V,8o. IMPURITY. l8l J2>> Let (mourners) eat food without factitious salt, bathe during three days, abstain from meat, and sleep separate on the^round.
74. The above rule regarding impurity on ac- count of a death has been prescribed (for cases where the kinsmen live) near (the deceased); (Sa- Tpinddi) kinsmen and (Samanodaka) 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 im- pure 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 (Sapi^a) 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 (grown- up relative who is) not a Sapi^da, 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 Brahma/za shall remain impure only until the (first) period of ten days has expired.
80. They declare that, when the teacher (a/£arya) has died, the impurity (lasts) three days; if the 73. Nand. reads anvaham, (bathe) ' daily ' instead of 'during three days/ (teacher's) son or wife (is dead, it lasts) a day and a night; that is a settled (rule).
8 1. For a 6Yotriya 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.Srotriya (the impurity lasts) for a whole day, likewise for a Guru who knows the Veda and the Ahgas.
&$. A Brahma^a shall be pure after ten days, a Kshatriya after twelve, a Vai^ya after fifteen, and a 6udra 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 per- forms that (Agnihotra) rite will not be impure, though (he be) a (Sapi^a) relative.
81. Upasampanne, 'who resides with (him out of affection)/ may according to Medh. also mean 'who is virtuous.' According to Nar. it means ' who is a neighbour.'
82. Anu/£ane tatha gurau, 'likewise for a Guru who knows the Veda and Ahgas,' i. e. ' such a one who is mentioned above, II, 149' (Gov., Kull., Ragh.). Nar. takes the two words separately. Medh. connects anuHne with a^rotriye, and thinks that a man is meant who does not know the Veda, but the Ahgas. He also mentions the explanation adopted above. Nand. finally reads anMane tatha 'gurau, ' likewise for one who knows the Veda and the Ahgas, but is not a Guru.'
84. According to Medh. the meaning of the first clause is that, if there is an option between shorter or longer periods of impurity, the mourner is not to choose the longer one in order to escape the performance of his sacred duties. He adds, that others think IMPURITY. 183 IMPURITY. 183 85. When he has touched a -ATa/z^ala, a men- struating 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 Surya, and the Pavamani (verses).
87. A Brahma^a 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 it to be an exhortation not to delay the bath which must be taken at the expiration of the period of impurity. The other com- mentators mention the first explanation only. The second clause, which refers to the continued offering of the -Srauta Agnihotra, means according to Medh., Gov., and Nand., that an Agnihotrin who is in mourning shall not perform the offerings in person, but make others, who may even be his near relatives, do it for him. Kull., Nar., and Ragh. think that the performer himself may also offer them. Nand. explains sanabhya^, 'a Sapiw^a' (Gov., Kull., Nar., Ragh.), by sahodara^, 'a full brother.'
85. Tatsprish/inam, ' one who has touched a (corpse),' (Medh., 'others;' Gov., Kull., Ragh.), means according to Medh., Nar., and Nand. ' one who has touched any of those enumerated before, a Kandah and so forth/ 86. ' He who has purified himself,' i. e. ' before he begins to worship the gods or manes' (Medh., 'others;' Kull., Nar., Ragh.). 'An impure (thing or person),' i.e. ' those mentioned above.' Medh. and Gov. take the verse differently, 'On seeing one of those impure persons mentioned above, let him sip water and, thus purified, recite, &c.' The texts addressed to Surya are found Rig-veda I, 50, 1 seq.; the Pavamanis in Mam/ala IX.
88. The rule refers to a student, who must not during his studentship perform the last rites for any deceased relative except 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 (a^arya), sub-teacher (upadhyaya), father, mother, or Guru.
92. Let him carry out a dead.5udra by the southern gate of the town, but (the corpses of) his mother (Medh.), or except his mother and father (Gov.), or except his parents and his teacher; see below, verse 91 (Kull., Ragh.). According to K. 'others' think that the rule refers to those performing a lunar penance or other vows.
89. 'To those who (neglect the prescribed rites and may be said to) have been born in vain' (Gov., Kull., Nand., Ragh.'), i.e. 'to those who for a year belonged to no order' (Medh.), or 'to eunuchs ' (Nar.). The term sa^kara^a^, ' born in consequence of an illegal mixture of the castes/ includes besides those sprung from mothers of a higher and fathers of a lower caste, sons of widows not appointed and of adulteresses (Medh., Gov., Nand.). 'Ascetics (of heretical sects),' i.e. Kapalikas, those wearing red garments, &c. (Medh.). Nar. and Ragh. refer the term to orthodox ascetics.
90. Pashatfrfam, ' a heretical sect,' i.e. the Kapalikas, those wearing red garments ' (Medh.), or ' Bauddhas and so forth ' (Nar.).
91. 'Guru,' i. e. 'one who explains the Veda' (Nar., Kull.), or 'him who is mentioned above, II, 149' (Medh., Gov.).
92. I.e. a Vaijya by the western gate, a Kshatriya by the 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 Brahma- /2as, 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, i the Wind, Indra, the Lords of wealth and water (Kubera and Varu/za), and Yama.
97. Because the king is pervaded by (those) northern, and a Brahma/za by the eastern (Medh., Gov., Kull., Nand., Ragh.).
93. 'A vow,' i.e. 'the studentship (Nar.), also a lunar penance and the like' (Medh., Gov., Kull.); 'a Sattra,' i.e. 'a long sacrifice such as the Gavamayana.' Brahmabhuta^, 'pure like Brahman' (Kull., Nar., Ragh.), means according to Medh. ' they have reached Brahmahood.'
95. Nand. and K. explain <fimbha, 'in a riot,' to mean 'by in- fants/ ' Whom the king wishes (to be pure)/ i. e. ' his servants and ministers whom he wants for his affairs.' Nar. inserts another class, ' (the kinsmen of those who have been killed) by Brahma^as, i.e. by incantations.' But I do not understand how the word could be made to suit the verse.
96. See below, VII, 4.
97. Medh. reads loke^aprabhavapyayau, and the second half 1 lords of the world, no impurity is ordained for him; for purity and impurity of mortals is caused and I removed by (those) lords of the world.
98. By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (.Srauta) 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 Brah- ma^a who has performed the necessary rites, be- comes pure by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaiiya by touching his goad or the nose-string (of his oxen), a.5udra by touching his staff.
100. Thus the purification (required) on (the death of) Sapi/z^as 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 Saprnda.
verse must then be translated ' purity and impurity affect mortals, they are caused and removed by the guardians of the world/ Nar., Nand., and K. read loke-raprabhavo hy ayam, 'but he (the) king springs from the guardians of the world.' Nar. mentions also a reading lokeyaprabhave 'pyaya/£, 'for him who springs from the guardians of the world, (purity and impurity) do not exist.'
98. According to Medh. some contend that this rule refers only to those who die on the battle-field, not to those who die later of their wounds. Y&gn&h, ' a (.Srauta) sacrifice ' (Medh., Kull., Ragh.), means according to Nar. ' the funeral sacrifice.'
99. 'Touching water,' i.e. 'bathing' (Medh., Kull., Nar.), ' washing his hands ' (Gov.).
1 01. 'The relatives of his mother and (the Sagotras of his father), or connexions by marriage, are meant' (Nar.).
V, io6. IMPURITY.
Brahma/za who is not a Sapi/z^a, as (if he were) a (near) relative, or a near relative of his mother, becomes pure after three days; 1 02. But if he eats the food of the (Sapi/z^as 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 Brahma/za to be carried out by a.Sudra, while men of the same caste are at hand; for that burnt-offering which is defiled by a 6udra'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, I water, sjnearing; (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; Jff% for he is pure who gains wealth with clean hands, ^ not he who purifies himself with earth and water.
fl 102. In case he stays in the house of the mourners, he becomes impure for three days (Gov., Kull., Ragh., K.).
104. According to Nar. the rule refers exclusively to Brahmaraas, according to Medh. and Kull. to all Aryans. The burning of the body is euphemistically called a burnt-offering.
105. Vi. XXII, 88; Y&gri. Ill, 31; Baudh. I, 8, 52. ManaA kshamakhya^ (?) niyamayuktazrc mano ^ivasya (Nar.). The other commentators take mana^, ' the mind or internal organ,' in the sense of ' a sanctified heart.'
LAWS OF MANU.
5) 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_jrahma^a_^^^andonjn^_the wprld (sa^nyasa).
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.
no. 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.
in. 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.
108. Vi. XXII, 91; Vas. Ill, 58; Ya^l. Ill, 32.
109. Vi. XXII, 92; Vas. Ill, 60; Ya^fi. Ill, 33-34. no. Vi. XXII, 93.
112. Anupaskrz'tam, 'not enchased,' may also mean according to Medh. and Nand. ' not defiled very much.' Medh. and Nar. add 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 Ku^a 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) Aamasas and Grahas, and of (other) sacrificial vessels (takes place) by rubbing (them) with the hand, and (afterwards) rinsing (them with water).
1 1 7. The Ka.ru and (the spoons called) Sru£ and Sruva must be cleaned with hot water, likewise (the wooden sword, called) Sphya, the winnowing-basket (.Surpa), 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; that this last term applies to all the various objects mentioned in the verse.
113. Medh., Gov., and Kull. quote a Vedic passage which derives the origin of gold from Agni and the goddess Varuwani.
115. Utpavanam or utplavanam (Gov., Kull., Ragh.), 'passing two blades of Ku^a grass through them/ means according to Medh., ' others,' and K. ' purifying by pouring them into another vessel, filled with pure liquids of the same kind/ according to Nar. by ' straining through a cloth/ ' Solid things/ i. e. 'a couch, a seat, and the like/ 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 Arish/a (fruit); A^mpa^as 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 cow- dung), 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, 119. Vaidalanam, ' objects made of split cane' (Kull., K., Ragh., Nar., Nand.), means according to Medh. and Gov. ' made of the bark of trees and the like.' Medh. remarks that this and other rules, where skins and so forth are mentioned, apply also to objects made of such things, e.g. shoes.
120. Arish/a, i.e. Sapindus detergens, the soap-berry tree. Amupa//a means according to Gov., Nand., and Nar. ' cloth made of thinned bark/ according to Kull. and Ragh. ' upper garments for women (Saris) made of fine cloth ' (pa/Za^a/aka, pa//a^a/i).
125. 'By birds/ i.e. 'by parrots and the like, not by crows, smelt at by cows, touched (with the foot), sneezed on, or denied 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 (in- animate) things. ^__^ 127. The gods declared three things (to be) pure / to Brahma/zas, 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 Brahma/za).
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 vultures, and other impure ones ' (Medh., Gov., Kull.). Avadhutam, ' touched (with the foot)/ (Kull., Ragh.), means according to Medh. 1 blown upon with the mouth,' or ' dusted with a dress/ according to Gov. ' dusted with a dress/ according to Nar. ' moved by the wind (caused by the motion) of a cloth, the foot or the like/ according to Nand. ' defiled by the dust of a broom or of the air moved by the wings (of a bird).'
127. Vas. XIV, 24; Baudh. I, 9, 9; Vi. XXIII, 47; Yfew. I, 191. In conformity with the opinion of the commentators I translate pavitram by ' pure.' But the word has also the meaning of 'means of purification/ in which I have taken it in the translations of the parallel passages. The general sense remains the same.
LAWS OF MANU.
1 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 alwaysjpure, like- wise 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 A'a/z^alas.
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 remov- ing the (remaining ones among) twelve impurities of the body.
131. Vas. Ill, 45; Vi. XXIII, 50; Yagn. I, 192.
133. Vi. XXIII, 51; Yagn. 1, 193. 'Drops of water/ i.e. 'such as are only perceptible by the touch' (Medh., Gov.), or 'such as come from the mouth, i.e. of saliva' (Kull., Ragh., Nar.). Ragh. adds, ' and a continuous stream of water.'
134. Ap. 1, 16, 15; Gaut. I, 43; Vas. VI, 14; Yagn. I, 17. ' As they may be required,' i.e. 'for removing the first six kinds of impurities enumerated in the next verse, as much water and earth as may be required, and for the last six water only' (Gov., Kull., Nar., Reign.).
135. Oily exudations, semen, blood, (the fatty sub- stance 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) byl (applying it) seven (times). ~*\ 137. Such is the purification ordained for house- • holders; (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.
1 39. Let him who desires bodily purity first sip water three times, and then twice wipe his mouth; but a woman and a 6udra (shall perform each act) once (only).
140. 6udras who live according to the law, shall each month shave (their heads); their mode of purification (shall be) the same as that of Vai.yyas, and their food the fragments of an Aryan's meal.
138. Gaut. I, 36; Baudh. I, 8, 26; Vi. LXII, 8. 'The cavities/ i. e. of the head (Gov.), and also the navel, the heart, and the crown of the head (Nar., Kull.).
140. Ap. II, 3, 4-6. ' Who live according to the law/ i.e. 'who serve Aryans' (Medh., Gov., Kull., Ragh.). Nand. thinks that masikaw vapanaw karyaw, ' shall shave each month/ means ' shall offer the monthly Sraddha.'
t LAWS OF MANU.
X' > 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 con- sidered 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, with- out 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 I 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.
j 46. 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.
tba wi 141. Ap. I, 16, 13; Gaut. I, 38-41; Vas. Ill, 37,40-41; Baudh. I, 8, 23-25; Vi. XXIII, 53; Y&gn. I, 195. I read with Medh., Gov., Nar., Nand., and K., arigaw na yanti ya^, instead of ahge patanti, 'which fall on a limb,' the reading of Kull. and Ragh.
145. Ap. I, 16, 14; Gaut. I, 37; Vi. XXII, 75; Y&gn. I, 196. According to Medh., some refer this verse to a repeated sipping of water.
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 in- dejDencjejjt.
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 fathers 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 (Pra^apati) are used at weddings; (but) the betrothal (by the father or guardian) is the cause of (the husbands) dominion (over his wife).
147-149. See below, IX, 2-3; Vi. XXVI, 12-13; Y^w.1,85-86.
152. Svastyayanam, 'the recitation of benedictory texts/ i.e. 'of those intended for averting evil omens' (Gov., Kull.); or 'the Puwyahava^ana and the rest' (Nar.); or ' the recitation of the texts which precede the nuptial burnt-oblation' (Ragb., Nand.). Medh. connects the word with yagiia/i, and explains it by 'that whereby welfare is obtained.' Medh. explains the expression ' the sacrifice to Pia^apati ' by stating that ' some' prescribe at a wedding an oblation with the verse Pra^apate na tvad evanya^ (? tvadetany, Rig-veda X, 121, 10), and that the offerings to the other gods are 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 per- formed 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 Brahma/zas who were chaste from their youth, have gone to heaven with- out continuing their race.
implied by this expression. Nar. thinks that the Pra^apati called Manu is the guardian deity of the bride, and hence the nuptial oblations are called ' the sacrifice to Pra^apati.'
157. Medh. takes this opportunity to strongly object to the prac- tice of widows burning themselves with their husbands' corpses.
159. Gov. and Kull. think that the verse refers to the Valakhilya ^?/shis.
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 vir- tuous 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 (parapurva).
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.
162. Medh., Nar., and Nand. take the first part of the verse dif- ferently: ' Offspring begotten by another man does not belong (to the mother)/ The other explanation is given by Gov. and KulL 165. Medh. omits verses 165-166.
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 imple- ments.
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 Chapter VI.
1. A twice-born Snataka, who has thus lived according to the law in the order of householders, may, taking a firm resolution and keeping his organs in subjection, dwell in the forest, duly (observing the rules given below).
2. When a householder sees his (skin) wrinkled, and (his hair) white, and the sons of his sons, then he may resort to the forest.
VI. 1-32. Ap. II, 21, 18-23, 2; Gaut. Ill, 26-35; Vas. VI, 19-20; IX; Baudh. II, 11, 14-15; HI, 18-4, 22; Vi. XCIV- 1. Niyata^, 'taking a firm resolution' (Gov.,Kull.), means accord- ing to Nar. ' devoted to the restrictive duties, austerities, reciting the Veda, and so forth.' Kull. connects yathavad, ' duly observing,' &c. (Gov., Nar.), with ' keeping his organs in subjection.'