Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1reads hidabhange, and Gov. as well as Nand. id4bhange with the same explanation. Nar. has tadigabhange, probably a mistake for idabhange, and mentions a var. lect. hi#abhange, adding that hi#/a is ‘a dam thrown across ariver.’ K. finally reads setubhange. 276. Yagn. Il, 273. 277. Vi.V, 136; Yagi. II, 274. ‘Two fingers,’ i. e. ‘the thumb and the index’ (Kull., Ragh., Nar.), or ‘the index and the middle finger’ (Nand.). 278. Yagn. II, 276. ‘Those who give (to thieves) fire,’ i.e. ‘in order that they may warm themselves, or for similar purposes’ (Me@h.), or ‘in order that they may put fire to houses’ (N4r.). Moshasya samnidhAtrf, ‘receivers of stolen goods’ (Kull.), means according to Nar. ‘those who conduct thieves to the place where they can commit their crime, or helpers and abettors.’ The best copy of Medh. has mokshasya, both in the text and in the 392 LAWS OF MANU. TX, 279. 279. Him who breaks (the dam of) a tank he shall slay (by drowning him) in water or by (some other) simple (mode of) capital punishment; or the offender may repair the (damage), but shall be made to pay the highest amercement. 280. Those who break into a (royal) storehouse, an armoury, or a temple, and those who steal elephants, horses, or chariots, he shall slay without hesitation. 281. But he who shall take away the water of a tank, made in ancient times, or shall cut off the supply of water, must be made to pay the first (or lowest) amercement. 282. But he who, except in a case of extreme necessity, drops filth on the king’s high-road, shall pay two karshdpazas and immediately remove (that) filth. 283. But a person in urgent necessity, an aged man, a pregnant woman, or a child, shall be reprimanded and clean the (place); that is a settled rule. 284. All physicians who treat (their patients) wrongly (shall pay) a fine; in the case of animals, the commentary, and the other gives it in the text, while the explanation is rakshitarah, ‘protectors or abettors.’ Nand., too, reads in the text mokshasya, and says, ‘mokshasya moshitadravyasya mokshasAdhanasyeti v4.’ It would, therefore, seem that an ancient var. lect. mokshasya really existed. 279. Yagi. II, 278. ‘By (some other) simple (mode of) capital punishment, i. e. ‘by cutting off his head’ (Nar., RAgh.). 280. Yager. I], 273. This verse and the next are omitted in the I. O. MSS. of Medh. 281. Nar. says that the offender must also make good the damage done. 282. Vi.V, 106-107. Medh. says that he shall pay the Kandla, i.e. the sweeper, to remove the filth. 284. Vi. V, 175-177; Yagi. II, 242. Nar. adds, ‘But this IX, 290. DUTIES OF A KING. 393 first (or lowest); in the case of human beings, the middlemost (amercement). 285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole (damage) and pay five hundred (pazeas).
2II, 242. Nar. adds, ‘But this IX, 290. DUTIES OF A KING. 393 first (or lowest); in the case of human beings, the middlemost (amercement). 285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole (damage) and pay five hundred (pazeas). 286. For adulterating unadulterated commodities, and for breaking gems or for improperly boring (them), the fine is the first (or lowest) amercement. 287. But that man who behaves dishonestly to honest (customers) or cheats in his prices, shall be fined in the first or in the middlemost amercement. 288. Let him place all prisons near a high-road, where the suffering and disfigured offenders can be seen. 289. Him who destroys the wall (of a town), or fills up the ditch (round a town), or breaks a (town)gate, he shall instantly banish. 290. For all incantations intended to destroy life, refers to cases when death is not (the result of the wrong treatment) ; for if that is the case the punishment is greater.’ 285. Vi.V,174; Yae%. I], 297. ‘A pole, i.e. the flagstaff of a village (Nar.), or ‘such as stand in tanks and the like’ (Kull.). ‘Images,’ i.e. ‘statues of men; but death as the punishment for destroying images of the gods, because (above, verse 280) capital punishment has been prescribed for breaking into temples’ (N4r.). Kull. and Ragh. say ‘common images, made of clay and so forth.’ 286. Vi. V, 124; Yagi. II, 245-246. Medh. thinks that the fine must be proportionate to the value of the spoiled gem, and Kull. adds that in every case the owner of the spoilt article shall receive compensation. 287. Thus Kull. and Nar. But Medh. takes the first clause differently ; ‘That man who gives unequal (quantities) for (such goods as ought to be bartered for) equal (quantities).’ 288. Nand. reads kash/ani, ‘where the treatment is severe,’ instead of sarvazi, ‘all.’ 290. According to the commentators the abhiéaéraz comprise 394 LAWS OF MANU. IX, 291. for magic rites with roots (practised by persons) not related (to him against whom they are directed), and for various kinds of sorcery, a fine of two hundred (pazas) shall be inflicted. 291. He who sells (for seed-corn that which is) not seed-corn, he who takes up seed (already sown), and he who destroys a "boundary(-mark), shall be punished by mutilation. 292. But the king shall cause a goldsmith who behaves dishonestly, the most nocuous of all the thorns, to be cut to pieces with razors. 293. For the theft of agricultural implements, of — arms and of medicines, let the king award punishment, taking into account the time (of the offence) and the use (of the object).
3293. For the theft of agricultural implements, of — arms and of medicines, let the king award punishment, taking into account the time (of the offence) and the use (of the object). all incantations and sacrifices, taught either in the Veda or in secular works, which are intended to destroy life. The magic rites, performed with roots, are those which are intended to bring a person into one’s power. These are permitted, if practised against a husband or a relative (Nar.). The krety4h, ‘sorcery,’ are such spells as produce diseases, or cause the failure of an adversary’s undertakings. If the abhi#dras are successful, the punishment is that of murder (Medh., Kull.). 291. Instead of bigotkr:shfam (Kull.), which is explained ‘who sells seed-corn placed (at the top of a bag of worthless grain),’ the correct reading seems to be bigotkrash/i, ‘he who takes up seed (already sown).’ Bigotkrash4i occurs in Nar.’s commentary only, where it is explained bigakale maharghatékamotkarshak4rt, ‘he who at sowing time plucks (the seed) out, desiring to raise the price of grain.’ All the other commentators give more or less corrupt readings, which, however, all point to the form bigotkrash/, viz. Medh., bigetkrush/aA or bigotkriptya, explained by vandhyaniti kshetra gfdtu [kshetranzi kartum] bigam utkarshati sobhanam yad bigam kshetre [ta]devoddhritya nayati; Gov., bigotkrish/ah ; Nand., bigotkrésh/oh and bigotkrishéa, explained by big4ndém uptanam uddharté ; K., biryatkrash/4, marked as corrupt. 293. Thus a theft of a plough in the season for ploughing, or of TX, 299. DUTIES OF A KING. 395 294. The king and his minister, his capital, his realm, his treasury, his army, and his ally are the seven constituent parts (of a kingdom); (hence) a kingdom is said to have seven limbs (anga). 295. But let him know (that) among these seven constituent parts of a kingdom (which have been enumerated) in due order, each earlier (named) is more important and (its destruction) the greater calamity. 296. Yet in a kingdom, containing seven constituent parts, which is upheld like the triple staff (of an ascetic), there is no (single part) more important (than the others), by reason of the importance of the qualities of each for the others. 297. For each part is particularly qualified for (the accomplishment of) certain objects, (and thus) each is declared to be the most important for that particular purpose which is effected by its means. 298. By spies, by a (pretended) display of energy, and by carrying out (various) undertakings, let the king constantly ascertain his own and his enemy’s strength ; 299. Moreover, all calamities and vices; afterwards, when he has fully considered their relative importance, let him begin his operations. arms just before or during a fight, should be punished more heavily than if it had been committed at any other time. 294. See above, VII, 257; Yaga. I. 352.
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.
1reads hidabhange, and Gov. as well as Nand. id4bhange with the same explanation. Nar. has tadigabhange, probably a mistake for idabhange, and mentions a var. lect. hi#abhange, adding that hi#/a is ‘a dam thrown across ariver.’ K. finally reads setubhange. 276. Yagn. Il, 273. 277. Vi.V, 136; Yagi. II, 274. ‘Two fingers,’ i. e. ‘the thumb and the index’ (Kull., Ragh., Nar.), or ‘the index and the middle finger’ (Nand.). 278. Yagn. II, 276. ‘Those who give (to thieves) fire,’ i.e. ‘in order that they may warm themselves, or for similar purposes’ (Me@h.), or ‘in order that they may put fire to houses’ (N4r.). Moshasya samnidhAtrf, ‘receivers of stolen goods’ (Kull.), means according to Nar. ‘those who conduct thieves to the place where they can commit their crime, or helpers and abettors.’ The best copy of Medh. has mokshasya, both in the text and in the 392 LAWS OF MANU. TX, 279. 279. Him who breaks (the dam of) a tank he shall slay (by drowning him) in water or by (some other) simple (mode of) capital punishment; or the offender may repair the (damage), but shall be made to pay the highest amercement. 280. Those who break into a (royal) storehouse, an armoury, or a temple, and those who steal elephants, horses, or chariots, he shall slay without hesitation. 281. But he who shall take away the water of a tank, made in ancient times, or shall cut off the supply of water, must be made to pay the first (or lowest) amercement. 282. But he who, except in a case of extreme necessity, drops filth on the king’s high-road, shall pay two karshdpazas and immediately remove (that) filth. 283. But a person in urgent necessity, an aged man, a pregnant woman, or a child, shall be reprimanded and clean the (place); that is a settled rule. 284. All physicians who treat (their patients) wrongly (shall pay) a fine; in the case of animals, the commentary, and the other gives it in the text, while the explanation is rakshitarah, ‘protectors or abettors.’ Nand., too, reads in the text mokshasya, and says, ‘mokshasya moshitadravyasya mokshasAdhanasyeti v4.’ It would, therefore, seem that an ancient var. lect. mokshasya really existed. 279. Yagi. II, 278. ‘By (some other) simple (mode of) capital punishment, i. e. ‘by cutting off his head’ (Nar., RAgh.). 280. Yager. I], 273. This verse and the next are omitted in the I. O. MSS. of Medh. 281. Nar. says that the offender must also make good the damage done. 282. Vi.V, 106-107. Medh. says that he shall pay the Kandla, i.e. the sweeper, to remove the filth. 284. Vi. V, 175-177; Yagi. II, 242. Nar. adds, ‘But this IX, 290. DUTIES OF A KING. 393 first (or lowest); in the case of human beings, the middlemost (amercement). 285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole (damage) and pay five hundred (pazeas).
2II, 242. Nar. adds, ‘But this IX, 290. DUTIES OF A KING. 393 first (or lowest); in the case of human beings, the middlemost (amercement). 285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole (damage) and pay five hundred (pazeas). 286. For adulterating unadulterated commodities, and for breaking gems or for improperly boring (them), the fine is the first (or lowest) amercement. 287. But that man who behaves dishonestly to honest (customers) or cheats in his prices, shall be fined in the first or in the middlemost amercement. 288. Let him place all prisons near a high-road, where the suffering and disfigured offenders can be seen. 289. Him who destroys the wall (of a town), or fills up the ditch (round a town), or breaks a (town)gate, he shall instantly banish. 290. For all incantations intended to destroy life, refers to cases when death is not (the result of the wrong treatment) ; for if that is the case the punishment is greater.’ 285. Vi.V,174; Yae%. I], 297. ‘A pole, i.e. the flagstaff of a village (Nar.), or ‘such as stand in tanks and the like’ (Kull.). ‘Images,’ i.e. ‘statues of men; but death as the punishment for destroying images of the gods, because (above, verse 280) capital punishment has been prescribed for breaking into temples’ (N4r.). Kull. and Ragh. say ‘common images, made of clay and so forth.’ 286. Vi. V, 124; Yagi. II, 245-246. Medh. thinks that the fine must be proportionate to the value of the spoiled gem, and Kull. adds that in every case the owner of the spoilt article shall receive compensation. 287. Thus Kull. and Nar. But Medh. takes the first clause differently ; ‘That man who gives unequal (quantities) for (such goods as ought to be bartered for) equal (quantities).’ 288. Nand. reads kash/ani, ‘where the treatment is severe,’ instead of sarvazi, ‘all.’ 290. According to the commentators the abhiéaéraz comprise 394 LAWS OF MANU. IX, 291. for magic rites with roots (practised by persons) not related (to him against whom they are directed), and for various kinds of sorcery, a fine of two hundred (pazas) shall be inflicted. 291. He who sells (for seed-corn that which is) not seed-corn, he who takes up seed (already sown), and he who destroys a "boundary(-mark), shall be punished by mutilation. 292. But the king shall cause a goldsmith who behaves dishonestly, the most nocuous of all the thorns, to be cut to pieces with razors. 293. For the theft of agricultural implements, of — arms and of medicines, let the king award punishment, taking into account the time (of the offence) and the use (of the object).
3293. For the theft of agricultural implements, of — arms and of medicines, let the king award punishment, taking into account the time (of the offence) and the use (of the object). all incantations and sacrifices, taught either in the Veda or in secular works, which are intended to destroy life. The magic rites, performed with roots, are those which are intended to bring a person into one’s power. These are permitted, if practised against a husband or a relative (Nar.). The krety4h, ‘sorcery,’ are such spells as produce diseases, or cause the failure of an adversary’s undertakings. If the abhi#dras are successful, the punishment is that of murder (Medh., Kull.). 291. Instead of bigotkr:shfam (Kull.), which is explained ‘who sells seed-corn placed (at the top of a bag of worthless grain),’ the correct reading seems to be bigotkrash/i, ‘he who takes up seed (already sown).’ Bigotkrash4i occurs in Nar.’s commentary only, where it is explained bigakale maharghatékamotkarshak4rt, ‘he who at sowing time plucks (the seed) out, desiring to raise the price of grain.’ All the other commentators give more or less corrupt readings, which, however, all point to the form bigotkrash/, viz. Medh., bigetkrush/aA or bigotkriptya, explained by vandhyaniti kshetra gfdtu [kshetranzi kartum] bigam utkarshati sobhanam yad bigam kshetre [ta]devoddhritya nayati; Gov., bigotkrish/ah ; Nand., bigotkrésh/oh and bigotkrishéa, explained by big4ndém uptanam uddharté ; K., biryatkrash/4, marked as corrupt. 293. Thus a theft of a plough in the season for ploughing, or of TX, 299. DUTIES OF A KING. 395 294. The king and his minister, his capital, his realm, his treasury, his army, and his ally are the seven constituent parts (of a kingdom); (hence) a kingdom is said to have seven limbs (anga). 295. But let him know (that) among these seven constituent parts of a kingdom (which have been enumerated) in due order, each earlier (named) is more important and (its destruction) the greater calamity. 296. Yet in a kingdom, containing seven constituent parts, which is upheld like the triple staff (of an ascetic), there is no (single part) more important (than the others), by reason of the importance of the qualities of each for the others. 297. For each part is particularly qualified for (the accomplishment of) certain objects, (and thus) each is declared to be the most important for that particular purpose which is effected by its means. 298. By spies, by a (pretended) display of energy, and by carrying out (various) undertakings, let the king constantly ascertain his own and his enemy’s strength ; 299. Moreover, all calamities and vices; afterwards, when he has fully considered their relative importance, let him begin his operations. arms just before or during a fight, should be punished more heavily than if it had been committed at any other time. 294. See above, VII, 257; Yaga. I. 352.
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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