[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Polity, Pleasure & Law](https://indike.org/pramana/in.niti) › [Law and Social-Religious Duty](https://indike.org/pramana/in.niti.dharma) › [Mānava Dharmaśāstra](https://indike.org/pramana/in.niti.dharma.manu) › [Manubhashya](https://indike.org/pramana/in.niti.dharma.manu!medhatithi) › 3.45.1 # Manava Dharmashastra 3.45.1 Manubhāṣya 3.45.1 - **Language:** Sanskrit ### [3.45.1](https://indike.org/pramana/in.niti.dharma.manu!medhatithi.3.45.1) ukto vivāhaḥ | tasminnirvṛtte samupayāte dāratve tadaharevecchāyopagame prāpte tannivṛttyarthamidamārabhyate | na vivāhasamanantaraṃ tadahareva gacchet, kiṃ tarhi ṛtukālaṃ pratīkṣeta | gṛhyakāraistu “ata ūrdhvamakṣāralavaṇāśinau brahmacāriṇāvadhaḥśāyinau syātām—trirātraṃ dvādaśarātraṃ saṃvatsaraṃ vā” iti (āśva0 gṛ0 1| ṛturnāma strīṇāṃ śoṇitadarśanopalakṣitaḥ śarīrāvasthāviśeṣo garbhagrahaṇasamarthaḥ kāla ucyate | upalakṣaṇatvācca darśanasya nivṛtte'sminvakṣyamāṇakālānuvartī bhavatyeva | tasya kāla 'ṛtukālaḥ' | sāhacaryādvā kāla eva ṛtuḥ | tathā ca samānādhikaraṇasamāsaḥ | ṛtukāle'bhigantuṃ vratamasyetyṛtukālābhigāmī | 'vrate' iti ṇiniḥ (pā0 sū0 3| kīdṛśaṃ punaretadvra tam | kimṛtāvabhigantavyameva, athartāveva gantavyamiti | etaduktaṃ bhavati kiṃmayaṃ niyama uta parisaṃkhyeti | “nanu ca vratamiti śāstrato niyama ucyate | tatraiva cāyaṃ ṇiniḥ | ataḥ parisaṃkhyā kathamāśaṃkyate” ? ucyate | parisaṃkhyāyāmapi śāstroyatvaṃ niyamarūpatā ca vidyata iti darśayiṣyāmaḥ | “kastarhyayorviśeṣaḥ” ? > Medhātithi’s commentary (manubhāṣya): > Marriage has been described. Marriage having been accomplished, and the wifehood of the girl having been established, one might have the idea that he was entitled to have intercourse with her that same day; hence, with a view to preclude the possibility of this being done, the text proceeds with the following rules. > — Ganganatha Jha 1920, Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi > One should not have recourse to his wife immediately after marriage, on the same day; he should wait for her puberty. In fact, the authors of Gṛhyasūtras have declared that ‘after marriage, for three days or twelve days, or tor a year, the pair should take food without salt, observing continence and lying down upon the ground.’ (Āśvalayana, 1. 8. 10-12.) Hence, if puberty appears in course of the year, there should be no intercourse; similarly, even after the said time, there is to be no intercourse before puberty. In this manner, there is to inconsistency between the present text and the rule laid down by Aśvalāyana. As for the mention of the option of ‘three days,’ etc., what is meant is that, if the pair happen to be very passionate, they might adopt the lesser periods, but others should observe continence (for the full period of twelve months). > — Ganganatha Jha 1920, Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi > ‘Season’ is that period of time during which the bodily condition of woman is marked by a flow of blood and indicates her capacity for conception. The actual sight of blood being merely an indication, even after the actual flow has ceased, the time that follows—up to the limit to be described below—is also called the ‘season.’ Or, because of the association of the name ‘season’ with the term ‘period,’ the period itself may be regarded as the ‘season;’ and in this case, we would have the appositional compound (in ‘ṛtukāla’). > — Ganganatha Jha 1920, Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi > The person who has resolved to approach only during the season is culled ‘one who observes the rule of approaching only during the season;’ the affix ‘ṇini’ (in gāmī) having the sense of vote or resolve, according, to Pāṇini 3. 2. 20; just as we have in the case of such terms as ‘sthaṇḍilaśāyī,’ ‘aśrāddhabhojī,’ and the like. > — Ganganatha Jha 1920, Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi > What sort of ‘rule’ is this? (a) is it that one must approach her during the ‘season?’ (b) or that he should approach her only, during the ‘season?’ That is to say, is the rule restrictive or preclusive? > — Ganganatha Jha 1920, Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi > “Well, the very name ‘vrata,’ ‘vow,’ indicates scriptural restriction; and the verbal affix ‘ṇini’ denotes ‘vow;’ so that why should there be any question of its being preclusive?” > — Ganganatha Jha 1920, Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi > Our answer to this is as follows:—We shall show later on that preclusion also is scriptural in character and restrictive in form. > — Ganganatha Jha 1920, Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi > “What then is the difference between the two?” > — Ganganatha Jha 1920, Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi - [Previous: 3.44](https://indike.org/pramana/in.niti.dharma.manu!medhatithi.3.44) - [Next: 3.45.2](https://indike.org/pramana/in.niti.dharma.manu!medhatithi.3.45.2) - [Up: 3.45](https://indike.org/pramana/in.niti.dharma.manu!medhatithi.3.45) ## Translations (1) - [Manu-Smṛti: The Laws of Manu with the Bhāṣya of Medhātithi](https://indike.org/pramana/in.niti.dharma.manu!medhatithi~en-jha.3.45.p2) — Ganganatha Jha 1920, English ## Linked texts (1) - [Mānava Dharmaśāstra](https://indike.org/pramana/in.niti.dharma.manu.3.45) — Manu & Bhṛgu, Sanskrit --- Source: [https://indike.org/pramana/in.niti.dharma.manu!medhatithi.3.45.1](https://indike.org/pramana/in.niti.dharma.manu!medhatithi.3.45.1) · Pramāṇa