Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1311. For by punishing the wicked and by favouring the virtuous, kings are constantly sanctified, just as twice-born men by sacrifices. 312. A king who desires his own welfare must always forgive litigants, infants, aged and sick men, who inveigh against him. 313. He who, being abused by men in pain, pardons (them), will in reward of that (act) be exalted in heaven; but he who, (proud) of his kingly state, Nar. and Ragh. read pratibhogam, Gov. bhitibhogam, and Nand. pritibhogam, but the explanation of the first two var. lect. is the same. Pritibhoga would however denote all ‘ benevolences,’ which usually are called pritidana and are levied on particular occasions. 308. Medh. and Nar. read arakshit4ram attdram, ‘(a king) who affords no protection, (yet) devours (his subjects and) takes, &c.’ 309. Nand. reads at the end of the verse asatyam ka nripam tyaget, ‘Let him forsake a king who heeds not the rules... . and is untruthful.’ This var. lect. is mentioned by Medh. Vipralumpakam (or “lopakam), ‘rapacious,’ means according to N§4r., Nand., and Ragh. ‘ who takes the goods of Brahmamas or injures them.’ 310. ‘The wicked,’ i.e. ‘thieves, because the topic (is theft),’ (Medh.). 311. ‘ Twice-born men,’ i.e. ‘Brahmamas’ (Medh., N4r.). i . . \ . bos. oY Xs ens fan SOY VII, 319. THEFT. gag) forgives them not, will for that (reason) sink into hell. 314. A thief shall, running, approach the king, with flying hair, confessing that theft (and sayiny), ‘Thus have I done, punish me;’ 315. (And he must) carry on his shoulder a pestle, or a club of Khadira wood, or a spear sharp at both ends, or an iron staff. 316. Whether he be punished or pardoned, the thief is freed from the (guilt of) theft; but the king, if he punishes not, takes upon himself the guilt of the thief. 317. The killer of a learned Braéhmaza throws his guilt on him who eats his food, an adulterous wife on her (negligent) husband, a (sinning) pupil or sacrificer on (their negligent) teacher (or priest), a thief on the king (who pardons him). 318. But men who have committed crimes and have been punished by the king, go to heaven, being pure like those who performed meritorious deeds. 319. He who steals the rope or the water-pot from a well, or damages a hut where water is distri- 314-316. Ap. I, 25, 4-5; Gaut. XII, 43-45; Vas. XX, 41; Baudh, II, 1, 16-17; Vi. LI, 1-2; YAg#. ILI, 257. 314. Medh. and Nand. read instead of dhavata, ‘rvnning,’ dhimat4, (shall approach the king) ‘with firm determination.’ But Medh. mentions the other reading too, the correctness of which is attested by Vas. loc. cit. According to the commentators and the parallel passages, a repentant thief is meant who has stolen gold belonging to a Brihmaza; see also below, XI, 199-201.
2mentions the other reading too, the correctness of which is attested by Vas. loc. cit. According to the commentators and the parallel passages, a repentant thief is meant who has stolen gold belonging to a Brihmaza; see also below, XI, 199-201. 317. Vas. XIX, 44. Medh. gives verse 317 after 318, but remarks that the order ought to be inverted. He says that a priest must leave a disobedient sacrificer; else the guilt of irregularities committed by the latter will fall upon the priest. 319. ‘Damages,’ i.e. ‘ takes away the wood belonging to it’ (Nar.). 310 LAWS OF MANU. VITTI, 320. buted, shall pay one mAsha as a fine and restore the (article abstracted or damaged) in its (proper place). 320. On him who steals more than ten kumbhas of grain corporal punishment (shall be inflicted); in other cases he shall be fined eleven times as much, and shall pay to the (owner the value of his) property. 321. So shall corporal punishment be inflicted for stealing more than a hundred (palas) of articles sold by the weight, (i.e.) of gold, silver, and so forth, and of most excellent clothes. 322. For (stealing) more than fifty (palas) it is enacted that the hands (of the offender) shall be cut off; but in other cases, let him inflict a fine of eleven times the value. 323. For stealing men of noble familyand especially women and the most precious gems, (the offender) deserves corporal (or capital) punishment. 324. For stealing large animals, weapons, or medicines, let the king fix a punishment, after considering the time and the purpose (for which they were destined). ‘One masha,’ i.e. ‘of copper’ (Medh.), ‘of gold’ (Gov., Kull., Nar., Ragh.). 320. Vi.V,12. ‘A kumbha is equal to 20 or 22 prasthas of 32 palas each’ (Medh.), or ‘to 20 drozas of 200 palas each’ (Gov., Kull., Ragh.), or ‘to 200 palas’ (Nar.). Vadhad, ‘corporal punishment,’ i.e. ‘ flogging, mutilation, or even capital punishment, according to the quality of the person robbed’ (Gov., Kull., Ragh.). 321. Vi. V, 13. According to Nar. and R4gh., other things than gold and silver are to be understood by dharima, ‘sold by the weight.’ But Medh., Gov., and Kull. explain as above. 322. Vi. V, 81-82. Nar. thinks that this rule refers to copper and the like metals of small value. But it is also possible to remove the seeming inconsistency, by explaining the term vadhad in the preceding verse by ‘capital punishment.’ : 324-325. Vi. V, 77-78. 324. ‘The purpose for which the object was destined,’ i.e.‘ whether VIII, 330. THEFT. 31 325. For (stealing) cows belonging to Brahmamas, for piercing (the nostrils of) a barren cow, and for stealing (other) cattle (belonging to Brahmazas, the offender) shall forthwith lose half his feet. 326. (For stealing) thread, cotton, drugs causing fermentation, cowdung, molasses, sour milk, sweet milk, butter-milk, water, or grass, 327. Vessels made of bamboo or other cane, salt of various kinds, earthen (vessels), earth and ashes,
3326. (For stealing) thread, cotton, drugs causing fermentation, cowdung, molasses, sour milk, sweet milk, butter-milk, water, or grass, 327. Vessels made of bamboo or other cane, salt of various kinds, earthen (vessels), earth and ashes, 328. Fish, birds, oil, clarified butter, meat, honey, and other things that come from beasts, 329. Or other things of a similar kind, spirituous liquor, boiled rice, and every kind of cooked food, the fine (shall be) twice the value (of the stolen article). 330. For flowers, green corn, shrubs, creepers, trees, and other unhusked (grain) the fine (shall be) five kvzshzalas. weapons were stolen during a combat, or medicines from a very sick man’ (Medh., Gov., Ragh.). 325. Instead of the reading of the editions, ‘A#frikayas ka bhedane,’ Medh., N4r., Ragh., Nand., and K. have ‘sthfrikayas 4a bhedane,’ which is no doubt the correct version, the vulgata being caused by a mislecture of the old form of the letter ‘tha.’ Kull. and R4gh. explain the phrase in the manner given above, and Gov., who reads ‘ nasa{si|kayas 4a bhedane,’ agrees with them. Medh., on the other hand, says that sthfrika means ‘an ox’ (balivardaA), and the phrase must be taken ‘for pricking with a goad (and using for one’s purpose) the ox (of another man).’ Nr. finally asserts that sthQrika means ‘a load placed on an ox,’ and interprets the words by ‘for cutting open a sack carried by an ox and abstracting its contents.’ 326-331. Vi. V, 83-86. 328. ‘Other things that come from beasts,’ i.e. ‘skins, horns, gorokana, &c.’ (Gov., Nar., Kull., Ragh.). 329. ‘Other things of a similar kind,’ i.e. ‘red arsenic, red lead, &c.’ (Gov., Kull.), or ‘other eatables’ (Nand.). 330. Gaut. XII, 18. Gov. reads alpeshu, ‘for a little unhusked 312 LAWS OF MANU. VIII, 331. 331. For husked grain, vegetables, roots, and fruit the fine (shall be) one hundred (pazas) if there is no connexion (between the owner and the thief), fifty (pazas) if such a connexion exists. 332. An offence (of this description), which is committed in the presence (of the owner) and with violence, will be robbery ; if (it is committed) in his absence, it will be theft; likewise if (the possession of) anything is denied after it has been taken. 333. On that man who may steal (any of) the above-mentioned articles, when they are prepared for (use), let the king inflict the first (or lowest) amercement; likewise on him who may steal (a sacred) fire out of the room (in which it is kept). 334. With whatever limb a thief in any way commits (an offence) against men, even of that (the king) shall deprive him in order to prevent (a repetition of the crime). (grain),’ instead of anyeshu, ‘other.’ ‘ Five krishaalas,’ i.e. ‘ of gold’ (Medh.), ‘ of gold or silver’ (Gov., Kull., Ragh.).
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.
1311. For by punishing the wicked and by favouring the virtuous, kings are constantly sanctified, just as twice-born men by sacrifices. 312. A king who desires his own welfare must always forgive litigants, infants, aged and sick men, who inveigh against him. 313. He who, being abused by men in pain, pardons (them), will in reward of that (act) be exalted in heaven; but he who, (proud) of his kingly state, Nar. and Ragh. read pratibhogam, Gov. bhitibhogam, and Nand. pritibhogam, but the explanation of the first two var. lect. is the same. Pritibhoga would however denote all ‘ benevolences,’ which usually are called pritidana and are levied on particular occasions. 308. Medh. and Nar. read arakshit4ram attdram, ‘(a king) who affords no protection, (yet) devours (his subjects and) takes, &c.’ 309. Nand. reads at the end of the verse asatyam ka nripam tyaget, ‘Let him forsake a king who heeds not the rules... . and is untruthful.’ This var. lect. is mentioned by Medh. Vipralumpakam (or “lopakam), ‘rapacious,’ means according to N§4r., Nand., and Ragh. ‘ who takes the goods of Brahmamas or injures them.’ 310. ‘The wicked,’ i.e. ‘thieves, because the topic (is theft),’ (Medh.). 311. ‘ Twice-born men,’ i.e. ‘Brahmamas’ (Medh., N4r.). i . . \ . bos. oY Xs ens fan SOY VII, 319. THEFT. gag) forgives them not, will for that (reason) sink into hell. 314. A thief shall, running, approach the king, with flying hair, confessing that theft (and sayiny), ‘Thus have I done, punish me;’ 315. (And he must) carry on his shoulder a pestle, or a club of Khadira wood, or a spear sharp at both ends, or an iron staff. 316. Whether he be punished or pardoned, the thief is freed from the (guilt of) theft; but the king, if he punishes not, takes upon himself the guilt of the thief. 317. The killer of a learned Braéhmaza throws his guilt on him who eats his food, an adulterous wife on her (negligent) husband, a (sinning) pupil or sacrificer on (their negligent) teacher (or priest), a thief on the king (who pardons him). 318. But men who have committed crimes and have been punished by the king, go to heaven, being pure like those who performed meritorious deeds. 319. He who steals the rope or the water-pot from a well, or damages a hut where water is distri- 314-316. Ap. I, 25, 4-5; Gaut. XII, 43-45; Vas. XX, 41; Baudh, II, 1, 16-17; Vi. LI, 1-2; YAg#. ILI, 257. 314. Medh. and Nand. read instead of dhavata, ‘rvnning,’ dhimat4, (shall approach the king) ‘with firm determination.’ But Medh. mentions the other reading too, the correctness of which is attested by Vas. loc. cit. According to the commentators and the parallel passages, a repentant thief is meant who has stolen gold belonging to a Brihmaza; see also below, XI, 199-201.
2mentions the other reading too, the correctness of which is attested by Vas. loc. cit. According to the commentators and the parallel passages, a repentant thief is meant who has stolen gold belonging to a Brihmaza; see also below, XI, 199-201. 317. Vas. XIX, 44. Medh. gives verse 317 after 318, but remarks that the order ought to be inverted. He says that a priest must leave a disobedient sacrificer; else the guilt of irregularities committed by the latter will fall upon the priest. 319. ‘Damages,’ i.e. ‘ takes away the wood belonging to it’ (Nar.). 310 LAWS OF MANU. VITTI, 320. buted, shall pay one mAsha as a fine and restore the (article abstracted or damaged) in its (proper place). 320. On him who steals more than ten kumbhas of grain corporal punishment (shall be inflicted); in other cases he shall be fined eleven times as much, and shall pay to the (owner the value of his) property. 321. So shall corporal punishment be inflicted for stealing more than a hundred (palas) of articles sold by the weight, (i.e.) of gold, silver, and so forth, and of most excellent clothes. 322. For (stealing) more than fifty (palas) it is enacted that the hands (of the offender) shall be cut off; but in other cases, let him inflict a fine of eleven times the value. 323. For stealing men of noble familyand especially women and the most precious gems, (the offender) deserves corporal (or capital) punishment. 324. For stealing large animals, weapons, or medicines, let the king fix a punishment, after considering the time and the purpose (for which they were destined). ‘One masha,’ i.e. ‘of copper’ (Medh.), ‘of gold’ (Gov., Kull., Nar., Ragh.). 320. Vi.V,12. ‘A kumbha is equal to 20 or 22 prasthas of 32 palas each’ (Medh.), or ‘to 20 drozas of 200 palas each’ (Gov., Kull., Ragh.), or ‘to 200 palas’ (Nar.). Vadhad, ‘corporal punishment,’ i.e. ‘ flogging, mutilation, or even capital punishment, according to the quality of the person robbed’ (Gov., Kull., Ragh.). 321. Vi. V, 13. According to Nar. and R4gh., other things than gold and silver are to be understood by dharima, ‘sold by the weight.’ But Medh., Gov., and Kull. explain as above. 322. Vi. V, 81-82. Nar. thinks that this rule refers to copper and the like metals of small value. But it is also possible to remove the seeming inconsistency, by explaining the term vadhad in the preceding verse by ‘capital punishment.’ : 324-325. Vi. V, 77-78. 324. ‘The purpose for which the object was destined,’ i.e.‘ whether VIII, 330. THEFT. 31 325. For (stealing) cows belonging to Brahmamas, for piercing (the nostrils of) a barren cow, and for stealing (other) cattle (belonging to Brahmazas, the offender) shall forthwith lose half his feet. 326. (For stealing) thread, cotton, drugs causing fermentation, cowdung, molasses, sour milk, sweet milk, butter-milk, water, or grass, 327. Vessels made of bamboo or other cane, salt of various kinds, earthen (vessels), earth and ashes,
3326. (For stealing) thread, cotton, drugs causing fermentation, cowdung, molasses, sour milk, sweet milk, butter-milk, water, or grass, 327. Vessels made of bamboo or other cane, salt of various kinds, earthen (vessels), earth and ashes, 328. Fish, birds, oil, clarified butter, meat, honey, and other things that come from beasts, 329. Or other things of a similar kind, spirituous liquor, boiled rice, and every kind of cooked food, the fine (shall be) twice the value (of the stolen article). 330. For flowers, green corn, shrubs, creepers, trees, and other unhusked (grain) the fine (shall be) five kvzshzalas. weapons were stolen during a combat, or medicines from a very sick man’ (Medh., Gov., Ragh.). 325. Instead of the reading of the editions, ‘A#frikayas ka bhedane,’ Medh., N4r., Ragh., Nand., and K. have ‘sthfrikayas 4a bhedane,’ which is no doubt the correct version, the vulgata being caused by a mislecture of the old form of the letter ‘tha.’ Kull. and R4gh. explain the phrase in the manner given above, and Gov., who reads ‘ nasa{si|kayas 4a bhedane,’ agrees with them. Medh., on the other hand, says that sthfrika means ‘an ox’ (balivardaA), and the phrase must be taken ‘for pricking with a goad (and using for one’s purpose) the ox (of another man).’ Nr. finally asserts that sthQrika means ‘a load placed on an ox,’ and interprets the words by ‘for cutting open a sack carried by an ox and abstracting its contents.’ 326-331. Vi. V, 83-86. 328. ‘Other things that come from beasts,’ i.e. ‘skins, horns, gorokana, &c.’ (Gov., Nar., Kull., Ragh.). 329. ‘Other things of a similar kind,’ i.e. ‘red arsenic, red lead, &c.’ (Gov., Kull.), or ‘other eatables’ (Nand.). 330. Gaut. XII, 18. Gov. reads alpeshu, ‘for a little unhusked 312 LAWS OF MANU. VIII, 331. 331. For husked grain, vegetables, roots, and fruit the fine (shall be) one hundred (pazas) if there is no connexion (between the owner and the thief), fifty (pazas) if such a connexion exists. 332. An offence (of this description), which is committed in the presence (of the owner) and with violence, will be robbery ; if (it is committed) in his absence, it will be theft; likewise if (the possession of) anything is denied after it has been taken. 333. On that man who may steal (any of) the above-mentioned articles, when they are prepared for (use), let the king inflict the first (or lowest) amercement; likewise on him who may steal (a sacred) fire out of the room (in which it is kept). 334. With whatever limb a thief in any way commits (an offence) against men, even of that (the king) shall deprive him in order to prevent (a repetition of the crime). (grain),’ instead of anyeshu, ‘other.’ ‘ Five krishaalas,’ i.e. ‘ of gold’ (Medh.), ‘ of gold or silver’ (Gov., Kull., Ragh.).
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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