Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1334. 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.). 331. Niranvaye, ‘if there be no connexion (between the owner and the thief),’ means according to Medh. either ‘if there be no connexion by friendly mutual leading,’ or ‘if there be no connexion such as residence in the same village,’ or ‘if there was no watchman in the field” Gov. and Nar. agree with the first explanation, Kull, and Ragh. with the second; but see above, verse 198. 332. Yagi. II, 230. Medh. and Nar. place this verse after the next. 333. ‘Prepared for use,’ i.e. ‘ for eating’ (Medh., N4r.), or ‘ thread worked into cloth’ (Medh., Gov., Kull., Ragh.). ‘Fire,’ i.e. either the sacred fire (Medh., Kull., Nar., Ragh.), or also the common fire (Gov.). Medh. and Nand. read satam, ‘one hundred paaas,’ instead of Adyam, ‘the lowest amercement,’ which latter reading Medh. mentions too. 334. Pratyadesfya, ‘in order to prevent (a repetition of the offence),’ (Gov., Kull., Ragh., Nand.), means according to Medh. and Nar. ‘in order to deter (others).’ VIIT, 341. THEFT. 313 335. Neither a father, nor a teacher, nor a friend, nor a mother, nor a wife, nor a son, nor a domestic priest must be left unpunished by a king, if they do not keep within their duty. 336. Where another common man would be fined one karsh4pama, the king shall be fined one thousand; that is the settled rule. 337. In (a case of) theft the guilt of a Sidra shall be eightfold, that of a Vaisya sixteenfold, that of a Kshatriya two-and-thirtyfold, 338. That of a Brahmamza sixty-fourfold, or quite a hundredfold, or (even) twice four-and-sixtyfold ; (each of them) knowing the nature of the offence. - 339. (The taking of) roots and of fruit from trees, of wood for a (sacrificial) fire, and of grass for feeding cows, Manu has declared (to be) no theft. 340. A Brahmama, seeking to obtain property from a man who took what was not given to him, ‘either by sacrificing for him or by teaching him, is even like a thief. 341. A twice-born man, who is travelling and whose provisions are exhausted, shall not be fined, if he takes two stalks of sugar-cane or two (esculent) roots from the field of another man. 335. Yaga. I, 357. 336. The king shall throw the money, due as a fine for an offence he may have committed, into the water or give it to Brahmazas (Medh., Gov., Kull.), in accordance with IX, 245. 337-338. Gaut. XII, 15-17. 337- ‘The guilt’ means of course that the offender has to pay a fine in proportion. 339. Ap. I, 28, 3; Gaut. XII, 28; Y4g#. II, 166. According to Medh., Gov., Kull., Nar., and RAgh., the condition is that the things taken were unenclosed. 341. Gaut. XII, 49-50; see also below, IX, 239, 241. 314 LAWS OF MANU. VIII, 342.
2339. Ap. I, 28, 3; Gaut. XII, 28; Y4g#. II, 166. According to Medh., Gov., Kull., Nar., and RAgh., the condition is that the things taken were unenclosed. 341. Gaut. XII, 49-50; see also below, IX, 239, 241. 314 LAWS OF MANU. VIII, 342. 342. He who ties up unbound or sets free tied “up (cattle of other men), he who takes a slave, a horse, or a carriage will have incurred the guilt of a thief. 343. A king who punishes thieves according to these rules, will gain fame in this world and after death unsurpassable bliss. 344. A king who desires to gain the throne of Indra and imperishable eternal fame, shall not, even for a moment, neglect (to punish) the man who commits violence. 345. He who commits violence must be considered as the worst offender, (more wicked) than a defamer, than a thief, and than he who injures (another) with a staff. 346. But that king who pardons the perpetrator of violence quickly perishes and incurs hatred. 347. Neither for friendship’s sake, nor for the sake of great lucre, must a king. let go perpetrators of violence, who cause terror to all creatures. 348. Twice-born men may take up arms when (they are) hindered (in the fulfilment of) their duties, when destruction (threatens) the twice-born castes (vara) in (evil) times, 342. ‘Takes a slave, &c.,’ i.e. ‘makes them do his work’ (Nar.). The other commentators think of actual theft. 344. SAhasa, ‘violence,’ comprises according to Medh. robbery (see also above, verse 332), rape, arson, cutting clothes, or forcibly destroying property. . 348-351. Gaut. VII, 25; Vas. III, 15-18, 24; Baudh. I, 18-23; Vi. V, 189-192. 348. I.e. when robbers and so forth do not allow the twice-born to offer sacrifices or to fulfil other sacred duties (Medh.), or when in times of a foreign invasion (Gov., Kull., Nar., Ragh.), or of a famine (N4r.), the twice-born castes. are threatened by an improper intermixture (samkara). VITI, 35s. ADULTERY. 318 349. In their own defence, in a strife for the fees of officiating priests, and in order to protect women and Bréhmazas; he who (under such circumstances) kills in the cause of right, commits no sin. 350. One may slay without hesitation an assassin who approaches (with murderous intent), whether (he be one’s) teacher, a child or an aged man, or a Brahmaza deeply versed in the Vedas. 351. By killing an assassin the slayer incurs no guilt, whether (he does it) publicly or secretly; in that case fury recoils upon fury. 352. Men who commit adultery with the wives of others, the king shall cause to be marked by punishments which cause terror, and afterwards banish. 353. For by (adultery) is caused a mixture of the castes (varza) among men; thence (follows) sin, which cuts up even the roots and causes the destruction of everything. 354. A man formerly accused of (such) offences, who secretly converses with another man’s wife, shall pay the first (or lowest) amercement.
3354. A man formerly accused of (such) offences, who secretly converses with another man’s wife, shall pay the first (or lowest) amercement. 355. But.a man, not before accused, who (thus) speaks with (a woman) for some (reasonable) cause, shall not incur any guilt, since in him there is no transgression. 350. According to Kull. the condition is that one must be unable to save oneself by flight, according to Nar. one must not wound such a man ‘excessively.’ 351. ‘Secretly,’ i.e. ‘by incantations or spells’ (Gov., Nar. Nand.). 353. I.e. if a mixture of the castes takes place, the sacrifices cannot be offered properly, because duly qualified sacrificers are wanting. If sacrifices are not duly offered, no rain will fall (see above, III, 76), and everything will perish (Medh., Gov., Kull, Ragh.). , 354-358. Ap. II, 26, 18-19; Yaga. II, 284. 316 LAWS OF MANU. VITI, 356. 356. He who addresses the wife of another man at a Tirtha, outside the village, in a forest, or at the confluence of rivers, shall suffer (the punishment for) adulterous acts (samegrahama). 357. Offering presents (to a woman), romping (with her), touching her ornaments and dress, sitting with her on a bed, all (these acts) are considered adulterous acts (samgrahama). 358. If one touches a woman in a place (which ought) not (to be touched) or allows (oneself to be touched in such a spot), all (such acts done) with mutual consent are declared (to be) adulterous (samgrahaza). 359. A man who is not a Braéhmaza ought to suffer death for adultery (samgrahama); for the wives of all the four castes even must always be carefully guarded. 360. Mendicants, bards, men who have performed the initiatory ceremony of a Vedic sacrifice, and artisans are not prohibited from speaking to married women. 356. ‘A Tirtha,’ i. e. ‘a place on the river-bank where the women fetch water’ (Medh., N&r., Ragh.). The punishment is the highest amercement (Kull.). Nand. places this verse after 357. 358. Nand. says, ‘If one touches a woman in a lonely place.’ Gov. also mentions this explanation. 359. According to Gov., Kull., Ragh. this rule refers to adultery committed by a Sfidra with a Brahmant (RAgh.) or to the violation of a Brahmanf by a Sfdra (Gov., Kull.). Medh., too, thinks that a Sfidra alone is to suffer capital punishment for adultery with an Aryan woman. Nand., finally, says that Kshatriyas, Vaisyas, and Sfidras are meant, who offend with a female of a higher caste. Possibly the correct explanation of praxfntam dandam, ‘death,’ may, however, be ‘a punishment, even death.’ This rendering at least removes all the difficulties created by the parallel passages and the following verses. VIII, 365. ADULTERY. 317 361. Let no man converse with the wives of others after he has been forbidden (to do so); but he who converses (with them), in spite of a prohibition, shall be fined one suvarza.
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.
1334. 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.). 331. Niranvaye, ‘if there be no connexion (between the owner and the thief),’ means according to Medh. either ‘if there be no connexion by friendly mutual leading,’ or ‘if there be no connexion such as residence in the same village,’ or ‘if there was no watchman in the field” Gov. and Nar. agree with the first explanation, Kull, and Ragh. with the second; but see above, verse 198. 332. Yagi. II, 230. Medh. and Nar. place this verse after the next. 333. ‘Prepared for use,’ i.e. ‘ for eating’ (Medh., N4r.), or ‘ thread worked into cloth’ (Medh., Gov., Kull., Ragh.). ‘Fire,’ i.e. either the sacred fire (Medh., Kull., Nar., Ragh.), or also the common fire (Gov.). Medh. and Nand. read satam, ‘one hundred paaas,’ instead of Adyam, ‘the lowest amercement,’ which latter reading Medh. mentions too. 334. Pratyadesfya, ‘in order to prevent (a repetition of the offence),’ (Gov., Kull., Ragh., Nand.), means according to Medh. and Nar. ‘in order to deter (others).’ VIIT, 341. THEFT. 313 335. Neither a father, nor a teacher, nor a friend, nor a mother, nor a wife, nor a son, nor a domestic priest must be left unpunished by a king, if they do not keep within their duty. 336. Where another common man would be fined one karsh4pama, the king shall be fined one thousand; that is the settled rule. 337. In (a case of) theft the guilt of a Sidra shall be eightfold, that of a Vaisya sixteenfold, that of a Kshatriya two-and-thirtyfold, 338. That of a Brahmamza sixty-fourfold, or quite a hundredfold, or (even) twice four-and-sixtyfold ; (each of them) knowing the nature of the offence. - 339. (The taking of) roots and of fruit from trees, of wood for a (sacrificial) fire, and of grass for feeding cows, Manu has declared (to be) no theft. 340. A Brahmama, seeking to obtain property from a man who took what was not given to him, ‘either by sacrificing for him or by teaching him, is even like a thief. 341. A twice-born man, who is travelling and whose provisions are exhausted, shall not be fined, if he takes two stalks of sugar-cane or two (esculent) roots from the field of another man. 335. Yaga. I, 357. 336. The king shall throw the money, due as a fine for an offence he may have committed, into the water or give it to Brahmazas (Medh., Gov., Kull.), in accordance with IX, 245. 337-338. Gaut. XII, 15-17. 337- ‘The guilt’ means of course that the offender has to pay a fine in proportion. 339. Ap. I, 28, 3; Gaut. XII, 28; Y4g#. II, 166. According to Medh., Gov., Kull., Nar., and RAgh., the condition is that the things taken were unenclosed. 341. Gaut. XII, 49-50; see also below, IX, 239, 241. 314 LAWS OF MANU. VIII, 342.
2339. Ap. I, 28, 3; Gaut. XII, 28; Y4g#. II, 166. According to Medh., Gov., Kull., Nar., and RAgh., the condition is that the things taken were unenclosed. 341. Gaut. XII, 49-50; see also below, IX, 239, 241. 314 LAWS OF MANU. VIII, 342. 342. He who ties up unbound or sets free tied “up (cattle of other men), he who takes a slave, a horse, or a carriage will have incurred the guilt of a thief. 343. A king who punishes thieves according to these rules, will gain fame in this world and after death unsurpassable bliss. 344. A king who desires to gain the throne of Indra and imperishable eternal fame, shall not, even for a moment, neglect (to punish) the man who commits violence. 345. He who commits violence must be considered as the worst offender, (more wicked) than a defamer, than a thief, and than he who injures (another) with a staff. 346. But that king who pardons the perpetrator of violence quickly perishes and incurs hatred. 347. Neither for friendship’s sake, nor for the sake of great lucre, must a king. let go perpetrators of violence, who cause terror to all creatures. 348. Twice-born men may take up arms when (they are) hindered (in the fulfilment of) their duties, when destruction (threatens) the twice-born castes (vara) in (evil) times, 342. ‘Takes a slave, &c.,’ i.e. ‘makes them do his work’ (Nar.). The other commentators think of actual theft. 344. SAhasa, ‘violence,’ comprises according to Medh. robbery (see also above, verse 332), rape, arson, cutting clothes, or forcibly destroying property. . 348-351. Gaut. VII, 25; Vas. III, 15-18, 24; Baudh. I, 18-23; Vi. V, 189-192. 348. I.e. when robbers and so forth do not allow the twice-born to offer sacrifices or to fulfil other sacred duties (Medh.), or when in times of a foreign invasion (Gov., Kull., Nar., Ragh.), or of a famine (N4r.), the twice-born castes. are threatened by an improper intermixture (samkara). VITI, 35s. ADULTERY. 318 349. In their own defence, in a strife for the fees of officiating priests, and in order to protect women and Bréhmazas; he who (under such circumstances) kills in the cause of right, commits no sin. 350. One may slay without hesitation an assassin who approaches (with murderous intent), whether (he be one’s) teacher, a child or an aged man, or a Brahmaza deeply versed in the Vedas. 351. By killing an assassin the slayer incurs no guilt, whether (he does it) publicly or secretly; in that case fury recoils upon fury. 352. Men who commit adultery with the wives of others, the king shall cause to be marked by punishments which cause terror, and afterwards banish. 353. For by (adultery) is caused a mixture of the castes (varza) among men; thence (follows) sin, which cuts up even the roots and causes the destruction of everything. 354. A man formerly accused of (such) offences, who secretly converses with another man’s wife, shall pay the first (or lowest) amercement.
3354. A man formerly accused of (such) offences, who secretly converses with another man’s wife, shall pay the first (or lowest) amercement. 355. But.a man, not before accused, who (thus) speaks with (a woman) for some (reasonable) cause, shall not incur any guilt, since in him there is no transgression. 350. According to Kull. the condition is that one must be unable to save oneself by flight, according to Nar. one must not wound such a man ‘excessively.’ 351. ‘Secretly,’ i.e. ‘by incantations or spells’ (Gov., Nar. Nand.). 353. I.e. if a mixture of the castes takes place, the sacrifices cannot be offered properly, because duly qualified sacrificers are wanting. If sacrifices are not duly offered, no rain will fall (see above, III, 76), and everything will perish (Medh., Gov., Kull, Ragh.). , 354-358. Ap. II, 26, 18-19; Yaga. II, 284. 316 LAWS OF MANU. VITI, 356. 356. He who addresses the wife of another man at a Tirtha, outside the village, in a forest, or at the confluence of rivers, shall suffer (the punishment for) adulterous acts (samegrahama). 357. Offering presents (to a woman), romping (with her), touching her ornaments and dress, sitting with her on a bed, all (these acts) are considered adulterous acts (samgrahama). 358. If one touches a woman in a place (which ought) not (to be touched) or allows (oneself to be touched in such a spot), all (such acts done) with mutual consent are declared (to be) adulterous (samgrahaza). 359. A man who is not a Braéhmaza ought to suffer death for adultery (samgrahama); for the wives of all the four castes even must always be carefully guarded. 360. Mendicants, bards, men who have performed the initiatory ceremony of a Vedic sacrifice, and artisans are not prohibited from speaking to married women. 356. ‘A Tirtha,’ i. e. ‘a place on the river-bank where the women fetch water’ (Medh., N&r., Ragh.). The punishment is the highest amercement (Kull.). Nand. places this verse after 357. 358. Nand. says, ‘If one touches a woman in a lonely place.’ Gov. also mentions this explanation. 359. According to Gov., Kull., Ragh. this rule refers to adultery committed by a Sfidra with a Brahmant (RAgh.) or to the violation of a Brahmanf by a Sfdra (Gov., Kull.). Medh., too, thinks that a Sfidra alone is to suffer capital punishment for adultery with an Aryan woman. Nand., finally, says that Kshatriyas, Vaisyas, and Sfidras are meant, who offend with a female of a higher caste. Possibly the correct explanation of praxfntam dandam, ‘death,’ may, however, be ‘a punishment, even death.’ This rendering at least removes all the difficulties created by the parallel passages and the following verses. VIII, 365. ADULTERY. 317 361. Let no man converse with the wives of others after he has been forbidden (to do so); but he who converses (with them), in spite of a prohibition, shall be fined one suvarza.
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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