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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Y4gi. II, 126. Medh., Kull., and Nar. point out that on the division of property discovered after partition, the eldest, according to this text, receives no preferential share. N4r. adds that this rule applies also to debts, discovered after partition. Nar. inserts this verse after verse 219. 21g. Gaut. XXVIII, 46-47; Vi. XVIII, 44. Instead of pattram, ‘a vehicle,’ i.e. ‘a horse or cart, used exclusively by one of the coparceners during union’ (Medh., Kull., Nar., Ragh.), Nand. reads pAtram, ‘a drinking-vessel.’ Striyad, ‘female (slaves),’ means according to Nar. ‘ wives.’ My translation of yogakshemam, which I take with Medh., N4r., and Nand. as a copulative compound in the neuter gender, by ‘ property destined for pious uses and sacrifices,’ rests on the explanation given by Vig#Anesvara (Colebrooke, Mit. I, 4, 23), and adopted by Haradatta and Nandapamdita on the parallel passages of Gaut. and Vi. I prefer it to all others, chiefly on account of the explicit passage of Laugakshi which Vigt4nesvara quotes. In its favour speaks also that numerous royal grants allow villages or land to Brahmanas and their descendants for the performance of certain sacrifices, or for charitable purposes, such as the daily distribution of food (annasattra or saddvrata), and that the occurrence of a rule in the Smrttis, declaring property given under such conditions to be impartible, is no more than might be expected. The commentators on Manu, on the other hand, give the following explanations: 1. ‘the means of securing protection, i.e. royal councillors, family priests, ministers, old women (vriddh4?), a house, and a Afra, a spy (?), or a pasture-ground(?) and the like’ (Medh.); 2.‘a royal councillor, a domestic priest and the like’ (Kull. 380 LAWS OF MANU. IX, 220. 220. The division (of the property) and the rules for allotting (shares) to the (several) sons, those begotten on a wife and the rest, in (due) order, have been thus declared to you; hear (now) the laws concerning gambling. 221. Gambling and betting let the king exclude from his realm; those two vices cause the destruction of the kingdoms of princes. 222. Gambling and betting amount to open theft; the king shall always exert himself in suppressing both (of them). 223. When inanimate (things) are used (for staking money on them), that is called among men gambling (dydta), when animate beings are used (for the same purpose), one must know that to be betting (samahvaya). 224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an
2224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an and RA4gh., which latter reads, however, yogakshemapraédram); 3. ‘means of gain, i.e. a grant and the like, received from a king and the like, and gained by oneself, and means of protection’ (prakare 4a ish/akadih? Nar.); 4. ‘sources of gain, i.e. persons for whom one sacrifices and the like, sources of protection, i.e. doorkeepers and the like, and sources of gain and protection, ie. lords of villages and the like’ (Nand.). Pra&ara, ‘a pastureground,’ means according to Nar. and Nand. ‘a road leading to a field, a garden and the like.’ Medh., Kull, and Nar, state that the first four articles shall in general be kept by the coparcener who used them or for whose use they were prepared, but that articles or quantities of exceptional value must be sold or exchanged for other property. Wells and so forth are to be used by all the coparceners (Kull., Nand.). Female slaves are to do work for all coparceners (Kull.). 221-229. Ap. Il, 25, 12-15 ; Gaut. XXV, 18; Baudh. II, 2, 16; Yagn. I, 199-203. In the I. O. MSS. Medh,’ 8 commentary on verses 221-227 is missing. 224. Y4gn. II, 304. ‘The distinctive marks of twice-born men,’ IX, 228. GAMBLING AND BETTING. 381 opportunity for it), likewise Sddras who assume the distinctive marks of twice-born (men). 225. Gamblers, dancers and singers, cruel men, men belonging to an heretical sect, those following forbidden occupations, and sellers of spirituous liquor, let him instantly banish from his town. 226. If such (persons who are) secret thieves, dwell in the realm of a king, they constantly harass his good subjects by their forbidden practices, 227. In a former Kalpa this (vice of) gambling has been seen to cause great enmity; a wise man, therefore, should not practise it even for amusement. 228. On every man who addicts himself to that (vice) either secretly or openly, the king may inflict punishment according to his discretion. i. e. ‘the sacrificial thread and the like’ (Kull., N&r.). ‘Shall punish corporally,’ i. e. ‘shall cause them to be flogged, &c.’ (N4r.), or ‘ shall cause their hands and feet to be cut off and so forth according to the gravity of the offence’ (Kull., Ragh.). 225. Instead of krfirfn, ‘cruel men,’ i.e. ‘those who hate men learned in the Veda’ (Kull.), Nar. and Ragh. read ker&n, which the former explains by ‘men of exceedingly crooked behaviour,’ and the latter in accordance with Kull.’s explanation of krfran. Nand. reads kailan, ‘given to sports’ (kelisilén), and K. dor&n, ‘thieves.’ Sauadik4n, ‘distillers or sellers of spirituous liquor’ (Kull, Nar.), may also mean ‘ drunkards,’ as Nand. explains it. 226. Instead of ‘who are secret thieves’ (Kull.), Nar. says, ‘and secret thieves.’ BA&dhante, ‘harass’ (Kull.), means according to N4r., Ragh., and Nand. ‘ corrupt.’
3explains it. 226. Instead of ‘who are secret thieves’ (Kull.), Nar. says, ‘and secret thieves.’ BA&dhante, ‘harass’ (Kull.), means according to N4r., Ragh., and Nand. ‘ corrupt.’ 227. Nar. explains purfkalpe, ‘in a former Kalpa,’ by ‘in the ancient stories,’ and Ragh. and Nand. point to the adventures of king Nala and Yudhish/Aira, which, no doubt, are alluded to in the text. 228. Ragh. and Nand. point out that not only corporal punishment (according to verse 224), but also a fine may be inflicted; see also the next verse. 382 LAWS OF MANU. IX, 229. 229. But a Kshatriya, a Vaisya, and a Sddra who are unable to pay a fine, shall discharge the debt by labour ; a Brahmaaa shall pay it by instalments. 230. On women, infants, men of disordered mind, the poor and the sick, the king shall inflict punishment with a whip, a cane, or a rope and the like. 231. But those appointed (to administer public) affairs, who, baked by the fire of wealth, mar the business of suitors, the king shall deprive of their property. 232. Forgers of royal edicts, those who corrupt his ministers, those who slay women, infants, or Brdhmazas, and those who serve his enemies, the king shall put to death. 233. Whenever any (legal transaction) has been completed or (a punishment) been inflicted according to the law, he shall sanction it and not annul it. 229. Yagi. II, 43. Compare the rule given at VIII, 177. 230. Sipha, ‘a whip,’ is explained by Ragh. as ‘a rod measuring five fingers,’ or ‘the pendent root of a fig-tree.’ Nar. and Nand. give the latter meaning. Medh., N4r., and Nand. read daridranatharogizam, ‘the poor, the unprotected, and the sick.’ 231. See above, VII, 124; Vi. V,180. ‘Those appointed, &c.,’ i.e. viceroys and so forth (Medh.), or judges and so forth (N4r.). ‘Baked by the fire of wealth’ is a simile taken from the burning of earthen pots, and means that such persons by the influence of wealth undergo a change for the worse, just as a pot heated in a fire changes its colour, or, as the Vaiseshikas hold, its nature. According to Medh., ‘others’ read ye ’niyukt&s tu, and referred the verse to non-official persons meddling with administrative or judicial business. 232. Yagi. II, 240; Vi. V, 9, 11. 233. Medh. and Kull. refer this prohibition to cases which have been properly decided in the king’s courts, while Nar. thinks that it applies to orders passed by former kings. Nand. gives a different explanation of the words tirita and anusishfa. He adduces a verse of Katyayana, according to which the former means ‘a cause or IX, 237. MISCELLANEOUS PUNISHMENTS, 383 234. Whatever matter his ministers or the judge may settle improperly, that the king himself shall (re-)settle and fine (them) one thousand (pamas). 235. The slayer of a Brahmama, (a twice-born man) who drinks (the spirituous liquor called) Sur, he who steals (the gold of a Brahmaza), and he who violates a Guru’s bed, must each and all be considered as men who-committed mortal sins (mah&pataka).
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.
1Y4gi. II, 126. Medh., Kull., and Nar. point out that on the division of property discovered after partition, the eldest, according to this text, receives no preferential share. N4r. adds that this rule applies also to debts, discovered after partition. Nar. inserts this verse after verse 219. 21g. Gaut. XXVIII, 46-47; Vi. XVIII, 44. Instead of pattram, ‘a vehicle,’ i.e. ‘a horse or cart, used exclusively by one of the coparceners during union’ (Medh., Kull., Nar., Ragh.), Nand. reads pAtram, ‘a drinking-vessel.’ Striyad, ‘female (slaves),’ means according to Nar. ‘ wives.’ My translation of yogakshemam, which I take with Medh., N4r., and Nand. as a copulative compound in the neuter gender, by ‘ property destined for pious uses and sacrifices,’ rests on the explanation given by Vig#Anesvara (Colebrooke, Mit. I, 4, 23), and adopted by Haradatta and Nandapamdita on the parallel passages of Gaut. and Vi. I prefer it to all others, chiefly on account of the explicit passage of Laugakshi which Vigt4nesvara quotes. In its favour speaks also that numerous royal grants allow villages or land to Brahmanas and their descendants for the performance of certain sacrifices, or for charitable purposes, such as the daily distribution of food (annasattra or saddvrata), and that the occurrence of a rule in the Smrttis, declaring property given under such conditions to be impartible, is no more than might be expected. The commentators on Manu, on the other hand, give the following explanations: 1. ‘the means of securing protection, i.e. royal councillors, family priests, ministers, old women (vriddh4?), a house, and a Afra, a spy (?), or a pasture-ground(?) and the like’ (Medh.); 2.‘a royal councillor, a domestic priest and the like’ (Kull. 380 LAWS OF MANU. IX, 220. 220. The division (of the property) and the rules for allotting (shares) to the (several) sons, those begotten on a wife and the rest, in (due) order, have been thus declared to you; hear (now) the laws concerning gambling. 221. Gambling and betting let the king exclude from his realm; those two vices cause the destruction of the kingdoms of princes. 222. Gambling and betting amount to open theft; the king shall always exert himself in suppressing both (of them). 223. When inanimate (things) are used (for staking money on them), that is called among men gambling (dydta), when animate beings are used (for the same purpose), one must know that to be betting (samahvaya). 224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an
2224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an and RA4gh., which latter reads, however, yogakshemapraédram); 3. ‘means of gain, i.e. a grant and the like, received from a king and the like, and gained by oneself, and means of protection’ (prakare 4a ish/akadih? Nar.); 4. ‘sources of gain, i.e. persons for whom one sacrifices and the like, sources of protection, i.e. doorkeepers and the like, and sources of gain and protection, ie. lords of villages and the like’ (Nand.). Pra&ara, ‘a pastureground,’ means according to Nar. and Nand. ‘a road leading to a field, a garden and the like.’ Medh., Kull, and Nar, state that the first four articles shall in general be kept by the coparcener who used them or for whose use they were prepared, but that articles or quantities of exceptional value must be sold or exchanged for other property. Wells and so forth are to be used by all the coparceners (Kull., Nand.). Female slaves are to do work for all coparceners (Kull.). 221-229. Ap. Il, 25, 12-15 ; Gaut. XXV, 18; Baudh. II, 2, 16; Yagn. I, 199-203. In the I. O. MSS. Medh,’ 8 commentary on verses 221-227 is missing. 224. Y4gn. II, 304. ‘The distinctive marks of twice-born men,’ IX, 228. GAMBLING AND BETTING. 381 opportunity for it), likewise Sddras who assume the distinctive marks of twice-born (men). 225. Gamblers, dancers and singers, cruel men, men belonging to an heretical sect, those following forbidden occupations, and sellers of spirituous liquor, let him instantly banish from his town. 226. If such (persons who are) secret thieves, dwell in the realm of a king, they constantly harass his good subjects by their forbidden practices, 227. In a former Kalpa this (vice of) gambling has been seen to cause great enmity; a wise man, therefore, should not practise it even for amusement. 228. On every man who addicts himself to that (vice) either secretly or openly, the king may inflict punishment according to his discretion. i. e. ‘the sacrificial thread and the like’ (Kull., N&r.). ‘Shall punish corporally,’ i. e. ‘shall cause them to be flogged, &c.’ (N4r.), or ‘ shall cause their hands and feet to be cut off and so forth according to the gravity of the offence’ (Kull., Ragh.). 225. Instead of krfirfn, ‘cruel men,’ i.e. ‘those who hate men learned in the Veda’ (Kull.), Nar. and Ragh. read ker&n, which the former explains by ‘men of exceedingly crooked behaviour,’ and the latter in accordance with Kull.’s explanation of krfran. Nand. reads kailan, ‘given to sports’ (kelisilén), and K. dor&n, ‘thieves.’ Sauadik4n, ‘distillers or sellers of spirituous liquor’ (Kull, Nar.), may also mean ‘ drunkards,’ as Nand. explains it. 226. Instead of ‘who are secret thieves’ (Kull.), Nar. says, ‘and secret thieves.’ BA&dhante, ‘harass’ (Kull.), means according to N4r., Ragh., and Nand. ‘ corrupt.’
3explains it. 226. Instead of ‘who are secret thieves’ (Kull.), Nar. says, ‘and secret thieves.’ BA&dhante, ‘harass’ (Kull.), means according to N4r., Ragh., and Nand. ‘ corrupt.’ 227. Nar. explains purfkalpe, ‘in a former Kalpa,’ by ‘in the ancient stories,’ and Ragh. and Nand. point to the adventures of king Nala and Yudhish/Aira, which, no doubt, are alluded to in the text. 228. Ragh. and Nand. point out that not only corporal punishment (according to verse 224), but also a fine may be inflicted; see also the next verse. 382 LAWS OF MANU. IX, 229. 229. But a Kshatriya, a Vaisya, and a Sddra who are unable to pay a fine, shall discharge the debt by labour ; a Brahmaaa shall pay it by instalments. 230. On women, infants, men of disordered mind, the poor and the sick, the king shall inflict punishment with a whip, a cane, or a rope and the like. 231. But those appointed (to administer public) affairs, who, baked by the fire of wealth, mar the business of suitors, the king shall deprive of their property. 232. Forgers of royal edicts, those who corrupt his ministers, those who slay women, infants, or Brdhmazas, and those who serve his enemies, the king shall put to death. 233. Whenever any (legal transaction) has been completed or (a punishment) been inflicted according to the law, he shall sanction it and not annul it. 229. Yagi. II, 43. Compare the rule given at VIII, 177. 230. Sipha, ‘a whip,’ is explained by Ragh. as ‘a rod measuring five fingers,’ or ‘the pendent root of a fig-tree.’ Nar. and Nand. give the latter meaning. Medh., N4r., and Nand. read daridranatharogizam, ‘the poor, the unprotected, and the sick.’ 231. See above, VII, 124; Vi. V,180. ‘Those appointed, &c.,’ i.e. viceroys and so forth (Medh.), or judges and so forth (N4r.). ‘Baked by the fire of wealth’ is a simile taken from the burning of earthen pots, and means that such persons by the influence of wealth undergo a change for the worse, just as a pot heated in a fire changes its colour, or, as the Vaiseshikas hold, its nature. According to Medh., ‘others’ read ye ’niyukt&s tu, and referred the verse to non-official persons meddling with administrative or judicial business. 232. Yagi. II, 240; Vi. V, 9, 11. 233. Medh. and Kull. refer this prohibition to cases which have been properly decided in the king’s courts, while Nar. thinks that it applies to orders passed by former kings. Nand. gives a different explanation of the words tirita and anusishfa. He adduces a verse of Katyayana, according to which the former means ‘a cause or IX, 237. MISCELLANEOUS PUNISHMENTS, 383 234. Whatever matter his ministers or the judge may settle improperly, that the king himself shall (re-)settle and fine (them) one thousand (pamas). 235. The slayer of a Brahmama, (a twice-born man) who drinks (the spirituous liquor called) Sur, he who steals (the gold of a Brahmaza), and he who violates a Guru’s bed, must each and all be considered as men who-committed mortal sins (mah&pataka).
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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