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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1203. Let him make authoritative the lawful (customs) of the (inhabitants), just as they are stated (to be), and let him honour the (new king) and his chief servants with precious gifts. 204. The seizure of desirable property which causes displeasure, and its distribution which causes pleasure, are both recommendable, (if they are) resorted to at the proper time. 205. All undertakings (in) this (world) depend both on the ordering of fate and on human exertion ; but among these two (the ways of) fate are unfathomable; in the case of man’s work action is possible. 206. Or (the king, bent on conquest), considering a friend, gold, and land (to be) the triple result (of an expedition), may, using diligent care, make peace with (his foe) and return (to his realm). 207. Having paid due attention to any king in the circle (of neighbouring states) who might attack him in the rear, and to his supporter who opposes 205. Yagi. I, 348. ‘Action,’ i.e. ‘careful investigation,’ hence one should strive to attain one’s ends by exertion (Gov., Kull.), or ‘remedial action’ (pratikriya, N4r.), or ‘an effort’ (purushak4ra, R4gh.). Nand. takes the last clause differently, ‘if there is a human effort, the action of fate takes place’ (manushe purushakare sati daivasya kriy4 vidyate). 206. According to Gov., Kull., and Nar. the meaning is that, if the foe is willing to make an alliance, to pay tribute, and to cede some territory, the king, bent on conquest, may also make peace with him without actually fighting and return home. In the MSS. of Medh. this and the next verses down to verse 211 are wanting, and the commentary on verse 211 is partly given. 207. The meaning of the verse is according to Gov., Kull., and 250 LAWS OF MANU. VII, 208. the latter, let (the conqueror) secure the fruit of the expedition from(the prince whom he attacks), whether (he may have become) friendly or (remained) hostile. 208. By gaining gold and land a king grows not so much in strength as by obtaining a firm friend, (who), though weak, (may become) powerful in the future. 209. A weak friend (even) is greatly commended, who is righteous (and) grateful, whose people are contented, who is attached and persevering in his undertakings. 210. The wise declare him (to be) a most dangerous foe, who is wise, of noble race, brave, clever, liberal, grateful, and firm. 211. Behaviour worthy of an Aryan, knowledge of men, bravery, a compassionate disposition, and great liberality are the virtues of a neutral (who may be courted). 212. Let the king, without hesitation, quit for his own sake even a country (which is) salubrious, fertile, and causing an increase of cattle.
2212. Let the king, without hesitation, quit for his own sake even a country (which is) salubrious, fertile, and causing an increase of cattle. R4gh. that the king, bent on conquest, shall secure his back before he undertakes an expedition. The prince immediately in his rear, who in the terms of the Niti is called the p&rshwigrdha, ‘the heelcatcher,’ may be supposed to be hostile to him and may be expected to invade his territory during his absence. It is, therefore, essential for the conqueror either to settle matters with him beforehand, or to secure the support of the next neighbour of the parshaigraha, who is technically called the 4kranda and may be supposed to be inclined to check the parshaigraha. 208. Y4gi. I, 351. 211. Sthaulalakshyam, ‘great liberality’ (Kull., Nar., Ragh., Nand.), is explained, as Kull. asserts, by Medh. and Gov. ‘being not sharpsighted.’ The Government copy of Gov. has, however, just the contrary, skshmadarsitvam. Medh.’s explanation is not decipherable. VII, 218. THE .KING, ~ 251 213. For times of need let him preserve his wealth; at the expense of his wealth let him preserve his wife ; let him at all events preserve himself even by (giving up) his wife and his wealth. 214. A wise (king), seeing that all kinds of misfortunes violently assail him at the same time, should try all (the four) expedients, be it together or separately, (in order to save himself.) 215. On the person who employs the expedients, on the business to be accomplished, and on all the expedients collectively, on these three let him ponder and strive to accomplish his ends. 216. Having thus consulted with his ministers on all these (matters), having taken exercise, and having bathed afterwards, the king may enter the harem at midday in order to dine. 217. There he may eat food, (which has been prepared) by faithful, incorruptible (servants) who know the (proper) time (for dining), which has been well examined (and hallowed) by sacred texts that destroy poison. 218. Let him mix all his food with medicines (that are) antidotes against poison, and let him always be careful to wear gems which destroy poison. 215. ‘The person who employs the expedients,’ i.e. ‘himself’ (Gov., Kull., Nar., Ragh.); ‘his minister or the like’ (Nand.). Asritya, ‘let him ponder on’ (manasa bal&balAdidv4ra niséitya, Nar., Ragh.), means according to Medh., Gov., Kull. ‘let him depend on.’ 217-220. Vi. III, 85, 87-88; Yagi. I, 326. 218. Medh., Gov., N4r., and Nand. read negayet, and R&gh. sodhayet, ‘let him purify,’ instead of yogayet (Kull., K.), ‘let him mix.’ N§&r. explains niyatah (Medh., N&r., Ragh.) or prayataA, ‘careful’ (yatnavan, Gov., Kull., Ragh.), by ‘being pure.’ 252 LAWS OF MANU. VII, 219. 219. Well-tried females whose toilet and ornaments have been examined, shall attentively serve him with fans, water, and perfumes. 220. In like manner let him be careful about his carriages, bed, seat, bath, toilet, and all his ornaments.
3VII, 219. 219. Well-tried females whose toilet and ornaments have been examined, shall attentively serve him with fans, water, and perfumes. 220. In like manner let him be careful about his carriages, bed, seat, bath, toilet, and all his ornaments. 221. When he has dined, he may divert himself with his wives in the harem; but when he has diverted himself, he must, in due time, again think of the affairs of state. 222. Adorned (with his robes of state), let him again inspect his fighting men, all his chariots and beasts of burden, the weapons and accoutrements. 223. Having performed his twilight-devotions, let him, well armed, hear in an inner apartment the doings of those who make secret reports and of his spies. 224. But going to another secret apartment and dismissing those people, he may enter the harem, surrounded by female (servants), in order to dine again, 225. Having eaten there something for the second time, and having been recreated by the sound of music, let him go to rest and rise at the proper time free from fatigue. 226. A king who is in good health must observe these rules; but, if he is indisposed, he may entrust all this (business) to his servants. 223. Yag%. I, 329. ‘Of those who make secret reports,’ i.e. ‘of the ministers and the rest’ (N4r.), or ‘ of citizens who may have come’ (Medh.). 225. Yagh. I, 330. ‘Something, i.e. ‘not too much.’ VIII, 6. CIVIL AND CEREMONIAL LAW. 253 Cuapter VIII. 1. A king, desirous of investigating law cases, must enter his court of justice, preserving a dignified demeanour, together with Brahmazas and with experienced councillors. 2. There, either seated or standing, raising his right arm, without ostentation in his dress and ornaments, let him examine the business of suitors, 3. Daily (deciding) one after another (all cases) which fall under the eighteen titles (of the law) according to principles drawn from local usages and from the Institutes of the sacred law. 4. Of those (titles) the first is the non-payment of debts, (then follow), (2) deposit and pledge, (3) sale without ownership, (4) concerns among partners, and (5) resumption of gifts, 5. (6) Non-payment of wages, (7) non-performance of agreements, (8) rescission of sale and purchase, (9) disputes between the owner (of cattle) and his servants, ° 6. (10) Disputes regarding boundaries, (11) assault and (12) defamation, (13) theft, (14) robbery and violence, (15) adultery, VIII. 1. Vi. I, 72; Yager. I, 359; II, 1; Gaut. XIII, 26; Vas. XVI, 2. 2. ‘Standing,’ i.e. ‘in important cases’ (Medh., Gov., Kull., Rgh.). ‘Raising his right arm,’ i. e. ‘keeping it uncovered’ (N4r., Nand., Ragh., Gov.). Regarding the meaning of the action, see above, IV, 58. 3. Gaut. XI, 19-24; Vas. XVI, 4-5. ‘Local usages,’ i.e. ‘ the law of custom which is not opposed to the Sastras’ (Medh., Gov., Kull, Nar.). 4. ‘Non-payment of debts’ (rizasya adanam, N&r., Nand.) may also be translated ‘recovery of debts’ (rinasya 4dinam).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1203. Let him make authoritative the lawful (customs) of the (inhabitants), just as they are stated (to be), and let him honour the (new king) and his chief servants with precious gifts. 204. The seizure of desirable property which causes displeasure, and its distribution which causes pleasure, are both recommendable, (if they are) resorted to at the proper time. 205. All undertakings (in) this (world) depend both on the ordering of fate and on human exertion ; but among these two (the ways of) fate are unfathomable; in the case of man’s work action is possible. 206. Or (the king, bent on conquest), considering a friend, gold, and land (to be) the triple result (of an expedition), may, using diligent care, make peace with (his foe) and return (to his realm). 207. Having paid due attention to any king in the circle (of neighbouring states) who might attack him in the rear, and to his supporter who opposes 205. Yagi. I, 348. ‘Action,’ i.e. ‘careful investigation,’ hence one should strive to attain one’s ends by exertion (Gov., Kull.), or ‘remedial action’ (pratikriya, N4r.), or ‘an effort’ (purushak4ra, R4gh.). Nand. takes the last clause differently, ‘if there is a human effort, the action of fate takes place’ (manushe purushakare sati daivasya kriy4 vidyate). 206. According to Gov., Kull., and Nar. the meaning is that, if the foe is willing to make an alliance, to pay tribute, and to cede some territory, the king, bent on conquest, may also make peace with him without actually fighting and return home. In the MSS. of Medh. this and the next verses down to verse 211 are wanting, and the commentary on verse 211 is partly given. 207. The meaning of the verse is according to Gov., Kull., and 250 LAWS OF MANU. VII, 208. the latter, let (the conqueror) secure the fruit of the expedition from(the prince whom he attacks), whether (he may have become) friendly or (remained) hostile. 208. By gaining gold and land a king grows not so much in strength as by obtaining a firm friend, (who), though weak, (may become) powerful in the future. 209. A weak friend (even) is greatly commended, who is righteous (and) grateful, whose people are contented, who is attached and persevering in his undertakings. 210. The wise declare him (to be) a most dangerous foe, who is wise, of noble race, brave, clever, liberal, grateful, and firm. 211. Behaviour worthy of an Aryan, knowledge of men, bravery, a compassionate disposition, and great liberality are the virtues of a neutral (who may be courted). 212. Let the king, without hesitation, quit for his own sake even a country (which is) salubrious, fertile, and causing an increase of cattle.
2212. Let the king, without hesitation, quit for his own sake even a country (which is) salubrious, fertile, and causing an increase of cattle. R4gh. that the king, bent on conquest, shall secure his back before he undertakes an expedition. The prince immediately in his rear, who in the terms of the Niti is called the p&rshwigrdha, ‘the heelcatcher,’ may be supposed to be hostile to him and may be expected to invade his territory during his absence. It is, therefore, essential for the conqueror either to settle matters with him beforehand, or to secure the support of the next neighbour of the parshaigraha, who is technically called the 4kranda and may be supposed to be inclined to check the parshaigraha. 208. Y4gi. I, 351. 211. Sthaulalakshyam, ‘great liberality’ (Kull., Nar., Ragh., Nand.), is explained, as Kull. asserts, by Medh. and Gov. ‘being not sharpsighted.’ The Government copy of Gov. has, however, just the contrary, skshmadarsitvam. Medh.’s explanation is not decipherable. VII, 218. THE .KING, ~ 251 213. For times of need let him preserve his wealth; at the expense of his wealth let him preserve his wife ; let him at all events preserve himself even by (giving up) his wife and his wealth. 214. A wise (king), seeing that all kinds of misfortunes violently assail him at the same time, should try all (the four) expedients, be it together or separately, (in order to save himself.) 215. On the person who employs the expedients, on the business to be accomplished, and on all the expedients collectively, on these three let him ponder and strive to accomplish his ends. 216. Having thus consulted with his ministers on all these (matters), having taken exercise, and having bathed afterwards, the king may enter the harem at midday in order to dine. 217. There he may eat food, (which has been prepared) by faithful, incorruptible (servants) who know the (proper) time (for dining), which has been well examined (and hallowed) by sacred texts that destroy poison. 218. Let him mix all his food with medicines (that are) antidotes against poison, and let him always be careful to wear gems which destroy poison. 215. ‘The person who employs the expedients,’ i.e. ‘himself’ (Gov., Kull., Nar., Ragh.); ‘his minister or the like’ (Nand.). Asritya, ‘let him ponder on’ (manasa bal&balAdidv4ra niséitya, Nar., Ragh.), means according to Medh., Gov., Kull. ‘let him depend on.’ 217-220. Vi. III, 85, 87-88; Yagi. I, 326. 218. Medh., Gov., N4r., and Nand. read negayet, and R&gh. sodhayet, ‘let him purify,’ instead of yogayet (Kull., K.), ‘let him mix.’ N§&r. explains niyatah (Medh., N&r., Ragh.) or prayataA, ‘careful’ (yatnavan, Gov., Kull., Ragh.), by ‘being pure.’ 252 LAWS OF MANU. VII, 219. 219. Well-tried females whose toilet and ornaments have been examined, shall attentively serve him with fans, water, and perfumes. 220. In like manner let him be careful about his carriages, bed, seat, bath, toilet, and all his ornaments.
3VII, 219. 219. Well-tried females whose toilet and ornaments have been examined, shall attentively serve him with fans, water, and perfumes. 220. In like manner let him be careful about his carriages, bed, seat, bath, toilet, and all his ornaments. 221. When he has dined, he may divert himself with his wives in the harem; but when he has diverted himself, he must, in due time, again think of the affairs of state. 222. Adorned (with his robes of state), let him again inspect his fighting men, all his chariots and beasts of burden, the weapons and accoutrements. 223. Having performed his twilight-devotions, let him, well armed, hear in an inner apartment the doings of those who make secret reports and of his spies. 224. But going to another secret apartment and dismissing those people, he may enter the harem, surrounded by female (servants), in order to dine again, 225. Having eaten there something for the second time, and having been recreated by the sound of music, let him go to rest and rise at the proper time free from fatigue. 226. A king who is in good health must observe these rules; but, if he is indisposed, he may entrust all this (business) to his servants. 223. Yag%. I, 329. ‘Of those who make secret reports,’ i.e. ‘of the ministers and the rest’ (N4r.), or ‘ of citizens who may have come’ (Medh.). 225. Yagh. I, 330. ‘Something, i.e. ‘not too much.’ VIII, 6. CIVIL AND CEREMONIAL LAW. 253 Cuapter VIII. 1. A king, desirous of investigating law cases, must enter his court of justice, preserving a dignified demeanour, together with Brahmazas and with experienced councillors. 2. There, either seated or standing, raising his right arm, without ostentation in his dress and ornaments, let him examine the business of suitors, 3. Daily (deciding) one after another (all cases) which fall under the eighteen titles (of the law) according to principles drawn from local usages and from the Institutes of the sacred law. 4. Of those (titles) the first is the non-payment of debts, (then follow), (2) deposit and pledge, (3) sale without ownership, (4) concerns among partners, and (5) resumption of gifts, 5. (6) Non-payment of wages, (7) non-performance of agreements, (8) rescission of sale and purchase, (9) disputes between the owner (of cattle) and his servants, ° 6. (10) Disputes regarding boundaries, (11) assault and (12) defamation, (13) theft, (14) robbery and violence, (15) adultery, VIII. 1. Vi. I, 72; Yager. I, 359; II, 1; Gaut. XIII, 26; Vas. XVI, 2. 2. ‘Standing,’ i.e. ‘in important cases’ (Medh., Gov., Kull., Rgh.). ‘Raising his right arm,’ i. e. ‘keeping it uncovered’ (N4r., Nand., Ragh., Gov.). Regarding the meaning of the action, see above, IV, 58. 3. Gaut. XI, 19-24; Vas. XVI, 4-5. ‘Local usages,’ i.e. ‘ the law of custom which is not opposed to the Sastras’ (Medh., Gov., Kull, Nar.). 4. ‘Non-payment of debts’ (rizasya adanam, N&r., Nand.) may also be translated ‘recovery of debts’ (rinasya 4dinam).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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