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                       The Laws of Manu - Chapter V
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1. The sages, having heard the duties of a Snātaka thus declared, spoke to
great-souled Bhṛgu, who sprang from fire:

2. 'How can Death have power over Brāhmaṇas who know the sacred science,
the Veda, (and) who fulfil their duties as they have been explained (by
thee), O Lord?'

3. Righteous Bhṛgu, the son of Manu, (thus) answered the great sages:
'Hear, (in punishment) of what faults Death seeks to shorten the lives of
Brāhmaṇas!'

4. 'Through neglect of the Veda-study, through deviation from the rule of
conduct, through remissness (in the fulfilment of duties), and through
faults (committed by eating forbidden) food, Death becomes eager to shorten
the lives of Brāhmaṇas.'

5. Garlic, leeks and onions, mushrooms and (all plants), springing from
impure (substances), are unfit to be eaten by twice-born men.

6. One should carefully avoid red exudations from trees and (juices)
flowing from incisions, the Śelu (fruit), and the thickened milk of a cow
(which she gives after calving).

7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar,
milk-rice and flour-cakes which are not prepared for a sacrifice, meat
which has not been sprinkled with water while sacred texts were recited,
food offered to the gods and sacrificial viands,

8. The milk of a cow (or other female animal) within ten days after her
calving, that of camels, of one-hoofed animals, of sheep, of a cow in heat,
or of one that has no calf with her,

9. (The milk) of all wild animals excepting buffalo-cows, that of women,
and all (substances turned) sour must be avoided.

10. Among (things turned) sour, sour milk, and all (food) prepared of it
may be eaten, likewise what is extracted from pure flowers, roots, and
fruit.

11. Let him avoid all carnivorous birds and those living in villages, and
one-hoofed animals which are not specially permitted (to be eaten), and the
Ṭiṭṭibha (Parra Jacana),

12. The sparrow, the Plava, the Haṃsa, the Brāhmaṇī duck, the
village-cock, the Sārasa crane, the Rajjudāla, the woodpecker, the
parrot, and the starling,

13. Those which feed striking with their beaks, web-footed birds, the
Koyaṣṭi, those which scratch with their toes, those which dive and live on
fish, meat from a slaughter-house and dried meat,

14. The Baka and the Balākā crane, the raven, the Khañjarīṭaka, (animals)
that eat fish, village-pigs, and all kinds of fishes.

15. He who eats the flesh of any (animal) is called the eater of the flesh
of that (particular creature), he who eats fish is an eater of every (kind
of) flesh; let him therefore avoid fish.

16. (But the fish called) Pāṭhīna and (that called) Rohita may be eaten,
if used for offerings to the gods or to the manes; (one may eat) likewise
Rājīvas, Siṃhatuṇḍas, and Saśalkas on all (occasions).

17. Let him not eat solitary or unknown beasts and birds, though they may
fall under (the categories of) eatable (creatures), nor any five-toed
(animals).

18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise,
and the hare they declare to be eatable; likewise those (domestic animals)
that have teeth in one jaw only, excepting camels.

19. A twice-born man who knowingly eats mushrooms, a village-pig, garlic,
a village-cock, onions, or leeks, will become an outcast.

20. He who unwittingly partakes of (any of) these six, shall perform a
Saṃtapana (Kṛcchra) or the lunar penance (Cāndrāyaṇa) of ascetics; in
case (he who has eaten) any other (kind of forbidden food) he shall fast
for one day (and a night).

21. Once a year a Brāhmaṇa must perform a Kṛcchra penance, in order to
atone for unintentionally eating (forbidden food) but for intentionally
(eating forbidden food he must perform the penances prescribed) specially.

22. Beasts and birds recommended (for consumption) may be slain by
Brāhmaṇas for sacrifices, and in order to feed those whom they are bound to
maintain; for Agastya did this of old.

23. For in ancient (times) the sacrificial cakes were (made of the flesh)
of eatable beasts and birds at the sacrifices offered by Brāhmaṇas and
Kṣatriyas.

24. All lawful hard or soft food may be eaten, though stale, (after having
been) mixed with fatty (substances), and so may the remains of sacrificial
viands.

25. But all preparations of barley and wheat, as well as preparations of
milk, may be eaten by twice-born men without being mixed with fatty
(substances), though they may have stood for a long time.

26. Thus has the food, allowed and forbidden to twice-born men, been fully
described; I will now propound the rules for eating and avoiding meat.

27. One may eat meat when it has been sprinkled with water, while Mantras
were recited, when Brāhmaṇas desire (one's doing it), when one is engaged
(in the performance of a rite) according to the law, and when one's life is
in danger.

28. The Lord of creatures (Prajāpati) created this whole (world to be) the
sustenance of the vital spirit; both the immovable and the movable
(creation is) the food of the vital spirit.

29. What is destitute of motion is the food of those endowed with
locomotion; (animals) without fangs (are the food) of those with fangs,
those without hands of those who possess hands, and the timid of the bold.

30. The eater who daily even devours those destined to be his food, commits
no sin; for the creator himself created both the eaters and those who are to
be eaten (for those special purposes).

31. 'The consumption of meat (is befitting) for sacrifices,' that is
declared to be a rule made by the gods; but to persist (in using it) on
other (occasions) is said to be a proceeding worthy of Rākṣasas.

32. He who eats meat, when he honours the gods and manes, commits no sin,
whether he has bought it, or himself has killed (the animal), or has
received it as a present from others.

33. A twice-born man who knows the law, must not eat meat except in
conformity with the law; for if he has eaten it unlawfully, he will, unable
to save himself, be eaten after death by his (victims).

34. After death the guilt of one who slays deer for gain is not as (great)
as that of him who eats meat for no (sacred) purpose.

35. But a man who, being duly engaged (to officiate or to dine at a sacred
rite), refuses to eat meat, becomes after death an animal during twenty-one
existences.

36. A Brāhmaṇa must never eat (the flesh of animals) unhallowed by
Mantras; but, obedient to the primeval law, he may eat it, consecrated with
Vedic texts.

37. If he has a strong desire (for meat) he may make an animal of clarified
butter or one of flour, (and eat that); but let him never seek to destroy
an animal without a (lawful) reason.

38. As many hairs as the slain beast has, so often indeed will he who
killed it without a (lawful) reason suffer a violent death in future
births.

39. Svayambhū (the Self-existent) himself created animals for the sake of
sacrifices; sacrifices (have been instituted) for the good of this whole
(world); hence the slaughtering (of beasts) for sacrifices is not
slaughtering (in the ordinary sense of the word).

40. Herbs, trees, cattle, birds, and (other) animals that have been
destroyed for sacrifices, receive (being reborn) higher existences.

41. On offering the honey-mixture (to a guest), at a sacrifice and at the
rites in honour of the manes, but on these occasions only, may an animal be
slain; that (rule) Manu proclaimed.

42. A twice-born man who, knowing the true meaning of the Veda, slays an
animal for these purposes, causes both himself and the animal to enter a
most blessed state.

43. A twice-born man of virtuous disposition, whether he dwells in (his
own) house, with a teacher, or in the forest, must never, even in times of
distress, cause an injury (to any creature) which is not sanctioned by the
Veda.

44. Know that the injury to moving creatures and to those destitute of
motion, which the Veda has prescribed for certain occasions, is no injury
at all; for the sacred law shone forth from the Veda.

45. He who injures innoxious beings from a wish to (give) himself
pleasure, never finds happiness, neither living nor dead.

46. He who does not seek to cause the sufferings of bonds and death to
living creatures, (but) desires the good of all (beings), obtains endless
bliss.

47. He who does not injure any (creature), attains without an effort what
he thinks of, what he undertakes, and what he fixes his mind on.

48. Meat can never be obtained without injury to living creatures, and
injury to sentient beings is detrimental to (the attainment of) heavenly
bliss; let him therefore shun (the use of) meat.

49. Having well considered the (disgusting) origin of flesh and the
(cruelty of) fettering and slaying corporeal beings, let him entirely
abstain from eating flesh.

50. He who, disregarding the rule (given above), does not eat meat like a
Piśāca, becomes dear to men, and will not be tormented by diseases.

51. He who permits (the slaughter of an animal), he who cuts it up, he who
kills it, he who buys or sells (meat), he who cooks it, he who serves it
up, and he who eats it, (must all be considered as) the slayers (of the
animal).

52. There is no greater sinner than that (man) who, though not worshipping
the gods or the manes, seeks to increase (the bulk of) his own flesh by the
flesh of other (beings).

53. He who during a hundred years annually offers a horse-sacrifice, and
he who entirely abstains from meat, obtain the same reward for their
meritorious (conduct).

54. By subsisting on pure fruit and roots, and by eating food fit for
ascetics (in the forest), one does not gain (so great) a reward as by
entirely avoiding (the use of) flesh.

55. 'Me he (māṃ saḥ)' will devour in the next (world), whose flesh I eat
in this (life); the wise declare this (to be) the real meaning of the word
'flesh' (māṃsaḥ).

56. There is no sin in eating meat, in (drinking) spirituous liquor, and
in carnal intercourse, for that is the natural way of created beings, but
abstention brings great rewards.

57. I will now in due order explain the purification for the dead and the
purification of things as they are prescribed for the four castes (varṇa).

58. When (a child) dies that has teethed, or that before teething has
received (the sacrament of) the tonsure (Cūḍākaraṇa) or (of the
initiation), all relatives (become) impure, and on the birth (of a child)
the same (rule) is prescribed.

59. It is ordained (that) among Sapiṇḍas the impurity on account of a
death (shall last) ten days, (or) until the bones have been collected, (or)
three days or one day only.

60. But the Sapiṇḍa-relationship ceases with the seventh person (in the
ascending and descending lines), the Samānodaka-relationship when the
(common) origin and the (existence of a common family)-name are no (longer)
known.

61. As this impurity on account of a death is prescribed for (all)
Sapiṇḍas, even so it shall be (held) on a birth by those who desire to be
absolutely pure.

62. (Or while) the impurity on account of a death is common to all
(Sapiṇḍas), that caused by a birth (falls) on the parents alone; (or) it
shall fall on the mother alone, and the father shall become pure by
bathing;

63. But a man, having spent his strength, is purified merely by bathing;
after begetting a child (on a remarried female), he shall retain the
impurity during three days.

64. Those who have touched a corpse are purified after one day and night
(added to) three periods of three days; those who give libations of water,
after three days.

65. A pupil who performs the Pitṛmedha for his deceased teacher, becomes
also pure after ten days, just like those who carry the corpse out (to the
burial-ground).

66. (A woman) is purified on a miscarriage in as many (days and) nights as
months (elapsed after conception), and a menstruating female becomes pure
by bathing after the menstrual secretion has ceased (to flow).

67. (On the death) of children whose tonsure (Cūḍākarman) has not been
performed, the (Sapiṇḍas) are declared to become pure in one (day and)
night; (on the death) of those who have received the tonsure (but not the
initiation, the law) ordains (that) the purification (takes place) after
three days.

68. A child that has died before the completion of its second year, the
relatives shall carry out (of the village), decked (with flowers, and bury
it) in pure ground, without collecting the bones (afterwards).

69. Such (a child) shall not be burnt with fire, and no libations of water
shall be offered to it; leaving it like a (log of) wood in the forest,
(the relatives) shall remain impure during three days only.

70. The relatives shall not offer libations to (a child) that has not
reached the third year; but if it had teeth, or the ceremony of naming it
(Nāmakarman) had been performed, (the offering of water is) optional.

71. If a fellow-student has died, the Smṛti prescribes an impurity of one
day; on a birth the purification of the Samānodakas is declared (to take
place) after three (days and) nights.

72. (On the death) of females (betrothed but) not married (the bridegroom
and his) relatives are purified after three days, and the paternal
relatives become pure according to the same rule.

73. Let (mourners) eat food without factitious salt, bathe during three
days, abstain from meat, and sleep separate on the ground.

74. The above rule regarding impurity on account of a death has been
prescribed (for cases where the kinsmen live) near (the deceased);
(Sapiṇḍa) kinsmen and (Samānodaka) relatives must know the following rule
(to refer to cases where deceased lived) at a distance (from them).

75. He who may hear that (a relative) residing in a distant country has
died, before ten (days after his death have elapsed), shall be impure for
the remainder of the period of ten (days and) nights only.

76. If the ten days have passed, he shall be impure during three (days and)
nights; but if a year has elapsed (since the occurrence of the death), he
becomes pure merely by bathing.

77. A man who hears of a (Sapiṇḍa) relative's death, or of the birth of a
son after the ten days (of impurity have passed), becomes pure by bathing,
dressed in his garments.

78. If an infant (that has not teethed), or a (grownup relative who is)
not a Sapiṇḍa, die in a distant country, one becomes at once pure after
bathing in one's clothes.

79. If within the ten days (of impurity) another birth or death happens, a
Brāhmaṇa shall remain impure only until the (first) period of ten days has
expired.

80. They declare that, when the teacher (ācārya) has died, the impurity
(lasts) three days; if the (teacher's) son or wife (is dead, it lasts) a
day and a night; that is a settled (rule).

81. For a Śrotriya who resides with (him out of affection), a man shall be
impure for three days; for a maternal uncle, a pupil, an officiating
priest, or a maternal relative, for one night together with the preceding
and following days.

82. If the king in whose realm he resides is dead, (he shall be impure) as
long as the light (of the sun or stars shines), but for (an intimate
friend) who is not a Śrotriya (the impurity lasts) for a whole day,
likewise for a Guru who knows the Veda and the Aṅgas.

83. A Brāhmaṇa shall be pure after ten days, a Kṣatriya after twelve, a
Vaiśya after fifteen, and a Śūdra is purified after a month.

84. Let him not (unnecessarily) lengthen the period of impurity, nor
interrupt the rites to be performed with the sacred fires; for he who
performs that (Agnihotra) rite will not be impure, though (he be) a
(Sapiṇḍa) relative.

85. When he has touched a Caṇḍāla, a menstruating woman, an outcast, a
woman in childbed, a corpse, or one who has touched a (corpse), he becomes
pure by bathing.

86. He who has purified himself by sipping water shall, on seeing any
impure (thing or person), always mutter the sacred texts, addressed to
Sūrya, and the Pavamānī (verses).

87. A Brāhmaṇa who has touched a human bone to which fat adheres, becomes
pure by bathing; if it be free from fat, by sipping water and by touching
(afterwards) a cow or looking at the sun.

88. He who has undertaken the performance of a vow shall not pour out
libations (to the dead) until the vow has been completed; but when he has
offered water after its completion, he becomes pure in three days only.

89. Libations of water shall not be offered to those who (neglect the
prescribed rites and may be said to) have been born in vain, to those born
in consequence of an illegal mixture of the castes, to those who are
ascetics (of heretical sects), and to those who have committed suicide,

90. To women who have joined a heretical sect, who through lust live (with
many men), who have caused an abortion, have killed their husbands, or
drink spirituous liquor.

91. A student does not break his vow by carrying out (to the place of
cremation) his own dead teacher (ācārya), sub-teacher (upādhyāya),
father, mother, or Guru.

92. Let him carry out a dead Śūdra by the southern gate of the town, but
(the corpses of) twice-born men, as is proper, by the western, northern, or
eastern (gates).

93. The taint of impurity does not fall on kings, and those engaged in the
performance of a vow, or of a Sattra; for the (first are) seated on the
throne of Indra, and the (last two are) ever pure like Brahman.

94. For a king, on the throne of magnanimity, immediate purification is
prescribed, and the reason for that is that he is seated (there) for the
protection of (his) subjects.

95. (The same rule applies to the kinsmen) of those who have fallen in a
riot or a battle, (of those who have been killed) by lightning or by the
king, and (of those who perished fighting) for cows and Brāhmaṇas, and to
those whom the king wishes (to be pure).

96. A king is an incarnation of the eight guardian deities of the world,
the Moon, the Fire, the Sun, the Wind, Indra, the Lords of wealth and water
(Kubera and Varuṇa), and Yama.

97. Because the king is pervaded by those lords of the world, no impurity
is ordained for him; for purity and impurity of mortals is caused and
removed by (those) lords of the world.

98. By him who is slain in battle with brandished weapons according to the
law of the Kṣatriyas, a (Śrauta) sacrifice is instantly completed, and so
is the period of impurity (caused by his death); that is a settled rule.

99. (At the end of the period of impurity) a Brāhmaṇa who has performed
the necessary rites, becomes pure by touching water, a Kṣatriya by
touching the animal on which he rides, and his weapons, a Vaiśya by
touching his goad or the nose-string (of his oxen), a Śūdra by touching
his staff.

100. Thus the purification (required) on (the death of) Sapiṇḍas has been
explained to you, O best of twice-born men; hear now the manner in which
men are purified on the death of any (relative who is) not a Sapiṇḍa.

101. A Brāhmaṇa, having carried out a dead Brāhmaṇa who is not a
Sapiṇḍa, as (if he were) a (near) relative, or a near relative of his
mother, becomes pure after three days;

102. But if he eats the food of the (Sapiṇḍas of the deceased), he is
purified in ten days, (but) in one day, if he does not eat their food nor
dwells in their house.

103. Having voluntarily followed a corpse, whether (that of) a paternal
kinsman or (of) a stranger, he becomes pure by bathing, dressed in his
clothes, by touching fire and eating clarified butter.

104. Let him not allow a dead Brāhmaṇa to be carried out by a Śūdra,
while men of the same caste are at hand; for that burnt-offering which is
defiled by a Śūdra's touch is detrimental to (the deceased's passage to)
heaven.

105. The knowledge (of Brahman), austerities, fire, (holy) food, earth,
(restraint of) the internal organ, water, smearing (with cowdung), the
wind, sacred rites, the sun, and time are the purifiers of corporeal
(beings).

106. Among all modes of purification, purity in (the acquisition of)
wealth is declared to be the best; for he is pure who gains wealth with
clean hands, not he who purifies himself with earth and water.

107. The learned are purified by a forgiving disposition, those who have
committed forbidden actions by liberality, secret sinners by muttering
(sacred texts), and those who best know the Veda by austerities.

108. By earth and water is purified what ought to be made pure, a river by
its current, a woman whose thoughts have been impure by the menstrual
secretion, a Brāhmaṇa by abandoning the world (saṃnyāsa).

109. The body is cleansed by water, the internal organ is purified by
truthfulness, the individual soul by sacred learning and austerities, the
intellect by (true) knowledge.

110. Thus the precise rules for the purification of the body have been
declared to you; hear now the decision (of the law) regarding the
purification of the various (inanimate) things.

111. The wise ordain that all (objects) made of metal, gems, and anything
made of stone are to be cleansed with ashes, earth, and water.

112. A golden vessel which shows no stains, becomes pure with water alone,
likewise what is produced in water (as shells and coral), what is made of
stone, and a silver (vessel) not enchased.

113. From the union of water and fire arose the glittering gold and silver;
those two, therefore, are best purified by (the elements) from which they
sprang.

114. Copper, iron, brass, pewter, tin, and lead must be cleansed, as may
be suitable (for each particular case), by alkaline (substances), acids or
water.

115. The purification prescribed for all (sorts of) liquids is by passing
two blades of Kuśa grass through them, for solid things by sprinkling
(them with water), for (objects) made of wood by planing them.

116. At sacrifices the purification of (the Soma cups called) Kamaśas and
Grahās, and of (other) sacrificial vessels (takes place) by rubbing (them)
with the hand, and (afterwards) rinsing (them with water).

117. The Caru and (the spoons called) Sruk and Sruva must be cleaned with
hot water, likewise (the wooden sword, called) Sphya, the winnowing-basket
(Śūrpa), the cart (for bringing the grain), the pestle and the mortar.

118. The manner of purifying large quantities of grain and of cloth is to
sprinkle them with water; but the purification of small quantities is
prescribed (to take place) by washing them.

119. Skins and (objects) made of split cane must be cleaned like clothes;
vegetables, roots, and fruit like grain;

120. Silk and woollen stuffs with alkaline earth; blankets with pounded
Ariṣṭa (fruit); Aṃśupaṭṭas with Bel fruit; linen cloth with (a paste of)
yellow mustard.

121. A man who knows (the law) must purify conch-shells, horn, bone and
ivory, like linen cloth, or with a mixture of cow's urine and water.

122. Grass, wood, and straw become pure by being sprinkled (with water), a
house by sweeping and smearing (it with cowdung or whitewash), an earthen
(vessel) by a second burning.

123. An earthen vessel which has been defiled by spirituous liquor, urine,
ordure, saliva, pus or blood cannot be purified by another burning.

124. Land is purified by (the following) five (modes, viz.) by sweeping, by
smearing (it with cowdung), by sprinkling (it with cows' urine or milk), by
scraping, and by cows staying (on it during a day and night).

125. (Food) which has been pecked at by birds, smelt at by cows, touched
(with the foot), sneezed on, or defiled by hair or insects, becomes pure by
scattering earth (over it).

126. As long as the (foul) smell does not leave an (object) defiled by
impure substances, and the stain caused by them (does not disappear), so
long must earth and water be applied in cleansing (inanimate) things.

127. The gods declared three things (to be) pure to Brāhmaṇas, that (on
which) no (taint is) visible, what has been washed with water, and what has
been commended (as pure) by the word (of a Brāhmaṇa).

128. Water, sufficient (in quantity) in order to slake the thirst of a cow,
possessing the (proper) smell, colour, and taste, and unmixed with impure
substances, is pure, if it is collected on (pure) ground.

129. The hand of an artisan is always pure, so is (every vendible
commodity) exposed for sale in the market, and food obtained by begging
which a student holds (in his hand) is always fit for use; that is a
settled rule.

130. The mouth of a woman is always pure, likewise a bird when he causes a
fruit to fall; a calf is pure on the flowing of the milk, and a dog when he
catches a deer.

131. Manu has declared that the flesh (of an animal) killed by dogs is
pure, likewise (that) of a (beast) slain by carnivorous (animals) or by men
of low caste (Dasyu), such as Caṇḍālas.

132. All those cavities (of the body) which lie above the navel are pure,
(but) those which are below the navel are impure, as well as excretions
that fall from the body.

133. Flies, drops of water, a shadow, a cow, a horse, the rays of the sun,
dust, earth, the wind, and fire one must know to be pure to the touch.

134. In order to cleanse (the organs) by which urine and faeces are
ejected, earth and water must be used, as they may be required, likewise in
removing the (remaining ones among) twelve impurities of the body.

135. Oily exudations, semen, blood, (the fatty substance of the) brain,
urine, faeces, the mucus of the nose, ear-wax, phlegm, tears, the rheum of
the eyes, and sweat are the twelve impurities of human (bodies).

136. He who desires to be pure, must clean the organ by one (application
of) earth, the anus by (applying earth) three (times), the (left) hand
alone by (applying it) ten (times), and both (hands) by (applying it)
seven (times).

137. Such is the purification ordained for householders; (it shall be)
double for students, treble for hermits, but quadruple for ascetics.

138. When he has voided urine or faeces, let him, after sipping water,
sprinkle the cavities, likewise when he is going to recite the Veda, and
always before he takes food.

139. Let him who desires bodily purity first sip water three times, and
then twice wipe his mouth; but a woman and a Śūdra (shall perform each
act) once (only).

140. Śūdras who live according to the law, shall each month shave (their
heads); their mode of purification (shall be) the same as that of Vaiśyas,
and their food the fragments of an Aryan's meal.

141. Drops (of water) from the mouth which do not fall on a limb, do not
make (a man) impure, nor the hair of the moustache entering the mouth, nor
what adheres to the teeth.

142. Drops which trickle on the feet of him who offers water for sipping to
others, must be considered as equal to (water collected on) the ground;
they render him not impure.

143. He who, while carrying anything in any manner, is touched by an impure
(person or thing), shall become pure, if he performs an ablution, without
putting down that object.

144. He who has vomited or purged shall bathe, and afterwards eat clarified
butter; but if (the attack comes on) after he has eaten, let him only sip
water; bathing is prescribed for him who has had intercourse with a woman.

145. Though he may be (already) pure, let him sip water after sleeping,
sneezing, eating, spitting, telling untruths, and drinking water, likewise
when he is going to study the Veda.

146. Thus the rules of personal purification for men of all castes, and
those for cleaning (inanimate) things, have been fully declared to you:
hear now the duties of women.

147. By a girl, by a young woman, or even by an aged one, nothing must be
done independently, even in her own house.

148. In childhood a female must be subject to her father, in youth to her
husband, when her lord is dead to her sons; a woman must never be
independent.

149. She must not seek to separate herself from her father, husband, or
sons; by leaving them she would make both (her own and her husband's)
families contemptible.

150. She must always be cheerful, clever in (the management of her)
household affairs, careful in cleaning her utensils, and economical in
expenditure.

151. Him to whom her father may give her, or her brother with the father's
permission, she shall obey as long as he lives, and when he is dead, she
must not insult (his memory).

152. For the sake of procuring good fortune to (brides), the recitation of
benedictory texts (svastyayana), and the sacrifice to the Lord of
creatures (Prajāpati) are used at weddings; (but) the betrothal (by the
father or guardian) is the cause of (the husband's) dominion (over his
wife).

153. The husband who wedded her with sacred texts, always gives happiness
to his wife, both in season and out of season, in this world and in the
next.

154. Though destitute of virtue, or seeking pleasure (elsewhere), or
devoid of good qualities, (yet) a husband must be constantly worshipped as
a god by a faithful wife.

155. No sacrifice, no vow, no fast must be performed by women apart (from
their husbands); if a wife obeys her husband, she will for that (reason
alone) be exalted in heaven.

156. A faithful wife, who desires to dwell (after death) with her husband,
must never do anything that might displease him who took her hand, whether
he be alive or dead.

157. At her pleasure let her emaciate her body by (living on) pure
flowers, roots, and fruit; but she must never even mention the name of
another man after her husband has died.

158. Until death let her be patient (of hardships), self-controlled, and
chaste, and strive (to fulfil) that most excellent duty which (is
prescribed) for wives who have one husband only.

159. Many thousands of Brāhmaṇas who were chaste from their youth, have
gone to heaven without continuing their race.

160. A virtuous wife who after the death of her husband constantly remains
chaste, reaches heaven, though she have no son, just like those chaste men.

161. But a woman who from a desire to have offspring violates her duty
towards her (deceased) husband, brings on herself disgrace in this world,
and loses her place with her husband (in heaven).

162. Offspring begotten by another man is here not (considered lawful), nor
(does offspring begotten) on another man's wife (belong to the begetter),
nor is a second husband anywhere prescribed for virtuous women.

163. She who cohabits with a man of higher caste, forsaking her own
husband who belongs to a lower one, will become contemptible in this world,
and is called a remarried woman (parapūrvā).

164. By violating her duty towards her husband, a wife is disgraced in this
world, (after death) she enters the womb of a jackal, and is tormented by
diseases (the punishment of) her sin.

165. She who, controlling her thoughts, words, and deeds, never slights
her lord, resides (after death) with her husband (in heaven), and is called
a virtuous (wife).

166. In reward of such conduct, a female who controls her thoughts, speech,
and actions, gains in this (life) highest renown, and in the next (world) a
place near her husband.

167. A twice-born man, versed in the sacred law, shall burn a wife of equal
caste who conducts herself thus and dies before him, with (the sacred fires
used for) the Agnihotra, and with the sacrificial implements.

168. Having thus, at the funeral, given the sacred fires to his wife who
dies before him, he may marry again, and again kindle (the fires).

169. (Living) according to the (preceding) rules, he must never neglect the
five (great) sacrifices, and, having taken a wife, he must dwell in (his
own) house during the second period of his life.
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