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śayyā''sanamalaṅkāraṃ kāmaṃ krodhamanārjavam |
drohabhāvaṃ kucaryāṃ ca strībhyo manurakalpayat ||17||

Manu assigned to women sleep, sitting, ornament, lust, anger, dishonesty, malice and bad conduct. — (17)

Medhātithi’s commentary (manubhāṣya):

‘Sleeping’ — Proneness to too much sleep.

‘Sitting’ — Indolence, want of energy.

‘Ornament’ — Bodily adornment.

‘Lust’ — Desire for carnal association with men.

‘Anger’ — Hatred.

‘Dishonesty’ — Consisting in hating those who love, loving those who hate, concealing one’s real feelings, immorality.

‘Malice’ — Maliciousness. ‘Drogdhṛ’ is derived from the root ‘druh’ and the affix ‘tṛch’, and it is then compounded with ‘bhāvam’.

‘Bad conduct’ — Association with wicked people.

Such was the nature allotted to women by Manu, at the beginning of creation; the sense is that just as the characters here set forth cannot be eradicated, so bad conduct also cannot be dissociated from women. — (17)

Explanatory notes by Ganganath Jha:

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

Comparative notes by various authors:

Mahābhārata (13.40.12-13). — ‘Bed, seat, ornament, food, drink, meanness, harshness of speech, and love, — these Prajāpati gave to women.’

VERSE 9.18

Section I - Husband and Wife

नास्ति स्त्रीणां क्रिया मन्त्रैरिति धर्मे व्यवस्थितिः ।
निरिन्द्रिया ह्यमन्त्राश्च स्त्रीभ्यो अनृतमिति स्थितिः ॥१८॥

nāsti strīṇāṃ kriyā mantrairiti dharme vyavasthitiḥ |
nirindriyā hyamantrāśca strībhyo anṛtamiti sthitiḥ ||18||

For women there is no dealing with the sacred texts; such is the rule of law; the fact is that, being destitute of organs and devoid of sacred texts, women are ‘false’ — (18)

Medhātithi’s commentary (manubhāṣya):

Some people entertain the following notion; — “Even though woman may misbehave, she may, with the help of Vedic texts, perform some rites in the shape of secret Expiatory Rites and thus become pure; so that there cannot be much harm in her misbehaving”

But this is not true; because ‘for women there is no dealing with sacred texts’; so that there can be no repeating of the texts; which, with the help of her own learning, she might do whenever she transgressed and thereby regain her purity. For this reason also they should be carefully guarded; — this is the injunction to which the statement in the present verse is a declamatory supplement.

Some people have held that the present verse contains the absolute prohibition of the use of sacred texts in connection with all kinds of rites for women; and holding this opinion, they declare that whatever rites may be performed, by whomsoever, for the sake of women, — that is, (a) in rites where women figure as the performers, as in the making of offerings, or (b) in those where they figure as the object to be sanctified, as in the tonsure-ceremony, or (c) in those where they figure as recipients, us in śrāddhas offered to them, — at all these the use of sacred texts being forbidden by the present text, no such texts should be used at the śrāddhas offered to women.

But these people say what is not reasonable; because the present text refers to a totally different matter, and is a purely hortatory supplement. And it still remains to be explained what there is in the text to indicate either injunction or prohibition regarding such rites as the Tonsure and the like. As for the inability of women to recite the expiatory texts, this follows from the fact of their not learning the Vedas.

‘Destitute of Organs’ — ‘Organ’ here stands for strength; — courage, patience, intelligence, energy and so forth are absent in women; that is why they are prone to become over-powered by sinful propensities. Hence it is that they have to be carefully guarded.

‘Women are false’; — on account of the inconstancy of their character and affections, they are deprecated as being ‘false’ — (18)

Explanatory notes by Ganganath Jha:

The second half of this verse has been taken as a corruption of the line “nirindriyā adāyādāḥ sthiyo (?) nityamiti sthitiḥ”. Hopkins remarks: — “This is supported by the sūtras; cf. the text and quotations given by Mandlik, Mayūkha, 2.366-367; also Baudhāyana, 2.3.46.”

This verse is quoted in Vivādaratnākara (p. 412), which adds the following notes ‘Nirindriyāḥ,’ devoid of the faculties conducive to steadiness, truthfulness and so forth; — “strīyonṛtam,” women are called ‘untruth’ in the sense of bang addicted to lying, — and in Vīramitrodaya (Vyavahāra, 158b).

Comparative notes by various authors:

[See Manu ?.66.]

Mahābhārata (13.40.11-12). — (Same as Manu, but reading ‘Kāścit’ for ‘mantraiḥ,’ and ‘aśāstrāḥ’ for ‘amantrāḥ.’)

Baudhāyana (1.11.7). — ‘Women are considered to have no business with the sacred texts.’

Do. (2.3.56). — ‘The Veda declares that women are considered to be destitute of strength and portion.’

Śukranīti (4.4.9-10). — ‘The woman and the Śūdra shall never recite mantras.’

VERSE 9.19

Section I - Husband and Wife

तथा च श्रुतयो बह्व्यो निगीता निगमेष्वपि ।
स्वालक्षण्यपरीक्षार्थं तासां शृणुत निष्कृतीः ॥१९॥

tathā ca śrutayo bahvyo nigītā nigameṣvapi |
svālakṣaṇyaparīkṣārthaṃ tāsāṃ śṛṇuta niṣkṛtīḥ ||19||

So also there are many texts sung in the vedas with a view to indicate the true character of women. from among these listen to those texts that are meant to be expiatory. — (19)

Medhātithi’s commentary (manubhāṣya):

The author now puts forward, in support of the assertion that ‘by their nature women are impure in their hearts’, Vedic texts and declamatory passages.

[The author says] — I have declared that ‘women are false’; and this same fact is assorted in the texts of the Vedas also.

The term ‘nigama’ is synonymous with ‘veda’, and is found to be used as such. The term ‘nigama’ is also found to be used as a name for that subsidiary science which explains the meaning of vedic texts, — i.e. in such statements as ‘Nigama Nirukta and Vyākaraṇa are the subsidiary sciences.’ In the Nirukta also in found the expression — ‘These are nigamas’; and the term ‘nigama’ here cannot be taken as standing for anything else but ‘Vedic texts’, as is dear from the examples cited. Thus it is only right that in the present text the term ‘nigama’ should be taken as standing for the Veda.

The texts are spoken of as ‘in the Veda’, which presupposes the relation of constainer and contained, on the understanding that there is some sort of difference between the whole and its parts.

In the Nigama, Veda, there are ‘texts’, sentences, forming part of it, which are ‘sung’ — recited, repeated, read there. In fact no limitation of time (part, present or future) is applicable to the case of the Veda, which is ever present.

‘Nigadāḥ’ is another reading for ‘nigītā’. In this case ‘nigada’ would mean the mantra-texts; and the term ‘śruti’ would mean the Brāhmaṇa texts’, and the meaning would be that ‘this fact that women are false is stated in both Mantra and Brāhmaṇa texts.’

In this latter leading the construction would be — ‘bahvyaḥ santi’, ‘there are many such texts’, — the verb ‘santi’, ‘are’, being added.

From among these texts listen to those that are meant to be ‘expiatory’ of the sin of unchastity.

“Why are the said texts put forth?”

‘For the purpose of indicating the true character of women.’ True character means the permanent feature of their nature, and the texts are meant to expose this.

‘Character’ means disposition; and the disposition meant here is proneness to unchastity. — (19)

Explanatory notes by Ganganath Jha:

This verse, is quoted in Vīramitrodaya (Vyavahāra, 158b), which has the following notes: — ‘Śrutayaḥ,’ Vedic texts, — ‘nigameṣu,’ in the Vedas, — ‘listen to those rites that are referred to in the Vedas as expiatory of the misbehaviour of women, — and these will give you an idea of the character of women.’

It is quoted in Vivādaratnākara (p. 412), which adds the following notes: — ‘Śrutayaḥ’, Vedic texts; — ‘nigameṣu,’ in the Vedas; — ‘svālakṣaṇyam,’ characterestic; — ‘tāṣām etc,’ listen to that Vedic text, from among the said texts, which is in the form of an expiation for the sin of unchaste thoughts, this text being indicative of the character of women in general.

Comparative notes by various authors:

(verses 9.19-20)

The same Vedic text is referred to and prescribed for reciting — in Śāṅkhāyana-Yama-Gṛhyasūtra (3.13.5), and also in Āpastamba-Śrauta-Sutra (1.9.9).

VERSE 9.20

Section I - Husband and Wife

यन् मे माता प्रलुलुभे विचरन्त्यपतिव्रता ।
तन् मे रेतः पिता वृङ्क्तामित्यस्यैतन्निदर्शनम् ॥२०॥

yan me mātā pralulubhe vicarantyapativratā |
tan me retaḥ pitā vṛṅktāmityasyaitannidarśanam ||20||

‘If my mother, unfaithful unto her lord, became enamoured while roaming about, — may my father’s semen remove that from me’; — this is an example of this. — (20)

Medhātithi’s commentary (manubhāṣya):

The particle ‘iti’ at the end of the third quarter of the verse indicates that up to that point we have the part of an original Vedic text.

‘If my mother, unfaithful unto her lord’, — she who observes the vow ‘may I never, even in my mind, conceive love for any man other than my husband’ is called ‘faithful unto her lord’; the opposite of that is ‘unfaithful unto her lord’: — ‘roaming about’ — in the houses of other people, — seeing a gaily dressd (dressed?) person — ‘became enamoured’ — conceived a desire for that other man; — ‘that’ — impurity or evil in my birth, ‘may the semen of my fatter remove’; i.e., may that impurity be washed off by that semen. The nominative ending in ‘pitā’ has the force of the genetive. Or the semen itself may be taken in apposition to the ‘father’; which it can be without having its gender altered, just as we have in other phrases: ‘dyaurme pita’, ‘the heaven, my father’ (where ‘dyauḥ’ in the feminine, is in apposition to ‘father’).

Or ‘semen’ may be taken as standing for the mother’s seed; and in that case the meaning would be — ‘may my father purify that seed of my mother’; i.e., may the impurity of the mother’s seed be removed by the force of the father’s seed.

‘This is an example’ — instance — ‘of this’ — i.e., of the proneness of women to unchastity.

All men when reciting sacred texts recite the one here quoted; and the reciting of such a text by all men would be justified only if all women were prone to unchastity; otherwise, if only some were so, the use of the text would not be universal.

The text here quoted has been prescribed as to be recited during the ‘Cāturmāsya’ sacrifice, as also at śrāddhas, during the ‘Padyānumantraṇa’ rite. — (20)

Explanatory notes by Ganganath Jha:

“This verse is a slightly altered mantra which occurs in Śāṅkhāyana Gṛhyasūtra’ 3.13.5, and in the Cāturmāsya portion of the Kaṭhaka rescension of the Kṛṣṇa Yajurveda. According to the former, it has to be recited by the ‘son of a paramour.’ But the Kaṭhas prescribe its use by every sacrificer who offers a Cāturmāsya sacrifice.” — Buhler.

‘Retaḥ’ — (a) ‘The semen of the legitimate husband, or (b) the husband himself, or (c) the secretions of the mother herself’ (Medhātithi). [In the case of (c) the word is in the accusative case]; — ‘secretions of the mother on her sexual desires being aroused’ (Kullūka, Govindarāja, Rāghavānanda, Nārāyaṇa and Nandana).

See also Āpastamba, Śrauta-sūtra 1.99 and Viṣṇu Smṛti 73.12.

This verse is quoted in Vivādaratnākara (p. 412), which adds the following notes: — This quotes the Vedic text referred to in the preceding verse; ‘tat,’ is the sin of desiring; aṇother man; the meaning thus is as follows: — “Inasmuch as my mother entertained a longing for another man, the sin due to this — may the ‘seed’ of my father remove; in ‘pita’ the nominative ending has the force of the genitive;” — and in Vīramitrodaya (Vyavahāra, 158b).

Comparative notes by various authors:

(verses 9.19-20)

See Comparative notes for Verse 9.19.

VERSE 9.21

Section I - Husband and Wife

ध्यायत्यनिष्टं यत् किं चित् पाणिग्राहस्य चेतसा ।
तस्यैष व्यभिचारस्य निह्नवः सम्यगुच्यते ॥२१॥

dhyāyatyaniṣṭaṃ yat kiṃ cit pāṇigrāhasya cetasā |
tasyaiṣa vyabhicārasya nihnavaḥ samyagucyate ||21||

What is said here is the proper expiation for whatever ill she thinks in her mind of her husband. — (21)

Medhātithi’s commentary (manubhāṣya):

‘Pāṇigrāha’ is husband; — of him ‘whatever ill’ — disagreeable, in the form contact with other men — ‘she’ — the woman — ‘thinks of;’ — of that mental transgression, the ‘expiation’ — purification — is expressed by the aforesaid text, if used in the right manner at the proper rite.

By the way the author has indicated the use of the particular text. Even though the use of such texts lies in forming part of the ritual, yet what is meant is that when the particular text is laid down as to be recited, it serves the purpose of expiating the sin of transgression. — (21)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 413); — and in Vīramitrodaya (Vyavahāra, 158b).

VERSE 9.22

Section I - Husband and Wife

यादृग्गुणेन भर्त्रा स्त्री संयुज्येत यथाविधि ।
तादृग्गुणा सा भवति समुद्रेणैव निम्नगा ॥२२॥

yādṛgguṇena bhartrā strī saṃyujyeta yathāvidhi |
tādṛgguṇā sā bhavati samudreṇaiva nimnagā ||22||

When a woman is united in one form with a man possessed of certain qualities, she becomes herself endowed with similar qualities, — like a river united with the ocean. — (22)

Medhātithi’s commentary (manubhāṣya):

If a man wishes to guard his wife, he should guard himself also against evil habits; and it is not the woman that should preserve her chastity. Since if the man has a bad character, his wife also becomes the same; just as the wife of a man possessed of good character becomes good. For instance the river, though herself sweet-watered, becomes saline like the Ocean, when she joins this latter. — (22)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 416).

VERSE 9.23

Section I - Husband and Wife

अक्षमाला वसिष्ठेन संयुक्ताऽधमयोनिजा ।
शारङ्गी मन्दपालेन जगामाभ्यर्हणीयताम् ॥२३॥

akṣamālā vasiṣṭhena saṃyuktā'dhamayonijā |
śāraṅgī mandapālena jagāmābhyarhaṇīyatām ||23||

The low-born Akṣamālā united with Vaśiṣṭha, and the doe united with Mandapālū, became worthy of worship. — (23)

Medhātithi’s commentary (manubhāṣya):

Even though born of a low caste, Akṣamālā, the wife of Vaśiṣṭha, became, through that union, ‘worthy of worship’.

Similarly the ‘doe’ though an animal, on becoming united with the sage Mandapāla, ‘became worthy of worship.’

Thus it is that even low-born women, belonging to the lower castes, came to be honoured like their husbands; as it has been said that ‘women are honoured by their age’. — (23).

Explanatory notes by Ganganath Jha:

“The story of Mandapāla is told in the Mahābhārata 1.8335, adhyāya 229” — Buhler.

This verse is quoted in Vivādaratnākara (p. 416), which reads ‘śārṅgī’, with Medhātithi.

VERSE 9.24

Section I - Husband and Wife

एताश्चान्याश्च लोकेऽस्मिन्नपकृष्टप्रसूतयः ।
उत्कर्षं योषितः प्राप्ताः स्वैः स्वैर्भर्तृगुणैः शुभैः ॥२४॥

etāścānyāśca loke'sminnapakṛṣṭaprasūtayaḥ |
utkarṣaṃ yoṣitaḥ prāptāḥ svaiḥ svairbhartṛguṇaiḥ śubhaiḥ ||24||

These as well as other women, of low birth, have attained eminence in the world, through the good qualities of their respective husbands. — (24).

Medhātithi’s commentary (manubhāṣya):

‘Low’-inferior-‘birth’ — origin: these who have this are said to be ‘of low birth’.

‘Others’ — Gaṅgā, Kālī, and others.

Though the preceding verse has named only two, yet here we have ‘these,’ ‘etāḥ,’ in the plural, which may be explained as including a third, indicated by the particle ‘ca’. Or, we may read the Dual form ‘ete’ instead of ‘etāḥ’. — (24)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 416).

VERSE 9.25

Section I - Husband and Wife

एषोदिता लोकयात्रा नित्यं स्त्रीपुंसयोः शुभा ।
प्रेत्यैह च सुखोदर्कान् प्रजाधर्मान्निबोधत ॥२५॥

eṣoditā lokayātrā nityaṃ strīpuṃsayoḥ śubhā |
pretyaiha ca sukhodarkān prajādharmānnibodhata ||25||

Thus has been declared the common practice, as between husband and wife, which is always happy; now understand the laws relating to children, which are conducive to happiness here as well as after death. — (25)

Medhātithi’s commentary (manubhāṣya):

‘Commonpractice’ — ordinary usage; what has been stated here is the ‘common practice’ obtaining in the world; and when it is said that ‘women are to be guarded in such and such a manner, and not otherwise’, or ‘if women are not guarded, the progeny becomes defiled,’ — it is not by way of injunction.

‘Now listen to the laws relating to children’; — i.e., to whom does the child belong? — to the owner of the seed, or to the owner of the field?

‘Udarka’ stands for ‘futurity’; and that whose ‘future is happy’ is called ‘sukhodarka’, conducive to happiness. The praise is that while all things perish in the end, these do not perish. — (25)

VERSE 9.26 [Duty towards Children]

Section II - Duty towards Children

प्रजनार्थं महाभागाः पूजार्हा गृहदीप्तयः ।
स्त्रियः श्रियश्च गेहेषु न विशेषोऽस्ति कश्चन ॥२६॥

prajanārthaṃ mahābhāgāḥ pūjārhā gṛhadīptayaḥ |
striyaḥ śriyaśca geheṣu na viśeṣo'sti kaścana ||26||

There is no difference whatever between the goddess of fortune and the women who secure many blessings for the sake of bearing children, who are worthy of worship and who form the glory of their household — (26)

Medhātithi’s commentary (manubhāṣya):

Question. — “In what way is the duty towards children conducive to happiness, since children are dependent upon the man himself, and women, being beset with many defects, deserve to be abandoned? And who is there who would be willing to maintain all these in his house?”

It is with a view to set aside such notions that we have the present verse.

In as much as the defects of women are capable of rectification, they are ‘worthy of worship’. When the above-mentioned verses dilated upon the defects of women, it was not with a view to discredit them, or to make people avoid them; it was done with this view that they may be guarded against evil. Simply because there are beggars, people do not give up cooking their food; or because there are deer to graze them, people do not desist from sowing seeds.

‘Bearing children’ — stands for the whole series of acts beginning with conception and ending with fostering and bringing them up: as is going to be said below (27) — ‘Begetting of children and nourishing of those that are born’.

They are like effulgence in their home. It is well-known that there is no comfort at home, in the absence of the wife. Even when there is plenty of wealth, if the wife is absent, the household is not able to attend to the feeding and other needs of friends and relatives that may happen to come in as guests. In fact, they are as powerless as poor men.

For this reason there is no difference between the Goddess of Fortune and women in their homes. — (26)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 416); — in Madanapārijāta (p. 190); — and in Nṛsiṃhaprasāda (Saṃskāra, 66b).

Comparative notes by various authors:

(verses 9.26-27)

Mahābhārata (13.40.11). — ‘One who desires his own prosperity should always honour women; O Bhārata, when the woman is loved and also held in restraint, she becomes the Goddess of Prosperity herself.’

VERSE 9.27

Section II - Duty towards Children

उत्पादनमपत्यस्य जातस्य परिपालनम् ।
प्रत्यहं लोकयात्रायाः प्रत्यक्षं स्त्री निबन्धनम् ॥२७॥

utpādanamapatyasya jātasya paripālanam |
pratyahaṃ lokayātrāyāḥ pratyakṣaṃ strī nibandhanam ||27||

The begetting of the child, the nourishing of the born, and the ordinary life of the world, — of each of these things the woman is clearly the main-spring. — (27)

Medhātithi’s commentary (manubhāṣya):

‘The woman is the mainspring’ — the prime cause of the begetting of children and the rest.

That this is so is quite ‘clear.’

‘Ordinary life of the world,’ — such as offering food to guests that have arrived, welcoming and inviting others, and so forth.

‘Of each of these things’ — the woman is the mainspring. Another reading for ‘pratyartham’ (‘of each of these’) is ‘pratyaham’ (daily)

The term ‘clearly’ implies importance, the sense being that the woman is the prime cause. — (27)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 191); — in Vivādaratnākara (p. 417), which notes that the construction is ‘pratyaham lokayātrāyāḥ nibandhanam strī’, and that both the bringing forth and the rearing of children are her function; — and in Nṛsiṃhaprasāda (Saṃs kāra, 66b).

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