Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Moreover, 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. 296. The verse is meant, as the commentators remark, to show that one must not infer from verse 295 that the Angas, named later in the enumeration, may be neglected. According to Nar., the simile is not taken from the triple staff of an ascetic, but from the three beams of a house and the like. 298. See above, VII. Medh., Gov., Nar., Nand., and K. read at the end of the line, paratmanoé, instead of mahipatiA. 299. ‘All calamities and vices,’ i.e. ‘those affecting his enemy 396 LAWS OF MANU. TX, 300. 300. (Though he be) ever so much tired (by repeated failures), let him begin his operations again and again; for fortune greatly favours the man who (strenuously) exerts himself in his undertakings. 301. The various ways in which a king behaves (resemble) the Krzta, Treté, Dv4para, and Kali ages; hence the king is identified with the ages (of the world). 302. Sleeping he represents the Kali (or iron age), waking the Dv4para (or brazen) age, ready to act the Treta (or silver age), but moving (actively) the Krzta (or golden) age. 303. Let the king emulate the energetic action of Indra, of the Sun, of the Wind, of Yama, of Varuza, of the Moon, of the Fire, and of the Earth. 304. As Indra sends copious rain during the four months of the rainy season, even so let the king, taking upon himself the office of Indra, shower benefits on his kingdom. 305. As the Sun during eight months (imperceptibly) draws up the water with his rays, even so let him gradually draw his taxes from his kingdom; for that is the office in which he resembles the Sun. 306. As the Wind moves (everywhere), entering (in the shape of the vital air) all created beings, even so let him penetrate (everywhere) through his and his enemy’s party’ (N4r.), or ‘those affecting both his own and the enemy’s parties’ (Kull.). Nand. reads the second line as follows, gurulaghavato gfatva tatak karma samaéaret. 302. This verse closely agrees with the fourth exhortation, addressed by Indra to Rohita, Aitareya-brahmaza VII, 15. 305. Instead of nityam, ‘gradually, Nand. reads samyak, ‘duly.’ , IX, 313. DUTIES OF A KING. 397 spies; that is the office in which he resembles the Wind. 307. As Yama at the appointed time subjects to his rule both friends and foes, even so all subjects must be controlled by the king; that is the office in which he resembles Yama. 308. As (a sinner) is seen bound with ropes by Varuma, even so let him punish the wicked ; that is his office in which he resembles Varuaa. 309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as great joy) as men feel on seeing the full moon.
2As (a sinner) is seen bound with ropes by Varuma, even so let him punish the wicked ; that is his office in which he resembles Varuaa. 309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as great joy) as men feel on seeing the full moon. 310. (If) he is ardent in wrath against criminals and endowed with brilliant energy, and destroys wicked vassals, then his character is said (to resemble) that of Fire. 311. As the Earth supports all created beings equally, thus (a king) who supports all his subjects, (takes upon himself) the office of the Earth. 312. Employing these and other means, the king shall, ever untired, restrain thieves both in his own dominions and in (those of) others. 313. Let him not, though fallen into the deepest distress, provoke Brahmazas to anger; for they, 308. Nand. reads the first line differently, Varuzen4pi pasais 4a badhyate varuzair narak, ‘As men are bound by Varuza with Varuma’s fetters.’ The expression ‘the fetters of Varuna’ is a common designation of dropsy. 310. N&r. adds, ‘As the fire at an ordeal injures wicked men, even so he should destroy wicked neighbours.’ 312. ‘In (those of) others,’ i.e.‘ those thieves who live in other kingdoms, and come to rob in his own’ (Kull., Nar.), Nand. omits this and the next two verses. 313. ‘Let him not provoke Brahmaaas to anger, ’i.e. ‘by taking their 398 LAWS OF MANU. IX, 314. when angered, could instantly destroy him together with his army and his vehicles. 314. Who could escape destruction, when he provokes to anger those.(men), by whom the fire was made to consume all things, by whom the (water of the) ocean was made undrinkable, and by whom the moon was made to wane and to increase again ? 315. Who could prosper, while he injures those (men) who provoked to anger, could create other worlds and other guardians of the world, and deprive the gods of their divine station ? 316. What man, desirous of life, would injure them to whose support the (three) worlds and the gods ever owe their existence, and whose wealth is the Veda ? 317. A Brahmaza, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the performance of a burnt-oblation) or not carried forth, is a great divinity. 318. The brilliant fire is not contaminated even in burial-places, and, when presented with oblations (of butter) at sacrifices, it again increases mightily. property’ (Medh., Nar.), or ‘treating them with contumely’ (Medh.). ‘They could destroy him,’ i.e. ‘by magic rites and curses’ (Kull.). 314. This verse refers to certain stories, told, as Medh. and Nar. point out, in the section of the Mah4bhéarata, called Mokshadharm4é XII, 344, 55, 57-58, 60-61. There it is said that Bhrigu made the fire consume all things, that the moon became ‘consumptive’ in consequence of the curse of Daksha, and that Vadav4mukha made the ocean salt in punishment for his disobedience.
3There it is said that Bhrigu made the fire consume all things, that the moon became ‘consumptive’ in consequence of the curse of Daksha, and that Vadav4mukha made the ocean salt in punishment for his disobedience. 315. This verse also contains allusions to the Mahabharata. Visvamitra tried to create other worlds (Medh.), the V4lakhilyas another Indra and Vayu, and others deprived the gods of their station. With respect to the latter point, Ragh. quotes the story of MA4ndavya cursing Yama (Mahdbh4rata I, 108, 16), and causing him to be born as a Sfidra. 316. See above, I, 93-95. IX; 323. DUTIES OF A KING. 399 319. Thus, though Brahmazas employ themselves in all (sorts of) mean occupations, they must be honoured in every way; for (each of) them is a very great deity. 320. When the Kshatriyas become in any way overbearing towards the Brahmamas, the Brahmazas themselves shall duly restrain them; for the Kshatriyas sprang from the Brahmazas. 321. Fire sprang from water, Kshatriyas from Brahmazas, iron from stone; the all-penetrating force of those (three) has no effect on that whence they were produced. 322. Kshatriyas prosper not without Brahmazas, Brahmamas prosper not without Kshatriyas; Brahmazas and Kshatriyas, being closely united, prosper in this (world) and in the next. 323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on Bréhmazas, make over his kingdom to his son, and then seek death in battle. 32t. ‘Fire sprang from water, thus speak the PaurAzikas’ (Nand.); ‘(that origin is) visible in the case of lightning and in that of the’ (submarine) Vadavagni’ (Ragh.). According to Ragh., the statement that the Kshatriyas sprang from the Brahmamas is based on a Vedic passage. But Nr. thinks that it alludes to a Paurasik story, according to which the Brahmamas produced with the Kshatriya females a new Kshatriya race after the destruction of the second varna by Parasurama. 322. Gaut. XI, 14; Vas. XIX, 4. 323. Medh. says that others explain the expression ‘all his wealth, accumulated from fines,’ as including ‘all the king’s possessions, excepting horses and chariots, arms, land, and slaves,’ but that this is improper. He adds that, if the king cannot die in battle, he may burn or drown himself. Kull. says that he may kill himself by starvation. In later times kings followed this rule; see e.g. Vikramankaarita IV, 44-68. 400 LAWS OF MANU. IX, 324. 324. Thus conducting himself (and) ever intent on (discharging) his royal duties, a king shall order all his servants (to work) for the good of his people. _ 325. Thus the eternal law concerning the duties of a king has been fully declared; know that the following rules apply in (due) order to the duties of Vaisyas and Siddras. 326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle.
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.
1Moreover, 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. 296. The verse is meant, as the commentators remark, to show that one must not infer from verse 295 that the Angas, named later in the enumeration, may be neglected. According to Nar., the simile is not taken from the triple staff of an ascetic, but from the three beams of a house and the like. 298. See above, VII. Medh., Gov., Nar., Nand., and K. read at the end of the line, paratmanoé, instead of mahipatiA. 299. ‘All calamities and vices,’ i.e. ‘those affecting his enemy 396 LAWS OF MANU. TX, 300. 300. (Though he be) ever so much tired (by repeated failures), let him begin his operations again and again; for fortune greatly favours the man who (strenuously) exerts himself in his undertakings. 301. The various ways in which a king behaves (resemble) the Krzta, Treté, Dv4para, and Kali ages; hence the king is identified with the ages (of the world). 302. Sleeping he represents the Kali (or iron age), waking the Dv4para (or brazen) age, ready to act the Treta (or silver age), but moving (actively) the Krzta (or golden) age. 303. Let the king emulate the energetic action of Indra, of the Sun, of the Wind, of Yama, of Varuza, of the Moon, of the Fire, and of the Earth. 304. As Indra sends copious rain during the four months of the rainy season, even so let the king, taking upon himself the office of Indra, shower benefits on his kingdom. 305. As the Sun during eight months (imperceptibly) draws up the water with his rays, even so let him gradually draw his taxes from his kingdom; for that is the office in which he resembles the Sun. 306. As the Wind moves (everywhere), entering (in the shape of the vital air) all created beings, even so let him penetrate (everywhere) through his and his enemy’s party’ (N4r.), or ‘those affecting both his own and the enemy’s parties’ (Kull.). Nand. reads the second line as follows, gurulaghavato gfatva tatak karma samaéaret. 302. This verse closely agrees with the fourth exhortation, addressed by Indra to Rohita, Aitareya-brahmaza VII, 15. 305. Instead of nityam, ‘gradually, Nand. reads samyak, ‘duly.’ , IX, 313. DUTIES OF A KING. 397 spies; that is the office in which he resembles the Wind. 307. As Yama at the appointed time subjects to his rule both friends and foes, even so all subjects must be controlled by the king; that is the office in which he resembles Yama. 308. As (a sinner) is seen bound with ropes by Varuma, even so let him punish the wicked ; that is his office in which he resembles Varuaa. 309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as great joy) as men feel on seeing the full moon.
2As (a sinner) is seen bound with ropes by Varuma, even so let him punish the wicked ; that is his office in which he resembles Varuaa. 309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as great joy) as men feel on seeing the full moon. 310. (If) he is ardent in wrath against criminals and endowed with brilliant energy, and destroys wicked vassals, then his character is said (to resemble) that of Fire. 311. As the Earth supports all created beings equally, thus (a king) who supports all his subjects, (takes upon himself) the office of the Earth. 312. Employing these and other means, the king shall, ever untired, restrain thieves both in his own dominions and in (those of) others. 313. Let him not, though fallen into the deepest distress, provoke Brahmazas to anger; for they, 308. Nand. reads the first line differently, Varuzen4pi pasais 4a badhyate varuzair narak, ‘As men are bound by Varuza with Varuma’s fetters.’ The expression ‘the fetters of Varuna’ is a common designation of dropsy. 310. N&r. adds, ‘As the fire at an ordeal injures wicked men, even so he should destroy wicked neighbours.’ 312. ‘In (those of) others,’ i.e.‘ those thieves who live in other kingdoms, and come to rob in his own’ (Kull., Nar.), Nand. omits this and the next two verses. 313. ‘Let him not provoke Brahmaaas to anger, ’i.e. ‘by taking their 398 LAWS OF MANU. IX, 314. when angered, could instantly destroy him together with his army and his vehicles. 314. Who could escape destruction, when he provokes to anger those.(men), by whom the fire was made to consume all things, by whom the (water of the) ocean was made undrinkable, and by whom the moon was made to wane and to increase again ? 315. Who could prosper, while he injures those (men) who provoked to anger, could create other worlds and other guardians of the world, and deprive the gods of their divine station ? 316. What man, desirous of life, would injure them to whose support the (three) worlds and the gods ever owe their existence, and whose wealth is the Veda ? 317. A Brahmaza, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the performance of a burnt-oblation) or not carried forth, is a great divinity. 318. The brilliant fire is not contaminated even in burial-places, and, when presented with oblations (of butter) at sacrifices, it again increases mightily. property’ (Medh., Nar.), or ‘treating them with contumely’ (Medh.). ‘They could destroy him,’ i.e. ‘by magic rites and curses’ (Kull.). 314. This verse refers to certain stories, told, as Medh. and Nar. point out, in the section of the Mah4bhéarata, called Mokshadharm4é XII, 344, 55, 57-58, 60-61. There it is said that Bhrigu made the fire consume all things, that the moon became ‘consumptive’ in consequence of the curse of Daksha, and that Vadav4mukha made the ocean salt in punishment for his disobedience.
3There it is said that Bhrigu made the fire consume all things, that the moon became ‘consumptive’ in consequence of the curse of Daksha, and that Vadav4mukha made the ocean salt in punishment for his disobedience. 315. This verse also contains allusions to the Mahabharata. Visvamitra tried to create other worlds (Medh.), the V4lakhilyas another Indra and Vayu, and others deprived the gods of their station. With respect to the latter point, Ragh. quotes the story of MA4ndavya cursing Yama (Mahdbh4rata I, 108, 16), and causing him to be born as a Sfidra. 316. See above, I, 93-95. IX; 323. DUTIES OF A KING. 399 319. Thus, though Brahmazas employ themselves in all (sorts of) mean occupations, they must be honoured in every way; for (each of) them is a very great deity. 320. When the Kshatriyas become in any way overbearing towards the Brahmamas, the Brahmazas themselves shall duly restrain them; for the Kshatriyas sprang from the Brahmazas. 321. Fire sprang from water, Kshatriyas from Brahmazas, iron from stone; the all-penetrating force of those (three) has no effect on that whence they were produced. 322. Kshatriyas prosper not without Brahmazas, Brahmamas prosper not without Kshatriyas; Brahmazas and Kshatriyas, being closely united, prosper in this (world) and in the next. 323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on Bréhmazas, make over his kingdom to his son, and then seek death in battle. 32t. ‘Fire sprang from water, thus speak the PaurAzikas’ (Nand.); ‘(that origin is) visible in the case of lightning and in that of the’ (submarine) Vadavagni’ (Ragh.). According to Ragh., the statement that the Kshatriyas sprang from the Brahmamas is based on a Vedic passage. But Nr. thinks that it alludes to a Paurasik story, according to which the Brahmamas produced with the Kshatriya females a new Kshatriya race after the destruction of the second varna by Parasurama. 322. Gaut. XI, 14; Vas. XIX, 4. 323. Medh. says that others explain the expression ‘all his wealth, accumulated from fines,’ as including ‘all the king’s possessions, excepting horses and chariots, arms, land, and slaves,’ but that this is improper. He adds that, if the king cannot die in battle, he may burn or drown himself. Kull. says that he may kill himself by starvation. In later times kings followed this rule; see e.g. Vikramankaarita IV, 44-68. 400 LAWS OF MANU. IX, 324. 324. Thus conducting himself (and) ever intent on (discharging) his royal duties, a king shall order all his servants (to work) for the good of his people. _ 325. Thus the eternal law concerning the duties of a king has been fully declared; know that the following rules apply in (due) order to the duties of Vaisyas and Siddras. 326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle.
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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