत्य (पुं), चेट (पुं), गोप्य (पुं), पराचित (पुं), दास (पुं), प्रेष्य (पुं), परिस्कन्द (पुं), भुजिष्य (पुं), परिकर्मिन् (पुं), परान्न (पुं), परपिण्डाद (पुं), परजात (पुं), परैधित (पुं)
--source--
प्रेयस्याद्याः पुंसि पत्यौ भर्ता सेक्ता पतिर्वरः ॥ ५१६ ॥
विवोढा रमणो भोक्ता रुच्यो वरयिता धवः ।
-wordlist-
प्रेयस् (पुं), दयित (पुं), कान्त (पुं), प्राणेश (पुं), वल्लभ (पुं), प्रिय (पुं), हृदयेश (पुं), प्राणसम (पुं), प्रेष्ठ (पुं), प्रणयिन् (पुं), भर्तृ (पुं), सेक्तृ (पुं), पति (पुं), वर (पुं), विवोढृ (पुं), रमण (पुं), भोक्तृ (पुं), रुच्य (पुं), वरयितृ (पुं), धव (पुं)
अभिधानरत्नमाला
Sanskrit
कान्त
कान्त, कमितृ, पति, वरयितृ, भर्तृ, भोक्तृ, धव, रुच्य, अभीक, वर, अभिक, रमण, प्राणाधिनाथ, अनुग
कान्तः स्यात्कमिता पतिर्वरयिता भर्ता च भोक्ता धवो,
रुच्याभीकवराभिकाश्च रमणः प्राणाधिनाथोऽनुगः ।
verse 2.1.1.497
page 0057
नाममाला
Sanskrit
राजन्, अधिप, पति, स्वामिन्, नाथ, परिवृढ, प्रभु, ईश्वर, विभु, ईशान, भर्तृ, इन्द्र, इन, ईशितृ
राजाधिपः पतिः स्वामी नाथः परिवृढः प्रभुः ।
ईश्वरो विभुरीशानो भर्तेन्द्र इन ईशिता ॥ १० ॥
verse 0.1.1.10
page 0005
Mahabharata
English
Pati = Śiva: XIII, 1233 (1000 names^2)
XIV, 204.
Vedic Reference
English
Pati, Patnī. — Under these words denoting primarily, as the
evidence collected in the St. Petersburg Dictionary shows,
‘lord’ and ‘lady, ’ and so ‘husband’ and ‘wife, ’ it is convenient
to consider the marital relations of the Vedic community.
Child Marriage. — Marriage in the early Vedic texts appears
essentially as a union of two persons of full development. This
is shown by the numerous references^1 to unmarried girls who
grow old in the house of their fathers (amā-jur), and who adorn
themselves in desire of marriage, as well as to the paraphernalia
of spells and potions used in the Atharvavedic tradition^2 to
compel the love of man or woman respectively, while even the
Rigveda^3 itself seems to present us with a spell by which a
lover seeks to send all the household to sleep when he visits his
beloved. Child wives first occur regularly in the Sūtra period,
though it is still uncertain to what extent the rule of marriage
before puberty there obtained.^4 The marriage ritual also quite
clearly presumes that the marriage is a real and not a nominal
one: an essential feature is the taking of the bride to her
husband's home, and the ensuing cohabitation.^5
Limitations on Marriage. — It is difficult to say with certainty
within what limits marriage was allowed. The dialogue of
Yama and Yamī in the Rigveda^6 seems clearly to point to a
prohibition of the marriage of brother and sister. It can
hardly be said, as Weber^7 thinks, to point to a practice that
was once in use and later became antiquated. In the Gobhila
Gṛhya Sūtra^8 and the Dharma Sūtras^9 are found prohibitions
against marriage in the Gotra (‘family’) or within six degrees
on the mother's or father's side, but in the Śatapatha Brāh-
maṇa^10 marriage is allowed in the third or fourth generation,
the former being allowed, according to Harisvamin, ^11 by the
Kāṇvas, and the second by the Saurāṣṭras, while the Dākṣi-
ṇātyas allowed marriage with the daughter of the mother's
brother or the son of the father's sister, but presumably not
with the daughter of the mother's sister or the son of the
father's brother. The prohibition of marriage within the
Gotra cannot then have existed, ^12 though naturally marriages
outside the Gotra were frequent.^13 Similarity of caste was also
not an essential to marriage, as hypergamy was permitted even
by the Dharma Sūtras, ^14 so that a Brāhmaṇa could marry
wives of any lower caste, a Kṣatriya wives of the two lowest
castes as well as of his own caste, a Vaiśya a Śūdrā as well as
a Vaiśyā, although the Śūdrā marriages were later disapproved
in toto. Instances of such intermarriage are common in the
Epic, and are viewed as normal in the Bṛhaddevatā.^15
It was considered proper that the younger brothers and
sisters should not anticipate their elders by marrying before
them. The later Saṃhitās and Brāhmaṇas^16 present a series
of names expressive of such anticipation, censuring as sinful
those who bear them. These terms are the pari-vividāna, ^17 or
perhaps agre-dadhus, ^18 the man who, though a younger brother,
marries before his elder brother, the latter being then called the
parivitta
^19 the agre-didhiṣu, ^20 the man who weds a younger
daughter while her elder sister is still unmarried
and the
Didhiṣū-pati, ^21 who is the husband of the latter. The passages
do not explicitly say that the exact order of birth must always
be followed, but the mention of the terms shows that the order
was often broken.
Widow Remarriage. — The remarriage of a widow was
apparently permitted. This seems originally to have taken the
form of the marriage of the widow to the brother or other
nearest kinsman of the dead man in order to produce children.
At any rate, the ceremony is apparently alluded to in a funeral
hymn of the Rigveda
^22 for the alternative explanation, which
sees in the verse a reference to the ritual of the Puruṣamendha
(‘human sacrifice’), although accepted by Hillebrandt^23 and
Delbrück, ^24 is not at all probable, while the ordinary view is
supported by the Sūtra evidence.^25 Moreover, another passage
of the Rigveda^26 clearly refers to the marriage of the widow
and the husband's brother (devṛ), which constitutes what the
Indians later knew as Niyoga.^27 This custom was probably
not followed except in cases where no son was already born.
This custom was hardly remarriage in the strict sense, since
the brother might — so far as appears — be already married
himself. In the Atharvaveda, ^28 a verse refers to a charm which
would secure the reunion, in the next world, of a wife and her
second husband. Though, as Delbrück^29 thinks, this very
possibly refers to a case in which the first husband was still
alive, ^30 but was impotent or had lost caste (patita), ^31 still it is
certain that the later Dharma Sūtras^32 began to recognize
ordinary remarriage in case of the death of the first husband.
Pischel^33 finds some evidence in the Rigveda^34 to the effect
that a woman could remarry if her husband disappeared and
could not be found or heard of.
Polygamy. — A Vedic Indian could have more than one wife.
This is proved clearly by many passages in the Rigveda
^35
Manu, according to the Maitrāyaṇī Saṃhitā, ^36 had ten wives
and the Śatapatha Brāhmaṇa^37 explains polygamy by a
characteristic legend. Moreover, the king regularly has four
wives attributed to him, the Mahiṣī, ^38 the Parivṛktī, ^39 the
Vāvātā, ^40 and the Pālāgalī.^41 The Mahiṣī appears to be the
chief wife, being the first one married according to the Śata-
patha Brāhmaṇa.^42 The Parivṛktī, ‘the neglected, ’ is explained
by Weber^43 and Pischel^44 as one that has had no son. The
Vāvātā is ‘the favourite, ’ while the Pālāgalī is, according to
Weber, the daughter of the last of the court officials. The
names are curious, and not very intelligible, but the evidence
points to the wife first wedded alone being a wife in the fullest
sense. This view is supported by the fact emphasized by
Delbrück, ^45 that in the sacrifice the Patnī is usually mentioned
in the singular, apparent exceptions being due to some mytho-
logical reason.^46 Zimmer^47 is of opinion that polygamy is
dying out in the Rigvedic period, monogamy being developed
from polygamy
Weber, ^48 however, thinks that polygamy is
secondary, a view that is supported by more recent anthro-
pology.^49
Polyandry. — On the other hand, polyandry is not Vedic.^50
There is no passage containing any clear reference to such
a custom. The most that can be said is that in the Rigveda^51
and the Atharvaveda^52 verses are occasionally found in which
husbands are mentioned in relation to a single wife. It is
difficult to be certain of the correct explanation of each separate
instance of this mode of expression
but even if Weber's^53
view, that the plural is here used majestatis causā, is not
accepted, Delbrück's^54 explanation by mythology is probably
right. In other passages^55 the plural is simply generic.
Marital Relations. — Despite polygamy, however, there is
ample evidence that the marriage tie was not, as Weber^56 has
suggested, lightly regarded as far as the fidelity of the wife
was concerned. There is, however, little trace of the husband's
being expected to be faithful as a matter of morality. Several
passages, ^57 indeed, forbid, with reference to ritual abstinence,
intercourse with the strī of another. This may imply that
adultery on the husband's part was otherwise regarded as
venial. But as the word strī includes all the ‘womenfolk, ’
daughters and slaves, as well as wife, the conclusion can hardly
be drawn that intercourse with another man's ‘wife’ was
normally regarded with indifference.^58 The curious ritual of
the Varuṇapraghāsās, ^59 in which the wife of the sacrificer is
questioned as to her lovers, is shown by Delbrück^60 to be a
part of a rite meant to expiate unchastity on the part of a wife,
not as a normal question for a sacrificer to put to his own wife.
Again, Yājñavalkya's doctrine in the Śatapatha Brāhmaṇa, ^61
which seems to assert that no one cares if a wife is unchaste
(paraḥ-puṃsā) or not, really means that no one cares if the wife
is away from the men who are sacrificing, as the wives of
the gods are apart from them during the particular rite in
question. Monogamy is also evidently approved, ^62 so that
some higher idea of morality was in course of formation. On
the other hand, no Vedic text gives us the rule well known to
other Indo-Germanic^63 peoples that the adulterer taken in the
act can be killed with impunity, though the later legal literature
has traces of this rule.^64 There is also abundant evidence that
the standard of ordinary sexual morality was not high.
Hetairai. — In the Rigveda^65 there are many references to
illegitimate love and to the abandonment of the offspring of
such unions, ^66 especially in the case of a protégé of Indra,
often mentioned as the parāvṛkta or parāvṛj.^67 The ‘son of
a maiden’ (kumārī-putra) is already spoken of in the Vājasaneyi
Saṃhitā.^68 Such a person appears with a metronymic in the
Upaniṣad period:^69 this custom may be the origin of metro-
nymics such as those which make up a great part of the lists
of teachers (Vaṃśas) of the Bṛhadāraṇyaka Upaniṣad.^70 The
Vājasaneyi Saṃhitā^71 refers to illicit unions of Śūdra and Ārya,
both male and female, besides giving in its list of victims at
the Puruṣamedha, or ‘human sacrifice, ’ several whose desig-
nations apparently mean ‘courtesan’ (atītvarī)^72 and ‘procuress
of abortion’ (atiṣkadvarī), ^73 while the ‘dyeing woman’ (rajayitrī)
is dedicated to sensuality.^74 Pischel and Geldner also see
many references to Hetairai in other passages of the Rigveda, ^75
especially where mention is made of Uṣas, the goddess of
Dawn, who in their view is the characteristic Hetaira. At any
rate, there is little doubt that the ‘dancer’ (nṛtū) referred to in
one passage of the Rigveda^76 was a Hetaira. When women
are referred to as going to the Samana, or ‘place of meeting, ’
Hetairai are probably also meant.^77 Grave cases of immorality
are alluded to in the Rigveda.^78 The love of father and
daughter, as shown in the myth of Prajāpati, ^79 is evidently
censured, but the actual existence of this form of incest is
recognized in the Atharvaveda.^80 Girls who had lost their
natural protectors — father or brother^81 — were apt to be reduced
to live by immorality.
Forms of Marriage. — The state of society revealed in the
Vedic age seems to point to considerable freedom on the part
of both man and woman in selecting a wife or a husband.
At any rate, it is not clear that either the father or the mother
controlled the marriage of son or daughter of mature age, ^82
though no doubt the parents or parent often arranged a suit-
able match.^83 The marriage was frequently arranged through
an intermediary, the ‘wooer’ (vara), ^84 presumably after those
concerned had in effect come to an agreement. The sale of
a daughter was not unknown, ^85 but a certain amount of dis-
credit would seem to have attached to it, ^86 and sons-in-law in
such cases were sometimes stingy. On the other hand, dowries
were not infrequently given, especially no doubt when damsels
Suffered from bodily defects.^87 Occasionally marriages by
capture may have taken place, but only as knightly feats, as
when Vimada carried off Purumitra's daughter against her
father's wish, but very possibly with her own consent.^88 The
later law-books and the Epic describe in much detail various
forms of marriage, but they all seem reducible to three types:
(a) that which is based on mutual consent, the prājāpatya
(‘connected with Prajāpati’)
(b) that in which a price is paid
for the bride, the āsura (‘Asura-like’), ārṣa (‘connected with
the Ṛṣis’), brāhma (‘relating to Brahman’), or daiva (‘divine’)
(c) those which consist in stealing the bride, the kṣātra
(‘warrior-like’) or the rākṣasa (‘demon-like’) mode, of all of
which traces are found in Vedic literature.^89 For instance,
the gift of a maiden for services rendered or other object is
exemplified in the story of Cyavana in the Jaiminīya Brāh-
maṇa, ^90 and in that of Śyāvāśva in the Bṛhaddevatā.^91
Wedding Ceremony. — In normal marriages the bridal was
celebrated by an elaborate ceremony which bears in essentials
and details the strongest resemblance to the form observed by
other Indo-Germanic as well as non-Indo-Germanic peoples, ^92
and which was destined to secure the stability and fruitfulness
of the union. The ceremony commenced at the bride's house, ^93
to which the bridegroom with his friends and relations repaired,
and in which he met the friends and relations of the bride.^94
A cow or cows were slain for the entertainment of the guests.^95
The bridegroom having caused the bride to mount a stone,
formally grasped her hand, and led her round the household
fire.^96 This act constituted the marriage, the husband hence
being called ‘he who takes by the hand’ (hasta-grābha).^97 The
festivities being over, ^98 the bridegroom took the bride to his
home on a car in a marriage procession, ^99 all to the accom-
paniment of suitable stanzas. Then followed cohabitation.^100
Wife's Property and Status. — We have very little information
as to the legal relations of wife and husband after marriage.
It may be assumed that the husband appropriated the wife's
dowry, if any, as well as her earnings, if any: even in the
Epic^101 the rise of the recognition of women's property as
their own (strī-dhana) is only slow. That the husband was
absolute master of a wife as of a slave is not probable, though
he doubtless exercised the same power of correction as was
expressly allowed in the eighteenth century by English law.
The poetical ideal^102 of the family was decidedly high, and we
have no reason to doubt that it was often actually fulfilled.
Moreover, the wife on her marriage was at once given an
honoured position in the house
she is emphatically mistress
in her husband's home, exercising authority over her father-
in-law, her husband's brothers, and her unmarried sisters.^103
No doubt the case contemplated is one in which the eldest son
of a family has become its head owing to the decrepitude^104 of
the parents, his wife then taking the place of the mistress
of the joint family while the brothers and sisters are still
unmarried. It is not inconsistent with the great stress else-
where^105 laid on the respect due to a father-in-law, who then
is probably regarded as still in full possession of his faculties,
and controls the house while his son continues to live with
him. The respect would no doubt equally apply if the son
had set up a separate family of his own.^106
Moreover, the wife was a regular participator in the offerings
of the husband. In this connexion the term Patnī regularly
applies to her in the Brāhmaṇas, ^107 where Jāyā designates her
in her conjugal capacity, not in that of sharer in the sacrifice.
In this respect her position gradually deteriorated: thus the
Śatapatha Brāhmaṇa^108 describes a certain ceremony in which
the wife (jāyā) alone offered the oblation in former times, while
later a priest might do so instead. The same Brāhmaṇa
shows other traces of a lowering in the position of women,
probably due to the growing sense of the importance of cere-
monial priority.^109 So in the Maitrāyaṇī Saṃhitā^110 women
generally are classed with dice and drink as three chief evils,
and woman is declared to be ‘untruth, ’^111 and connected with
Nirṛti, ‘calamity.’^112 A woman too, according to the Taittirīya
Saṃhitā, ^113 is inferior even to a bad man, and a sarcastic
reference is made in the Kāṭhaka Saṃhitā^114 to her power of
getting things from her husband by cajolery at night. On the
other hand must be set the encomia on woman: a woman is
half her husband, ^115 and completes him
^116 and in the Rigveda^117
attacks on women mingle with the general assumption of their
good qualities. None the less, the Brāhmaṇas clearly indicate
a gradual decline in their position, which is evident from the
rule that requires the wife to eat after her husband.^118 Scolds
were also known: the Aitareya Brāhmaṇa^119 praises the wife
‘who does not answer back’ (aprativādinī). Women bore no
part in political life: men go to the assembly, not women, the
Maitrāyaṇī Saṃhitā^120 expressly says. On the other hand,
with the advance of education, women shared in the intel-
lectual interests of the day, as is exemplified by Yājñavalkya's^121
two wives, of whom one was interested in his philosophical
discussions, the other not. Other women are also referred to
in the Upaniṣads as teachers, but whether they were married
is not certain.^122
But the main object of a woman's marriage was the pro-
duction of children, this being repeatedly asserted in the
Rigveda and later.^123 The desire for offspring, as was natural
in a society which mainly counted relationship through the
father, took the form of a wish for a son to perform the
necessary funeral rites for the father, and to continue his line.
It was no doubt possible to adopt a son, but in the Rigveda^124
this custom is plainly viewed as unsatisfactory. The practice
is recognized, ^125 as we have seen above of Niyoga, in the
appointment of a brother to beget children with the wife of
a dead man, or perhaps of a man who is childless. ‘Sonless-
ness’ (avīratā) is placed on the same level as lack of property
(amati), and Agni is besought to protect from it.^126 The birth
of a daughter was certainly not specially welcome: the Athar-
vaveda^127 in one hymn distinctly invokes the birth of a son,
and deprecates that of a daughter, while the Aitareya Brāh-
maṇa^128 contains an old verse which says that a daughter is
a misery (kṛpaṇam), while a son is a light in the highest heaven
(jyotir ha putraḥ parame vyoman). But there is no proof that
the Vedic Indians practised the exposure of female children.
This conclusion, deduced from certain passages in the later
Saṃhitās^129 by Zimmer^130 and Delbrück, ^131 has been disproved
by Böhtlingk.
Child Life. — No doubt the care of a child was left to
the mother, but we learn little from the earlier litera-
ture^132 of the life of the young. The length of the period
of pregnancy is frequently placed at ten (doubtless lunar)
months.^133 On birth the child was first fed with milk or ghee,
and then given the breast.^134 On the eighth day after birth
the infant was washed.^135 The cutting of the teeth was also
a solemn occasion, ^136 and is the subject of a hymn in the
Atharvaveda. Reference is also made to children's learning
to speak, which the Taittirīya Saṃhitā^137 ascribes to the end
of the first year of life. The Aitareya Āraṇyaka^138 asserts that
the words Tata and Tāta, onomatopoetic words like ‘dada, ’^139
are the first words of a child's speech, giving therein perhaps
an unfair prominence to the father. The Atharvaveda^140
further contains at least one hymn for the ceremony of the
first shaving of the young man's beard. The giving of a name
was also an occasion of importance, a second one being often
added.^141
Satī. — On the death of her husband, in some cases the
widow burned herself or was burned by his relations.^142 This
is clearly implied in the reference to this ancient custom in
the Atharvaveda.^143 On the other hand, the Rigveda does not
contemplate the custom anywhere, but on the contrary con-
siders the widow as married apparently to the brother of the
dead man.^144 The custom of Suttee would therefore appear
during the Vedic age to have been in abeyance, at least as
a general rule. At all times the practice seems to have been
mainly usual among families of the warrior class, to judge
from the other Indo-Germanic parallels.^145 In other classes
the survival of wives was more necessary, and the remarriage of
widows, whether prohibited or allowed in the texts, is proof
that there were widows who could be remarried.^146
1) Cf. Rv. i. 117, 7
ii. 17, 7
x. 39,
3
40, 5. Ghoṣā is the chief example
of this condition. The Atharvaveda
(i. 14) also refers to such a case (see
Bloomfield, Hymns of the Atharvaveda,
253). The ornaments of maidens, espe-
cially at seasons of festival, are referred
to in Rv. i. 123, 11
vii. 2, 5
Av.
ii. 36, 1
xiv. 2, 59 et seq.
2) Cf. Av. iii. 18 (= Rv. x. 145)
vi. 89
102
130
131
vii. 36
37
38.
Similarly there are many references to
the love of the youth for the maiden,
and his seeking her — e.g., Rv. i. 115, 2
Av. ii. 30
iii. 25
vi. 8
9
82
to
their mutual affection — e.g., Rv. i. 167,
3
ix. 32, 5
56, 3
x. 34, 5
and to
jealousy and love philtres for the pur-
pose of recalling wandering affections
-e.g., Av. vi. 18
42
43
94
139
vii. 45. The gifts of the lover are
referred to in Rv. i. 117, 18. Some of
these passages may, of course, refer to
Hetairai, but not all.
3) vii. 55, 5. 8. Cf. Rv. i. 134, 3
Aufrecht, Indische Studien, 4, 337 et seq.
A different view of the passage is taken
by Pischel, Vedische Studien, 2, 57 et seq.
The Atharvaveda (iv. 5) shows that the
view of Aufrecht was that early adopted
in India.
4) Cf. Jolly, Recht und Sitte, 59
Hop-
kins, Journal of the American Oriental
Society, 13, 340 et seq.
23, 356
Risley,
People of India, 179 et seq. There is a
possible reference to a child-wife in
the Chāndogya Upaniṣad, i. 10, 1.
For the Sūtra evidence, see Bhandarkar,
Zeitschrift der Deutschen Morgenlāndischen
Gesellschaft, 47, 143-156
Jolly, ibid.,
46, 413-426
47, 610-615.
5) Rv. x. 85, especially verse 29 et seq.
6) x. 10.
7) Proceedings of the Berlin Academy,
1895, 822. Cf. also Indische Studien, 5,
427
10, 76, n.
Pischel, Hermes, 18,
465-468
Max Müller, Science of Lan-
guage, 2, 507
Herodotus, iii. 19. Craw-
ley's Mystic Rose gives strong reasons
against the early prevalence of such
marriages.
8) iii. 4, 5.
9) Āpastamba Dharma Sūtra, ii. 5,
15, 16, etc. Cf. Mānava Dharma Śāstra,
iii. 5
Yājñavalkya Dharma Śāstra,
i. 52, 53.
10) i. 8, 3, 6.
11) On Śatapatha Brāhmaṇa, loc. cit.
12) Cf. Weber, Indische Studien, 10, 75,
76
Max Müller, Ancient Sanskrit Litera-
ture, 387
Schrader, Prehistoric Antiqui-
ties, 392
Geiger, Ostiranische Kultur,
246
Zeitschrift der Deutschen Morgen-
ländischen Gesellschaft, 43, 308-312
Jolly,
Recht und Sitte, 62, 63
Hopkins, Journal
of the American Oriental Society, 13, 345
et seq.
13) Cf. Oldenberg, Zeitschrift der
Deutschen Morgenländischen Gesellschaft,
51, 279.
14) Gautama Dharma Sūtra, iv. 16
Baudhāyana Dharma Sūtra, i. 16, 2-5
Vasiṣṭha Dharma Sūtra, i. 24
25
Pāraskara Gṛhya Sūtra, i. 4, etc.
Risley, People of India, 156 et seq.
Cf. Varṇa.
15) See Hopkins, cited in note 12
Bṛhaddevatā, v. 79
and Varṇa.
16) See Delbrück, Die indogermanischen
Verwandtschaftsnamen, 578 et seq.
17) Maitrāyaṇī Saṃhitā, iv. 1, 9, and
Kāṭhaka and Kapiṣṭhala Saṃhitās,
cited by Delbrück, 579, 580
Vājasaneyi
Saṃhitā, xxx. 9. In Āpastamba Dharma
Sūtra, ii. 5, 12, 22, the expression is
paryāhita.
18) Maitrāyaṇī Saṃhitā, iv. 1, 9, ac-
cording to Delbrūck, 581. But, as
pari-vividāna follows, it seems very
doubtful
the reading is probably
wrong, especially in view of the Kāṭhaka
and Kapiṣṭhala parallels, which have
agre-didhiṣau and agre-dadhiṣau.
19) See passages cited in note 17
also
Av. vi. 112, 3
Taittirīya Brāhmaṇa,
iii. 2, 8, 11. Āpastamba Śrauta Sūtra,
ix. 12, 11, and Dharma Sūtra, ii. 5,
12, 22, add parivinna to parivitta, but
probably the two words should be
identical in sense.
20) Kāṭhaka Saṃhitā (see note 17) has
agre-didhiṣu
Kapiṣṭhala, agre-dadhiṣu
Taittirīya Brāhmaṇa, iii. 2, 8, 11,
agra-didhiṣu. The Dharma Sūtras adopt
agre-didhiṣu.
21) Kāṭhaka Saṃhitā has didhiṣū-pati
Kapiṣṭhala, dadhiṣū-pati
and so the
Dharma Sūtras. Vājasaneyi Saṃhitā,
xxx. 9, has the corrupt edidhiṣuḥ-pati.
22) x. 18, 8.
23) Zeitschrift der Deutschen Morgen-
ländischen Gesellschaft, 40, 708.
24) Die indogermanischen Verwandtschafts-
namen, 553. Cf. also Lanman, Sanskrit
Reader, 385
for the other view, see
Whitney, Translation of the Atharva-
veda, 848
Roth, Siebenzig Lieder,
151, n.
Zimmer. Altindisches Leben,
329.
25) Āśvalāyana Gṛhya Sūtra, iv. 2,
18. Cf. Lanman in Whitney, op. cit.,
849.
26) x. 40, 2.
27) Cf. Yāska, Nirukta, iii. 15, with
Roth's note
Geldner, Ṛgveda, Kom-
mentar, 160
Weber, Indische Studien,
v, 343, n.
Hopkins, Journal of the
American Oriental Society, 13, 355, n.,
367
Jolly, Ṛecht und Sitte, 71
Muir,
Sanskrit Texts, 5, 459
von Schroeder,
Indiens Literatur und Cultur, 429. The
custom died out in later times, is
seems.
28) ix. 5, 27. 28.
29) Die indogermanischen Verwandt-
schaftsnamen, 553-555. Cf. Jolly, Recht-
und Sitte, 59
Hopkins, Journal of the
American Oriental Society, 13, 371, n.
30) This is certainly the case in Av.
v. 17, 8, which, however, merely exalts
the sanctity of the Brāhmaṇa, and does
not necessarily imply remarriage at all.
31) E.g., Baudhāyana Dharma Sūtra,
ii. 2, 3, 27.
32) Vasiṣṭha Dharma Sūtra, xvii. 19.
20. 72-74
Baudhāyana Dharma Sūtra,
iv. 1, 16
Mānava Dharma Śāstra,
ix. 175. Cf. also Muir, Sanskrit Texts,
1^2, 281
5, 306.
33) Vedische Studien, 1, 27.
34) vi. 49, 8. Cf. Mahābhārata, iii. 70, 26.
35) Rv. i. 62, 11
71, 1
104, 3
105, 8
112, 19
186, 7
vi. 53, 4
vii. 18, 2
26, 3
x. 43, 1
101, 11.
Cf. Av. iii. 4
Taittirīya Saṃhitā, vi. 5,
1, 4, etc. See Muir, Sanskrit Texts, 5,
455 et seq.
Schrader, Prehistoric Antiqui-
ties, 387
Jolly, Recht und Sitte, 64
von
Schroeder, Indiens Literatur und Cultur,
430, 431
Delbrück, Die indogermanischen
Verwandtschaftsnamen, 539, 540
Hop-
kins, Journal of the American Oriental
Society, 13, 353
Bloomfield, Zeitschrift
der Deutschen Morgenländischen Gesell-
schaft, 48, 561.
36) i. 5, 8.
37) ix. 1, 4, 6.
38) Taittirīya Brāhmaṇa, iii. 9, 4, 4
Śatapatha Brāhmaṇa, v. 3, 1, 4
vi. 5,
3, 1
vii. 5, 1, 1
xiii. 2, 6, 4
4, 1, 8
5, 2, 2. 5. 9
Pañcaviṃśa Brāhmaṇa,
xix. 1, 4. Cf. Rv. v. 2, 2
37, 3
Av. ii. 36, 3
Taittirīya Saṃhitā, i. 8,
9, 1
Weber, Indische Studien, 5, 220.
39) Pari-vṛktā occurs in Rv. x. 102, 11
Av. vii. 113, 2
xx. 128, 10. 11
Śata-
patha Brāhmaṇa, xiii. 2, 6, 6
4, 1, 8
5, 2, 7
parivṛktī in Taittirīya Saṃhitā,
i. 8, 9, 1
Taittirīya Brāhmaṇa, i. 7.
3, 4
iii. 9, 4, 4
Kāṭhaka Saṃhitā,
x. 10
xv. 4
Satapatha Brāhmaṇa,
v. 3, 1, 13.
40) Aitareya Brāhmaṇa, iii. 22
Tait-
tirīya Brāhmaṇa, i. 7, 3, 3
iii. 9, 4, 4
Av. xx. 128, 10. 11
Śatapatha Brāh-
maṇa, xiii. 2, 6, 5
4, 1, 8
5, 2, 6.
Cf. Weber, Indische Studien, 5, 308, n.
Bloomfield, Zeitschrift der Deutschen
Morgenländischen Gesellschaft, 48, 553,
554.
41) Taittirīya Brāhmaṇa, i. 7, 3, 3
et seq.
iii. 9, 4, 5
Śatapatha Brāh-
maṇa, xiii. 4, 1, 8
Śāṅkhāyana Śrauta
Sūtra, xvi. 4, 4.
42) vi. 5, 3, 1.
43) Indische Studien, 10, 6.
44) Vedische Studien, 2, 199. Cf. Geldner,
ibid., 2, 38.
45) Indogermanische Verwandtschafts-
namen, 539. Cf. Zimmer, Altindisches
Leben, 325. Yājñavalkya had, however,
two apparently equal wives (Bṛhad-
āraṇyaka Upaniṣad, iii. 1, and cf. Tait-
tirīya Brāhmaṇa, i. 3, 10, 3).
46) E.g., Taittirīya Saṃhitā, ii. 5, 6, 4
Maitrāyaṇī Saṃhitā, iii. 3, 1.
47) Altindisches Leben, 323.
48) Indische Studien, 5, 222. Weber's
theory that sapatna cannot be derived
from sapatnī is, however, quite un-
tenable.
49) See, e.g., Westermaarck, Origin and
Development of Marriage
Crawley, Mystic
Rose.
50) Mayr, Indisches Erbrecht, Wien,
1873, contends in favour of its exist-
ence. But see Weber, Indische Studien,
5, 191, 207
10, 83, 84
Jolly, Recht
und Sitte, 48
Hopkins, Journal of the
American Oriental Society, 13, 354 et seq.
von Schroeder, Indiens Literatur und
Cultur, 431, n. 2
Zeitschrift der Deutschen
Morgenländischen Gesellschaft, 44, 340-
342
Delbrück, Die indogermanischen
Verwandtschaftsnamen, 541-545.
51) x. 85, 37. 38.
52) Av. xiv. 1, 44. 52. 61
2, 14. 27.
53) Indische Studien, 5, 191. So Zimmer,
Altindisches Leben, 326, who, however,
suggests that the plural is generic.
54) Op. cit., 543.
55) Śatapatha Brāhmaṇa, ii. 6, 2, 14.
Cf. the plural śvaśurāḥ, ‘fathers-in-law, ’
in Kāṭhaka Saṃhitā, xii. 12. The
Niyoga has, of course, nothing to do
with polyandry.
56) Indische Studien, 10, 83. Cf. Lud-
wig, Translation of the Rigveda, 5, 573,
and cf. Dharma.
57) Taittirīya Saṃhitā, v. 6, 8, 3
Maitrāyaṇī Saṃhitā, iii. 4, 7.
58) Cf. above, p. 396.
59) Maitrāyaṇī Saṃhitā, i. 10, 11
Śatapatha Brāhmaṇa, ii. 5, 2, 20
Taittirīya Brāhmaṇa, i. 6, 5, 2.
60) Op. cit., 550.
61) i. 3, 1, 21. Cf. Eggeling, Sacred
Books of the East, 12, 76, n. 2
Böht-
lingk, Dictionary, s.v. paraḥpuṃsā (cf.
above, p. 397). Delbrück, op. cit., 551,
shows also that neither the Dīkṣā
(‘consecration’) nor the Pravara (‘in-
vitation’ to Agni, as described by the
names of the mythical ancestors of
the invoker) gives any countenance to
the theory of doubt as to the parentage
of the Vedic Indians.
62) Rv. i. 124, 7
iv. 3, 2
x. 71, 4,
etc.
63) Leist, Altarisches Jus Gentium, 276
et seq. Cf. Schrader, Prehistoric Antiqui-
ties, 388, 389
Hopkins, Journal of the
American Oriental Society, 13, 366, 367.
64) Cf. above, p. 396.
65) Rv. i. 134, 3
iii. 53, 8
viii. 17, 7.
Mahānagnī, Av. xiv. 1, 36
xx. 136, 5
Aitareya Brāhmaṇa, i. 27, denotes a
courtesan. Cf. Av. v. 7, 8. So also
puṃścalī, Av. xv. 2
Vājasaneyi Saṃ-
hitā, xxx. 22
puṃścalū, Taittirīyā
Brāhmaṇa, iii. 4, 15, 1.
66) Rv. ii. 29, 1 (raha-sūḥ, ‘one who
bears in secret.’ Cf. Max Müller,
Ancient Sanskrit Literature, 26
Zimmer,
Altindisches Leben, 333, 334).
67) Rv. ii. 13, 12
15, 7
iv. 19, 9
30, 16
Zimmer, op. cit., 335. The
child, when exposed, was in danger
of being consumed by ants (vamrī).
Cf. below, p. 493.
68) xxx. 6.
69) Cf. Jābāla Satyakāma.
70) Cf. Pāṇini, iv. 1, 116. But the
custom may be due simply to poly-
gamy (Keith, Aitareya Āraṇyaka, p. 244,
n. 2).
71) xxiii. 30. 31: Taittirīya Saṃhitā,
vii. 4, 19, 2. 3.
72) xxx. 15.
73) xxx. 15
Taittirīya Brāhmaṇa,
iii. 4, 11, 1, has apaskadvarī.
74) xxx. 12
Taittirīya Brāhmaṇa,
iii. 4, 7, 1.
75) Cf. Vedische Studien, 1, xxv, 196,
275, 299, 309
2, 120, 154, 179, etc.
Jolly, Recht und Sitte, 48.
76) i. 92, 4.
77) Rv. iv. 58, 8
vi. 75, 4
x. 168, 2.
Perhaps also vrā in i. 124, 8
126, 5.
78) x. 162, 5 (brother and sister:
cf. above, p. 397).
79) Rv. x. 61, 5-7
Pañcaviṃśa Brāh-
maṇa, viii. 2, 10
Aitareya Brāhmaṇa,
iii. 33
Śatapatha Brāhmaṇa, i. 7,
4, 1.
80) viii. 6, 7.
81) Rv. i. 124, 7. Cf. Putrikā.
82) Cf. Delbrück, op. cit., 574. Zimmer,
Altindisches Leben, 309, asserts that the
consent of parent or brother was needed,
but no clear evidence of this can be
adduced. The later custom is not con-
clusive, since it is bound up with the
usage of child marriage, which deprived
both son and daughter of any free choice.
Cf. ibid., 315
Kaegi, Der Rigveda, 15.
83) This is so natural as not to need
express evidence. Cf., e.g., the marriage
proposals of Śyāvāśva Ātreya, as de-
tailed in the Bṛhaddevatā, v. 49 et seq.
Sieg, Die Sagenstoffe des Ṛgveda, 51 et seq.
84) Rv. x. 78, 4
85, 15. 23. Zimmer,
op. cit., 310, exalts this into a universal
practice, and compares the use of
aryaman, ‘friend, ’ as ‘bride-wooer.’ In
Śyāvāśva's case, his father acted for
him.
85) Cf. Maitrāyaṇī Saṃhitā, i. 10, 11
Taittirīya Saṃhitā, ii. 3, 4, 1
Tait-
tirīya Brāhmaṇa, i. 1, 2, 4
Kāṭhaka
Saṃhitā, xx. vi. 5. See also Mānava
Dharma Śāstra, iii. 53
viii. 204
ix. 98
Megasthenes in McCrindle's
translation, p. 70
Weber, Indische
Studien, 5, 407
Hopkins, Journal of the
American Oriental Society, 13, 345 et seq.
Schrader, Prehistoric Antiquities, 381
Pischel, Vedische Studien, 2, 78 et seq.
Hillebrandt, Vedische Mythologie, 3,
86, n.
Jolly, Recht und Sitte, 52.
86) Rv. i. 109, 2, refers to the gods
Indra and Agni as more generous than
a vijāmātṛ, ‘son-in-law, ’ or a syāla,
‘brother-in-law.’ The force of vi in
the former word must be unfavourable,
and the sense, as indicated by Pischel,
is no doubt, that a son-in-law who was
not in other respects altogether suitable
might have to buy his bride at a heavy
cost. The vijāmātṛ is, in fact, the
aśrīro jāmātā, the ‘ignoble son-in-law, ’
of Rv. viii. 2, 20. Cf. Yāska, Nirukta,
vi. 9
Bloomfield, Journal of the American
Oriental Society, 15, 255.
87) Cf. Rv. vi. 28, 5
x. 27, 12
Av.
v. 17, 12. Possibly in Rv. i. 109, 2,
there is a reference to a generous
brother giving his sister a dowry in
order to get her a husband. Cf. Hop-
kins, Journal of the American Oriental
Society, 13, 345
Muir, Sanskrit Texts,
5, 459
Kaegi, Der Rigveda, n. 352
Zimmer, op. cit., 310, n. It is doubtful
whether anudeyī in Rv. x. 85, 6, means
‘dowry’ or not. See Whitney, Trans-
lation of the Atharvaveda, 741.
88) Cf. Rv. i. 112, 19
116, 1
117,
20
x. 39, 7
65, 12. Sāyaṇa's view
that Kamadyū was daughter of Puru-
mitra seems certain, though Zimmer,
loc. cit., is doubtful.
89) Hopkins, Journal of the American
Oriental Society, 13, 361, 362
Jolly,
Recht und Sitte, 50 et seq.
Pischel,
Vedische Studien, 1, 29
Schrader, Pre-
historic Antiquities, 383.
90) iii. 122.
91) v. 49 et seq.
92) The older ritual is described with
considerable detail in Rv. x. 85 and
Av. xiv. 1 and 2. The later ritual, as
elaborately traced in the Gṛhya Sūtras,
is set out by Weber and Haas, Indische
Studien, 5, 177-411. See also Leist,
Altarisches Jus Gentium, 144 et seq.
von
Schroeder, Die Hochzeitsgebräuche der
Esten, Berlin, 1888
Schrader, Prehistoric
Antiquities, 384 et seq.
Hopkins, op. cit.,
13, 355 et seq.
Winternitz, Das altin-
dische Hochzeitsrituell, 1892
Whitney,
Translation of the Atharvaveda, 739
et seq.
Lanman, Sanskrit Reader, 389
et seq.
93) x. 17, 1.
94) Rv. iv. 58, 9
Av. vi. 60
xiv. 2, 59.
95) Rv. x. 85, 13.
96) Cf. Rv. x. 85, 36. 38
Av. xiv. 1,
47. 48. Before the bride mounted the
stone, the groom repeated, according
to the Gṛhya Sūtras (Āśvalāyana, i. 7.
3
Śāṅkhāyana, i. 13, 4
Pāraskara, i. 6,
3, etc.), the words, ‘I am he, thou art
she
I the Sāman, thou the Ṛc
I the
heaven, thou the earth
here will we
unite ourselves and produce offspring, ’
for which see Av. xiv. 2, 71
Kāṭhaka
Saṃhitā, xxxv. 18
Aitareya Brāhmaṇa,
viii. 27
Bṛhadāraṇyaka Upaniṣad,
vi. 4, 19 (Mādhyaṃdina).
97) x. 18, 8. Cf. Av. xiv. 1, 51.
98) Av. xiv. 2, 59 et seq.
99) Rv. x. 85, 7. 8. 10. 24, 25. 26. 27.
42 et seq.
Av. xiv. 1, 60.
100) See for the purification of the
bride's garment, Rv. x. 85. 28-30. 35.
101) ‘They own neither themselves
nor an inheritance’ (nātmanaś caneśate
na dāyasyed), says the Satapatha Brāh-
maṇa, iv. 4, 2, 13. Cf. Maitrāyaṇī
Saṃhitā, iv. 6, 4
Taittirīya Saṃhitā,
vi. 5, 8, 2
Nirukta, iii. 4. Cf. for the
Epic, Hopkins, Journal of the American
Oriental Society, 13, 368. For compulsory
obedience of the wife, cf. Bṛhadāraṇyaka
Upaniṣad, vi. 4, 7. In the same Upanī-
ṣad Yājñavalkya, on retiring from the
ordinary life, divides his goods between
his two wives.
102) Rv. viii. 31, 5-9
x. 34, 11
85,
18. 19. 42 et seq.
Av. iii. 30
xiv. 2,
32.
103) Rv. x. 85, 46. Cf. as regards the
bridegroom's sisters, Aitareya Brāh-
maṇa, iii. 37. In Av. xiv. 2, 26, the
daughter-in-law is to be ‘wealful’
(śambhūḥ) to her father-in-law, and
‘pleasant’ (syonā) to her mother-in-law,
which is correct on either theory of her
position as a daughter or a mistress.
104) Cf. Rv. i. 70, 5, where an old
fatḥer's goods are divided by his sons,
and Zimmer, Altindisches Leben, 327.
Cf. also the possible case of a father
who recovers after giving over all his
goods to his son, Kauṣītaki Upaniṣad,
iv. 15.
105) Av. viii. 6, 24
Maitrāyaṇī Saṃ-
hitā, ii. 4, 2
Kāṭhaka Saṃhitā, xii. 12
(Indische Studien, 5, 260)
Taittirīya
Brāhmaṇa, ii. 4, 6, 12
Aitareya Brāh-
maṇa, iii. 22
Delbrück, Die indoger-
manischen Verwandtschaftsnamen, 514, 515.
106) No doubt it might also apply
even if the father-in-law were decrepit
but it is hardly likely that, in these
circumstances, the strong sense of
respect evident in Av. viii. 6, 24, which
implies fear, would have developed.
107) Śatapatha Brāhmaṇa, i. 9, 2, 14
Pāṇini, iv. 1, 33
Delbrück, op. cit.,
510, 512.
108) i. 1, 4, 13. For the older practice,
cf. Rv. i. 122, 2
iii. 53, 4-6
viii. 31, 5
et seq.
x. 86, 10, etc.
109) E.g., i. 3, 1, 9. 12. 13. Cf. Lévi,
La doctrine du sacrifice, 157, 158.
110) iii. 6, 3.
111) i. 10, 11.
112) Ibid.
113) vi. 5, 8, 2. Cf. Śatapatha Brāh-
maṇa, i. 3, 1, 9.
114) xxxi. 1. Cf. Aitareva Brāhmana,
iii. 22.
115) Śatapatha Brāhmaṇa, v. 2, 1, 10.
116) Bṛhadāraṇyaka Upaniṣad, i. 4,
17.
117) In viii. 33, 17, Indra is credited
with a poor opinion of woman's intelli-
gence, and Purūravas in x. 95, 15,
frankly calls them hyenas. They are
defended in v. 61, 6-8, but only against
mean men (Paṇi). Cf. Kaegi, Der
Rigveda, n. 351.
118) Śatapatha Brāhmaṇa, i. 9, 2, 12
x. 5, 2, 9. Cf. Vāsiṣṭha Dharma Sūtra,
xii. 13
Baudhāyana Dharma Sūtra,
i. 1, 2, 2
Weber, Indische Studien, 5,
330, n.
Hopkins, Journal of the American
Oriental Society, 13, 365, n.
119) iii. 24, 7. Cf. Gopatha Brāh-
maṇa, ii. 3, 22
Bloomfield, Journal of
the American Oriental Society, 19, 14,
n. 2.
120) iv. 7, 4. Cf. Av. vii. 38, 4.
121) Bṛhadāraṇyaka Upaniṣad, iii. 4, 1
iv. 5, 1.
122) Cf. the epithet gandharva-gṛhitā,
Aitareya Brāhmaṇa, v. 29
Kauṣītaki
Brāhmaṇa, ii. 9
Bṛhadāraṇyaka Upani-
ṣad, iii. 3, 1
7, 1
and see Āśvalāyana
Gṛhya Sūtra. iii. 4, 4
Śāṅkhāyana
Gṛhya Sūtra, iv. 10.
123) Rv. i. 91, 20
92, 13
iii. 1, 23
x. 85, 25. 41. 42. 45
Av. iii. 23, 2
v. 25, 11
vi. 11, 2, etc.
124) vii. 4, 7. 8. Cf. Nirukta, iii. 2.
125) x. 18, 8
40, 2.
126) Rv. iii. 16, 5.
127) vi. 11, 3. Cf. viii. 6, 25.
128) vii. 15. Cf. Max Müller, Ancient
Sanskrit Literature, 409.
129) Taittirīya Saṃhitā, vi. 5, 10, 3
Maitrāyaṇī Saṃhitā, iv. 6, 4
7, 9
Kāṭhaka Saṃhitā, xxvii. 9
Nirukta, iii.
4
Śāṅkhāyana Śrauta Sūtra, xv. 17,
12.
130) Altindisches Leben, 319. Cf. Weber,
Naxatra, 2, 314, n., who cites Pañca-
viṃśa Brāhmaṇa, xi. 8, 8, as evidence
of the exposure of two boys, but the
sense is doubtful.
131) Die indogermanischen Verwandt-
schaftsnamen, 575. See also Weber,
Indische Studien, 5, 54, 210
Ludwig,
Translation of the Rigveda, 6, 142
Kaegi, Der Rigveda, n. 49
Schrader,
Prehistoric Antiquities, 389, 390. Böht-
lingk's view is given in Zeitschrift der
Deutschen Morgenländischen Gesellschaft,
44, 494-496, and cf. Pischel, Vedisehe
Studien, 2, 48, who compares iv. 18, 5.
132) The later literature is full of
details of the ceremonies before and
after birth (see Delbrück, op. cit., 573
et seq.). Weber, Naxatra, 2, 314, n.,
gives the Vedic embryology
twins were
disliked, Aitareya Brāhmaṇa, vii. 9, etc.
133) Rv. v. 78, 9
x. 184, 3
Av. i. 11,
6
iii. 23, 2
Aitareya Brāhmaṇa,
vii. 13, 9
Śatapatha Brāhmaṇa, iv. 5.
2, 4
Chāndogya Upaniṣad, v. 9. 1
Weber, Naxatra, 2, 314, n. There are
in the Av. many spells concerned with
birth (i. 11, etc.), and miscarriages are
mentioned (avatokā, avasū, Vājasaneyi
Saṃhitā, xxx. 15
Av. viii. 6, 9, etc.).
134) Bṛhadāraṇyaka Upaniṣad, i. 3, 4
(Mādhyaṃdina = i. 5, 2 Kāṇva). Cf.
also vi. 4, 24 et seq.
Satapatha Brāh-
maṇa, ii. 5, 1, 6. After being weaned
the child is ati-stana (Kauṣitaki Brāh-
maṇa, xiii. 2).
135) Pañcaviṃśa Brāhmaṇa, xiv. 7, 2
(on Sāmaveda, ii. 525 = Rv. ix. 96, 17).
The first ten days were the dangerous
period (Aitareya Brāhmaṇa, vii. 14
Pañcaviṃśa Brāhmaṇa, xxii. 14, 3).
136) Av. vi. 140.
137) vi. 1, 6, 7. Cf. Satapatha Brāh-
maṇa, vii. 4, 2, 38
xi. 1, 6, 3 5.
138) i. 3, 3.
139) Cf. Delbrück, op. cit., 449, 596.
140) vi. 68, Cf. ii. 13, according to
Kauśika Sūtra, 53. 54, and cf. Śatapatha
Brāhmaṇa, xi. 4, 1, 6.
141) Cf. Aitareya Āraṇyaka, i. 3, 3,
with Keith's note
Śatapatha Brāh-
maṇa, vi. 1, 3, 9, and Nāman.
142) Cf. Schrader, Prehistoric Antiqui-
ties, 391
von Schroeder, Indiens Litera-
tur und Cultur, 41
Jolly, Recht und
Sitte, 67-69
Weber, Proceedings of the
Berlin Academy, 1896, 254 et seq.
Roth,
Zeitschrift der Deutschen Morgenländischen
Gesellschaft, 8, 468
Wilson, Journal of
the Royal Asiatic Society, 16, 202
Zimmer,
Altindisches Leben, 329
Geldner, Rig-
veda, Kommentar, 154.
143) Av. xviii. 3, 1.
144) x. 18, 7. 8.
145) Cf. Herodotos, v. 5 (of the
Thracians)
iv. 71 (of the Scythians)
Procopius, De Bello Gothico, ii. 14 (of
the Heruli). So in Germany Brynhild
and Nanna are instances (cf. Weinhold,
Altnordisches Leben, 476 et seq.). The
universality of the custom must not be
exaggerated, as Zimmer, 331, is inclined
to do. To burn all the wives of a king
would, in primitive ages, have been a
wasteful action
even the chief wife
would often have had to be spared on
one ground or another. The Rigveda
already reveals a state of society in
which the actual burning of the wife
was avoided by a semblance of it in
the funeral ritual of (cf. Macdonell,
Sanskrit Literature, 126). The reward
of a good wife was to go to the world
of her husband (pati-loka) after death
(cf. Av. xiv. 1, 64
xviii. 3, 1
Rv.
x. 85, 43). A Vedic citation in the
scholiast on Pāṇini, iii. 2, 8, Vārttika, 2,
says that a Brahmin woman who drinks
Surā, an intoxicating liquor, does not
go to the world of her husband after
death.
146) Cf. perhaps the gartāruh of Rv.
i. 124, 7, as explained by Yāska,
Nirukta, iii. 5
Geldner, Rigveda, Kom-
mentar, 22.
शब्दकल्पद्रुमः
Sanskrit
पतिः,
पुं,
 (पाति रक्षतीति । पा ल रक्षणे + डतिः ।)मूलम् । गतिः । इति विश्वः ॥
पाणिग्रहीता ।भातार इति भाषा । तत्पर्य्यायः । धवः २प्रियः ३ भर्त्ता ४ । इत्यमरः । २ । ६ । ३५ ॥
कान्तः ५ प्राणनाथः ६ गुरुः ७ हृदयेशः ८जीवितेशः ९ जामाता १० सुखोत्सवः ११नर्म्मकीलः १२ रतगुरुः १३ स्वामी १४ रमणः१५ । इति शब्दरत्नावली ॥
वरः १६ परिणेता१७ गृही १८ । इति राजनिर्घण्टः ॥
तस्य लक्ष-णम् । विधिवत्पाणिग्राहकः । अनुकूलदक्षिण-धृष्टशठभेदात् पतिश्चतुर्धा । सार्व्वकालिकपरा-ङ्गनापराङ्मुखत्वे सति सर्व्वकालमनुरक्तोऽनु-कूलः । १ । सकलनायिकाविषयसमसहजानु-रागो दक्षिणः । २ । भूयो निःशङ्कः कृतदोषो-ऽपि भूयो निवारितोऽपि भूयः प्रश्रयपरायणोधृष्टः । ३ । कामिनीविषयकपटपटुः शठः । ४ ।इति रसमञ्जरी ॥
* ॥
पतिसेवादिफलं यथा, --“कथं मे सुव्रते ! साध्वि ! निद्राभङ्गः कृतस्त्वया ।व्यर्थं व्रतादिकं तस्या या भर्त्तुश्चापकारिणी ॥
तपश्चानशनञ्चैव व्रतं दानादिकञ्च यत् ।भर्त्तुरप्रियकारिण्याः सर्व्वं भवति निष्फलम् ॥
यया प्रियः पूजितश्च श्रीकृष्णः पूजितस्तया ।पतिवताव्रतार्थञ्च पतिरूपी हरिः स्वयम् ॥
सर्व्वदानं सर्व्वयज्ञः सर्व्वतीर्थनिषेवणम् ।सर्व्वं व्रतं तपः सर्व्वमुपवासादिकञ्च यत् ॥
सर्व्वधर्म्मञ्च सत्यञ्च सर्व्वदेवप्रपूजनम् ।तत् सर्व्वं स्वामिसेवायाः कलां नार्हन्तिषोडशीम् ॥
सुपुण्ये भारते वर्षे पतिसेवां करोति या ।वैकुण्ठं स्वामिना सार्द्धं सा याति ब्रह्मणः शतम् ॥
विप्रियं कुरुते भर्त्तुर्विप्रियं वदति प्रियम् ।असत्कुलप्रजाता या तत्फलं श्रूयतां सति ! ॥
कुम्भीपाकं व्रजेत् सा च यावच्चन्द्रदिवाकरौ ।ततो भवति चाण्डाली पतिपुत्त्रविवर्ज्जिता ॥
”इति ब्रह्मवैवर्त्ते प्रकृतिखण्डे ४३ अध्यायः ॥
* ॥
अपि च ।“स्वकान्तश्च परो बन्धुरिह लोके परत्र च ।नहि कान्तात् परः श्रेयान् कुलस्त्रीणां परो गुरुः ॥
देवपूजा व्रतं दानं तपश्चानशनं जपः ।स्नानञ्च सर्व्वतीर्थेषु दीक्षा सर्व्वमखेष च ॥
प्रादक्षिण्यं पृथिव्याश्च ब्राह्मणातिथिसेवनम् ।सर्व्वाणि पतिसेवायाः कलां नार्हन्ति षोडशीम् ॥
किमतः पतिभक्ताया अभक्तायाश्च भारते ।ययादुःखी सुखारम्भे साकाङ्क्षः प्रथमो भवेत् ॥
पतिसे वापरो धर्म्मो नहि स्त्रीणां श्रुतौ श्रुतम् ।स्वप्ने ज्ञाने च सततं कान्तं नारायणाधिकम् ।दृष्ट्वा तच्चरणाम्भोजं सेवां नित्यं करिष्यसि ॥
परिहासेन कोपेन भ्रमेणावज्ञया सुते ! ।कटूक्तिं स्वामिनः साक्षात् परोक्षान्न करिष्यसि ॥
स्त्रिया वाग्योनिदुष्टायाः कामतो भारते भुवि ।प्रायश्चित्तं श्रुतौ नास्ति नरकं ब्रह्मणः शतम् ॥
सर्व्वधर्म्मपरीता या कटूक्तं कुरुते पतिम् ।शतजन्मकृतं पुण्यं तस्या नश्यति निश्चितम् ॥
दत्त्वा कन्यां बोधयित्वा जगाम मुनिपुङ्गवः ॥
”इति ब्रह्मवैवर्त्ते श्रीकृष्णजन्मखण्डे २४ अध्यायः ॥
अपि च ।“या स्त्री भर्त्तुरसौभाग्या साऽसौभाग्या च सर्व्वतः ।शयने भोजने तस्या न सुखं जीवनं वृथा ॥
यस्या नास्ति प्रियप्रेम तस्या जन्म निरर्थकम् ।तत् किं पुत्त्रे धने रूपे सम्पत्तौ यौवनेऽथवा ॥
य भक्तिर्नास्ति कान्ते च सर्व्वप्रियतमे परे ।सा शुचिर्धर्म्महीना च सर्व्वकर्म्मविवर्ज्जिता ॥
पतिर्ब्बन्धुर्गतिभर्त्ता दैवतं गुरुरव च ।सर्व्वस्माच्च परः स्वामी न गुरुः स्वामिनः परः ॥
पिता माता सुतो भ्राताक्लिष्टो दत्त्वा मितं धनम् ।सर्व्वस्वदाता स्वामी च मूढानां योषितां सुराः ! ॥
काचिदेव हि जानाति महासाध्वी च स्वामिनम् ।अतिसद्वं शजाता च सुशीला कुलपालिका ॥
असद्वंशप्रसूता या दुःशीला धर्म्मवर्ज्जिता ।मुखदुष्टा योनिदुष्टा पतिं निन्दति कोपतः ॥
या स्त्री द्वेष्टि सर्व्वपरं पतिं विष्णुसमं गुरुम् ।कुम्भीपाके पचति सा यावदिन्द्राश्चतुर्द्दश ॥
व्रतञ्चानशनं दानं सत्यं पुण्यं तपश्चिरम् ।पतिभक्तिविहीनाया भस्मीभूतं निरर्थकम् ॥
”इति ब्रह्मवैवर्त्ते श्रीकृष्णजन्मखण्डे ५७ अध्यायः ॥
अपि च ।“साध्व्याः सद्वंशजायाश्च शतपुत्त्राधिकः पतिः ।असद्बंशप्रसूता या दुःशीला ज्ञानवर्ज्जिता ॥
स्वामिनं मन्यते नासौ पित्रोर्द्दोषेण कुत्सिता ।कुत्सितं पतितं मूढं दरिद्रं रोगिणं जडम् ॥
कुलजा विष्णुतुल्यञ्च कान्तं पश्यति सन्ततम् ॥
हुताशनो वा सूर्य्यो वा सर्व्वतेजस्विनां परः ।पतिव्रतातेजसश्च कलां नार्हन्ति षोडशीम् ॥
महादानानि पुण्यानि व्रतान्यनशनानि च ।तपांसि पतिसेवायाः कलां नार्हन्ति षोडशीम् ॥
पुत्त्रो वापि पिता वापि बान्धवो वा सहोदरः ।योषितां कुलजातानां न कश्चित् स्वामिनः समः ॥
”इति ब्रह्मवैवर्त्ते गणेशखण्डे ४४ अध्यायः ॥
* ॥
पतिदक्षिणादि यथा, --“निरूपितश्च वेदेषु स्वशब्दो धनवाचकः ।तद्यस्यास्तीति स स्वामी वेदज्ञ ! शृणु मद्बचः ॥
तस्य दाता सदा स्वामी न च स्वं स्वामिनो भवेत् ।अहो व्यवस्था भवतां वेदज्ञानमबोधताम् ॥
धर्म्म उवाच ।पत्नीं विना न स्वं साध्वि ! स्वामिनं दातुमक्षमम् ।दम्पती ध्रुवमेकाङ्गौ तयोर्द्दाता च द्वौ समौ ॥
निरूपिता पुण्यके च व्रते स्वामी च दक्षिणा ।श्रुतौ श्रुतो यः स्वधर्म्मो विपरीतो ह्यधर्म्मकः ॥
”इति ब्रह्मवैवर्त्ते गणेशखण्डे ७ अध्यायः ॥
पतिः, त्रि, (पाति रक्षति पालयतीति वा । “पते-र्डतिः ।” उणां । ४ । ५७ । इति डतिः ।)अधिपतिः । तत्पर्य्यायः । स्वामी २ ईश्वरः ३ईशिता ४ अधिभूः ५ नायकः ६ नेता ७ प्रभुः ८परिवृढः ९ अधिपः १० । इत्यमरः । ३ । ११० । ११ ॥
(यथा, मनुः । ७ । ११५ ।“ग्रामस्याधिपतिं कुर्य्यात् दशग्रामपतिं तथा ।विंशतीशं शतेशञ्च सहस्रपतिमेव च ॥
”)
वाचस्पत्यम्
Sanskrit
पति
पु०
 पा--डति । १ भर्त्तरि ३ स्वामिनि च तत्स्त्रियां “प-त्युर्नो यज्ञसम्बन्घे” पा० न ङीप् च पत्नी । पतिकृतयज्ञ-फलभागिन्याम् स्त्रियां “विभाषा सपूर्वस्य” पा० गृहस्यपतिः गृहपतिः गृहपत्नी वा । बहुब्रीहावपि शूद्रःपतिर्यस्याः शूद्रपत्नी शूद्रपतिः । पतिशब्दस्य समास एवघिसंज्ञा श्रीपतये श्रीपतेः इत्यादि असमासे तु न घिसंज्ञापत्या पत्ये इत्यादि आर्षे क्वचित् असमासेऽपि घित्वम्“क्लीवे वा पतीते पतौ” पराशरः “सीतायाः पतयेनमः” इत्यादि पतिसेवनप्रकारादिकं यथा“व्यर्थं व्रतादिकं तस्या या भर्त्तुश्चापकारिणी । तप-श्चानशनञ्चैब व्रतं दानादिकञ्च यत् । भर्तुरपियकारिण्याःसर्वं मवति निष्फलम् । यया प्रियः पूजितश्च श्रीकृष्णःपूजितस्तया । पतिव्रताव्रतार्थञ्च पतिरूपी हरिःस्वयम् । सर्वदानं सर्वयज्ञः सर्वतीर्थनिषेवणम् । सर्वंव्रत तपः सर्वमुपवासादिकञ्च यत् । सर्वधर्मश्च सत्यञ्चसर्वदेवप्रपूजनम् । तत्सर्वं स्वामिसेवायाः कलां नार्हन्तिषोडशीम् । सुपुण्ये भारते वर्षे पतिसेवां करोति या ।वैकुण्ठं स्वामिना स्वार्द्धं सा याति ब्रह्मणः शतम् ।विप्रियं कुरुते मर्त्तुर्विप्रियं वदति प्रियम् । असत्कुलप्रयाता या तत्फलं श्रूयतां सति! । कुम्भीपाकं व्रजेत्सा च यावच्चन्द्रदिवाकरौ । ततो भवति चाण्डालीपतिपुत्रविवर्जिता” ब्रह्म० वै० प्र० ४३ अ० । पतिसेवा-प्रकारस्तु भा० व० २३२ अ० द्रौपद्या सत्यभामां प्रतिउक्तस्तत्र दृश्यः । अघिकम् उक्तं पतिव्रताशब्देदृश्यम् ।
Grassman
German
páti, m. [Cu. 〔377〕], „Schützer, Herrscher, Herr“ [von 1. pā, älter *pa], daher weiter „Gatte“ 1〉 Schützer (als Gottheit gedacht) {351, 5} páat pátis jániāt áṃhasas nas
2〉 Herr, Herrscher, Gebieter, insbesondere 3〉 Behüter, Beherrscher, [Page765] Herr mit dem Genitiv des Beherrschten oder Behüteten
4〉 Inhaber, Besitzer mit dem Gen. des Besessenen
5〉 der Gatte, Ehemann
6〉 auch mit dem Gen. der Gattin, insbesondere auch 7〉 der Stier als Gatte der Kühe, und 8〉 bildlich von dem Gotte, zu dem die Lieder wie zum Gatten gehen, oft 9〉 mit vollständig durchgeführtem Bilde. — In der ersten Hauptbedeutung (1—4) wird es regelmässig deklinirt, in der zweiten (5—9) mit abweichenden Nebencasus (I. D. Ab G. L.) des Singulars. Die Verbindungen bráhmanas pátis, pátir dán siehe unter bráhman, dán. — Vgl. aśva-pati u. s. w.
-e 3〉 kṣétrasya {353, 2}
pathas {494, 1}
vāstos {570, 1}—_{570, 3}
{571, 1}
{637, 14}
bhuvanasya {743, 6}
diśām {825, 2}
viśas {967, 1}
manasas {990, 1}
vācas {992, 3}. — 4〉 śavasas {11, 2}
{131, 4}
{360, 9}
{389, 5}
{626, 21}
{665, 20}
{699, 5}
{706, 6}
{748, 6}
ūrjaām {26, 1}
{639, 7}
{643, 12}
{669, 9}
vājānaam {29, 2}
{486, 10}
{701, 30}
rādhānaam {30, 5}
{285, 10}
śociṣas {360, 5}
madānaam {702, 31}
{816, 5}
harīṇaam {817, 5}
iṣas {820, 9}.
-is 1〉 {351, 5}. — 2〉 {717, 1} (ví rājati)
{312, 7}
3〉 adhvarā́ṇaam {44, 9}
ṛṣvávīrasya (divás) {52, 13}
jágatas {101, 5}
sūnṛ́tānām {265, 18}
kṣétrasya {353, 3}
{551, 10}
bhúvanasya {405, 12}
{798, 5}
{954, 7}
jánānām {477, 4}
kṛṣṭīnáam {486, 16}
kṛṣṭīnā́m {633, 9}
iḍás {499, 4}
rájasas {551, 5}
divás {633, 8}
{707, 4}—_{707, 6}
{798, 11}. _{798, 33}
{937, 3}
pṛthivyā́s {664, 16}
nas {689, 9}
viśā́m {704, 3}
viśás {978, 2}
sindhūnaam {727, 5}
{1006, 1}
víśvasya bhū́manas {813, 7}
bhūtásya {947, 1}
mánasas {723, 8}
{740, 1}
dhiyás {787, 2}
{811, 6}
vācás {813, 5}
prāsáhas {900, 6}
śucā́yās ca śucásya ca {852, 6}
vīrúdhām {826, 2}. — 4〉 vásunas {53, 2}
{874, 1}
rayīṇā́m {68, 7}
{241, 3}
rayīṇáam {813, 6}
rāyás {149, 1} (pátir dán)
vā́jasya {145, 1}
{684, 4}
{849, 3}
vā́jānaam {743, 2}
{852, 7}
asyá {116, 25}
{153, 4} (pátir dán)
gávām {265, 4}
{784, 4}
iṣás {351, 4}
ūrjā́m {395, 12}
śávasas {848, 3}
({145, 1})
vā́riāṇaam {850, 3}
díyānaam {639, 37}. — 5〉 {542, 3}
{836, 3}
{988, 5}
{911, 28}. _{911, 30}
{975, 4}. — 6〉 jánīnām {66, 8}
{798, 32}
asyās {911, 39}
{912, 11}
te {911, 40}
sehānā́yās {985, 2}.
-im 2〉 {870, 4}. — 3〉 jágatas tasthúṣas {89, 5}
{582, 15}
víśvāsām viśā́m {127, 8}
{456, 1}
vā́stos {395, 8}
{887, 7}
iḍás {396, 14}
vācás {738, 4}
{907, 7}
kṛṣṭīṇā́m {521, 5}
kṣétrasya {892, 13}. — 4〉 vā́jānām {11, 1} (sátpatim pátim)
vā́jānaam {644, 18}
sádasas {18, 6}
rayīnā́m {60, 5}
rayás {200, 5}
{366, 3}
rā́dhasas {485, 5}
hárīṇaam {644, 14}
iṣás {726, 7}
dákṣasya {56, 2}
śávasas {275, 5}
{485, 4}
{677, 4}. — 5〉 {71, 1}
{105, 2}
{117, 7}
{391, 3}
{836, 10}
{858, 3}
{911, 7}. _{911, 12}. _{911, 29}. _{911, 45}
{971, 1}. _{971, 2}
{985, 1}
{918, 14}(?)
bildlich {777, 1}. — 6〉 kanī́nām {116, 10}. — 7〉 ághniānaam {678, 2} (neben nadám)
{928, 7} (vorher váṃsagam)
bildlich: (júṣṭam) {809, 22}. — 8〉 {273, 1}
{9, 4} (vṛṣabhám). — 9〉 {62, 11}
{869, 1}.
-im (als Trochäus zu lesen) 3〉 divás asya 〰 {801, 3}.
-inā [I.] 3〉 kṣétrasya {353, 1}. [Page766]
-iā [I.] 5〉 {911, 22}.
-yā [I.] 5〉 {911, 24}. _{911, 27}. _{911, 36}.
(-aye) [D.] 3〉 kṣétrasya AV. 2, 8, 5
bhūtásya AV. 3, 10, 9.
-ye [D.] 5〉 {61, 2}
{124, 7}
{299, 2}
{836, 7}
{897, 4}
{911, 9}. _{911, 20}
{917, 13}.
-es [G.] 3〉 dhármaṇas {747, 6}.
-yus [G.] 5〉 {844, 8} (janitvám).
-yau [L.] 5〉 {794, 4}
{985, 3}.
-ī [V. du.] 4〉 śubhas 〰 (aśvinau) {3, 1}
{34, 6}
{47, 5}
{120, 6} (patī dán)
{429, 8}
{625, 11}
{642, 4}. _{642, 6}
{696, 5}
{866, 4}. _{866, 12}. _{866, 13}
{911, 15}
{957, 4}
{1028, 3}. _{1028, 5}
dānunas {628, 16} (aśvinau)
śavasas {343, 3} (indravāyū).
-ī [N., A. du.] 2〉 aśvínau {222, 4}. — 3〉 divás pṛthivyā́s {417, 3}
dhiyás {23, 3}. — 4〉 jyótiṣas {23, 5}
śubhás {625, 5}
{642, 14}
{646, 6}
{866, 14}
{919, 6}
dā́nunas {136, 3}
{232, 6}
iṣás dā́numatyās {422, 5}
rā́dhasas {440, 4}. — 5〉 yósā‿avṛṇīta yuvā́m 〰 {119, 5}. — 6〉 sū́riāyās {339, 6}.
-ayas [N.] 3〉 ṛtásya {353, 2}
satyásya {551, 12}. — 4〉 rāyás {337, 10}
{403, 4}
{520, 7}
{524, 3}
rayīṇā́m {346, 6}
{409, 10}
{660, 12}
{668, 13}
{947, 10}
suvī́riasya {347, 10}
{488, 12}
{801, 7}
{807, 5}
{957, 6}.
-ibhyas 5〉 {866, 10}
{911, 38}
{936, 5}.
Burnouf
French
पति पति
f.
 (पत् 1
sfx. इ) mouvement rapide, chute.
पति पति
m.
 (पत् 4
sfx. इ) maître
mari.
Lith. patis [en compos.]
goth. fadi [en compos.] gr.
πότις, πόσις
lat. potis, pater [signifiant maître], potens.
पतिघ्नी
f.
 (हन्) qui tue son mari.
पतित्व
n.
 (sfx. त्व) qualité ou état de maître ou de
mari.
पतिम्वरा
f.
 (वृ) jeune fille qui choisit un époux.
Nigella indica, bot.
पलिवत्नी
f.
 (sfx. वत्) femme qui a son mari vivant.
पतिव्रता
f.
 femme dévouée à son mari.
पतियामि (dénom. ) désirer un mari.
Stchoupak
French
पति-
(au sens de « mari » gén. abl. पत्युः, loc. पत्यौ,
instr. पत्या, dat. {%patye
%} au sens de « maître » et ifc. ord.
régulier) mari
propriétaire, maître, souverain
-त्व- nt. mariage
-मती- a.
f.
 mariée (femme)
-वत्नी-
f.
 femme mariée.
°खे-चर-
m.
 Śiva.
°देवता- °देवा- a.
f.
 qui honore son mari comme un dieu.
°धर्म-
m.
 devoir envers le mari
-वती-
f.
 qui accomplit son
devoir envers le mari.
°प्राणा- a.
f.
 qui tient à son mari comme à sa vie.
°लोक-
m.
 monde du mari (dans la vie future).
°वंश्य- a. appartenant à la famille du mari.
°व्रत- nt. fidélité au mari
°व्रत-गुण-
m.
 vertu de fidélité
envers le mari
°व्रता-
f.
 femme fidèle et vertueuse
°व्रतामय-
-ई- a. qui consiste en une femme vertueuse
°व्रतात्व- nt. fidélité au
mari.
°शुच्-
f.
 chagrin causé par (la mort du) mari
°शोक-
m.
 id.
°सेवा-
f.
 dévotion au mari.