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III, 47.
including four days which differ from the rest and are censured by the virtuous, (are called) the natural season of women.
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LAWS OF MANU.
47. But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden; the remaining nights are recommended.
48. On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to have sons should approach his wife in due season on the even (nights).
49. A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a failure of conception (results).
50. He who avoids women on the six forbidden nights and on eight others, is (equal in chastity to) a student, in whichever order he may live.
51. No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring.
52. But those (male) relations who, in their folly, live on the separate property of women, (e. g. appropriate) the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell.
48. Yâgn. I, 79.
50. 'In whichever order he may live,' i. e. 'whether he be a householder or a hermit in the woods' (Kull., Nâr.). Medh. thinks that it is merely an arthavâda, and refers to no other order but that of householders, while Govinda thinks that the verse permits even to an ascetic who has lost all his children, to approach his wife during two nights in each month. Kull. justly ridicules the last opinion. 51. Ap. II, 13, 11; Vas. I, 37-38; Baudh. I, 21, 2-3.
52. Medh. gives in the first place another explanation of this
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