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One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
116. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly. 13. Medh. gives the following instances. Ifa king orders that during the celebration of a wedding in the house of a minister or other favourite, a public festival is to be held in the town, that everybody is to appear on the occasion, or that during so and so many days no animals are to be killed, no birds to be snared, and no debtors to be imprisoned by their creditors, everybody must obey. The same shall be the case if the king orders with respect to persons in disfavour that they are to be shunned by everybody, that nobody is to enter their houses. Gov., Kull., and Ragh. give the same explanation, and they as well as Medh. add, that this rule refers to lawful orders in worldly matters only. Nar. seems to have taken the verse differently, in a sense similar to that contained in Sir W. Jones’ translation, 14. Yagh. I, 353. 15. Bhogaya kalpante, ‘allow themselves to be enjoyed’ (Medh., Gov., Nar., Nand., Ragh.), means according to Kull. ‘are able to enjoy their own.’ Gov. says, A2edan4dibhayena vrikshadisth4varaay api phalapushpAdidvarenopabhogartham sampadyante niyatakalam pushpadidanavyavastham natikramanti, ‘through fear of being cut down and the like immovable things such as trees become fit to be enjoyed by means of their fruit, flowers, and so forth, (i.e.) they transgress not the law according to which they must give flowers, &c. at the appointed time ;’ see also below, verse 23. 16. Gaut. XII, 51; Vas, XIX, 9; Vi. II, 91; Yagi. I, 367. VII, 24. THE KING. 219 17. Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is called the surety for the four orders’ obedience to the law. 18. Punishment alone governs all created beings, punishment alone protects them, punishment watches over them while they sleep; the wise declare punish- ‘ment (to be identical with) the law. 19. If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted without consideration, it destroys everything. 20. If the king did not, without tiring, inflict punishment on those -worthy to be punished, the stronger would roast the weaker, like fish on a spit ; 21. The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and ownership would riot remain with any one, the lower ones would (usurp the place of) the higher ones. 22. The whole world is kept in order by punishment, for a guiltless man is hard to find; through fear of punishment the whole world yields the enjoyments (which it owes). 23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment.
223. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment. 24. All castes (varza) would be corrupted (by intermixture), all barriers would be broken through, 17. ‘That is the male,’ i.e. ‘compared with him all others are (weak) women’ (Kull.). 19. Yagi. I, 355. 23. The commentators quote in explanation of this verse a passage from the Yagur-veda, ‘ Through fear the fire warms, through fear the sun shines, through fear move Indra, the Wind, and Death, as the fifth.’ 220 LAWS OF MANU. VIT, 25. and all men would rage (against each other) in consequence of mistakes with respect to punishment. 25. But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects are not disturbed, provided that he who inflicts it discerns well. 26, They declare that king to be a just inflicter of punishment, who is truthful, who acts after due consideration, who is wise, and who knows (the respective value of) virtue, pleasure, and wealth. 27. A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness); but he who is voluptuous, partial, and deceitful will be destroyed, even through the (unjust) punishment (which he inflicts). 28. Punishment (possesses) a very bright lustre, and is hard to be administered by men with unimproved minds; it strikes down the king who swerves from his duty, together with his relatives. 29. Next it will afflict his castles, his territories, the whole world together with the movable and immovable (creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky. 30. (Punishment) cannot be inflicted justly by one who has no assistant, (nor) by a fool, (nor) by a covetous man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures. 25. Vi. III, 96. 26. Gaut. XI, 2. 27. Vishamad, ‘ partial’ (Nar.), means according to Gov., Kull., and RAgh. ‘ wrathful.’ 28 ‘By men with unimproved minds,’ i.e.‘ who have not learnt the Sastras’ (Gov., Kull.). 30-31. Gaut. XI, 4; Yagi. I, 308-309, 354. VII, 38. THE KING. 221 31. By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law), who has good assistants and is wise, punishment can be (justly) inflicted. 32. Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity towards his friends, and be lenient towards Brahmazas. 33. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water. 34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water. .
333. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water. 34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water. . 35. The king has been created (to be) the protector of the castes (vara) and orders, who, all according to their rank, discharge their several duties. 36. Whatever must be done by him and by his servants for the protection of his people, that I will fully declare to you in due order. 37. Let the king, after rising early in the morning, worship Brahmazas who are well versed in the threefold sacred science and learned (in polity), and follow their advice. 38. Let him daily worship aged Brahmazas who know the Veda and are pure; for he who always worships aged men, is honoured even by Rakshasas. 31. Pure, i.e.‘ with respect to the acquisition of wealth,’ or ‘not covetous’ (Medh., Gov., Kull., Nar., Ragh.). Satyasamdha,‘ faithful to his promise’ (Gov., Kull., Riagh.), means according to Medh. ‘ who cares for truth alone.’ 32. Vi. TTI, 96; Yagi. I, 333. 33. Vi. III, 97. 37-38. Vi. ILI, 76-77. 222 LAWS OF MANU. VIT, 39- 39. Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest never perishes. 40. Through a want of modesty many kings have perished, together with their belongings; through modesty even hermits in the forest have gained kingdoms. 41. Through a want of humility Vena perished, likewise king Nahusha, Sudas, the son of Pigavana, Sumukha, and Nemi. 42. But by humility Pyzthu and Manu gained sovereignty, Kubera the position of the Lord of wealth, and the son of Gadhi the rank of a Brahmaza. 43. From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory of) the (various) trades and professions. 44. Day and night he must strenuously exert himself to conquer his senses; for he (alone) who has conquered his own senses, can keep his subjects in obedience. 45. Let him carefully shun the ten vices, springing 41. I read with Medh., Gov., Nar., Ragh., and K., Suda/ paigavanas aiva, instead of Sudaso yavanas faiva (Kull.). Nand. has Vaigavana, a mere clerical mistake. As Medh. remarks, the legends regarding the worthies mentioned here occur in the Mahabharata. 42. The son of G&dhi, i.e. Visvimitra; see Muir, Original Sanskrit Texts, I, p. 83 seqq. . 43. Gaut. XI, 3; Y4ga. I, 310. Nar. takes Anvikshikim Aatmavidyam to mean ‘and the science of dialectics, i.e. the Ny4ya, SAamkhya, and so forth, which is useful for obtaining final liberation.’ Medh. too is not certain if Anvikshikf is to be taken by itself, but proposes ‘the science of dialectics which will be useful to him.’ 45-48. Vi. III, 50-51. VII,52,—, THE KING, 223
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.
116. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly. 13. Medh. gives the following instances. Ifa king orders that during the celebration of a wedding in the house of a minister or other favourite, a public festival is to be held in the town, that everybody is to appear on the occasion, or that during so and so many days no animals are to be killed, no birds to be snared, and no debtors to be imprisoned by their creditors, everybody must obey. The same shall be the case if the king orders with respect to persons in disfavour that they are to be shunned by everybody, that nobody is to enter their houses. Gov., Kull., and Ragh. give the same explanation, and they as well as Medh. add, that this rule refers to lawful orders in worldly matters only. Nar. seems to have taken the verse differently, in a sense similar to that contained in Sir W. Jones’ translation, 14. Yagh. I, 353. 15. Bhogaya kalpante, ‘allow themselves to be enjoyed’ (Medh., Gov., Nar., Nand., Ragh.), means according to Kull. ‘are able to enjoy their own.’ Gov. says, A2edan4dibhayena vrikshadisth4varaay api phalapushpAdidvarenopabhogartham sampadyante niyatakalam pushpadidanavyavastham natikramanti, ‘through fear of being cut down and the like immovable things such as trees become fit to be enjoyed by means of their fruit, flowers, and so forth, (i.e.) they transgress not the law according to which they must give flowers, &c. at the appointed time ;’ see also below, verse 23. 16. Gaut. XII, 51; Vas, XIX, 9; Vi. II, 91; Yagi. I, 367. VII, 24. THE KING. 219 17. Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is called the surety for the four orders’ obedience to the law. 18. Punishment alone governs all created beings, punishment alone protects them, punishment watches over them while they sleep; the wise declare punish- ‘ment (to be identical with) the law. 19. If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted without consideration, it destroys everything. 20. If the king did not, without tiring, inflict punishment on those -worthy to be punished, the stronger would roast the weaker, like fish on a spit ; 21. The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and ownership would riot remain with any one, the lower ones would (usurp the place of) the higher ones. 22. The whole world is kept in order by punishment, for a guiltless man is hard to find; through fear of punishment the whole world yields the enjoyments (which it owes). 23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment.
223. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment. 24. All castes (varza) would be corrupted (by intermixture), all barriers would be broken through, 17. ‘That is the male,’ i.e. ‘compared with him all others are (weak) women’ (Kull.). 19. Yagi. I, 355. 23. The commentators quote in explanation of this verse a passage from the Yagur-veda, ‘ Through fear the fire warms, through fear the sun shines, through fear move Indra, the Wind, and Death, as the fifth.’ 220 LAWS OF MANU. VIT, 25. and all men would rage (against each other) in consequence of mistakes with respect to punishment. 25. But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects are not disturbed, provided that he who inflicts it discerns well. 26, They declare that king to be a just inflicter of punishment, who is truthful, who acts after due consideration, who is wise, and who knows (the respective value of) virtue, pleasure, and wealth. 27. A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness); but he who is voluptuous, partial, and deceitful will be destroyed, even through the (unjust) punishment (which he inflicts). 28. Punishment (possesses) a very bright lustre, and is hard to be administered by men with unimproved minds; it strikes down the king who swerves from his duty, together with his relatives. 29. Next it will afflict his castles, his territories, the whole world together with the movable and immovable (creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky. 30. (Punishment) cannot be inflicted justly by one who has no assistant, (nor) by a fool, (nor) by a covetous man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures. 25. Vi. III, 96. 26. Gaut. XI, 2. 27. Vishamad, ‘ partial’ (Nar.), means according to Gov., Kull., and RAgh. ‘ wrathful.’ 28 ‘By men with unimproved minds,’ i.e.‘ who have not learnt the Sastras’ (Gov., Kull.). 30-31. Gaut. XI, 4; Yagi. I, 308-309, 354. VII, 38. THE KING. 221 31. By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law), who has good assistants and is wise, punishment can be (justly) inflicted. 32. Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity towards his friends, and be lenient towards Brahmazas. 33. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water. 34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water. .
333. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water. 34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water. . 35. The king has been created (to be) the protector of the castes (vara) and orders, who, all according to their rank, discharge their several duties. 36. Whatever must be done by him and by his servants for the protection of his people, that I will fully declare to you in due order. 37. Let the king, after rising early in the morning, worship Brahmazas who are well versed in the threefold sacred science and learned (in polity), and follow their advice. 38. Let him daily worship aged Brahmazas who know the Veda and are pure; for he who always worships aged men, is honoured even by Rakshasas. 31. Pure, i.e.‘ with respect to the acquisition of wealth,’ or ‘not covetous’ (Medh., Gov., Kull., Nar., Ragh.). Satyasamdha,‘ faithful to his promise’ (Gov., Kull., Riagh.), means according to Medh. ‘ who cares for truth alone.’ 32. Vi. TTI, 96; Yagi. I, 333. 33. Vi. III, 97. 37-38. Vi. ILI, 76-77. 222 LAWS OF MANU. VIT, 39- 39. Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest never perishes. 40. Through a want of modesty many kings have perished, together with their belongings; through modesty even hermits in the forest have gained kingdoms. 41. Through a want of humility Vena perished, likewise king Nahusha, Sudas, the son of Pigavana, Sumukha, and Nemi. 42. But by humility Pyzthu and Manu gained sovereignty, Kubera the position of the Lord of wealth, and the son of Gadhi the rank of a Brahmaza. 43. From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory of) the (various) trades and professions. 44. Day and night he must strenuously exert himself to conquer his senses; for he (alone) who has conquered his own senses, can keep his subjects in obedience. 45. Let him carefully shun the ten vices, springing 41. I read with Medh., Gov., Nar., Ragh., and K., Suda/ paigavanas aiva, instead of Sudaso yavanas faiva (Kull.). Nand. has Vaigavana, a mere clerical mistake. As Medh. remarks, the legends regarding the worthies mentioned here occur in the Mahabharata. 42. The son of G&dhi, i.e. Visvimitra; see Muir, Original Sanskrit Texts, I, p. 83 seqq. . 43. Gaut. XI, 3; Y4ga. I, 310. Nar. takes Anvikshikim Aatmavidyam to mean ‘and the science of dialectics, i.e. the Ny4ya, SAamkhya, and so forth, which is useful for obtaining final liberation.’ Medh. too is not certain if Anvikshikf is to be taken by itself, but proposes ‘the science of dialectics which will be useful to him.’ 45-48. Vi. III, 50-51. VII,52,—, THE KING, 223
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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