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VERSE 9.6

Section I - Husband and Wife

इमं हि सर्ववर्णानां पश्यन्तो धर्ममुत्तमम् ।
यतन्ते रक्षितुं भार्यां भर्तारो दुर्बला अपि ॥६॥

imaṃ hi sarvavarṇānāṃ paśyanto dharmamuttamam |
yatante rakṣituṃ bhāryāṃ bhartāro durbalā api ||6||

Looking upon this as the highest duty of all castes, even weak husbands strive to guard their wives — (6).

Medhātithi’s commentary (manubhāṣya):

This is the highest duty of all the four castes.

‘Looking upon this’ — Knowing it as such.

‘Even weak husbands’ — should ‘strive’, make due effort. The Present tense ending in ‘guards’, has the force of the Injunctive.

* * * * * * (6)

Explanatory notes by Ganganath Jha:

The verse is quoted in Vivādaratnākara (p. 411); — in Parāśaramādhava (Vyavahāra, p. 323) Nṛsiṃhaprasāda (Vyavahāra, 32a); — in Kṛtyasārasamuccaya (p. 98); — and in Vīramitrodaya (Vyavahāra, 158a).

Comparative notes by various authors:

(verses 9.5-7)

See Comparative notes for Verse 9.5.

VERSE 9.7

Section I - Husband and Wife

स्वां प्रसूतिं चरित्रं च कुलमात्मानमेव च ।
स्वं च धर्मं प्रयत्नेन जायां रक्षन् हि रक्षति ॥७॥

svāṃ prasūtiṃ caritraṃ ca kulamātmānameva ca |
svaṃ ca dharmaṃ prayatnena jāyāṃ rakṣan hi rakṣati ||7||

He who carefully protects his wipe preserves his offspring, his character, his family, his own self, and also his religion. — (7).

Medhātithi’s commentary (manubhāṣya):

The wife has to be protected, not only because the scriptures prescribe it as a duty; but also because it serves many useful purposes, such as the following.

‘Offspring’ — Progeny, in the shape of sons and daughters. The ‘preservation’ of this means that one’s progeny is kept pure, free from the amalgam of castes. ‘Character’ — cultured habits.

‘Family’ — described above. If a single woman of a family loses her chastity, the ill-fame attaches to the whole family, the idea among the people being that ‘the women of such and such a family are not chaste’.

Or, the meaning may be that the said guarding is necessary in view of the fact that, if the purity of the progeny were not secured, there would be no proper fulfilment of the after-death rites performed in honour of one’s ancestors.

‘His own self’. — It is well known that men are often murdered by their wife’s paramours, or poisoned by their wives.

‘His religion’ — An unchaste woman not being entitled to being associated in the performance of religious rites.

For these reasons, if a man guards his wife, he preserves all these — (7).

Explanatory notes by Ganganath Jha:

‘Kulam’ — ‘Ancestors who can obtain offerings only from legitimate descendants’ (Medhātithi, Govindarāja and Kullūka); — ‘relatives, who are dishonoured by ladies of the family misbehaving’ (Medhātithi, alternatively, and Rāghavā nanda); — ‘position of the family’ (Nārāyaṇa); — ‘property’ (Rāghavānanda).

‘Ātmānam’ — ‘Himself,’ ‘as only legitimate children can offer Śrāddhas’ (Govindarāja, Kullūka and Rāghavānanda); — ‘because an adultress and her paramour may attempt his life’ (Medhātithi).

‘Dharmam’ — ‘Tending of the sacred fires, to which the husband of an adultress is not entitled’ (Govindarāja, Kullūka and Rāghavānanda); — ‘the duties of the Householder’ (Nārāyaṇa).

This verse is quoted in Vivādaratnākara (p. 411); — in Parāśaramādhava (Vyavahāra, p. 323); — in Kṛtyasārasamuccaya (p. 987); — and in Nṛsiṃhaprasāda (Vyavahāra, 32a).

Comparative notes by various authors:

(verses 9.5-7)

See Comparative notes for Verse 9.5.

VERSE 9.8

Section I - Husband and Wife

पतिर्भार्यां सम्प्रविश्य गर्भो भूत्वैह जायते ।
जायायास्तद् हि जायात्वं यदस्यां जायते पुनः ॥८॥

patirbhāryāṃ sampraviśya garbho bhūtvaiha jāyate |
jāyāyāstad hi jāyātvaṃ yadasyāṃ jāyate punaḥ ||8||

The husband, entering the womb of his wife, becomes the embryo and is then born; the wife-hood of the ‘wife’ consists in this that the husband is re-born of her. — (8).

Medhātithi’s commentary (manubhāṣya):

This is a purely declamatory passage. As a matter of fact, the husband is never found to enter the womb of his wife; and it is the entrance of the semen, the very essence of his body, into the wife’s womb, which is figuratively called his own ‘entering’. The Mantra also says — ‘You are my own self, called by the name of son’.

The real basis of the denotation of the term ‘wife’, ‘jāyā’, is that the husband is re-born of her.

The application of the name‘jāyā’, ‘wife’ being based upon the fact of the woman giving birth to the child, she comes to be spoken of as the ‘wife’ of her paramour also. — (8).

Explanatory notes by Ganganath Jha:

Cf. Aitareya Brāhmaṇa 7.13.6.

This verse is quoted in Vivādaratnākara (p. 417).

Comparative notes by various authors:

Yājñavalkya (1.56). — ‘One’s own self is born in one’s wife (as the son).’

VERSE 9.9

Section I - Husband and Wife

यादृशं भजते हि स्त्री सुतं सूते तथाविधम् ।
तस्मात् प्रजाविशुद्ध्यर्थं स्त्रियं रक्षेत् प्रयत्नतः ॥९॥

yādṛśaṃ bhajate hi strī sutaṃ sūte tathāvidham |
tasmāt prajāviśuddhyarthaṃ striyaṃ rakṣet prayatnataḥ ||9||

As the man to whom the woman clings, so the offspring that she brings forth; hence for the sake of the purity of the offspring one should carefully guard the woman. — (9).

Medhātithi’s commentary (manubhāṣya):

The present text proceeds to explain what has been said in verse 7.

One should not entertain the idea that what is meant is — either (1) that ‘the woman brings forth a child of the same caste as that of the other man to whom she clings’, or (2) that ‘the child born resembles that man in his qualities’; because the child born of a Śūdra is a caṇḍāla’ and so forth. Even in the case of the parties belonging to the same caste, the caste of the child is not the same as that of the father; since it has been declared that ‘the child should be born of a woman of untouched womb’. If again, the child were to resemble the father in qualities, it would mean that the text permits the woman whose husband is poor and of bad character to have recourse to another man possessed of better qualities.

If, on the other hand, the text is taken as purely declamatory, the sense of the assertion, ‘as the man so the child’ comes to be that ‘the child born is not endowed with the qualities of the family’. — (9).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 414); — and in Vīramitrodaya (Vyavahāra, 159a).

Comparative notes by various authors:

Yājñavalkya (1.81). — ‘It has been ordained that women should be protected.’

Śaṅkha-Likhita (Vivādaratnākara, p. 414). — ‘The woman brings forth a son partaking of the character of that man on whom she has her affections fixed during her period.’

VERSE 9.10

Section I - Husband and Wife

न कश्चिद् योषितः शक्तः प्रसह्य परिरक्षितुम् ।
एतैरुपाययोगैस्तु शक्यास्ताः परिरक्षितुम् ॥१०॥

na kaścid yoṣitaḥ śaktaḥ prasahya parirakṣitum |
etairupāyayogaistu śakyāstāḥ parirakṣitum ||10||

No man can guard women forcibly; they can however be guarded by the employment of these expedients. — (10)

Medhātithi’s commentary (manubhāṣya):

This verse serves to eulogise the expedients going to be described.

‘Forcibly’ — by shutting them up by force in a harem or by banishing other men, and so forth — they cannot be guarded.

But they can be guarded by the employment of expedients; — i.e., by employing, making use of, these ‘expedients’, means. — (10)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 416); — in Parāśaramādhava (Vyavahāra, p. 323), which adds the explanation; — ‘Inasmuch as it is not possible to guard them

by force, they should be employed in such work as will not leave them time for thinking of other men; — thus would they be guarded against evil; — in Madanapārijāta (p. 192); — in Nṛsiṃhaprasāda (Vyavahāra, 32a); — and in Vīramitrodaya (Vyavahāra, 158b), which explains ‘prasahya’ as ‘by force, by keeping cooped up’; it adds that what is meant is that even though by forcible detention you can guard her body from misbehaviour, yet that cannot guard against the uṅcleanliness of her mind.

VERSE 9.11

Section I - Husband and Wife

अर्थस्य सङ्ग्रहे चैनां व्यये चैव नियोजयेत् ।
शौचे धर्मेऽन्नपक्त्यां च पारिणाह्यस्य वेक्षणे ॥११॥

arthasya saṅgrahe caināṃ vyaye caiva niyojayet |
śauce dharme'nnapaktyāṃ ca pāriṇāhyasya vekṣaṇe ||11||

He shall employ her in the accumulation and disbursement of wealth, as also in cleanliness, in religious acts, in the cooking of food and in taking care of the household furniture. — (11)

Medhātithi’s commentary (manubhāṣya):

‘Wealth’ — riches.

‘Accumulation’ — Counting and storing in the house; tying up with ropes eta., and keeping in a safe place, dealing them and so forth.

‘Disbursement’ — Expenditure of the wealth: so much for rice, so much for curry, so much for vegetables, and so forth.

‘Cleanliness’ — Cleaning of utensils and ladles and washing the floor etc., etc.

‘Religious acts’ — rinsing the mouth, offering oblations of water and other things, and the worshipping of deities with flowers and offerings, in the women’s apartments.

‘Cooking of food’ — well known.

‘Taking care of the household furniture’ — Such as stools and couches.

In all this the husband shall employ his wife. — (11)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 416), which explains ‘pāriṇāhyasya’ as ‘ear-rings, bracelets, and so forth’; — in Parāśaramādhava (Vyavahāra, p. 323); — in Smṛtitattva (II, p. 147), which explains ‘pāriṇāyya’ (which is its reading for ‘pāriṇāhya’) as ‘bed-stead and other household furniture’; — and in Madanapārijāta (p. 191).

Comparative notes by various authors:

Śukranīti (4.4.12-32). — ‘She should get up before her husband and purify her body, then raise the beddings and clean the house by sweeping and washing...... should then cleanse the vessels used in sacrifices and keep them at the proper places; empty out the vessels and fill them with water; should wash the cooking utensils, cleanse the hearth and place therein fire with fuel; — should scrutinise the vessels to be used and the various articles of food...... She should then dress and cook the food, inform her husband and feed those who have to be fed with the offerings made to gods and Pitṛs; — again in the evening, as in the morning, she should clean the house, cook the food and feed her husband and the servants.’

Bṛhaspati (24.4). — ‘Employing the woman in looking after income and expenditure, in the preparation of food, in looking after household furniture, in purifications and in the care of the fires, is declared to he the best way of guarding her.’

Yajñavalkya (1.83). — ‘Keeping the household articles in order, expert in work, happy, averse to expensive ways, devoted to her husband, she shall how to the feet of her parents-in-law.’

Viṣṇu (25.1 et seq.). — ‘The duties of a woman are to keep household articles in good array, to maintain saving habits, to be careful with her domestic utensils,’

VERSE 9.12

Section I - Husband and Wife

अरक्षिता गृहे रुद्धाः पुरुषैराप्तकारिभिः ।
आत्मानमात्मना यास्तु रक्षेयुस्ताः सुरक्षिताः ॥१२॥

arakṣitā gṛhe ruddhāḥ puruṣairāptakāribhiḥ |
ātmānamātmanā yāstu rakṣeyustāḥ surakṣitāḥ ||12||

Women confined in the house under trusted servants are not well guarded; really well guarded are those who guard themselves by themselves. — (12)

Medhātithi’s commentary (manubhāṣya):

‘Trusted servants’ — Those who would act in the right manner at the right moment; i.e., persons ever on the alert; and hence considered fit for being employed in the harem, as chamberlains.

Women who are ‘confined’ — not allowed to go about freely — in the house under such men, are not really well-guarded; but those are ‘who guard themselves by themselves.’

And how are they to guard themselves?

Just when they are employed as above.

This verse is meant to be a praise of the method laid down in the preceding verse, and it does not exclude other methods. — (12)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 416), which explains ‘āptakāribhiḥ’ as ‘trustworthy and alert.’

VERSE 9.13

Section I - Husband and Wife

पानं दुर्जनसंसर्गः पत्या च विरहोऽटनम् ।
स्वप्नोऽन्यगेहवासश्च नारीसन्दूषणानि षट् ॥१३॥

pānaṃ durjanasaṃsargaḥ patyā ca viraho'ṭanam |
svapno'nyagehavāsaśca nārīsandūṣaṇāni ṣaṭ ||13||

Drinking, associating with wicked people, separation from her husband, rambling, sleeping and residence at other’s house are the six corrupters of women. — (13)

Medhātithi’s commentary (manubhāṣya):

‘Rambling’ — in the market place, for purchasing vegetables etc. and also in temples and such places.

‘Residence in other’s houses’ — Living for several days in the houses of relatives.

‘Corrupters of women.’ — These contaminate the minds of women, and they come to lose all fear of their father-in-law and others, as also all regard for public opinion. — (XIII).

Explanatory notes by Ganganath Jha:

‘Durjanasaṃsargaḥ’ — ‘Associating with wicked people, e.g., other unfaithful wives’ (Nārāyaṇa); — ‘with adulterers’ (Rāghavānanda).

This verse is quoted in Aparārka (p. 108); — and in Vivādaratnākara (p. 430), which adds that what are mentioned here are only by way of a few illustrations of what leads to the deterioration of a woman’s character.

Comparative notes by various authors:

Śukranīti (3.30-5.3). — ‘Living with other men, speaking with them even in public and freedom even for a moment, should not be granted to women, by their husband, father, King, son, father-in-law and other relatives; nor time for anything besides domestic duties.’

Do. (4.4.40-42). — ‘The good wife should give up words that indicate senselessness, lunacy, anger, or envy; also the contemptible vices of meanness, jealousy, excessive attachment to worldly things, vanity and boastfulness, ungodliness, adventurousness and thieving.’

Bṛhaspati (24.5, 7). — ‘Let not a woman reside in another man’s house separated from her father, husband or sons; by giving way to malicious propensities, she is sure to lose her reputation. Drinking wine, roaming about, sleeping during the day, and neglect of daily duties are the faults disgracing a woman.’

Viṣṇu (25.3, 9, 10-12). — ‘To show reverence to her mother-in-law, father-in-law, elders, divinities and to guests; not to decorate herself with ornaments while her husband is absent from home; not to resort to the houses of others; not to stand at the door or at windows; not to act by herself in any matter.’

Śaṅkha (Aparārka, p. 108). — ‘Without permission, she should not go out of the house; nor without an upper garment; she should not walk very fast; nor converse with men, except with traders, renunciates, the aged and physicians; she should not expose her navel; she should wear clothes hanging down to the ankles; should never uncover her breasts; should never laugh without covering her face; should never bear ill-will towards her husband or his relations; should never sit with a prostitute or other such bad women; as one’s character becomes besmirched by associating with bad characters.’

Vyāsa (Do., p. 108). — ‘Sitting at the door, peeping out of the window, improper conversation and laughing go to disgrace women of noble families.’

Hārīta (Vivādaratnākara, p. 432). — ‘She should avoid looking at and conversing with other men and associating with wicked ascetics and others; should never go to the house of strangers, to the public road or road-crossings or lanes, or to the abode of ascetics; should avoid standing on the path to the wells and roaming in the morning and in the evening; she should never think of using the bed, seat, clothes and ornaments belonging to others, until they have been cleansed and repaired, etc., etc., etc.’

VERSE 9.14

Section I - Husband and Wife

नैता रूपं परीक्षन्ते नासां वयसि संस्थितिः ।
सुरूपं वा विरूपं वा पुमानित्येव भुञ्जते ॥१४॥

naitā rūpaṃ parīkṣante nāsāṃ vayasi saṃsthitiḥ |
surūpaṃ vā virūpaṃ vā pumānityeva bhuñjate ||14||

They care not for beauty; they have no regard for age; be he handsome or ugly, they enjoy the man simply because he is a male. — (14)

Medhātithi’s commentary (manubhāṣya):

The husband should not labour under the vain hope — ‘I am well favoured, handsome and young, how can my wife desire any other man, having me?’; — because women do not take into consideration the fact of a man being ‘handsome’ or ‘brave’; simply because he happens to be a male, they have recourse to him. — (14)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 412); — and in Vīramitrodaya (Vyavahāra, 158b).

Comparative notes by various authors:

(verses 9.14-16)

Dakṣa (Vivādaratnākara, p. 413). — ‘Women are like the leech; but while the poor leech draws blood only, the woman draws your riches, your property, your flesh, your virility and your strength. During adolescence, she is in fear of the man, during youth, she demands excessive pleasure, and when her husband becomes old, she does not care a straw for him.’

Rāmāyaṇa (Vivādaratnākara, p. 414). — ‘For women there is no one loved or hated; they betake themselves to all men; just as creepers growing in a thick forest hang themselves on all trees.’

VERSE 9.15

Section I - Husband and Wife

पौंश्चल्याच्चलचित्ताच्च नैस्नेह्याच्च स्वभावतः ।
रक्षिता यत्नतोऽपीह भर्तृष्वेता विकुर्वते ॥१५॥

pauṃścalyāccalacittācca naisnehyācca svabhāvataḥ |
rakṣitā yatnato'pīha bhartṛṣvetā vikurvate ||15||

Even though carefully guarded, they injure their husbands, on account of their passion for males, of ficklemindedness and of innate want of tenderness. — (15).

Medhātithi’s commentary (manubhāṣya):

‘Passion for males’ — At the sight of any and every man, women lose their firmness of mind and there arises in their minds an extreme desire for meeting him somehow or other, followed by a liquid exudation; this is what is called ‘passion for males.’

‘Fieklemindedness’ — The mind not being steady, even when applied to religious and other acts. It is llnough this that the object of hatred becomes the object of love and persons who have been looked upon as brothers and sons come to be looked upon as lovers.

‘Tenderness’ is love, longing, towards the husband, the son and other relations. Women are without such feelings.

On account of these defects, they ‘injure their husbands’ — become disloyal towards them. — (15)

‘For this reason —

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 412); — and in Vīramitrodaya (Vyavahāra, 158b).

Comparative notes by various authors:

(verses 9.14-16)

See Comparative notes for Verse 9.14.

VERSE 9.16

Section I - Husband and Wife

एवं स्वभावं ज्ञात्वाऽसां प्रजापतिनिसर्गजम् ।
परमं यत्नमातिष्ठेत् पुरुषो रक्षणं प्रति ॥१६॥

evaṃ svabhāvaṃ jñātvā'sāṃ prajāpatinisargajam |
paramaṃ yatnamātiṣṭhet puruṣo rakṣaṇaṃ prati ||16||

Knowing this disposition to be innate in them, from the very creation of the lord, the man should make the highest effort to guard them. — (16)

Medhātithi’s commentary (manubhāṣya):

‘Lord’, ‘Prajāpati’, is Hiraṇyagarbha; the disposition was born with them at the time of creation of the world by him.

The rest is clear. — (16)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 413), which adds the following notes: — ‘Prajāpatinisargajam,’ ‘Prajāpati is Brahmā, what comes about, jāyate,’ at the time of creation by him (nisarge) is ‘prajāpati nisargajam’; — in Kṛtyasārasamuccaya (p. 99); — and in Vīramitrodaya (Vyavahāra, 158b).

Comparative notes by various authors:

(verses 9.14-16)

See Comparative notes for Verse 9.14.

VERSE 9.17

Section I - Husband and Wife

शय्याऽऽसनमलङ्कारं कामं क्रोधमनार्जवम् ।
द्रोहभावं कुचर्यां च स्त्रीभ्यो मनुरकल्पयत् ॥१७॥

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