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Comparative notes by various authors:

(verses 5.152-153)

See Comparative notes for Verse 5.152.

VERSE 5.154

Section XIV - Duties of Women

पाणिग्राहस्य साध्वी स्त्री जीवतो वा मृतस्य वा ।
पतिलोकमभीप्सन्ती नाचरेत् किं चिदप्रियम् ॥१५४॥

pāṇigrāhasya sādhvī strī jīvato vā mṛtasya vā |
patilokamabhīpsantī nācaret kiṃ cidapriyam ||154||

The good wife, desirous of reaching her husband’s regions, should never do anything that m ay be disagreeable to her husband, alive or dead. — (154).

Medhātithi’s commentary (manubhāṣya):

‘Her husband’s regions’ — The regions to which she has become entitled by the performance of religions acts in the company of her husband.

‘Being desirous’ of reaching those regions, — ‘she should never do anything that might be disagreeable’; i.e., such acts as intercourse with other men and so forth, which have been forbidden by the Scriptures. It is not possible for anyone to ascertain what is agreeable or disagreeable to the dead person; it is not necessary that what was agreeable to the living would be agreeable to the dead also; because notions of pleasure and displeasure vary with the varying conditions of men. From all this it follows that what is meant by ‘disagreeable’ here is that ‘freedom of life’ which has been forbidden for women and this the good wife should avoid. — (154).

Explanatory notes by Ganganath Jha:

(Verse 156 of others.)

Cf. 9.64 et seq; 9.29.

This verse is quoted in Madanapārijāta (p. 193).

Comparative notes by various authors:

(verses 5.154-163)

Yājñavalkya (l.75). — (See under 149).

Viṣṇu (25.17). — (Sec under 149).

Parāśara (4.29). — ‘If, on the death of her husband, a woman remains firm in her chastity, she obtains heaven, on death, in the manner of the Religious Students.’

Āpastamba (2.23.4). — ‘Those eighty thousand sages who desired offspring passed to the South by Aryaman’s road and obtained cremation. Those eighty thousand sages who desired no offspring passed to the North by Aryaman’s road and obtained immortality. Thus are praised those who keep the vow of chastity.’

Nāradīya (Parāśaramādhava, Prāyaścitta, p. 30). — ‘If, through longing for pleasure, she cheats her husband, she is born as an insect for hundred births, and then as a Cāṇḍālī.’

Śukranīti (4.4.9). — ‘The woman (or Śūdra) should never practise the following, without her husband (or master): — recital of hymns, penances, pilgrimages, foreign travel, reciting of mantras and worship of gods. Woman has no separate right to employ the means for attaining spiritual merit, wealth and pleasure.’

Do. (4.4.57-59). — ‘On the death of her husband, the chaste woman should either accompany him or observe the vows; she should not go to other houses; she should maintain chastity, control her passions and give up personal adornment.’

VERSE 5.155

Section XIV - Duties of Women

कामं तु क्षपयेद् देहं पुष्पमूलफलैः शुभैः ।
न तु नामापि गृह्णीयात् पत्यौ प्रेते परस्य तु ॥१५५॥

kāmaṃ tu kṣapayed dehaṃ puṣpamūlaphalaiḥ śubhaiḥ |
na tu nāmāpi gṛhṇīyāt patyau prete parasya tu ||155||

Well might she macerate her body by means of pure flowers, roots and fruits; but she should not even mention the name of another man, after her husband is dead — (155).

Medhātithi’s commentary (manubhāṣya):

What has been said in the preceding verse is explained more specifically in the present verse.

As in the case of men, so in that of women also suicide is forbidden. As for what Aṅgiras has said — ‘they should die after their husband’, — this also is not an obligatory act, and so it is not that it must be done. Because in connection with it there is an eulogium bestowed upon the results proceeding from such suicide. Thus then, the performing of the act being possible only for one who is desirous of obtaining the said result, the act stands on the same footing as the Śyena sacrifice. That is, in connection with the Śyena sacrifice we have the Vedic text — ‘one may kill living beings by means of the Śyena sacrifice,’ — and this makes the performance of this sacrifice possible; but only for one who has become blinded by extreme hatred; so that when the man does perform the act, it does not become regarded as ‘Dharma,’ a ‘meritorious act’; exactly in the same manner, when the widow happens to have a very strong desire for the results accruing from the act of suicide, it is open to her to disobey the prohibition of it and kill herself; but in so doing she cannot be regarded as acting according to the scriptures. From this it is clear that the act of killing herself after her husband is clearly forbidden for the woman. Further, in view of the distinct Vedic text — ‘one shall not die before the span of his life is run out’ — being contradicted by the Smṛti-text of Aṅgiras, this latter is open to bring assumed to have some other meaning. Just as in the case of the Smṛti rule ‘one should take the final bath after having read the Veda’, — the injunction of the bath, as pertaining to one who has not yet studied the meaning of the Vedic texts, has been taken as having a different meaning.

It may happen so that the widow is childless, has not inherited any property from her husband and has to maintain herself by spinning or some such work; and she does not wish to marry again, because her husband was very dear to her and any disregard for him would be against the scriptures and is even distinctly forbidden; so that knowing that in abnormal times of distress all transgressions are permissible, — as was the case when Viśvāmitra partook of the dog’s thigh — she might, being pinched for a living, be tempted to some transgression. It is with a view to such a case that the author has put forward the present text.

Under the stated circumstances ‘well might’ the woman ‘macerate’ — reduce — ‘her body’ — ‘by means of flowers, roots and fruits’; — i.e., she might maintain herself upon these, according as they may be available; ‘but she shall not even mention the name of another man’ — by saying to him ‘you are my husband to-day’.

As for the text — ‘When the husband is lost or killed or become a renunciate, or is found to be impotent, or become an outcast, — under these five difficulties, another husband is sanctioned for women’ (Parāśara — what is meant is that she may for the purpose of obtaining a living by doing such work of as that of the maid &c., have recourse to another man as her protector, — this being the literal meaning of the term ‘pati’.

This shall he fully dealt with under discourse IX.

This rule also is applicable to the woman whose husband has gone out on a journey.

The use of the term ‘kāmam’ — ‘well might’ — is meant to indicate the author’s displeasure at the course of conduct suggested; the sense being — ‘the emaciating of the body is bad, and worse still is the set of having intercourse with another man.’ — (155).

Explanatory notes by Ganganath Jha:

(Verse 157 of others.)

This verse is quoted in Mitākṣarā (on 2.127), to the effect that never for her livelihood should the widow seek the shelter of another man; — in Varṣakriyākaumudī, (p. 576); — in Saṃskāramayūkha, (p. 119); — and in Vīramitrodaya (Vyavahāra, p. 186b).

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

VERSE 5.156

Section XIV - Duties of Women

आसीतामरणात् क्षान्ता नियता ब्रह्मचारिणी ।
यो धर्म एकपत्नीनां काङ्क्षन्ती तमनुत्तमम् ॥१५६॥

āsītāmaraṇāt kṣāntā niyatā brahmacāriṇī |
yo dharma ekapatnīnāṃ kāṅkṣantī tamanuttamam ||156||

Till her death, she should remain patient, self-controlled and chaste, — seeking that most excellent merit that accrues to women having a single husband. (156).

Medhātithi’s commentary (manubhāṣya):

What has gone before is further explained.

‘Till her death she should remain chaste’; — i.e., even under the said distressing conditions she shall not seek to maintain herself by misbehaviour.

‘Patient’ — disregarding the troubles caused by her circumstances, she shall not allow her chastity to be disfigured by hunger; she shall not allow her mind to be disturbed by the waves of passion.

The compound ‘ekapatni (ekapatnī?)’ may be expounded either as ‘those who have a single husband,’ or ‘those who are wives of single men’; such women, as Sāvitrī and the rest; — the ‘merits’ accruing to such women; which brings such results as the capacity to confer boons and pronounce curses; — ‘seeking’ such merit, the woman should not renounce chastity.

Under the said circumstances, if, by living upon fruits and roots, she happen to die, — there would be nothing wrong in this. — (156).

Explanatory notes by Ganganath Jha:

(Verse 158 of others.)

This verse is quoted in Mitākṣarā, (on, 2.127) as forbidding the widow having recourse to another man for the sake of off-spring.

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

VERSE 5.157

Section XIV - Duties of Women

अनेकानि सहस्राणि कुमारब्रह्मचारिणाम् ।
दिवं गतानि विप्राणामकृत्वा कुलसन्ततिम् ॥१५७॥

anekāni sahasrāṇi kumārabrahmacāriṇām |
divaṃ gatāni viprāṇāmakṛtvā kulasantatim ||157||

Many thousands of unmarried Brāhmaṇa students have gone to heaven, without having perpetuated their race — (157).

Medhātithi’s commentary (manubhāṣya):

The preceding verse has prohibited intercourse with another man for the purpose of maintenance; the present verse prohibits it, if betaken to for the purpose of continuing the race.

It has been declared that ‘there is no heaven for the childless person (‘aputrasya’).’ But in this sentence no significance attaches to the masculine gender used. In view of this text a widow might be prompted to take to another husband; and it is for meeting such a case that we have the present text.

‘Many thousands of unmarried students’ — life-long celebates — ‘have gone to heaven’ — do go to heaven.

As for the‘Niyoga’ that is prescribed for the widow in Discourse IX, that refers to a case where she is commanded to do so by her elders and not where she herself desires offspring.

‘Without having perpetuated their race’ — The begetting of offspring is for the purpose of perpetuating one’s race; and they did not do it; i.e., they did not beget children.

‘Many, anekāni’. — In a negative compound the latter term forms the predominant factor: hence the use of the plural ending is open to question. Even though the compound contains the negation of unity, vet plurality is inadmissible. What the word signifies therefore is a very large number, though its exact nature is not expressed, and the character of unity is abandoned. Just as it is in the case of such words as ‘modat’ (?), ‘grāmaḥ’ and the like which denote multitude. Says the author of the Cūrṇikā — ‘The form anekasmāt becomes justified where he has declared the correctness of the use of the singular number.

Or, the term ‘aneka’ may signify‘alone, helpless’; the meaning being ‘the men who had become helpless by the death of their wife.’ — (157).

Explanatory notes by Ganganath Jha:

(Verse 159 of others.)

This verse is quoted in Mitākṣarā, (on 2.127) to the same effect as the preceding verse; — and in Parāśaramādhava, (Prāyaścitta, p. 45) as laying down a life of continence for the widow.

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

VERSE 5.158

Section XIV - Duties of Women

मृते भर्तरि साध्वी स्त्री ब्रह्मचर्ये व्यवस्थिता ।
स्वर्गं गच्छत्यपुत्राऽपि यथा ते ब्रह्मचारिणः ॥१५८॥

mṛte bhartari sādhvī strī brahmacarye vyavasthitā |
svargaṃ gacchatyaputrā'pi yathā te brahmacāriṇaḥ ||158||

On the death of her husband, the good wife who remains firm, goes to heaven, even though childless; just like those students — (158).

Medhātithi’s commentary (manubhāṣya):

The same thing is repeated again, for the purpose of strengthening our conviction. — (159).

Explanatory notes by Ganganath Jha:

(Verse 160 of others.)

This verse is quoted in Mitākṣarā (on 2.127) to the same effect as the last two verses; — in Madanapārijāta (p. 198) to the effect that a woman devoted to her husband need not follow him in death; — ‘Sādhvī’ means ‘pativratā,’ ‘one devoted to her husband’; if it meant simply ‘chaste’, then the phrase ‘brahmacarye vyavasthitā’ would be a needless repetition; — in Varṣakriyākaumudī (p. 577); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 67b and Vyavahāra, p. 38a).

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

VERSE 5.159

Section XIV - Duties of Women

अपत्यलोभाद् या तु स्त्री भर्तारमतिवर्तते ।
सेह निन्दामवाप्नोति परलोकाच्च हीयते ॥१५९॥

apatyalobhād yā tu strī bhartāramativartate |
seha nindāmavāpnoti paralokācca hīyate ||159||

That woman, however, who from a longing for a child, disregards her husband, brings disgrace to herself in this world and falls off from her place in the other world. — (159).

Medhātithi’s commentary (manubhāṣya):

Her longing being — ‘may a child be born to me’; this is the ‘longing for a child.’ From this cause if the woman disregards her husband and becomes wedded to smother man, she brings to herself ‘disgrace’ — bad name — ‘in this world’; and never reaches heaven. — (159).

Explanatory notes by Ganganath Jha:

(Verse 161 of others.)

This verse is quoted in Mitākṣarā (on 2.127) as deprecating Niyoga; — in Parāśaramādhva (Prāyaścitta, p. 30); — and in Nṛsiṃhaprasāda (Vyavahāra, p. 38a).

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

VERSE 5.160

Section XIV - Duties of Women

नान्योत्पन्ना प्रजाऽस्तीह न चाप्यन्यपरिग्रहे ।
न द्वितीयश्च साध्वीनां क्व चिद् भर्तोपदिश्यते ॥१६०॥

nānyotpannā prajā'stīha na cāpyanyaparigrahe |
na dvitīyaśca sādhvīnāṃ kva cid bhartopadiśyate ||160||

What is born of another is not a ‘child’: nor is one begotten on another man’s wife; for good women a second husband is nowhere ordained. — (160).

Medhātithi’s commentary (manubhāṣya):

The child that is born for her from another man is not her ‘child’; similarly what is begotten by a man on another man’s wife is not his child. — (160)

Explanatory notes by Ganganath Jha:

(Verse 162 of others.)

‘Naprajā’ — ‘Is not her offspring at all’ (Medhātithi, Nārāyaṇa and Nandana); — ‘is not her lawful child’ (Kullūka and Govindarāja).

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

VERSE 5.161

Section XIV - Duties of Women

पतिं हित्वाऽपकृष्टं स्वमुत्कृष्टं या निषेवते ।
निन्द्यैव सा भवेल्लोके परपूर्वैति चौच्यते ॥१६१॥

patiṃ hitvā'pakṛṣṭaṃ svamutkṛṣṭaṃ yā niṣevate |
nindyaiva sā bhavelloke parapūrvaiti caucyate ||161||

She, who, having abandoned her own husband who is inerior, has recourse to another person who is superior, becomes contemptible in this world and is called a ‘remarried woman.’ — (161).

Medhātithi’s commentary (manubhāṣya):

It is not only Contempt and disgrace that is hers; but something more (described in the next verse). — (161).

Explanatory notes by Ganganath Jha:

(Verse 163 of others.)

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 30); — and in Vivādaratnākara (p. 452), which adds that for being called ‘Parapūrva’ the only necessary condition is that she should have taken another husband; and not that this husband must be of a lower caste (as the words of the text would seem to imply).

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

VERSE 5.162

Section XIV - Duties of Women

व्यभिचारात् तु भर्तुः स्त्री लोके प्राप्नोति निन्द्यताम् ।
शृगालयोनिं प्राप्नोति पापरोगैश्च पीड्यते ॥१६२॥

vyabhicārāt tu bhartuḥ strī loke prāpnoti nindyatām |
śṛgālayoniṃ prāpnoti pāparogaiśca pīḍyate ||162||

The woman, who, through failure in her duty to her husband, becomes an object of contempt in the world, comes to be born as a jackal and is tormented by foul diseases. — (162).

Medhātithi’s commentary (manubhāṣya):

For these reasons, the woman shall not fail in her duty to her husband, — either with a view to worldly or heavenly joys. — (162).

Explanatory notes by Ganganath Jha:

(Verse 164 of others.)

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 30); — in Vivādaratnākara (p. 437): — and in Varṣakriyākaumudī (p. 579).

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

VERSE 5.163-164

Section XIV - Duties of Women

पतिं या नाभिचरति मनोवाग्देहसंयुता ।
सा भर्तृलोकमाप्नोति सद्भिः साध्वीति चोच्यते ॥१६३॥

अनेन नारी वृत्तेन मनोवाग्देहसंयता ।
इहाग्र्यां कीर्तिमाप्नोति पतिलोकं परत्र च ॥१६४॥

patiṃ yā nābhicarati manovāgdehasaṃyutā |
sā bhartṛlokamāpnoti sadbhiḥ sādhvīti cocyate ||163||

anena nārī vṛttena manovāgdehasaṃyatā |
ihāgryāṃ kīrtimāpnoti patilokaṃ paratra ca ||164||

She, who does not fail in her duty to her husband, having her thought, speech and body well-controlled, reaches her husband’s regions; and is called ‘good’ by all gentle-men. — (163).

By such conduct, the woman, having her thought, word and body well controlled, obtains excellent fame in this world, and also her husband’s region in the other world. — (164).

Medhātithi’s commentary (manubhāṣya):

These verses sum up the duties of women; and these duties are easily intelligible; hence I have devoted no attention to the explanation of these.

The meaning of the teaching is as follows: — Though the man is permitted (in 167) to take to another wife, yet that does not permit of the woman taking another husband; because according to the injunction — ‘she shall not disregard him when he is dead’, there can be no possibility of her marrying again; and by the assertion that ‘even childless persons go to heaven’ it is made clear that the bearing of children, even in times of distress, is forbidden. It is only in the Smṛti sanctioning ‘Niyoga’ that this latter is permitted. Hence in view of these (prohibition and sanction) the two courses are regarded as optional alternatives; and between these two Smṛtis we cannot determine which is superior and which inferior; since one of them enjoins the bearing of children, and the other clearly forbids it. Hence by taking them as optional alternatives we make room for both — (163-164).

Explanatory notes by Ganganath Jha:

(verse 5.163)

(Verse 165 of others.)

It is not right to say that this and the next verse have been ‘omitted’ by Medhātithi, who says that he has not explained them as they are easy. It is repeated in 9.29.

This is quoted in Vivādaratnākara (p. 436); — and in Varṣakriyākaumudī (p. 579).

(verse 5.164)

(Verse 166 of others.)

This is repeated in 9.30.

This verse is quoted in Vivādaratnākara (p. 436), which adds that what is meant by ‘patiloka’ is that heavenly region which she has won for herself by the religious rites she has performed in association with her husband; — and in Nṛsiṃhaprasāda (Saṃskāra, p. 67a).

Comparative notes by various authors:

(verses 5.154-163)

See Comparative notes for Verse 5.154.

(verse 5.164)

Yājñavalkya (1.87). — ‘She who is devoted to her husband’s welfare, well-behaved, with senses under control, attains fame in this world and the supreme state, after death.’

VERSE 5.165

Section XIV - Duties of Women

एवं वृत्तां सवर्णां स्त्रीं द्विजातिः पूर्वमारिणीम् ।
दाहयेदग्निहोत्रेण यज्ञपात्रैश्च धर्मवित् ॥१६५॥

evaṃ vṛttāṃ savarṇāṃ strīṃ dvijātiḥ pūrvamāriṇīm |
dāhayedagnihotreṇa yajñapātraiśca dharmavit ||165||

The twice-born man, knowing the law, should cremate the wife of his own caste, — who behaves herself in the said manner, and dies before him, — with the sacred fire and along with the sacrificial implements. — (165).

Explanatory notes by Ganganath Jha:

This verse reiterates what is already implied by the law.

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