Chapter 9

I will now declare the eternal laws for a man and a woman who abide in the path of Dharma, concerning their union and their separation. // Mn_9.1 //

Women must be made dependent by their men day and night; and those who are attached to sense-objects must be kept under one's own control. // Mn_9.2 //

Her father protects her in childhood, her husband protects her in youth, and her sons protect her in old age; a woman is never fit for independence. // Mn_9.3 //

A father who does not give her away at the proper time is blameworthy; blameworthy is the husband who does not approach her; and after the husband is dead, the son is blameworthy for not protecting his mother. // Mn_9.4 //

Women must be protected especially from even the slightest attachments; for if unprotected, they would bring sorrow to both families. // Mn_9.5 //

Seeing this to be the highest Dharma for all varnas, husbands, even if they are weak, strive to protect their wives. // Mn_9.6 //

For by diligently protecting his wife, he protects his own progeny, his conduct, his family, and himself, and also his own Dharma. // Mn_9.7 //

The husband, having entered his wife, is born here as an embryo; for that is the wife-ness of a wife, that he is born again in her. // Mn_9.8 //

For whatever kind of man a woman consorts with, she gives birth to a son of that same kind; therefore, for the sake of the purity of the lineage, one should protect a woman diligently. // Mn_9.9 //

No one is able to protect women by force; but by these following means, they can be protected. // Mn_9.10 //

He should employ her in the collection and expenditure of wealth, in purification, in religious duty, in the cooking of food, and in the supervision of the household effects. // Mn_9.11 //

Unprotected are those who are confined in a house by trusted men; but those who protect themselves by themselves, they are well-protected. // Mn_9.12 //

Drinking, association with wicked people, separation from her husband, wandering, sleeping, and dwelling in another's house—these are the six causes of a woman's ruin. // Mn_9.13 //

They do not examine beauty, nor do they care about age; "He is a man," they think, and they enjoy him, whether he is handsome or ugly. // Mn_9.14 //

On account of their promiscuity, their fickle-mindedness, and their lack of affection by nature, they become unfaithful to their husbands here, even when diligently protected. // Mn_9.15 //

Knowing this nature of theirs, which was created by Prajapati at the beginning, a man should make the utmost effort towards their protection. // Mn_9.16 //

A bed, a seat, ornament, desire, anger, crookedness, a malicious disposition, and bad conduct—these Manu assigned to women. // Mn_9.17 //

There is no rite for women with sacred formulas; this is the established rule in Dharma. For women are without strength and without sacred formulas; they are falsehood; this is the established rule. // Mn_9.18 //

And thus many Vedic texts are also sung in the Vedas for the examination of their own nature; hear now their means of purification. // Mn_9.19 //

"Whatever sin my mother committed, wandering about as an unchaste wife, may my father take that seed of mine"—this is the illustration of it. // Mn_9.20 //

Whatever undesirable thing she contemplates in her mind against her husband, this is rightly called the expiation for that infidelity. // Mn_9.21 //

With a husband of whatever quality a woman is united according to the rule, of that same quality she becomes, like a river with the ocean. // Mn_9.22 //

Akshamala, born of a low womb, being united with Vasishtha, and Sharangi with Mandapala, attained venerability. // Mn_9.23 //

These and other women of low birth in this world have attained excellence by the auspicious qualities of their respective husbands. // Mn_9.24 //

This has been declared as the auspicious, eternal course of life for a woman and a man; now learn the Dharmas concerning progeny, which yield happiness after death and in this world. // Mn_9.25 //

For the sake of procreation, women are of great fortune, worthy of honor, the lights of the house; and they are the goddesses of fortune in the homes; there is no difference whatsoever. // Mn_9.26 //

The begetting of offspring, the care of what is born, and the daily course of the world—these are visibly dependent on the wife. // Mn_9.27 //

Offspring, religious duties, service, the highest pleasure, and likewise heaven for the ancestors and for oneself, are dependent on the wife. // Mn_9.28 //

She who does not transgress against her husband, being controlled in mind, speech, and body, she attains her husband's worlds and is called a virtuous wife by the good. // Mn_9.29 //

But through infidelity to her husband, a woman obtains condemnation in the world; she obtains the womb of a jackal and is afflicted by sinful diseases. // Mn_9.30 //

Learn this sacred discourse concerning the son, which is beneficial to all, praised by the good and by the great sages of old. // Mn_9.31 //

They know the son belongs to the husband, but there is a twofold Vedic text concerning the begetter; some call the begetter the owner, others know the owner of the field to be so. // Mn_9.32 //

The woman is remembered as the field, the man is remembered as the seed; from the union of the field and the seed is the birth of all embodied beings. // Mn_9.33 //

In some cases the seed is distinguished, but in others the woman's womb; but where both are equal, that procreation is praised. // Mn_9.34 //

But of the seed and of the womb, the seed is said to be more excellent; for the procreation of all beings is marked by the mark of the seed. // Mn_9.35 //

Whatever kind of seed is sown in a field prepared at the proper time, of that same kind it grows there, the seed having manifested its own qualities. // Mn_9.36 //

For this earth is called the eternal womb of beings; and the seed does not, in its growth, display any of the qualities of the womb. // Mn_9.37 //

Even in the same field on the earth, seeds sown at the proper time by farmers grow here in various forms according to their own nature. // Mn_9.38 //

Rice, fine rice, beans, sesame, and likewise black lentils and barley, grow according to their seed, and likewise garlic and sugarcane. // Mn_9.39 //

That one thing is sown and another is born—this does not happen; for whatever seed is sown, that very thing grows. // Mn_9.40 //

Therefore, by a wise and disciplined man who knows knowledge and discernment, desiring a long life, a seed must never be sown in another's wife. // Mn_9.41 //

On this matter, those who know the past recite verses sung by the Wind, on how a seed must not be sown by a man in the wife of another. // Mn_9.42 //

Just as an arrow shot at a target in the air is lost when another is shot after it, so a seed is quickly lost in the wife of another. // Mn_9.43 //

The knowers of old know this earth to be the wife of Prithu; they call the field of one who cuts down the stump, and the deer of one who owns the rice. // Mn_9.44 //

A man is only so much as his wife, himself, and his progeny; thus the Brahmanas declare this, that he who is the husband, she is remembered as the wife. // Mn_9.45 //

A wife is not freed from her husband by sale or by abandonment; thus we know the Dharma, created by Prajapati in the beginning. // Mn_9.46 //

Once does the inheritance fall, once is a maiden given away, once does one say, "I will give"—these three things are done once by the good. // Mn_9.47 //

Just as in the case of a cow, a horse, a camel, a female slave, a female buffalo, a ewe, and a she-goat, the begetter is not a sharer in the offspring, so it is also with the wives of others. // Mn_9.48 //

Those who are without a field but have seed, who sow it in another's field, they do not obtain any fruit of the crop that is born. // Mn_9.49 //

If a bull should beget a hundred calves in the cows of others, those calves belong to the owners of the cows; the spilling of the bull's seed is in vain. // Mn_9.50 //

Likewise, those who are without a field but sow their seed in another's field, they act for the benefit of the owner of the field; the owner of the seed does not obtain the fruit. // Mn_9.51 //

But if there is no agreement concerning the fruit between the owner of the field and the owner of the seed, the benefit visibly belongs to the owner of the field; the womb is more important than the seed. // Mn_9.52 //

But if, by an agreement, a field is given for the purpose of sowing seed, then the owner of the seed and the owner of the field are seen here as sharers in it. // Mn_9.53 //

A seed carried by a flood or by the wind, which grows in someone's field, that seed belongs to the owner of the field; the sower does not obtain the fruit. // Mn_9.54 //

This is to be known as the Dharma concerning the offspring of a cow, a horse, a female slave, a camel, a ewe, and a she-goat, and of a female bird and a female buffalo. // Mn_9.55 //

This has been declared to you concerning the relative importance and unimportance of the seed and the womb; hereafter I will declare the Dharma of women in a time of distress. // Mn_9.56 //

The wife of an elder brother is the wife of an elder for the younger brother; but the wife of a younger brother is remembered as the wife of a younger brother for the elder. // Mn_9.57 //

An elder brother who has intercourse with the wife of a younger brother, or a younger brother with the wife of an elder brother, they both become outcastes, even if appointed, if it is not a time of distress. // Mn_9.58 //

When the family line is in danger of extinction, desired offspring may be obtained by a woman, through niyoga (the appointment of a wife to bear a son by another), from a brother-in-law or from a sapiṇḍa. // Mn_9.59 //

He who has been appointed to a widow should, anointed with ghee and silent by night, beget one son, and by no means a second. // Mn_9.60 //

Some who know the law think a second procreation is permissible for women, seeing the purpose of the appointment as unfulfilled for those two, according to Dharma. // Mn_9.61 //

But when the purpose of the appointment to a widow has been fulfilled according to the rule, they should behave towards each other as a guru and a daughter-in-law. // Mn_9.62 //

Those two who, having been appointed, abandon the rule and behave out of lust, they both shall become outcastes, as a defiler of a daughter-in-law and a defiler of a guru's bed. // Mn_9.63 //

A widow must not be appointed to another man by the twice-born; for by appointing her to another, they would destroy the eternal Dharma. // Mn_9.64 //

In the sacred formulas for marriage, niyoga is nowhere mentioned; nor is the remarriage of a widow spoken of in the rule of marriage. // Mn_9.65 //

This bestial law is condemned by the learned twice-born; it is said to have been introduced for men also while Vena was ruling the kingdom. // Mn_9.66 //

He, the foremost of royal sages, while enjoying the whole earth in ancient times, created a mixing of the varnas, with his mind overcome by lust. // Mn_9.67 //

From that time onwards, he who, out of delusion, appoints a woman whose husband is dead for the sake of offspring, him the virtuous condemn. // Mn_9.68 //

If the husband of a maiden should die after she has been promised by word of truth, her own brother-in-law should marry her by this rule. // Mn_9.69 //

Having approached her according to the rule, she being dressed in white and of pure vows, they should have intercourse with each other once in each fertile period until a child is born. // Mn_9.70 //

A wise man, having given his maiden to someone, should not give her again; for by giving her and then giving her again, he incurs the sin of falsehood in regard to a person. // Mn_9.71 //

Even after having accepted a maiden according to the rule, one may abandon her if she is blameworthy, diseased, or deflowered, or has been presented by fraud. // Mn_9.72 // But for him who presents a maiden with faults without declaring them, that act of the evil-souled giver of the maiden should be made void. // Mn_9.73 // A man with business may go abroad after having provided a livelihood for his wife; for a woman distressed by lack of livelihood may be corrupted, even if she is virtuous. // Mn_9.74 // If a livelihood has been provided while he is abroad, she should live abiding by the rules; but if he has gone abroad without providing one, she may live by unblameworthy crafts. // Mn_9.75 // A husband who has gone abroad for the sake of a religious duty should be awaited for eight years; for the sake of knowledge or fame, six years; but for the sake of pleasure, three years. // Mn_9.76 // A husband should wait for a year for a wife who hates him; but after a year, having taken back her property, he should not cohabit with her. // Mn_9.77 // She who transgresses against a husband who is intoxicated, insane, or afflicted by disease, shall be abandoned for three months, deprived of her ornaments and belongings. // Mn_9.78 // For a husband who is insane, an outcaste, impotent, without seed, or afflicted with a sinful disease, there is no abandonment of a wife who hates him, nor any taking away of her property. // Mn_9.79 // A wife who drinks liquor, is of bad conduct, is hostile, is diseased, is cruel, or is wasteful of wealth may always be superseded. // Mn_9.80 // A barren wife may be superseded in the eighth year; one whose children have died, in the tenth; one who bears only daughters, in the eleventh; but one who speaks unkindly, immediately. // Mn_9.81 // But she who is sick, yet is kind and endowed with good character, may be superseded with her permission, and must never be dishonored. // Mn_9.82 // But a woman who has been superseded, who goes out from the house in anger, she must be immediately confined, or abandoned in the presence of her family. // Mn_9.83 // But she who, even though forbidden, drinks liquor even on festive occasions, or goes to a public spectacle or gathering, shall be fined six kṛṣṇalas. // Mn_9.84 // If twice-born men should marry wives of their own and of other varnas, their seniority, honor, and dwelling shall be according to the order of their varna. // Mn_9.85 // The personal service of her husband and the daily performance of religious duties, his wife of the same varna alone should perform for all of them; one of a different caste, never. // Mn_9.86 // But he who, out of delusion, has that work done by another wife while his wife of the same caste is present, he is just as he was seen of old, like a Brahmana-Chandala. // Mn_9.87 // To a suitor who is excellent, handsome, and of equal rank, one should give the maiden according to the rule, even if she has not yet reached the proper age. // Mn_9.88 // It is better that a maiden should stay in her father's house until death, even after she has reached puberty, but he should never give her to a man devoid of good qualities. // Mn_9.89 // A maiden, having reached puberty, should wait for three years; but after that time, she may find a husband of equal rank. // Mn_9.90 // If, not being given away, she should find a husband herself, she incurs no sin whatsoever, nor does he whom she finds. // Mn_9.91 // A maiden choosing for herself should not take her paternal ornaments, nor those from her mother or brother; if she should take them, she would be a thief. // Mn_9.92 // But he who takes a maiden who has reached puberty should not give a bride-price to her father; for the father loses his authority over her by obstructing her menstrual periods. // Mn_9.93 // A man of thirty years should marry a pleasing maiden of twelve years; or a man of twenty-four, a maiden of eight years; if his Dharma is failing, he should do so quickly. // Mn_9.94 // A husband obtains a wife given by the gods, not by his own will; by cherishing that virtuous wife always, he does what is pleasing to the gods. // Mn_9.95 // Women were created for the sake of procreation, and man for the sake of continuing the line; therefore, a common Dharma is declared in the Śruti to be performed together with the wife. // Mn_9.96 // If the giver of the bride-price should die after a bride-price has been given for a maiden, she should be given to his younger brother, if the maiden consents. // Mn_9.97 // Not even a Shudra should take a bride-price when giving a daughter; for by taking a bride-price, he performs a clandestine sale of a daughter. // Mn_9.98 // This the ancients did not do, nor did other virtuous men ever do this: that having been promised to one, she is then given to another. // Mn_9.99 // We have never heard, even in former births, of a clandestine sale of a daughter for a price under the name of a bride-price. // Mn_9.100 // Mutual fidelity until death—this, in summary, should be known as the highest Dharma for husband and wife. // Mn_9.101 // Thus, a husband and wife who have performed the marriage rites should always strive so that they do not transgress against each other when separated. // Mn_9.102 // This Dharma concerning sexual union has been declared to you for husband and wife, and the obtaining of offspring in a time of distress; now learn the law of inheritance. // Mn_9.103 // After the death of the father and the mother, the brothers, having come together, should divide the paternal inheritance equally; for they have no power over it while their parents are living. // Mn_9.104 // The eldest alone may take the entire paternal wealth; the others should live under him, just as they did under their father. // Mn_9.105 // By the mere birth of the eldest, a man becomes possessed of a son and is freed from his debt to the ancestors; therefore, he is entitled to everything. // Mn_9.106 // He in whom he settles his debt and through whom he attains eternity, he alone is the son born of Dharma; the others they know as born of desire. // Mn_9.107 // The eldest should protect his younger brothers as a father protects his sons; and they should behave towards their eldest brother according to Dharma, as towards a father. // Mn_9.108 // The eldest increases the family or destroys it again; the eldest is the most worthy of honor in the world; the eldest is not blamed by the good. // Mn_9.109 // He who is the eldest and acts as an eldest should, he is like a mother and a father; but he who does not act as an eldest should be honored like a kinsman. // Mn_9.110 // Thus they may live together, or separately for the sake of Dharma; by living separately, Dharma increases; therefore, partition is meritorious. // Mn_9.111 // For the eldest, a twentieth part is the special portion of pre-eminence, and whatever is best of all the property; half of that shall be for the middlemost, and a fourth part for the youngest. // Mn_9.112 // The eldest and the youngest should take their shares as stated; for those others who are between the eldest and the youngest, theirs shall be the middlemost share. // Mn_9.113 // Of all kinds of property, the eldest son should take the best part, and whatever is of superior quality, and the best of ten animals. // Mn_9.114 // There is no special portion of pre-eminence among those who are accomplished in their own duties; but something should be given to the eldest as a mark of honor. // Mn_9.115 // Thus, when the special portions have been set aside, one should make equal shares; but if the special portion has not been set aside, this shall be the rule for their shares: // Mn_9.116 // The eldest son shall take one share more; the next younger, a share and a half; and the younger ones, a share each; this is the established Dharma. // Mn_9.117 // From their own respective shares, the brothers should give separately to the maidens a fourth part of their own share; if they do not give it, they shall become outcastes. // Mn_9.118 // Goats and sheep, and single-hoofed animals, one should never divide unevenly; but an uneven share of goats and sheep is ordained for the eldest alone. // Mn_9.119 // If the youngest brother should beget a son on the wife of the eldest, the partition there shall be equal; this is the established Dharma. // Mn_9.120 // The subordination of the principal is not proper according to Dharma; the father is the principal in procreation; therefore, one should honor him through Dharma. // Mn_9.121 // If a younger son is born of an elder wife, and an elder son of a younger wife, how shall the partition be there? If this doubt should arise, // Mn_9.122 // that elder son shall take one bull as his special portion; thereafter, the other best bulls belong to those who are younger than him, according to their mothers. // Mn_9.123 // But the eldest son born of the eldest wife shall take sixteen bulls; thereafter, the remaining brothers shall divide according to their mothers; this is the established rule. // Mn_9.124 // Of sons born of wives of equal rank, without distinction, there is no seniority based on the mother; seniority is declared to be by birth. // Mn_9.125 // And the calling out by seniority of birth is remembered even in the Subrahmanya litanies; and in the case of twins born in the womb, seniority is remembered to be by birth. // Mn_9.126 // A man without a son may, by this rule, make his daughter a putrikā (an appointed daughter), saying: "Whatever offspring may be born of her, that shall be mine for performing the ancestral rites." // Mn_9.127 // By this rule, in ancient times, Daksha Prajapati himself made appointed daughters for the sake of the increase of his own lineage. // Mn_9.128 // He gave ten to Dharma, thirteen to Kashyapa, and twenty-seven to King Soma, with a pleased mind and after honoring them. // Mn_9.129 // As is the self, so is the son; a daughter is equal to a son. While she, who is his very self, is present, how can another take the wealth? // Mn_9.130 // Whatever is the mother's yautaka, that is the share of the unmarried daughter alone; and the daughter's son shall take the entire wealth of a man who dies without a son. // Mn_9.131 // A daughter's son shall indeed take the entire inheritance of his father who has no son; he alone shall offer two piṇḍas, to his father and to his maternal grandfather. // Mn_9.132 // In this world, there is no difference according to Dharma between a son's son and a daughter's son; for their mother and father are both born from his body. // Mn_9.133 // If, after a putrikā has been appointed, a son should be born subsequently, the partition there shall be equal; for there is no seniority for a woman. // Mn_9.134 // If a putrikā should die without a son by any chance, the husband of the putrikā shall take that wealth without hesitation. // Mn_9.135 // Whether she was appointed or not, whatever son a daughter may bear to a husband of equal rank, through that grandson the maternal grandfather has a son; he shall offer the piṇḍa and take the wealth. // Mn_9.136 // Through a son, one conquers the worlds; through a grandson, one obtains eternity; and through a son's grandson, one reaches the abode of the sun. // Mn_9.137 // Because a son delivers his father from the hell named 'Put', therefore he is called 'putra' by the Self-existent One himself. // Mn_9.138 // In this world, no difference is found between a son's son and a daughter's son; for the daughter's son also delivers him in the next world, just like a son's son. // Mn_9.139 // The son of an appointed daughter should first offer a piṇḍa to his mother; the second to her father; and the third to his father's father. // Mn_9.140 // Whose adopted son is endowed with all good qualities, he shall indeed take that inheritance, even though he has come from another lineage. // Mn_9.141 // An adopted son shall never take the lineage and inheritance of his begetter; the piṇḍa follows the lineage and inheritance; the ancestral offering of the giver ceases. // Mn_9.142 // A son begotten on an unappointed wife, and one obtained from a brother-in-law by a woman who already has a son, both of them are not entitled to a share, being born of adultery and desire. // Mn_9.143 // A man born of a woman who has been appointed, but not according to the rule, is not worthy of the paternal inheritance, for he has been begotten by an outcaste. // Mn_9.144 // A son born of an appointed wife shall inherit there like an aurasa son; for that seed belongs to the owner of the field, and the birth is according to Dharma. // Mn_9.145 // He who supports the wealth of his deceased brother, and also his wife, having begotten a child for his brother, should give that wealth to him alone. // Mn_9.146 // That son whom a woman, who has been appointed, obtains from another man or from a brother-in-law, they declare to be born of desire, unworthy of inheritance, and born in vain. // Mn_9.147 // This rule of partition is to be known for those of a single womb; now learn it for those born of one man but in different wives. // Mn_9.148 // If a Brahmana has four wives in due order, and sons are born of them, this is the rule remembered for the partition. // Mn_9.149 // A ploughman, a bull, a vehicle, an ornament, and a house are to be given as the special portion to the Brahmana son, and one pre-eminent share. // Mn_9.150 // The Brahmana son shall take three shares of the inheritance; the son of the Kshatriya wife, two shares; the son of the Vaishya wife, a share and a half; and the son of the Shudra wife shall take one share. // Mn_9.151 // Or, having divided that entire estate into ten parts, a knower of Dharma should make a righteous partition by this rule: // Mn_9.152 // The Brahmana son shall take four shares; the son of the Kshatriya wife, three shares; the son of the Vaishya wife shall take two shares; and the son of the Shudra wife shall take one share. // Mn_9.153 // Whether he has a legitimate son or not, one should not, according to Dharma, give more than a tenth part to the son of a Shudra wife. // Mn_9.154 // The son of a Shudra wife is not a sharer in the inheritance of a Brahmana, Kshatriya, or Vaishya; whatever his father may give him, that alone shall be his wealth. // Mn_9.155 // Or if all the sons of the twice-born are born of wives of equal varna, having given the special portion to the eldest, the others shall divide equally. // Mn_9.156 // For a Shudra, a wife of his own varna alone is prescribed, and no other; sons born of her shall have equal shares, even if there are a hundred sons. // Mn_9.157 // The twelve sons whom Svayambhuva Manu has declared for men—of them, six are kinsmen and heirs, and six are not heirs but are kinsmen. // Mn_9.158 // The aurasa, the kṣetraja, the datta, the kṛtrima, the gūḍhotpanna, and the apaviddha—these six are heirs and kinsmen. // Mn_9.159 // The kānīna, the sahoḍha, the krīta, and likewise the paunarbhava, the svayaṃdatta, and the pāraśava—these six are not heirs but are kinsmen. // Mn_9.160 // Whatever fruit one obtains by crossing water with bad rafts, that same fruit one obtains by crossing the darkness with bad sons. // Mn_9.161 // If there should be two sons, an aurasa and a kṣetraja, who are both heirs to the estate, whichever paternal inheritance belongs to whom, he shall take that, and not the other. // Mn_9.162 // The aurasa son alone is the master of the paternal wealth; but for the sake of compassion, he should provide a livelihood for the others. // Mn_9.163 // The aurasa son, when dividing the paternal inheritance, should give a sixth part of the paternal wealth to the kṣetraja son, or a fifth part. // Mn_9.164 // The aurasa and kṣetraja sons are sharers in the paternal inheritance; but the other ten, in order, are sharers in the lineage and inheritance. // Mn_9.165 // He whom a man himself begets on his own wedded wife, him one should know as an aurasa son, the son of the first rank. // Mn_9.166 // He who is born on the bed of one who is deceased, impotent, or diseased, after she has been duly appointed according to the sacred law, that son is remembered as a kṣetraja. // Mn_9.167 // That son whom his mother or father may give with water in a time of distress, who is of equal rank and joined with affection, he is to be known as a dattrima son. // Mn_9.168 // That son whom one may make for oneself, who is of equal rank, who can discern good and bad qualities, and who is endowed with the qualities of a son, he is to be known as a kṛtrima. // Mn_9.169 // He who is born in a house, but it is not known whose he is, he is a gūḍhotpanna (secretly born) in that house; he shall belong to him on whose bed he was born. // Mn_9.170 // He whom his mother and father have abandoned, or one of them, and whom a man takes as a son, he is called an apaviddha. // Mn_9.171 // That son whom a maiden secretly bears in her father's house, him one should call by the name kānīna, born of a maiden, belonging to her husband. // Mn_9.172 // She who is married while pregnant, whether it is known or unknown, that embryo belongs to the husband; he is called a sahoḍha. // Mn_9.173 // He whom one may buy for the sake of having a son from his mother and father, he is a krītaka son of his, whether he is of equal or unequal rank. // Mn_9.174 // She who, having been abandoned by her husband or being a widow, of her own free will, having become a wife again, gives birth, he is called a paunarbhava. // Mn_9.175 // If she is a virgin, or if she has returned after having gone away, she is worthy of a second consecration with a husband who has remarried. // Mn_9.176 // He who is without a mother and father, or who has been abandoned without cause, and who offers himself to someone, he is remembered as a svayaṃdatta. // Mn_9.177 // That son whom a Brahmana may beget on a Shudra woman out of lust, he, being a living corpse, is therefore remembered as a pāraśava. // Mn_9.178 // That son who is born to a Shudra from a female slave or from the female slave of a slave, he, being permitted, shall take a share; this is the established Dharma. // Mn_9.179 // These eleven sons, the kṣetraja and the others, as they have been stated, the wise call substitutes for a son, on account of a failure of religious rites. // Mn_9.180 // These sons who have been mentioned, born incidentally from the seed of another, they belong to him from whose seed they were born, and not to the other. // Mn_9.181 // Of brothers born of one father, if one should have a son, Manu has said that all of them are possessed of a son through that son. // Mn_9.182 // Of all the wives of one husband, if one should have a son, Manu has said that all of them are possessed of a son through that son. // Mn_9.183 // In the absence of a better son, a worse one is entitled to the inheritance; but if there are many of equal rank, all are sharers in the inheritance. // Mn_9.184 // Not the brothers, nor the fathers, but the sons are the heirs to the father's inheritance; but the father shall take the inheritance of a sonless man, and the brothers as well. // Mn_9.185 // To three ancestors, water must be offered; for three, the piṇḍa is performed; the fourth is the giver of these; the fifth has no connection. // Mn_9.186 // The one who is nearest to a sapiṇḍa, his shall be the wealth; after him, a sakulya shall be the heir, or the ācārya, or the pupil. // Mn_9.187 // But in the absence of all of these, the Brahmanas are the heirs to the inheritance, those learned in the three Vedas, pure, and self-controlled; thus Dharma is not violated. // Mn_9.188 // The property of a Brahmana must never be taken by the king; this is the established rule. But for the other varnas, in the absence of all heirs, the king may take it. // Mn_9.189 // Of one who has died without issue, one should procure a son from his own lineage; whatever estate there may be, that should be delivered to him. // Mn_9.190 // But if two should dispute over the wealth of a woman, both being born of her, whichever paternal property belongs to whom, he shall take that, and not the other. // Mn_9.191 // When the mother has died, all the uterine brothers should divide the maternal inheritance equally, and the uterine sisters as well. // Mn_9.192 // To those daughters of theirs, something should be given out of the wealth of their maternal grandmother, according to what is fitting, as a token of affection. // Mn_9.193 // What is given before the nuptial fire, what is given at the bridal procession, what is given as a token of affection, and what is received from her brother, mother, or father—this is remembered as the sixfold strīdhana. // Mn_9.194 // And what is given after marriage, and whatever is given by her husband out of affection, that wealth shall belong to her offspring, even if she dies while her husband is alive. // Mn_9.195 // In the Brāhma, Daiva, Ārṣa, Gāndharva, and Prājāpatya forms of marriage, whatever wealth there is, if she dies without issue, it is desired to belong to her husband alone. // Mn_9.196 // But whatever wealth may have been given to her in the Āsura and other forms of marriage, if she dies without issue, it is desired to belong to her mother and father. // Mn_9.197 // Whatever property may have been given by her father to a woman in any way, that the Brahmana maiden shall take, or it shall belong to her offspring. // Mn_9.198 // Women should not make an expenditure from the family property which is common to many, nor even from their own wealth, without the permission of their husband. // Mn_9.199 // Whatever ornament may have been worn by women while their husband is alive, the heirs should not divide it; those who divide it become outcastes. // Mn_9.200 // The impotent and the outcaste are not sharers, nor one who is blind and deaf by birth, nor the insane, the idiotic, and the mute, nor any who are devoid of a sense organ. // Mn_9.201 // But it is just for a wise man to give food and clothing to all of them according to his ability, for life; he who does not give it becomes an outcaste. // Mn_9.202 // If, however, the wives of the impotent and the others should desire it in any way, the offspring of those who have produced children are entitled to a share in the inheritance. // Mn_9.203 // Whatever wealth the eldest son acquires after the father is dead, a share in that belongs to the younger brothers, if they are devoted to the study of the Veda. // Mn_9.204 // But if wealth should be acquired by the effort of all of them who are unlearned, the partition there shall be equal; this is the established rule, as it is not paternal. // Mn_9.205 // But whatever is the wealth acquired through learning, that shall be his wealth alone; and likewise what is acquired through friendship, at a wedding, or with the madhuparka. // Mn_9.206 // But of the brothers, he who is able but does not strive for wealth through his own work, he should be excluded from his own share, being given a little for his subsistence. // Mn_9.207 // What has been acquired by one's own labor without using the paternal property, that, being acquired by one's own effort, one is not obliged to give to one who does not desire it. // Mn_9.208 // But if a father should acquire paternal property that was not previously acquired, he need not share that with his sons against his will, it being self-acquired. // Mn_9.209 // If those who have been divided should live together again and divide once more, the partition there shall be equal; there is no seniority in that case. // Mn_9.210 // Of those whose eldest or youngest brother may have been deprived of his share at the partition, or if one of them should die, his share is not lost. // Mn_9.211 // His uterine brothers, having come together, shall divide it equally, and those brothers who have reunited, and the uterine sisters. // Mn_9.212 // He who, being the eldest, should cheat his younger brothers out of greed, he shall cease to be the eldest, shall be without a share, and shall be punished by the king. // Mn_9.213 // All brothers who are engaged in forbidden acts are not entitled to the wealth; and the eldest should not make a separate gift for himself without having given to the youngest. // Mn_9.214 // If there should be a joint effort among undivided brothers, the father should not in any way give an unequal share to a son. // Mn_9.215 // But one who is born after the partition shall take the paternal wealth alone; or if any have reunited with him, he shall divide it with them. // Mn_9.216 // Of a sonless man, the mother shall obtain the inheritance; and when the mother has also passed away, the father's mother shall take the wealth. // Mn_9.217 // When all debts and assets have been duly divided, if anything should be discovered afterwards, one should make it all equal. // Mn_9.218 // Clothing, a vehicle, an ornament, cooked food, water, women, religious and security funds, and a path of access—these they declare to be indivisible. // Mn_9.219 // This partition has been declared to you, and the rule of action for sons; now learn the Dharma of gambling, in order, for the kṣetraja and the others. // Mn_9.220 // Gambling and betting, the king should banish from his realm; these two vices are destroyers of the kingdom of princes. // Mn_9.221 // This is open theft, that which is gambling and betting; in the constant suppression of these two, a king should be diligent. // Mn_9.222 // What is done with inanimate objects, that is called gambling in the world; but what is done with living creatures, that is to be known as betting. // Mn_9.223 // He who should perform or cause to be performed gambling and betting, all them the king should slay, and also Shudras who wear the marks of the twice-born. // Mn_9.224 // Gamblers, dancers and singers, cruel men, and men belonging to heretical sects, those engaged in forbidden acts, and sellers of liquor, he should quickly banish from the city. // Mn_9.225 // These, remaining in the king's realm, are secret thieves; by their forbidden actions, they constantly afflict the good subjects. // Mn_9.226 // This gambling was seen in a former age to be a great cause of enmity; therefore, a wise man should not practice gambling, even for amusement. // Mn_9.227 // Whatever man should engage in it, whether secretly or openly, for him there shall be a choice of punishments, as the king may wish. // Mn_9.228 // A man of the Kshatriya, Vaishya, or Shudra caste who is unable to pay a fine shall discharge his debt by labor; a Brahmana shall pay it slowly, little by little. // Mn_9.229 // For women, children, the insane, the old, the poor, and the sick, the king should inflict punishment with a thin stick, a split bamboo, a rope, and the like. // Mn_9.230 // Those who, having been appointed to duties, should ruin the affairs of their employers, being heated by the fire of wealth, the king should make them destitute. // Mn_9.231 // Makers of forged documents, and corrupters of the people, and slayers of women, children, and Brahmanas, and those who serve his enemies, he should slay. // Mn_9.232 // Whatever has been decided and instructed, wherever it may be, that which has been done should be known as done according to Dharma; one should not reverse it again. // Mn_9.233 // Whatever affair ministers or a judge should conduct otherwise, that the king should conduct himself, and he should fine them a thousand. // Mn_9.234 // A slayer of a Brahmana, a drinker of liquor, a thief, and a defiler of a guru's bed—all these are to be known separately as men who have committed a great sin. // Mn_9.235 // For all four of these who do not perform the penance, he should ordain a corporal punishment combined with a fine, which is righteous. // Mn_9.236 // For defiling a guru's bed, the mark of a vulva should be made; for drinking liquor, the mark of a liquor-seller's flag; for theft, the mark of a dog's foot; and for the slayer of a Brahmana, a headless man. // Mn_9.237 // They are not to be eaten with, not to be sacrificed for, not to be taught, and not to be married; they should wander the earth, wretched and excluded from all Dharma. // Mn_9.238 // These, having been marked, must be abandoned by their kinsmen and relatives; they are to be shown no mercy and no salutation; this is the command of Manu. // Mn_9.239 // But those of all varnas who are performing the prescribed penance should not be marked on the forehead by the king, but they should be made to pay the highest amercement. // Mn_9.240 // In the case of a Brahmana's offenses, the middle amercement should be imposed; or he may be banished from the realm with his property and belongings. // Mn_9.241 // But others who have committed these sins unintentionally are liable to the confiscation of all their property; but if intentionally, to banishment. // Mn_9.242 // A virtuous king should not take the wealth of one who has committed a great sin; but by taking it out of greed, he is tainted with that same fault. // Mn_9.243 // Having cast that fine into the waters, he should offer it to Varuna; or he should bestow it on a Brahmana who is endowed with learning and good conduct. // Mn_9.244 // Varuna is the lord of punishment, for he is the wielder of the rod for kings; a Brahmana who has mastered the Veda is the lord of the entire world. // Mn_9.245 // Where the king refrains from taking wealth from evil-doers, there men are born in due time and are long-lived. // Mn_9.246 // And the crops of the common people ripen as they were sown, separately; and children do not die prematurely, and nothing deformed is born. // Mn_9.247 // A king should slay with various means of execution that cause terror a man of a lower varna who, out of desire, harasses Brahmanas. // Mn_9.248 // As great a non-Dharma is seen for a king in the slaying of one who should not be slain, as in the release of one who should be slain; but Dharma is in punishing. // Mn_9.249 // This has been declared to you at length, the determination of legal proceedings in the eighteen paths for those who are disputing with each other. // Mn_9.250 // Thus a great king, by duly performing his righteous duties, should desire to obtain countries that have not been obtained, and should protect those that have been obtained. // Mn_9.251 // Having established his country well, and having built a fortress according to the sacred treatises, he should always apply the utmost effort in the removal of "thorns." // Mn_9.252 // By the protection of the Aryan-like virtuous and by the cleansing of "thorns," kings who are intent on the protection of their subjects go to heaven. // Mn_9.253 //

His kingdom is thrown into confusion, and he is deprived of heaven. // Mn_9.254 //

But that kingdom which is fearless, relying on the strength of his arm, that kingdom of his constantly increases, like a tree that is watered. // Mn_9.255 //

A king, whose eye is his spies, should know two kinds of thieves who take the property of others: the open and the secret. // Mn_9.256 //

Of these, the open cheats are those who live by various kinds of merchandise; but the concealed cheats are these: thieves, forest-dwellers, and the like. // Mn_9.257 //

Takers of bribes and deceivers, cheats and gamblers as well; those who live by predicting auspicious events, and hypocrites, together with fortune-tellers. // Mn_9.258 //

And those who act improperly, and high officials and physicians; those skilled in arts and crafts, and skillful prostitutes. // Mn_9.259 //

He should know these and the like to be the open "thorns" of the people; and others who move about secretly, who are ignoble but wear the marks of the noble. // Mn_9.260 //

Having discovered them through well-behaved spies who are concealed and engaged in their same work, and through spies in many forms, he should suppress them and bring them under his control. // Mn_9.261 //

Having proclaimed their faults in their respective occupations in truth, the king should inflict punishment justly, according to the gravity of their offense. // Mn_9.262 //

For it is not possible to achieve the suppression of sin without Daṇḍa, for thieves of sinful mind who move about secretly on the earth. // Mn_9.263 //

Assembly halls, places for distributing water, cake-shops, brothels, sellers of liquor and food, crossroads, sacred trees, gatherings, and spectacles. // Mn_9.264 //

Old gardens, forests, and workshops of artisans, and empty houses, woods, and groves. // Mn_9.265 //

A king should have such places patrolled by stationary and moving detachments of troops, and also by spies, for the prevention of thieves. // Mn_9.266 //

He should discover and suppress them with the help of their associates, who know their various activities, and by means of skillful former thieves. // Mn_9.267 //

By offering them food and drink, by showing them Brahmanas, and by pretending to perform heroic deeds, they should bring about a meeting with them. // Mn_9.268 //

Those who do not approach there, and those who are the original instigators, the king should slay them by force, along with their friends, kinsmen, and relatives. // Mn_9.269 //

A righteous king should not slay a thief without the stolen goods; but with the stolen goods and the tools of his trade, he should slay him without hesitation. // Mn_9.270 //

And in the villages, whoever are givers of food to thieves, and givers of shelter for their goods, all them he should also slay. // Mn_9.271 //

Those appointed for protection in the districts, and the neighboring chiefs who have been incited, who remain neutral during attacks, he should quickly punish like thieves. // Mn_9.272 //

And he who, living by Dharma, has fallen away from the rules of Dharma, him too he should punish with Daṇḍa, for he has swerved from his own Dharma. // Mn_9.273 //

In the case of a village being plundered, a dam being broken, or a robbery on the highway being witnessed, those who do not run to help according to their ability shall be banished with their belongings. // Mn_9.274 //

Those who steal from the king's treasury, and those who stand in opposition to him, and those who incite his enemies, he should slay with various punishments. // Mn_9.275 //

Those thieves who, having broken into a house, commit theft at night, the king, having cut off their hands, should have them impaled on a sharp stake. // Mn_9.276 //

For a cut-purse, he should have his fingers cut off at the first offense; at the second, his hand and foot; at the third, he deserves death. // Mn_9.277 //

The giver of fire, the giver of food, and likewise the giver of weapons and shelter, and the receiver of stolen goods, the lord should slay like a thief. // Mn_9.278 //

He should slay a breaker of a reservoir, or by a pure death in water; or if he should repair it, he shall be made to pay the highest amercement. // Mn_9.279 //

Breakers of a granary, an armory, or a temple, and stealers of elephants, horses, and chariots, he should slay without hesitation. // Mn_9.280 //

But he who should take the water of a previously established reservoir, or should break the inlet of the waters, he shall be made to pay the first amercement. // Mn_9.281 //

He who should discharge filth on the king's highway, not in a time of distress, he shall give two kārṣāpaṇas and shall quickly clean up that filth. // Mn_9.282 //

But one in distress, or an old person, a pregnant woman, or a child, they deserve a reprimand, and that filth must be cleaned up; this is the established rule. // Mn_9.283 //

For all physicians who practice falsely, the punishment is the first amercement for non-human creatures, but the middle one for human beings. // Mn_9.284 //

A breaker of a bridge, a banner, or a pole, and of images, shall repair all that and shall give five hundred. // Mn_9.285 //

For defiling unadulterated things, and for breaking them, and for improperly boring jewels, the punishment is the first amercement. // Mn_9.286 //

But he who should trade unequally with equal things, or by price, that man shall receive the first amercement, or even the middle one. // Mn_9.287 //

And the king should place all instruments of confinement on the highway, where the afflicted and disfigured evil-doers may be seen. // Mn_9.288 //

And a breaker of a rampart, and a filler of moats, and a breaker of gates, he should quickly banish. // Mn_9.289 //

For all kinds of sorcery, a punishment of two hundred is to be inflicted; and in root-magic for an improper purpose, and in various kinds of black magic. // Mn_9.290 //

And a seller of bad seed, and one who takes out the good seed, and a breaker of a boundary, shall receive a disfiguring death. // Mn_9.291 //

But a goldsmith, the most wicked of all "thorns," the king, if he is acting unrighteously, should have him cut to pieces with razors. // Mn_9.292 //

For the theft of agricultural implements, of weapons, and of medicine, the king, having considered the time and the purpose, should inflict punishment. // Mn_9.293 //

The sovereign and the minister, the city, the kingdom, the treasury and the army, and the ally as well—these seven are the constituent elements; the kingdom is said to have seven limbs. // Mn_9.294 //

But of these seven constituent elements of the kingdom, in their order, one should know the affliction of each preceding one to be more serious. // Mn_9.295 //

In this seven-limbed kingdom, which is supported like a three-staved staff, nothing is superior, on account of the special excellence of the qualities of each. // Mn_9.296 //

But in their respective functions, that particular limb is distinguished; by which a certain task is accomplished, that is said to be the best in that respect. // Mn_9.297 //

Through spies, by the application of energy, and by the performance of actions, a king should constantly know his own strength and the strength of his enemy. // Mn_9.298 //

And all oppressions and afflictions as well; he should then begin an action, having considered its gravity and lightness. // Mn_9.299 //

He should begin actions, though weary, again and again; for fortune serves the man who is beginning actions. // Mn_9.300 //

The Krita, the Treta, and the Dvapara, and the Kali as well—all these are the conduct of the king; for the king is said to be the age. // Mn_9.301 //

The Kali is when he is asleep; when he is awake, it is the Dvapara age; when he is ready for action, the Treta; but when he is active, it is the Krita age. // Mn_9.302 //

A king should follow the brilliant conduct of Indra, of the Sun, of the Wind, of Yama, of Varuna, of the Moon, of Agni, and of the Earth. // Mn_9.303 //

As Indra sends down rain for the four months of the rainy season, so should he shower his kingdom with favors, observing the vow of Indra. // Mn_9.304 //

As the Sun for eight months draws up water with its rays, so should he constantly draw taxes from his kingdom; for that is the vow of the Sun. // Mn_9.305 //

As the Wind moves, having entered all beings, so should he enter everywhere with his spies; for this is the vow of the Wind. // Mn_9.306 //

As Yama restrains both the beloved and the hated when their time has come, so should the subjects be restrained by the king; for that is the vow of Yama. // Mn_9.307 //

As one is seen bound by the fetters of Varuna, so should he restrain the sinful; for this is the vow of Varuna. // Mn_9.308 //

As men rejoice on seeing the full moon, so is that king in whom his subjects rejoice one who observes the vow of the Moon. // Mn_9.309 //

He should be ever endowed with majesty, fiery towards sinful acts, and a destroyer of wicked vassals; that is remembered as the vow of Agni. // Mn_9.310 //

As the Earth supports all beings equally, so is the supporting of all beings the vow of the Earth for a king. // Mn_9.311 //

By these and other means, being ever unwearied, a king should restrain thieves in his own kingdom and in that of another. // Mn_9.312 //

Even when he has reached the greatest distress, he must not provoke Brahmanas; for they, being angered, could slay him immediately, with his army and vehicles. // Mn_9.313 //

By whom fire was made to consume all things, and the great ocean undrinkable, and the waning Soma made to wax again—who would not perish by provoking them? // Mn_9.314 //

They who, being angered, could create other worlds and other world-protectors, and could make gods into non-gods—who, by harming them, could prosper? // Mn_9.315 //

They on whom the worlds and the gods always depend for support, and whose wealth is the Veda itself—who, wishing to live, would harm them? // Mn_9.316 //

A Brahmana, whether unlearned or learned, is a great deity; just as fire, whether consecrated or unconsecrated, is a great deity. // Mn_9.317 //

Even in cremation grounds, the brilliant fire is not defiled; and when oblations are offered to it in sacrifices, it increases yet more. // Mn_9.318 //

Thus, even if they engage in all kinds of undesirable actions, Brahmanas are to be honored in every way; for that is the supreme deity. // Mn_9.319 //

When the Kshatra power has grown too great against the Brahmanas in every way, the Brahma power itself shall be the restrainer; for the Kshatra is born from the Brahma. // Mn_9.320 //

From water, fire arose; from the Brahma, the Kshatra; from stone, iron. Their all-pervading energy is pacified in their own sources. // Mn_9.321 //

The Kshatra does not prosper without the Brahma; the Brahma does not increase without the Kshatra. The Brahma and the Kshatra, being united, prosper in this world and in the next. // Mn_9.322 //

But having given to Brahmanas the wealth arising from all fines, having entrusted the kingdom to his son, he should make his last journey in battle. // Mn_9.323 //

A king, thus acting, always engaged in the Dharmas of kings, should employ all his servants in what is beneficial for the world. // Mn_9.324 //

This entire eternal rule of action has been declared for a king; one should know this rule of action, in order, for the Vaishya and the Shudra. // Mn_9.325 //

But a Vaishya, having received the consecrating rites and having taken a wife, should be ever engaged in economics and in the protection of cattle. // Mn_9.326 //

For Prajapati, having created cattle, entrusted them to the Vaishya; and to the Brahmana and the king, he entrusted all the subjects. // Mn_9.327 //

And a Vaishya should not have the desire, "I will not protect the cattle"; for if a Vaishya wishes it so, they must not be protected by another in any way. // Mn_9.328 //

Of jewels, pearls, and coral, of metals and of woven cloth, of perfumes and of savory liquids, he should know the relative value. // Mn_9.329 //

He should know the sowing of seeds and the faults and qualities of fields; he should know the application of measures and the application of weights in their entirety. // Mn_9.330 //

And the excellence and worthlessness of goods, and the advantages and disadvantages of countries, and the profit and loss of merchandise, and the rearing of cattle. // Mn_9.331 //

And he should know the wages of servants, and the various languages of men, and the storage of goods, and buying and selling. // Mn_9.332 //

And he should make the utmost effort in the increase of his wealth by righteous means; and he should diligently give food to all beings. // Mn_9.333 //

But service alone to the Brahmanas who know the Veda, who are householders and are famous, is the highest Dharma for a Shudra, leading to the supreme good. // Mn_9.334 //

Pure, serving the superior, gentle in speech, without arrogance, always taking refuge in the Brahmanas and others, he attains a superior birth. // Mn_9.335 //

This auspicious rule of action has been declared for the varnas in a time of no distress; but what is for them in a time of distress, learn that in order. // Mn_9.336 //