Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
184. ‘The Soul itself is the witness of the Soul, and the Soul is the refuge of the Soul; despise not thy own Soul, the supreme witness of men. 85. ‘The wicked, indeed, say in their hearts, “ Nobody sees us;” but the gods distinctly see them and the male within their own breasts. 86. ‘ The sky, the earth, the waters, (the male in) the heart, the moon, the sun, the fire, Yama and the wind, the night, the two twilights, and justice know the conduct of all corporeal beings.’ 87. The (judge), being purified, shall ask in the forenoon the twice-born (witnesses) who (also have been) purified, (and stand) facing the north or the east, to give true evidence in the presence of (images of) the gods and of Brahmamas. 88. Let him examine a Brahmaza (beginning with) ‘Speak,’ a Kshatriya (beginning with) ‘Speak _ the truth,’ a Vaisya (admonishing him) by (mentioning) his kine, grain, and gold, a Sidra (threatening 82. ‘Varuna’s fetters,’ i.e. ‘terrible snake-bonds or dropsy’ (Medh., Kull.). Gov. mentions the snake-bonds alone, and R4gh. says that the verse threatens the punishment of hell. Dropsy is a disease specially attributed to Varuna, see Rig-veda VII, 89, 1, and the story of Sunafsepha, Ait. Brahm. VII, 15. The fetters of Varuna are mentioned as the punishment of liars, Atharva-veda IV, 16, 6. 86. ‘(The male in) the heart,’ i.e.‘ the male or spirit (purusha) who resides in the human heart, clothed with a rudimentary body’ (Medh.), and similarly the other commentators. 88. ‘(Admonishing him) by (mentioning) his kine, grain, or gold,’ i. e. ‘threatening him with the guilt of all offences committed against 270 LAWS OF MANU. VITI, 89- him) with (the guilt of) every crime that causes loss of caste; 89. (Saying), ‘Whatever places (of torment) are assigned (by the sages) to the slayer of a Brahmaza, to the murderer of women and children, to him who - betrays a friend, and to an ungrateful man, those shall be thy (portion), if thou speakest falsely. go. ‘(The reward) of all meritorious deeds which thou, good man, hast done since thy birth, shall become the share of the dogs, if in thy speech thou departest from the truth. gi. ‘If thou thinkest, O friend of virtue, with respect to thyself, “I am alone,” (know that) that sage who witnesses all virtuous acts and all crimes, ever resides in thy heart. 92. ‘If thou art not at variance with that divine Yama, the son of Vivasvat, who dwells in thy heart, thou needest neither visit the Ganges nor- the (land of the) Kurus. 93. ‘Naked and shorn, tormented with hunger and thirst, and deprived of sight, shall the man who gives false evidence, go with a potsherd to beg food at the door of his enemy. 94. ‘ Headlong, in utter darkness shall the sinful man tumble into hell, who being interrogated in a judicial inquiry answers one question falsely.
294. ‘ Headlong, in utter darkness shall the sinful man tumble into hell, who being interrogated in a judicial inquiry answers one question falsely. 95. ‘That man who in a court (of justice) gives an untrue account of a transaction (or asserts a fact) of which he was not an eye-witness, resembles a blind man who swallows fish with the bones. 96. ‘ The gods are acquainted with no better man kine, &c.’ (Medh.), or ‘ with the guilt of the theft of kine, &c.’ (Gov., Kull., Ragh.), or ‘with the loss of his kine, &c.’ (N4r.), or ‘ by making him touch a cow, &c.’ (Nand.), VIII, ror. CIVIL AND CRIMINAL LAW; PROCEDURE, 271 in this world than him, of whom his conscious Soul has no distrust, when he gives evidence. 97. ‘Learn now, O friend, from an enumeration in due order, how many relatives he destroys who gives false evidence in several particular cases. 98. ‘He kills five by false testimony regarding (small) cattle, he kills ten by false testimony regarding kine, he kills a hundred by false evidence concerning horses, and a thousand by false evidence concerning men. 99. ‘By speaking falsely in a cause regarding gold, he kills the born and the unborn; by false evidence concerning land, he kills everything; beware, therefore, of false evidence concerning land. 100. ‘They declare (false evidence) concerning water, concerning the carnal enjoyment of women, and concerning all gems, produced in water, or consisting of stones (to be) equally (wicked) as a lie concerning land. 101. ‘Marking well all the evils (which are pro- 97- Hanti, ‘destroys or kills,’ i. e. ‘causes to fall into hell’ (Medh., Gov., Kull., N&r.), or ‘causes to fall from heaven and to be reborn in the wombs of animals’ (R4gh.). Medh. and Kull. (verse 99) give another explanation of this expression, viz. ‘incurs a guilt as great as if he had killed them.’ 98. ‘Men,’ i.e. ‘slaves.’ 99. ‘Everything,’ i.e. ‘everything animated’ (Gov., Kull), or ‘even more than a thousand’ (Nar., Ragh.). too. ‘ Water,’ i.e. ‘ wells, tanks, &c.’ ‘Gems produced in water,’ i.e. ‘ pearls, coral, &c.’ Verse 99 ‘is placed by Nand. before verse roo, and some others are inserted between and after them, but the confusion is probably owing merely to clerical errors, aS no commentary is given. 101. Ajigasa, ‘openly,’ means according to Gov. and Kull. ‘truly,’ according to Nar. ‘quickly.’ 272 LAWS OF MANU. VIII, 102. duced) by perjury, declare thou openly everything as (thou hast) heard or seen (it).’ 102. Brahmawzas who tend cattle, who trade, who are mechanics, actors (or singers), menial servants or usurers, the (judge) shall treat like Sddras. 103. In (some) cases a man who, though knowing (the facts to be) different, gives such (false evidence) from a pious motive, does not lose heaven; such (evidence) they call the speech of the gods.
3103. In (some) cases a man who, though knowing (the facts to be) different, gives such (false evidence) from a pious motive, does not lose heaven; such (evidence) they call the speech of the gods. 104. Whenever the death of a Sddra, of a Vaisya, of a Kshatriya, or of a Brahmaza would be (caused) by a declaration of the truth, a falsehood may be spoken; for such (falsehood) is preferable to the truth. . 105. Such (witnesses) must offer to Sarasvatt oblations of boiled rice (aru) which are sacred to the goddess of speech, (thus) performing the best penance in order to expiate the guilt of that falsehood. 106. Or such (a witness) may offer according to the rule clarified butter in the fire, reciting the Kifishm4zda texts, or the Azé, sacred to Varuma, ‘Untie, O Varuza, the uppermost fetter,’ or the three verses addressed to the Waters. 107. A man who, without being ill, does not give evidence in (cases of) loans and the like within three fortnights (after the summons), shall become respon- roz. Vas, III, 1. 103-104. Gaut. XIII, 24-25 ; Vas. XVI, 36; Vi. VIII, 15 ; Yagi. II, 83. 103. Nand. omits this verse. 105-106. Baudh. I, 19,16; Vi. VIII, 16; Yaga. II, 83. 106. The Kfshm4éada texts are found Tait. Ar. X, 3-5; the verse addressed to Varuza, Rig-veda I, 24, 15 ; and the three verses addressed to the Waters, Rig-veda X, 9, 1-3. 107. Yagi. II, 76. VIII, 112. CIVIL AND CRIMINAL LAW; PROCEDURE. 273 sible for the whole debt and (pay) a tenth part of the whole (as a fine to the king). 108. The witness to whom, within seven days after he has given evidence, happens (a misfortune through) sickness, a fire, or the death of a relative, shall be made to pay the debt and a fine. 109. If two (parties) dispute about matters for which no witnesses are available, and the (judge) is unable to really ascertain the truth, he may cause it to be discovered even by an oath. 110. Both by the great sages and the gods oaths have been taken for the purpose of (deciding doubtful) matters; and Vasish¢4a even swore an oath before king (Suds), the son of Pigavana. Trz, Let no wise man swear an oath falsely, even in a trifling matter; for he who swears an oath falsely is lost in this (world) and after death. 112. No crime, causing loss of caste, is committed by swearing (falsely) to women, the objects of one’s desire, at marriages, for the sake of fodder for a cow, or of fuel, and in (order to show) favour to a Brahmaza. 108. YAgii. II, 113. tog. Gaut. XIII, 12-13; Vi. IX, 2-9. According to Medh. sapatha, ‘ oath,’ is used for the whole daiva anumana, ‘divine proof,’ and thus includes the ordeals.
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.
184. ‘The Soul itself is the witness of the Soul, and the Soul is the refuge of the Soul; despise not thy own Soul, the supreme witness of men. 85. ‘The wicked, indeed, say in their hearts, “ Nobody sees us;” but the gods distinctly see them and the male within their own breasts. 86. ‘ The sky, the earth, the waters, (the male in) the heart, the moon, the sun, the fire, Yama and the wind, the night, the two twilights, and justice know the conduct of all corporeal beings.’ 87. The (judge), being purified, shall ask in the forenoon the twice-born (witnesses) who (also have been) purified, (and stand) facing the north or the east, to give true evidence in the presence of (images of) the gods and of Brahmamas. 88. Let him examine a Brahmaza (beginning with) ‘Speak,’ a Kshatriya (beginning with) ‘Speak _ the truth,’ a Vaisya (admonishing him) by (mentioning) his kine, grain, and gold, a Sidra (threatening 82. ‘Varuna’s fetters,’ i.e. ‘terrible snake-bonds or dropsy’ (Medh., Kull.). Gov. mentions the snake-bonds alone, and R4gh. says that the verse threatens the punishment of hell. Dropsy is a disease specially attributed to Varuna, see Rig-veda VII, 89, 1, and the story of Sunafsepha, Ait. Brahm. VII, 15. The fetters of Varuna are mentioned as the punishment of liars, Atharva-veda IV, 16, 6. 86. ‘(The male in) the heart,’ i.e.‘ the male or spirit (purusha) who resides in the human heart, clothed with a rudimentary body’ (Medh.), and similarly the other commentators. 88. ‘(Admonishing him) by (mentioning) his kine, grain, or gold,’ i. e. ‘threatening him with the guilt of all offences committed against 270 LAWS OF MANU. VITI, 89- him) with (the guilt of) every crime that causes loss of caste; 89. (Saying), ‘Whatever places (of torment) are assigned (by the sages) to the slayer of a Brahmaza, to the murderer of women and children, to him who - betrays a friend, and to an ungrateful man, those shall be thy (portion), if thou speakest falsely. go. ‘(The reward) of all meritorious deeds which thou, good man, hast done since thy birth, shall become the share of the dogs, if in thy speech thou departest from the truth. gi. ‘If thou thinkest, O friend of virtue, with respect to thyself, “I am alone,” (know that) that sage who witnesses all virtuous acts and all crimes, ever resides in thy heart. 92. ‘If thou art not at variance with that divine Yama, the son of Vivasvat, who dwells in thy heart, thou needest neither visit the Ganges nor- the (land of the) Kurus. 93. ‘Naked and shorn, tormented with hunger and thirst, and deprived of sight, shall the man who gives false evidence, go with a potsherd to beg food at the door of his enemy. 94. ‘ Headlong, in utter darkness shall the sinful man tumble into hell, who being interrogated in a judicial inquiry answers one question falsely.
294. ‘ Headlong, in utter darkness shall the sinful man tumble into hell, who being interrogated in a judicial inquiry answers one question falsely. 95. ‘That man who in a court (of justice) gives an untrue account of a transaction (or asserts a fact) of which he was not an eye-witness, resembles a blind man who swallows fish with the bones. 96. ‘ The gods are acquainted with no better man kine, &c.’ (Medh.), or ‘ with the guilt of the theft of kine, &c.’ (Gov., Kull., Ragh.), or ‘with the loss of his kine, &c.’ (N4r.), or ‘ by making him touch a cow, &c.’ (Nand.), VIII, ror. CIVIL AND CRIMINAL LAW; PROCEDURE, 271 in this world than him, of whom his conscious Soul has no distrust, when he gives evidence. 97. ‘Learn now, O friend, from an enumeration in due order, how many relatives he destroys who gives false evidence in several particular cases. 98. ‘He kills five by false testimony regarding (small) cattle, he kills ten by false testimony regarding kine, he kills a hundred by false evidence concerning horses, and a thousand by false evidence concerning men. 99. ‘By speaking falsely in a cause regarding gold, he kills the born and the unborn; by false evidence concerning land, he kills everything; beware, therefore, of false evidence concerning land. 100. ‘They declare (false evidence) concerning water, concerning the carnal enjoyment of women, and concerning all gems, produced in water, or consisting of stones (to be) equally (wicked) as a lie concerning land. 101. ‘Marking well all the evils (which are pro- 97- Hanti, ‘destroys or kills,’ i. e. ‘causes to fall into hell’ (Medh., Gov., Kull., N&r.), or ‘causes to fall from heaven and to be reborn in the wombs of animals’ (R4gh.). Medh. and Kull. (verse 99) give another explanation of this expression, viz. ‘incurs a guilt as great as if he had killed them.’ 98. ‘Men,’ i.e. ‘slaves.’ 99. ‘Everything,’ i.e. ‘everything animated’ (Gov., Kull), or ‘even more than a thousand’ (Nar., Ragh.). too. ‘ Water,’ i.e. ‘ wells, tanks, &c.’ ‘Gems produced in water,’ i.e. ‘ pearls, coral, &c.’ Verse 99 ‘is placed by Nand. before verse roo, and some others are inserted between and after them, but the confusion is probably owing merely to clerical errors, aS no commentary is given. 101. Ajigasa, ‘openly,’ means according to Gov. and Kull. ‘truly,’ according to Nar. ‘quickly.’ 272 LAWS OF MANU. VIII, 102. duced) by perjury, declare thou openly everything as (thou hast) heard or seen (it).’ 102. Brahmawzas who tend cattle, who trade, who are mechanics, actors (or singers), menial servants or usurers, the (judge) shall treat like Sddras. 103. In (some) cases a man who, though knowing (the facts to be) different, gives such (false evidence) from a pious motive, does not lose heaven; such (evidence) they call the speech of the gods.
3103. In (some) cases a man who, though knowing (the facts to be) different, gives such (false evidence) from a pious motive, does not lose heaven; such (evidence) they call the speech of the gods. 104. Whenever the death of a Sddra, of a Vaisya, of a Kshatriya, or of a Brahmaza would be (caused) by a declaration of the truth, a falsehood may be spoken; for such (falsehood) is preferable to the truth. . 105. Such (witnesses) must offer to Sarasvatt oblations of boiled rice (aru) which are sacred to the goddess of speech, (thus) performing the best penance in order to expiate the guilt of that falsehood. 106. Or such (a witness) may offer according to the rule clarified butter in the fire, reciting the Kifishm4zda texts, or the Azé, sacred to Varuma, ‘Untie, O Varuza, the uppermost fetter,’ or the three verses addressed to the Waters. 107. A man who, without being ill, does not give evidence in (cases of) loans and the like within three fortnights (after the summons), shall become respon- roz. Vas, III, 1. 103-104. Gaut. XIII, 24-25 ; Vas. XVI, 36; Vi. VIII, 15 ; Yagi. II, 83. 103. Nand. omits this verse. 105-106. Baudh. I, 19,16; Vi. VIII, 16; Yaga. II, 83. 106. The Kfshm4éada texts are found Tait. Ar. X, 3-5; the verse addressed to Varuza, Rig-veda I, 24, 15 ; and the three verses addressed to the Waters, Rig-veda X, 9, 1-3. 107. Yagi. II, 76. VIII, 112. CIVIL AND CRIMINAL LAW; PROCEDURE. 273 sible for the whole debt and (pay) a tenth part of the whole (as a fine to the king). 108. The witness to whom, within seven days after he has given evidence, happens (a misfortune through) sickness, a fire, or the death of a relative, shall be made to pay the debt and a fine. 109. If two (parties) dispute about matters for which no witnesses are available, and the (judge) is unable to really ascertain the truth, he may cause it to be discovered even by an oath. 110. Both by the great sages and the gods oaths have been taken for the purpose of (deciding doubtful) matters; and Vasish¢4a even swore an oath before king (Suds), the son of Pigavana. Trz, Let no wise man swear an oath falsely, even in a trifling matter; for he who swears an oath falsely is lost in this (world) and after death. 112. No crime, causing loss of caste, is committed by swearing (falsely) to women, the objects of one’s desire, at marriages, for the sake of fodder for a cow, or of fuel, and in (order to show) favour to a Brahmaza. 108. YAgii. II, 113. tog. Gaut. XIII, 12-13; Vi. IX, 2-9. According to Medh. sapatha, ‘ oath,’ is used for the whole daiva anumana, ‘divine proof,’ and thus includes the ordeals.
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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