KARAO, seemingly from Karana, to cause to do, the term given among the Jat, Gujar, Ahir, and other races and tribes in N.W. Hindustan to concubinage generally, but more especially to marriages of widows with the brother of a deceased husband. This practice is known to the eastward of the Panjab by the name of Oorhai, in the Dekhan of Butliee, and in other provinces by the term Dhurecelia; it is followed among several races, but is not very openly confessed even among them, as some degree of discredit is supposed to attach to it. Amongst the Jat, it is only younger brothers who form such connections, elder brothers being prohibited from marrying their younger brothers' widows, but among the Jat of Dchli even this is not prohibited. This practice has been common among several nations of the east. The Jews followed it, and in Egypt it was admitted for a childless widow to cohabit with a brother of the deceased husband. At the time that the laws of Menu were compiled, Karao appears to have been a recognised institution ; but, as is not unusual with the Institutes, there is much contradiction between the enactments relating to it. From a consideration of all the passages on the subject, it appears that failure of issue was the point on which the legality turned. He who was begotten, according to law, on the wife of a man deceased, or impotent, or disordered, after the due authority given to her, is called the lawful son of the wife (Menu, ix. 176). Amongst the Jat, Gujar, and Ahir, children born to Karao are considered legitimate, and are entitled to inheritance accord ingly. Children borne by the women previous to Karao, except in the case of fraternal Karao, are known by the name of Kudhelura, and do not inherit the property of the father-in-law. When a Nfanji Singh dies leaving no male offspring, his brothers, or his nephews of the full blood, assume the right of succession, to which the widow or widows become competitors. According to
the Shastra (if they may be considered applicable to public property and chiefships), the prior title of the widows is held ; but, as the Sikhs follow the custom termed karao or chad'r - dela or chad'r - andazi, which obtains in every family with the exception of those of the Bhai, the eldest surviving brother of the deceased places a white robe over, and the nuth or ring in the nose of, the widow, which ceremony constitutes her his wife. This practice accords with the Hindu and Mosaic laws (Deuteronomy xxv. 5-10), and acts as a counter-agent to the many evils attendant on female rule. If the free will of the widow were consulted, it is scarcely to be doubted she wouldprefer the possession of power, and the charms of liberty, to the alternative of sacrificing her claims to her brother-in-law, and taking her station amongst his rival wives. Judging from the masculine disposition, want of modesty and of delicate feeling, which form the characteristic features of Sikh females, necessity and not choice must have led them to yield to the adoption of a usage which must often be repugnant to their natures, and disgusting to their thoughts. Yaj nyawolkya says, ' If a brother die without male issue, let another approach the widow in the proper season.' And Menu ordains, Having espoused her in due form, she being clad in it white robe.' The Bhai tribes of Khytul and other places, although they reject the union by Karawa, yet set aside the claims of a widow in favour of the brothers and nephews of one dying without male issue. The widows of the Bhai tribes receive small jaghirs for their support during life.