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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1415. There are slaves of seven kinds, (viz.) he who is made a captive under a standard, he who serves for his daily food, he who is born in the house, he who is bought and he who is given, he who is inherited from ancestors, and he who is enslaved by way of punishment. 416. A wife, a son, and a slave, these three are declared to have no property ; the wealth which they earn is (acquired) for him to whom they belong. 413. ‘Whether bought or unbought,’ i.e. ‘ whether maintained in consideration of service or not’ (Gov., Kull., Ragh.), or ‘whether bought or hired’ (N4r.). 414. Medh. says that the last clause is ‘an arthavdda, because further on it will be shown that a slave can be emancipated.’ Kull. thinks that an emancipated Sidra must still serve Brahmanas or other Aryans in order to gain spiritual merit. 415. Medh. rejects the notion that a captive Kshatriya can be made a slave, and thinks that a captured SQdra must be meant ; but see Yagi. II, 183, where it is laid down that Kshatriyas may become the slaves of Brahmazas and Vaisyas of Brahmamas and Kshatriyas. Nar. explains dhvagahrita, ‘ one made a captive under a standard,’ by ‘one who has become a slave by marrying a female slave.’ ‘ Enslaved by way of punishment,’ i.e. ‘because he cannot pay a debt or a fine’ (Medh., Gov., Kull., Ragh.), or ‘also because he left a religious order’ (see Vi. V, 152), (Nar., Nand.) 416. According to Medh., Gov., Kull., Ragh., the verse means only that these persons are unable to dispose of their property independently. Na4r.’s short note (adhigakkamti parakarmakarandina) seems to indicate that he took it to refer to their incapacity to earn money by working for others. IX, 2. DUTIES OF HUSBAND AND WIFE, 327 417. A Brahmaza may confidently seize the goods of (his) Sddra (slave); for, as that (slave) can have no property, his master may take his possessions. _ 418. (The king) should carefully compel Vaisyas and Sddras to perform the work (prescribed) for them; for if these two (castes) swerved from their duties, they would throw this (whole) world into confusion. 419. Let him daily look after the completion of his undertakings, his beasts of burden, and carriages, (the collection of) his revenues and the disbursements, his mines and his treasury. 420. A king who thus brings to a conclusion all the legal business enumerated above, and removes all sin, reaches the highest state (of bliss). CuaprTer IX, 1. I will now propound the eternal laws for a husband and his wife who keep to the path of duty, whether they be united or separated. 2. Day and night women must be kept in depend- 417. ‘Confidently’ means according to Medh., N4r., and Nand. ‘without fearing that he commits the sin of accepting a present from a Sfdra.’
22. Day and night women must be kept in depend- 417. ‘Confidently’ means according to Medh., N4r., and Nand. ‘without fearing that he commits the sin of accepting a present from a Sfdra.’ 419. Karmantan, ‘the completion of his undertakings’ (Kull. R&gh.), means according to Medh., Gov., and Nand. ‘ the works,’ i.e. ‘agriculture, offices for collecting tolls and duties, and so forth’ (Medh., Gov.), according to N&r. ‘ the workshops, e.g. for making arms.’ The last explanation is perhaps the best. IX. 1. According to Medh., Gov., and Kull. the duties of husband and wife are placed in the section on civil and criminal law, because the king can and even is bound to enforce their observance by punishments, if either of the two raises a complaint. ‘Separated,’ i.e. ‘when the husband is absent or dead’ (Nar., Ragh.). 2-3. Gaut. XVIII, 1; Vas. V, 1-2; Baudh. II, 3, 44-45; Vi. V, 1-2; Yagi. I, 85. 328 LAWS OF MANU. TX, 3. ence by the males (of) their (families), and, if they attach themselves to sensual enjoyments, they must be kept under one’s control. 3. Her father protects (her) in childhood, her husband protects (her) in youth, and her sons proteet (her) in old age; a woman is never fit for independence. 4. Reprehensible is the father who gives not (his daughter in marriage) at the proper time; reprehensible is the husband who approaches not (his wife in due season), and reprehensible is the son who does not protect his mother after her husband has died. 5. Women must particularly be guarded against evil inclinations, however trifling (they may appear); for, if they are not guarded, they will bring sorrow on two families. 6. Considering that the highest duty of all castes, even weak husbands (must) strive to guard their wives. 7. He who carefully guards his wife, preserves (the purity of) his offspring, virtuous conduct, his family, himself, and his (means of acquiring) merit. 2. ‘Must be kept under one’s control,’ i. e. ‘they must be restrained from their vicious attachment’ (4tmano vase sthdpy4 yatha na sagyante), (Nar.) . 4. Y4gn.I, 64. ‘At the proper time,’ i.e. before she is marriageable; see Gaut. XVIII, 21; Vas. XVII, 64-41. ‘The husband,’ see Baudh. IV, 1, 17—19, and above, III, 45. After this verse K. inserts another, not mentioned by the commentators, ‘If the wife is guarded, the (purity of the) offspring is secured thereby; if the (purity of the) offspring is secured, oneself is secure.’ 6. Yagt. I, 81. ‘Weak husbands,’ i.e. ‘blind, lame, or poor ones, &c.’ (Kull., Ragh.). 4. ‘His family,’ i.e. ‘his ancestors,’ because legitimate sons alone can offer the Sraddhas (Medh., Gov., Kull.), or ‘his relatives,’ because adultery brings dishonour (Medh., Ragh.), or ‘the position of the TX, 13. DUTIES OF HUSBAND AND WIFE. 329 8. The husband, after conception by his wife, becomes an embryo and is born again of her; for that is the wifehood of a wife (g4y4), that he is born (gdyate) again by her.
3DUTIES OF HUSBAND AND WIFE. 329 8. The husband, after conception by his wife, becomes an embryo and is born again of her; for that is the wifehood of a wife (g4y4), that he is born (gdyate) again by her. 9. As the male is to whom a wife cleaves, even so is the son whom she brings forth; let him therefore carefully guard his wife, in order to keep his offspring pure. to. No man can completely guard women by force; but they can be guarded by the employment of the (following) expedients : 11. Let the (husband) employ his (wife) in the collection and expenditure of his wealth, in keeping (everything) clean, in (the fulfilment of) religious duties, in the preparation of his food, and in looking after the household utensils. 12. Women, confined in the house under trustworthy and obedient servants, are not (well) guarded ; but those who of their own accord keep guard over themselves, are well guarded. 13. Drinking (spirituous liquor), associating with wicked people, separation from the husband, rambling abroad, sleeping (at unseasonable hours), and dwelling in other men’s houses, are the six causes of the ruin of women. family’ (Nar.), or ‘his property’ (R4gh.). ‘ Himself,’ i. e. ‘because legitimate children alone can offer the Sraddhas’ (Gov., Kull, Ragh.), or ‘because an adulteress and her paramour are likely to attempt his life’ (Medh.). ‘His (means of acquiring) merit,’ i.e. ‘because the husband of an adulteress is not entitled to kindle the sacred fire’ (Gov., Kull, Ragh.), Nar. says, ‘his duty (as a householder).’ 8. Y4gi.I, 56. The idea is taken from the Veda; see e.g. Aita~ reya-brahmaaa VII, 13, to which Kull. refers. 13. ‘ Associating with wicked people,’ i. e. ‘ with other unfaithful wives’ (N4r.), or ‘with adulterers’ (RAgh.). 330 LAWS OF MANU. IX, 14. 14. Women do not care for beauty, nor is their attention fixed on age; (thinking), ‘(It is enough that) he is a man,’ they give themselves to the handsome and to the ugly. _ 15. Through their passion for men, through their mutable temper, through their natural heartlessness, they become disloyal towards their husbands, however carefully they may be guarded in this (world). 16. Knowing their disposition, which the Lord of creatures laid in them at the creation, to be such, (every) man should most strenuously exert himself to guard them. 17. (When creating them) Manu allotted to women (a love of their) bed, (of their) seat and (of) ornament, impure desires, wrath, dishonesty, malice, and bad conduct. 18. For women no (sacramental) rite (is performed) with sacred texts, thus the law is settled; women (who are) destitute of strength and destitute of (the knowledge of) Vedic texts, (are as impure as) falsehood (itself), that is a fixed rule. 19. And to this effect many sacred texts are sung also in the Vedas, in order to (make) fully known the true disposition (of women); hear (now those texts which refer to) the expiation of their (sins).
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.
1415. There are slaves of seven kinds, (viz.) he who is made a captive under a standard, he who serves for his daily food, he who is born in the house, he who is bought and he who is given, he who is inherited from ancestors, and he who is enslaved by way of punishment. 416. A wife, a son, and a slave, these three are declared to have no property ; the wealth which they earn is (acquired) for him to whom they belong. 413. ‘Whether bought or unbought,’ i.e. ‘ whether maintained in consideration of service or not’ (Gov., Kull., Ragh.), or ‘whether bought or hired’ (N4r.). 414. Medh. says that the last clause is ‘an arthavdda, because further on it will be shown that a slave can be emancipated.’ Kull. thinks that an emancipated Sidra must still serve Brahmanas or other Aryans in order to gain spiritual merit. 415. Medh. rejects the notion that a captive Kshatriya can be made a slave, and thinks that a captured SQdra must be meant ; but see Yagi. II, 183, where it is laid down that Kshatriyas may become the slaves of Brahmazas and Vaisyas of Brahmamas and Kshatriyas. Nar. explains dhvagahrita, ‘ one made a captive under a standard,’ by ‘one who has become a slave by marrying a female slave.’ ‘ Enslaved by way of punishment,’ i.e. ‘because he cannot pay a debt or a fine’ (Medh., Gov., Kull., Ragh.), or ‘also because he left a religious order’ (see Vi. V, 152), (Nar., Nand.) 416. According to Medh., Gov., Kull., Ragh., the verse means only that these persons are unable to dispose of their property independently. Na4r.’s short note (adhigakkamti parakarmakarandina) seems to indicate that he took it to refer to their incapacity to earn money by working for others. IX, 2. DUTIES OF HUSBAND AND WIFE, 327 417. A Brahmaza may confidently seize the goods of (his) Sddra (slave); for, as that (slave) can have no property, his master may take his possessions. _ 418. (The king) should carefully compel Vaisyas and Sddras to perform the work (prescribed) for them; for if these two (castes) swerved from their duties, they would throw this (whole) world into confusion. 419. Let him daily look after the completion of his undertakings, his beasts of burden, and carriages, (the collection of) his revenues and the disbursements, his mines and his treasury. 420. A king who thus brings to a conclusion all the legal business enumerated above, and removes all sin, reaches the highest state (of bliss). CuaprTer IX, 1. I will now propound the eternal laws for a husband and his wife who keep to the path of duty, whether they be united or separated. 2. Day and night women must be kept in depend- 417. ‘Confidently’ means according to Medh., N4r., and Nand. ‘without fearing that he commits the sin of accepting a present from a Sfdra.’
22. Day and night women must be kept in depend- 417. ‘Confidently’ means according to Medh., N4r., and Nand. ‘without fearing that he commits the sin of accepting a present from a Sfdra.’ 419. Karmantan, ‘the completion of his undertakings’ (Kull. R&gh.), means according to Medh., Gov., and Nand. ‘ the works,’ i.e. ‘agriculture, offices for collecting tolls and duties, and so forth’ (Medh., Gov.), according to N&r. ‘ the workshops, e.g. for making arms.’ The last explanation is perhaps the best. IX. 1. According to Medh., Gov., and Kull. the duties of husband and wife are placed in the section on civil and criminal law, because the king can and even is bound to enforce their observance by punishments, if either of the two raises a complaint. ‘Separated,’ i.e. ‘when the husband is absent or dead’ (Nar., Ragh.). 2-3. Gaut. XVIII, 1; Vas. V, 1-2; Baudh. II, 3, 44-45; Vi. V, 1-2; Yagi. I, 85. 328 LAWS OF MANU. TX, 3. ence by the males (of) their (families), and, if they attach themselves to sensual enjoyments, they must be kept under one’s control. 3. Her father protects (her) in childhood, her husband protects (her) in youth, and her sons proteet (her) in old age; a woman is never fit for independence. 4. Reprehensible is the father who gives not (his daughter in marriage) at the proper time; reprehensible is the husband who approaches not (his wife in due season), and reprehensible is the son who does not protect his mother after her husband has died. 5. Women must particularly be guarded against evil inclinations, however trifling (they may appear); for, if they are not guarded, they will bring sorrow on two families. 6. Considering that the highest duty of all castes, even weak husbands (must) strive to guard their wives. 7. He who carefully guards his wife, preserves (the purity of) his offspring, virtuous conduct, his family, himself, and his (means of acquiring) merit. 2. ‘Must be kept under one’s control,’ i. e. ‘they must be restrained from their vicious attachment’ (4tmano vase sthdpy4 yatha na sagyante), (Nar.) . 4. Y4gn.I, 64. ‘At the proper time,’ i.e. before she is marriageable; see Gaut. XVIII, 21; Vas. XVII, 64-41. ‘The husband,’ see Baudh. IV, 1, 17—19, and above, III, 45. After this verse K. inserts another, not mentioned by the commentators, ‘If the wife is guarded, the (purity of the) offspring is secured thereby; if the (purity of the) offspring is secured, oneself is secure.’ 6. Yagt. I, 81. ‘Weak husbands,’ i.e. ‘blind, lame, or poor ones, &c.’ (Kull., Ragh.). 4. ‘His family,’ i.e. ‘his ancestors,’ because legitimate sons alone can offer the Sraddhas (Medh., Gov., Kull.), or ‘his relatives,’ because adultery brings dishonour (Medh., Ragh.), or ‘the position of the TX, 13. DUTIES OF HUSBAND AND WIFE. 329 8. The husband, after conception by his wife, becomes an embryo and is born again of her; for that is the wifehood of a wife (g4y4), that he is born (gdyate) again by her.
3DUTIES OF HUSBAND AND WIFE. 329 8. The husband, after conception by his wife, becomes an embryo and is born again of her; for that is the wifehood of a wife (g4y4), that he is born (gdyate) again by her. 9. As the male is to whom a wife cleaves, even so is the son whom she brings forth; let him therefore carefully guard his wife, in order to keep his offspring pure. to. No man can completely guard women by force; but they can be guarded by the employment of the (following) expedients : 11. Let the (husband) employ his (wife) in the collection and expenditure of his wealth, in keeping (everything) clean, in (the fulfilment of) religious duties, in the preparation of his food, and in looking after the household utensils. 12. Women, confined in the house under trustworthy and obedient servants, are not (well) guarded ; but those who of their own accord keep guard over themselves, are well guarded. 13. Drinking (spirituous liquor), associating with wicked people, separation from the husband, rambling abroad, sleeping (at unseasonable hours), and dwelling in other men’s houses, are the six causes of the ruin of women. family’ (Nar.), or ‘his property’ (R4gh.). ‘ Himself,’ i. e. ‘because legitimate children alone can offer the Sraddhas’ (Gov., Kull, Ragh.), or ‘because an adulteress and her paramour are likely to attempt his life’ (Medh.). ‘His (means of acquiring) merit,’ i.e. ‘because the husband of an adulteress is not entitled to kindle the sacred fire’ (Gov., Kull, Ragh.), Nar. says, ‘his duty (as a householder).’ 8. Y4gi.I, 56. The idea is taken from the Veda; see e.g. Aita~ reya-brahmaaa VII, 13, to which Kull. refers. 13. ‘ Associating with wicked people,’ i. e. ‘ with other unfaithful wives’ (N4r.), or ‘with adulterers’ (RAgh.). 330 LAWS OF MANU. IX, 14. 14. Women do not care for beauty, nor is their attention fixed on age; (thinking), ‘(It is enough that) he is a man,’ they give themselves to the handsome and to the ugly. _ 15. Through their passion for men, through their mutable temper, through their natural heartlessness, they become disloyal towards their husbands, however carefully they may be guarded in this (world). 16. Knowing their disposition, which the Lord of creatures laid in them at the creation, to be such, (every) man should most strenuously exert himself to guard them. 17. (When creating them) Manu allotted to women (a love of their) bed, (of their) seat and (of) ornament, impure desires, wrath, dishonesty, malice, and bad conduct. 18. For women no (sacramental) rite (is performed) with sacred texts, thus the law is settled; women (who are) destitute of strength and destitute of (the knowledge of) Vedic texts, (are as impure as) falsehood (itself), that is a fixed rule. 19. And to this effect many sacred texts are sung also in the Vedas, in order to (make) fully known the true disposition (of women); hear (now those texts which refer to) the expiation of their (sins).
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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