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Parāśara (Aparārka, p. 780). — ‘On sneezing, or spitting, or food-remnant adhering to the teeth, on lying, and on conversing with outcasts, one shall touch the right car.’

Vṛddha-Śātātapa (Aparārka, p. 780). — ‘On passing wind, having spat, on throwing out a tooth, on sneezing, and on conversing with an outcast, one shall touch the right ear.’

Bṛhaspati (Parāśaramādhava-Ācāra, p. 224). — ‘On passing wind, on weeping, on becoming angry, on touching a cat or a rat, on laughing, on lying, one should sip water.’

Kūrmapurāṇa (Do., p. 225). — ‘After having taken his food, he shall sip water twice; on touching his hairless lips, on putting on clothes, on passing semen, faeces or urine, on improper speaking, on yawning, when going to study, on the approach of an asthmatic ñt, on passing through a road-crossing or a crematorium, — and also during the two twilights, — the Brāhmaṇa shall sip water, even though he may have sipped it already.’

VERSE 5.144 [Duties of Women]

Section XIV - Duties of Women

एषां शौचविधिः कृत्स्नो द्रव्यशुद्धिस्तथैव च ।
उक्तो वः सर्ववर्णानां स्त्रीणां धर्मान्निबोधत ॥१४४॥

eṣāṃ śaucavidhiḥ kṛtsno dravyaśuddhistathaiva ca |
ukto vaḥ sarvavarṇānāṃ strīṇāṃ dharmānnibodhata ||144||

Thus has the whole rule regarding cleanliness and purification of substances for all castes been expounded to you; listen now to the duties of women. (144).

Explanatory notes by Ganganath Jha:

The first three quarters sum up the section dealing with Purifications; and the fourth states briefly what is going to be explained.

The term ‘rule regarding cleanliness’, though a general one, yet, by reason of the proximity of the term ‘purification of substances’, is to be taken as standing for purification other than this latter; just as in the case of the expression ‘go-balīvarda’ (the term ‘go’ stands for the cow as distinguished from the bull, balīvarda).

‘Duties of women,’ — such duties as have to be performed exclusively by women; those that are common to men and women — such as the performance of sacrifices and the like — are not described here. — (144).

VERSE 5.145

Section XIV - Duties of Women

बालया वा युवत्या वा वृद्धया वाऽपि योषिता ।
न स्वातन्त्र्येण कर्तव्यं किं चिद् कार्यं गृहेष्वपि ॥१४५॥

bālayā vā yuvatyā vā vṛddhayā vā'pi yoṣitā |
na svātantryeṇa kartavyaṃ kiṃ cid kāryaṃ gṛheṣvapi ||145||

Whether she be a child, or a young woman, or an aged woman, she should not do any act by herself, even in the house. — (145).

Medhātithi’s commentary (manubhāṣya):

The sense of the teaching is that under no circumstances should there be independence for women. The mention of the various stages of her age, is meant only to indicate where she has to be dependent upon others, and no significance is meant to attach to it. — (145).

Explanatory notes by Ganganath Jha:

(Verse 147 of others.)

This verse is quoted in Vivādaratnākara (p. 427); — in Madanapārijāta (p. 192); — and in Varṣakriyākaumudī (p. 577).

Comparative notes by various authors:

Gautama (18.1). — ‘A wife is not independent with respect to the fulfilment of the sacred law.’

Baudhāyana (2.3.44). — ‘Women do not possess independence.’

Vaśiṣṭha (5.1). — ‘A woman is not independent; the males are her masters.’

Viṣṇu (25.12). — ‘Not to act by herself in any matter (is the duty of the woman).’

(See texts below, under 9.2.)

VERSE 5.146

Section XIV - Duties of Women

बाल्ये पितुर्वशे तिष्ठेत् पाणिग्राहस्य यौवने ।
पुत्राणां भर्तरि प्रेते न भजेत् स्त्री स्वतन्त्रताम् ॥१४६॥

bālye piturvaśe tiṣṭhet pāṇigrāhasya yauvane |
putrāṇāṃ bhartari prete na bhajet strī svatantratām ||146||

In childhood she should remain under the control of her father, in youth under that of her husband, and on the husband’s death under that of her sons; the woman should never have recourse to independence. — (146).

Medhātithi’s commentary (manubhāṣya):

It has been declared thus — ‘In the absence of any sapiṇḍa-relation of her husband, some one on her father’s side shall be the woman’s protector; on the total extinction of both families, the King has been declared to be the woman’s guardian.’

This refers to a case where the husband is no more. (146).

Explanatory notes by Ganganath Jha:

(Verse 148 of others.)

This verse is quoted in Vivādaratnākara (p. 427); — and in Parāśaramādhava (Prāyaścitta, p. 286), which adds that a woman living on terms of intimacy with any one other than her natural guardians should be regarded as ‘lost.’

Comparative notes by various authors:

Baudhāyana (2.3.45). — ‘hey quote the following: — “Their father protects them in childhood; their husbands, in youth; their sons, in old age; a woman is never fit for independence.”’

Vaśiṣṭha (5.2). — ‘They quote the following: — “Their father protects them in childhood; their husbands in youth; their sons, in old age; a woman is never fit for independence.”’

Viṣṇu (25.13). — ‘To remain subject, in her infancy, to her father, in her youth, to her husband, and in her old age, to her sons (is the duty of the woman).’

Yājñavalkya (1.85). — ‘Her Father shall protect her while she is unmarried; her husband, when she has been married; her sons in her old age; in the absence of these, her relations shall protect her; the woman nowhere has independence.’

Smṛtyantara (Aparārka, p. 109). — ‘When she has no relations on either side, the king is the supporter and master of the woman; he shall support her and chastise her, if she deviates from the right path.’

VERSE 5.147

Section XIV - Duties of Women

पित्रा भर्त्रा सुतैर्वाऽपि नेच्छेद् विरहमात्मनः ।
एषां हि विरहेण स्त्री गर्ह्ये कुर्यादुभे कुले ॥१४७॥

pitrā bhartrā sutairvā'pi necched virahamātmanaḥ |
eṣāṃ hi viraheṇa strī garhye kuryādubhe kule ||147||

She should not seek separation from her father, husband or sons: by separating, the woman would render both families disreputable. — (147).

Medhātithi’s commentary (manubhāṣya):

The ground for ‘disrepute’ would consist in the irregularity of her life; this is what is meant by the words ‘would render both families disreputable.’ This passage has to be explained as ‘By living or going about in other villages, apart from the persons mentioned, &c., &c.’ — (147).

Explanatory notes by Ganganath Jha:

(Verse 149 of others.)

This verse is quoted in Vivādaratnākara (p. 427); — in Madanapārijāta (p. 192); — in Saṃskāramayūkha (p. 118); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 67a).

Comparative notes by various authors:

Yājñavalkya (1.86). — ‘On being deprived of her husband, she shall never live separate from her father, mother, son, brother, father-in-law, mother-in-law or maternal uncle.’

VERSE 5.148

Section XIV - Duties of Women

सदा प्रहृष्टया भाव्यं गृहकार्ये च दक्षया ।
सुसंस्कृतोपस्करया व्यये चामुक्तहस्तया ॥१४८॥

sadā prahṛṣṭayā bhāvyaṃ gṛhakārye ca dakṣayā |
susaṃskṛtopaskarayā vyaye cāmuktahastayā ||148||

She should be always cheerful and alert in household-work; she should have the utensils well-cleaned and in spending she should be close-fisted. — (148).

Medhātithi’s commentary (manubhāṣya):

The term ‘sadā’, like the term ‘nitya’, signifies constantly.

‘Cheerful’ — always smiling. Even though elsewhere the might have had reasons for anger and sorrow, yet when she sees her husband, she should show that she is happy, by means of a cheerful face, smiles, sweet words and so forth. This advice is meant for the married as well as the unmarried girl.

‘Alert in household-work,’ — in laying by and spending money in such religious acts as bathing and the like. What is ‘household-work’ has been explained in 9.11. In all that she should be ‘alert’, expert. That is to say, she should be able to cook food quickly and so forth.

‘She should have the utensils well cleaned’ — Vessels used in the house, such as the jar, the the and so forth, are called ‘utensils’; and all these should be ‘well cleaned’, thoroughly washed and nice-looking.

‘In spending’ — wealth, over the feeding of friends, relations and guests, — ‘she should be close-fisted’ — not too liberal; that is, she should not spend too much.

‘Susaṃskṛtopaskaraya’ is a Bahuvrīhi compound — ‘she whose upaskaras, utensils, are susaṁskṛta, ‘well-cleaned.’ Similarly ‘mukta-hastayā’ means ‘she whose hasta, fist, is mukta, open’; and this is compounded with the negative particle. But apart from its literal meaning, the word ‘mukta-hasta’ denotes, by convention, liberality — (148).

Explanatory notes by Ganganath Jha:

(Verse 150 of others.)

This verse is quoted in Madanparāijāta (p. 192); — in Vivādaratnākara (p. 427); — in Varṣakriyākaumvdī (p. 577), which explains ‘upaskara’ as ‘household implements’; — and in Nṛsiṃhaprasāda (Saṃskāra, p. 67a).

Comparative notes by various authors:

Viṣṇu (25.4-6). — ‘(The duties of woman) — To keep household articles in good array; to maintain saving habits; to be careful with her domestic utensils.’

Yājñavalkya (1.83). — ‘Keeping household articles in good order, expert, joyous, averse to expenditure, devoted to her husband, she shall offer obeisance to the feet of her parents-in-law.’

Śaṅkha (Aparārka, p. 108). — ‘She should not go out of the house until told to do so; she shall never go out without her upper garment; shall not walk fast; shall never speak to another man, except to the trader, the wandering mendicant, the old and the physician; shall never expose her navel, etc., etc.’

Śukranīti (4.4.11). — ‘Woman has no separate right to the employing of the means of realising the three ends of Merit, Wealth and Pleasure.’

VERSE 5.149

Section XIV - Duties of Women

यस्मै दद्यात् पिता त्वेनां भ्राता वाऽनुमते पितुः ।
तं शुश्रूषेत जीवन्तं संस्थितं च न लङ्घयेत् ॥१४९॥

yasmai dadyāt pitā tvenāṃ bhrātā vā'numate pituḥ |
taṃ śuśrūṣeta jīvantaṃ saṃsthitaṃ ca na laṅghayet ||149||

Him to whom her father may give her, — or her brother with the father’s permission, — she shall attend upon as long as he lives, and shall not disregard him when he is dead. — (149).

Medhātithi’s commentary (manubhāṣya):

‘Or her brother with the father’s permission’ — Just as the brother is entitled to give away the girl only with the father’s permission, so also is the father entitled to give her away only with the consent of her mother, though the present text speaks of the father as if he were free to give her away without consulting anyone else. And the reason for this lies in the fact that in all things the husband and wife have joint title, and the daughter belongs to both the parents. In fact in Discourse IX it is pointed oat that if the father is not alive, the girl may be given away by the mother. The child is born of both parents, and on this rests their right over her; hence it is only right that both should consult each other.

‘Attend upon’ — Serve.

‘When he dead, she shall not disregard him.’ — ‘Disregarding’ means not minding. The meaning is that she should not behave as if she were her own mistress; just as during her husband’s life-time she is dependent upon him, so after his death also, she should ever remain subservient to him. Since it has been declared that — ‘the fact that she has been given away constitutes the ground of his ownership over her’, — as soon as the father gives away his daughter, his ownership over her ceases, and then comes into existence the ownership of the man to whom she is given away. This ‘giving away’ happens not only at the time of marriage, but even at the time at which the bridegroom is chosen.

“For what purpose then is the marriage performed?”

[The answer is given in the next verse.]

Explanatory notes by Ganganath Jha:

(Verse 151 of others.)

This verse is quoted in Varṣakriyākaumudī (p. 579); — and in Smṛticandrikā (Saṃskāra, p. 223), which says that the Father and the Brother are the chief persons to give away a girl, and it does not preclude others from giving her away.

Comparative notes by various authors:

Viṣṇu (25.13-14). — ‘To remain subject............ to her husband, in her youth...... after the death of her husband, to preserve her chastity, or to ascend the pile after him.’

Do. (25.17). — ‘A good wife who perseveres in a chaste life after her lord’s death will go to heaven like life-long students, even though she has no son.’

Yājñavalkya (l.83). — (See above.)

Do. (1.75). — ‘On the death of her husband, or while he is alive, if she never approaches another man, she attains fame in this world and rejoices in the company of the Goddess Umā.’

VERSE 5.150

Section XIV - Duties of Women

मङ्गलार्थं स्वस्त्ययनं यज्ञश्चासां प्रजापतेः ।
प्रयुज्यते विवाहे तु प्रदानं स्वाम्यकारणम् ॥१५०॥

maṅgalārthaṃ svastyayanaṃ yajñaścāsāṃ prajāpateḥ |
prayujyate vivāhe tu pradānaṃ svāmyakāraṇam ||150||

At their wedding, the sacrifice to Prajāpati, which is the means of securing welfare, is performed for the purpose of procuring good fortune; it is the giving away that is the source of ownership. — (150).

Medhātithi’s commentary (manubhāṣya):

‘Good fortune’ consists in the accomplishment of the desired object; what brings about this is said to be ‘for that purpose;’ it is for this that there is ‘sacrifice to Prajāpati.’ The term ‘maṅgalārtham’ is in the neuter form, because it is an adverb.

‘Svastyayanam’ is that by which ‘svasti’, welfare — ‘īyate’, — is secured; i.e. whereby the person’s loved objects do not become lost.

‘Their’ — of women.

‘At wedding’, ‘sacrifice’ is offered to the deity Prajāpati. This refers to certain offerings of butter that are presented as to be made at marriage with the mantras ‘Prajāpate &c.’ This is only illustrative: it indicates the other deities also — e.g. Pūṣan, Varuṇa and Aryaman. Indicative also of these other deities are such mantra-texts as — ‘Puṣannu devam varuṇanna devam, &c., &c.’

What, the present text, means is that even without the marriage, ownership is produced by the giving away; and no significance is meant to be attached to the statement that the marriage-sacrifices are performed only for the purpose of securing good fortune; because ‘marriage’ has been declared to consist in the ‘taking of a wife’; and even though there may be ownership, the girl does not become ‘wife’ until the marriage is performed. — (150).

Explanatory notes by Ganganath Jha:

(Verse 152 of others.)

‘Svastyayanam’ — ‘The recitation of benedictory verses’ (Govindarāja and Kullūka); — ‘the Puṇyāhavācana and the rest’ (Nārāyaṇa); — ‘the recitation of the texts that precede the nuptial Homa’ (Rāghavānanda and Nandana); — ‘that whereby welfare is acquired,’ (Medhātithi who does not connect the word with ‘yajñaḥ’).

‘Prajāpateḥ’ — Medhātithi takes this as ‘referring to the oblations at marriage to Prajāpati with the mantra Prajāpate na tvadetanya &c.’ (Ṛgveda 10.121.10), laid down in certain Gṛhyasūtras; — Nārāyaṇa holds that ‘Prajāpatī’ here stands for Manu, who is the guardian deity of the bride.

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 853),.which adds the following notes: — ‘Svastyayana’ means ‘the request to Brāhmaṇas for the pronouncing of the benedictory syllable svasti,’ — ‘Prajāpati-yajña means ‘the offering of cooked rice into fire to Prajāpati’; — and in Vyavahāra Bālambhaṭṭi (p. 529).

It is quoted in Smṛtitattva, (p. 130) which adds the following notes: — ‘Svastyayanam’ stands for the wearing of gold for the purpose of passing a happy life, or for the request to Brāhmaṇas for pronouncing the syllable svasti; and the offering ‘to Prajāpati’ is that which is made during marriage to Prajāpati as the deity; — the ‘svāmyakāraṇa’ is the ‘giving’, the actual giving away, not the mere betrothal.

VERSE 5.151

Section XIV - Duties of Women

अनृतावृतुकाले च मन्त्रसंस्कारकृत् पतिः ।
सुखस्य नित्यं दातैह परलोके च योषितः ॥१५१॥

anṛtāvṛtukāle ca mantrasaṃskārakṛt patiḥ |
sukhasya nityaṃ dātaiha paraloke ca yoṣitaḥ ||151||

The husband who has performed the mantric sacramental rites for women is the imparter of happiness to them both in season and out of season, here as well as in the next world. — (151).

Explanatory notes by Ganganath Jha:

The husband is ‘the importer of happiness’ to his wife ‘out of season’ also, — in accordance with the rule ‘one may have recourse to his wife at all times, except on the days expressly prohibited.’

‘Mantric sacramental rite’ — i.e., the marriage-ceremony; he who has performed this is called the ‘Mantrasaṃskārakṛt.’

‘In the next world.’ — Since it is only along with her husband that the wife is entitled to the performance of religious acts, and the acquiring of their results, — the husband is called ‘the importer of happiness in the next world,’ — (151).

VERSE 5.152

Section XIV - Duties of Women

विशीलः कामवृत्तो वा गुणैर्वा परिवर्जितः ।
उपचार्यः स्त्रिया साध्व्या सततं देववत् पतिः ॥१५२॥

viśīlaḥ kāmavṛtto vā guṇairvā parivarjitaḥ |
upacāryaḥ striyā sādhvyā satataṃ devavat patiḥ ||152||

Be he ill-mannered or of licentious habits or destitute of good qualities, — the husband should always be attended upon like a god by the true wive. — (152).

Medhātithi’s commentary (manubhāṣya):

‘Ill-mannered.’ — Addicted to gambling and other evil habits.

‘Of licentious habits’ — whose nature is prone to be voluptuous.

‘Destitute of good qutalities’ — devoid of learning, wealth and other good qualities.

‘Should he attended upon’ — served. — (152).

Explanatory notes by Ganganath Jha:

(Verse 154 of others.)

Cf. 9.78 et. seq.

This verse is quoted in Madanapārijāta, (p. 193); — in Saṃskāraratnamālā, (p. 675), which leads ‘upacāraiḥ’ (for ‘upacaryaḥ’), and says that ‘pūjanīyaḥ,’ ‘should be honoured’, is understood; — in Nṛsiṃhaprasāda (Saṃskāra, p. 67a); — and in Varṣakriyākaumudī, (p. 579).

Comparative notes by various authors:

(verses 5.152-153)

Yājñavalkya (1.77). — ‘Women should act up to the words of their husbands, — this is the highest duty of woman.’

Śaṅkha (Aparārka, p. 102). — ‘Only with the permission of her husband shall she undertake fasts, observances and the like.’

Viṣṇu (25.15-16). — ‘No sacrifice, no penance, and no fasting is permitted to women apart from their husbands; to pay obedience to her lord is the only means for a woman to obtain bliss in heaven. A woman who keeps a fast or performs a penance in the life-time of her husband, deprives him of his life and will go to hell.’

Mārkaṇḍeya (Parāśaramādhava, Prāyaścitta, p. 31). — ‘If a woman without the permission of her father, husband or son performs a penance, it becomes futile.’

Kātyāyana (Parāśaramādhava, Prāyaścitta, p. 31). — ‘The wife should perform penances only with the permission of her husband.’

VERSE 5.153

Section XIV - Duties of Women

नास्ति स्त्रीणां पृथग् यज्ञो न व्रतं नाप्युपोषणम् ।
पतिं शुश्रूषते येन तेन स्वर्गे महीयते ॥१५३॥

nāsti strīṇāṃ pṛthag yajño na vrataṃ nāpyupoṣaṇam |
patiṃ śuśrūṣate yena tena svarge mahīyate ||153||

There is no separate sacrificing for women, no observances, no fastings; it is by means of serving her husband that she becomes exalted in heaven. — (153).

Medhātithi’s commentary (manubhāṣya):

It has been more than once explained that women, separated from their husbands are not entitled to the performance of sacrifices. From this it follows that, when going to keep an observance or to take to a fast, she should obtain his permission.

‘Observance’ here stands for the vow to give up meat, wine and such things; it does not stand for the Kṛcchra and other penancce; because the repeating of mantras and offering of libertions form part of these latter, end to these the women is not entitled. It will not be right to argue here that — “it would be possible for the woman to perform the Kṛcchra and other penances, omitting the mantras and the libations” because it can never be right to abandon, at one’s will, the details of a sacrificial performance; specially as it is only the act complete in all its details that is regarded as lending to prosperity and success. Nor does the dropping or adding of details depend upon the varying capacities of performers. Then again, a woman has always available men of her own caste, among the three higher castes, who could perform for her the mid acts. For these reasons neither the woman nor the Śūdra, desiring her own welfare, is entitled to the performance of the Kṛcchra and other penances. We shall explain this in detail under the Expiatory Rites.

‘Fasting’ — living without food, giving up eating for one day. two days or such limited periods.

‘Serves’ — attends upon. — (153).

Explanatory notes by Ganganath Jha:

(Verse 155 of others.)

This verse is quoted in Gadādharapaddhati (Kāla, pp. 52 and 129), which says that if she does the fasting with the husband’s permission, there is nothing wrong; — in Saṃskāraratnamālā (p. 675), which says that this refers to the ‘month-fast’ and so forth, and not to those in connection with the Gaurīvrata and the like; — in Nṛsiṃhaprasāda (Saṃskāra, p. 67a); — in Varṣakriyākaumudī, (p. 579); — in Purṣārthacintāmaṇi, (p. 201); — in Smṛtisāroddhara, (p. 101); — in Hemādri (Kāla, p. 176); — in Kālamādhava (p. 257); — in Aparārka (p. 602), which adds that the wife may, with her husband’s permission, keep such fasts and observances as are not incompatible with her attendance upon him; — in Madanapārijāta (p. 193); — and in Vidhānapārijāta (II, p. 729) to the effect that religious acts art; to be performed by the wife only in association with her husband.

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