Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
171. Let him make every effort to secure a hillfort, for amongst all those (fortresses mentioned) a hill-fort is distinguished by many superior qualities. 72. The first three of those (various kinds of fortresses) are inhabited by wild beasts, animals living in holes and aquatic animals, the last three by monkeys, men, and gods respectively. 73. As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can)not injure a king who has taken refuge in his fort. 74. One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten 69. Vi. III, 4-5; YAg%. I, 320. The full definition of gangalad, ‘which is open and has a dry climate,’ is, according to a verse quoted by Gov., Ragh., and Kull.,‘That country is called gangala, which has little water and grass, where strong breezes prevail, the heat is great, where grain and the like are abundant.’ Andvila, ‘not subject to epidemic diseases (or similar troubles),’ (Kull. and Ragh.), means according to Medh. ‘where the people are not quarrelsome ;’ according to N4r. and Nand. ‘free from defilement such as a mixture of the castes.’ 70. Vi. III, 6. Q2 228 LAWS OF MANU. VII, 75. thousand ; hence it is prescribed (in the S4stras that a king shall possess) a fortress. 75. Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahmamzas, with artisans, with engines, with fodder, and with water. 76. Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in every season, resplendent (with whitewash), supplied with water and trees, 77. Inhabiting that, let him wed a consort of equal caste (varza), who possesses auspicious marks (on her body), and is born in a great family, who is charming and possesses beauty and excellent qualities. 78. Let him appoint a domestic priest (purohita) and choose officiating priests (vztvig); they shall perform his domestic rites and the (sacrifices) for which three fires are required. 79. A king shall offer various (Srauta) sacrifices at which liberal fees (are distributed), and in order 45. Yantraif, ‘ with engines,’ i.e. ‘with catapults and so forth’ (kshepy4dibhiZ, N4r.), or ‘made of iron and so forth’ (Ragh.). 76. Ap. Il, 25, 2-3. Sarvartukam, ‘habitable in every season’ (Nar., Nand.), means according to Medh., Gov., Kull, and Ragh. ‘supplied with the produce of every season.’ 78. Gaut. XI, 12-18; Vas. XIX, 3-6; Baudh. I, 18, 7-8; Vi. Ill, 70; Yagi. I, 312-313. Medh., Gov., Ragh., and K. read, as the sense requires, rztvigaA, ‘officiating priests,’ while Kull. alone gives the singular. 79. Ap. II, 26, 1; Vi. III, 81, 84; Yagw. I, 314. ‘ Enjoyments,’ i.e. ‘garlands, perfumes, unguents, and so forth’ (Medh.), or ‘ houses, couches, and so forth’ (Gov., Ragh.), or ‘ gold, clothes, &c.’ (Kull.), or ‘wives, houses, clothes, and so forth’ (N&r.), or ‘cows and buffalos’ (Nand.). VII, 85. THE KING. 229
2III, 81, 84; Yagw. I, 314. ‘ Enjoyments,’ i.e. ‘garlands, perfumes, unguents, and so forth’ (Medh.), or ‘ houses, couches, and so forth’ (Gov., Ragh.), or ‘ gold, clothes, &c.’ (Kull.), or ‘wives, houses, clothes, and so forth’ (N&r.), or ‘cows and buffalos’ (Nand.). VII, 85. THE KING. 229 to acquire merit, he shall give to Brahmamas enjoyments and wealth. 80. Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the sacred law in (his transactions with) the people, and behave like a father towards all men. 81. For the various (branches of business) let him appoint intelligent supervisors; they shall inspect all (the acts) of those men who transact his business. 82. Let him honour those Brahmazas who have returned from their teacher's house (after studying the Veda); for that (money which is given) to Brahmamas is declared to be an imperishable treasure for kings. 83. Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by kings with Brahmamas. 84. The offering made through the mouth of a Brahmamza, which is neither spilt, nor falls (on the ground), nor ever perishes, is far more excellent than Agnihotras. 85. A gift to one who is not a Brahmanza (yields) the ordinary (reward; a gift) to one who calls himself a Brahmama, a double (reward); a gift to a well- 80. Y4e%. I, 321. ‘Let him obey the sacred law in (his transactions with his) people,’ i.e. ‘let him not take higher taxes and duties than the law permits.’ 83. Yagt. I, 314. 84. Vas. XXX, 7; YV4ei.1, 315. Na vyathate, ‘nor falls (on the ground),’ (Gov., Nar.), means according to Kull. ‘ nor is dried up.’ Medh. reads fyavate, ‘falls (on the ground),’ and Nar. prefers that reading. Nand. explains na vyadhate (sic) by ‘ is not spoilt by hairs or insects falling into it.’ R&gh. takes it, like Krshnapandita in his comm. on Vas. XXX, 7, in the sense of ‘nor causes pain.’ 85. Gaut.V, 20; Vi. XCIII, 1-4. Samam phalam, ‘the ordinary 230 LAWS OF MANU. VI, 86. read Brahmaza, a hundred-thousandfold (reward) ; (a gift) to one who knows the Veda and the Angas (Vedap4raga, a reward) without end. 86. For according to the particular qualities of the recipient and according to the faith (of the giver) a small or a great reward will be obtained for a gift in the next world. 87. A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or weaker, must not shrink from battle, remembering the duty of Kshatriyas. 88. Not to turn back in battle, to protect the people, to honour the Brahmamas, is the best means for a king to secure happiness. 89. Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back, go to heaven. go. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blazing with fire.
3go. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blazing with fire. 91. Let him not strike one who (in flight) has reward, i.e. ‘just as much as the Veda promises for the object given’ (Gov., Kull., Ragh.). Medh. takes samam in the sense of ‘middling,’ and N§&r. explains it by ‘a reward equal to the kindness shown.’ Instead of pradhite, ‘to a well-read Brahmaza,’ Medh., Gov., Nar., and K. read 4A4rye, ‘to the teacher, and Nand. srotriye, ‘to a Srotriya.’ Moreover, Gov., K., and Nand. have sahasragunam or sahasram . . danam, ‘a thousandfold reward.’ 87-89. Ap. II, 26,2; Gaut. X, 16; Baudh. I, 18, 9; Vi. I, 43-453 Yagi. I, 322-323. go. Baudh. I, 18, 10. Krish, ‘ concealed (in wood),’ (Medh., Gov., Kull., Nar., Ragh.), means according to Nand. ‘treacherous.’ gt-93. Ap. II,10,11; Gaut. X,18; Baudh. I, 18,11; Yaga. I, 325. gt. SthalarQdsam, ‘one who (in flight) has climbed on an eminence’ (N&r.), means according to Medh., Kull., and R&gh. ‘one VI, 97. THE KING, 231 97 Re) climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who says ‘I am thine;’ 92. Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe); 93. Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been grievously wounded, nor one who is in fear, nor one who has turned to flight; (but in all these cases let him) remember the duty (of honourable warriors). 94. But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his master, whatever (it may be); 95- And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master takes. 96. Chariots and horses, elephants, parasols, money, grain, cattle, women, all sorts of (marketable) goods and valueless metals belong to him who takes them (singly) conquering (the possessor). 97. A text of the Veda (declares) that (the soldiers) shall present a choice portion (of the booty) to the king; what has not been taken singly, must be distributed by the king among all the soldiers. who has alighted on the ground, i. e. ‘ while the assailant stands on his chariot.’ 92. Medh. mentions a var. lect. bhagnam, ‘who is broken’ (?), for nagnam, ‘ who is naked.’ 94-95. Yagn. I, 324. 96-97. Gaut. X, 20-23. «+ 97. According to the commentators the Vedic text alluded to is Aitareya-brahmana III, a1. 232 LAWS OF MANU. VII, 98. 98. Thus has been declared the blameless, primeval law for warriors ; from this law a Kshatriya must not depart, when he strikes his foes in battle.
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.
171. Let him make every effort to secure a hillfort, for amongst all those (fortresses mentioned) a hill-fort is distinguished by many superior qualities. 72. The first three of those (various kinds of fortresses) are inhabited by wild beasts, animals living in holes and aquatic animals, the last three by monkeys, men, and gods respectively. 73. As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can)not injure a king who has taken refuge in his fort. 74. One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten 69. Vi. III, 4-5; YAg%. I, 320. The full definition of gangalad, ‘which is open and has a dry climate,’ is, according to a verse quoted by Gov., Ragh., and Kull.,‘That country is called gangala, which has little water and grass, where strong breezes prevail, the heat is great, where grain and the like are abundant.’ Andvila, ‘not subject to epidemic diseases (or similar troubles),’ (Kull. and Ragh.), means according to Medh. ‘where the people are not quarrelsome ;’ according to N4r. and Nand. ‘free from defilement such as a mixture of the castes.’ 70. Vi. III, 6. Q2 228 LAWS OF MANU. VII, 75. thousand ; hence it is prescribed (in the S4stras that a king shall possess) a fortress. 75. Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahmamzas, with artisans, with engines, with fodder, and with water. 76. Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in every season, resplendent (with whitewash), supplied with water and trees, 77. Inhabiting that, let him wed a consort of equal caste (varza), who possesses auspicious marks (on her body), and is born in a great family, who is charming and possesses beauty and excellent qualities. 78. Let him appoint a domestic priest (purohita) and choose officiating priests (vztvig); they shall perform his domestic rites and the (sacrifices) for which three fires are required. 79. A king shall offer various (Srauta) sacrifices at which liberal fees (are distributed), and in order 45. Yantraif, ‘ with engines,’ i.e. ‘with catapults and so forth’ (kshepy4dibhiZ, N4r.), or ‘made of iron and so forth’ (Ragh.). 76. Ap. Il, 25, 2-3. Sarvartukam, ‘habitable in every season’ (Nar., Nand.), means according to Medh., Gov., Kull, and Ragh. ‘supplied with the produce of every season.’ 78. Gaut. XI, 12-18; Vas. XIX, 3-6; Baudh. I, 18, 7-8; Vi. Ill, 70; Yagi. I, 312-313. Medh., Gov., Ragh., and K. read, as the sense requires, rztvigaA, ‘officiating priests,’ while Kull. alone gives the singular. 79. Ap. II, 26, 1; Vi. III, 81, 84; Yagw. I, 314. ‘ Enjoyments,’ i.e. ‘garlands, perfumes, unguents, and so forth’ (Medh.), or ‘ houses, couches, and so forth’ (Gov., Ragh.), or ‘ gold, clothes, &c.’ (Kull.), or ‘wives, houses, clothes, and so forth’ (N&r.), or ‘cows and buffalos’ (Nand.). VII, 85. THE KING. 229
2III, 81, 84; Yagw. I, 314. ‘ Enjoyments,’ i.e. ‘garlands, perfumes, unguents, and so forth’ (Medh.), or ‘ houses, couches, and so forth’ (Gov., Ragh.), or ‘ gold, clothes, &c.’ (Kull.), or ‘wives, houses, clothes, and so forth’ (N&r.), or ‘cows and buffalos’ (Nand.). VII, 85. THE KING. 229 to acquire merit, he shall give to Brahmamas enjoyments and wealth. 80. Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the sacred law in (his transactions with) the people, and behave like a father towards all men. 81. For the various (branches of business) let him appoint intelligent supervisors; they shall inspect all (the acts) of those men who transact his business. 82. Let him honour those Brahmazas who have returned from their teacher's house (after studying the Veda); for that (money which is given) to Brahmamas is declared to be an imperishable treasure for kings. 83. Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by kings with Brahmamas. 84. The offering made through the mouth of a Brahmamza, which is neither spilt, nor falls (on the ground), nor ever perishes, is far more excellent than Agnihotras. 85. A gift to one who is not a Brahmanza (yields) the ordinary (reward; a gift) to one who calls himself a Brahmama, a double (reward); a gift to a well- 80. Y4e%. I, 321. ‘Let him obey the sacred law in (his transactions with his) people,’ i.e. ‘let him not take higher taxes and duties than the law permits.’ 83. Yagt. I, 314. 84. Vas. XXX, 7; YV4ei.1, 315. Na vyathate, ‘nor falls (on the ground),’ (Gov., Nar.), means according to Kull. ‘ nor is dried up.’ Medh. reads fyavate, ‘falls (on the ground),’ and Nar. prefers that reading. Nand. explains na vyadhate (sic) by ‘ is not spoilt by hairs or insects falling into it.’ R&gh. takes it, like Krshnapandita in his comm. on Vas. XXX, 7, in the sense of ‘nor causes pain.’ 85. Gaut.V, 20; Vi. XCIII, 1-4. Samam phalam, ‘the ordinary 230 LAWS OF MANU. VI, 86. read Brahmaza, a hundred-thousandfold (reward) ; (a gift) to one who knows the Veda and the Angas (Vedap4raga, a reward) without end. 86. For according to the particular qualities of the recipient and according to the faith (of the giver) a small or a great reward will be obtained for a gift in the next world. 87. A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or weaker, must not shrink from battle, remembering the duty of Kshatriyas. 88. Not to turn back in battle, to protect the people, to honour the Brahmamas, is the best means for a king to secure happiness. 89. Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back, go to heaven. go. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blazing with fire.
3go. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blazing with fire. 91. Let him not strike one who (in flight) has reward, i.e. ‘just as much as the Veda promises for the object given’ (Gov., Kull., Ragh.). Medh. takes samam in the sense of ‘middling,’ and N§&r. explains it by ‘a reward equal to the kindness shown.’ Instead of pradhite, ‘to a well-read Brahmaza,’ Medh., Gov., Nar., and K. read 4A4rye, ‘to the teacher, and Nand. srotriye, ‘to a Srotriya.’ Moreover, Gov., K., and Nand. have sahasragunam or sahasram . . danam, ‘a thousandfold reward.’ 87-89. Ap. II, 26,2; Gaut. X, 16; Baudh. I, 18, 9; Vi. I, 43-453 Yagi. I, 322-323. go. Baudh. I, 18, 10. Krish, ‘ concealed (in wood),’ (Medh., Gov., Kull., Nar., Ragh.), means according to Nand. ‘treacherous.’ gt-93. Ap. II,10,11; Gaut. X,18; Baudh. I, 18,11; Yaga. I, 325. gt. SthalarQdsam, ‘one who (in flight) has climbed on an eminence’ (N&r.), means according to Medh., Kull., and R&gh. ‘one VI, 97. THE KING, 231 97 Re) climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who says ‘I am thine;’ 92. Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe); 93. Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been grievously wounded, nor one who is in fear, nor one who has turned to flight; (but in all these cases let him) remember the duty (of honourable warriors). 94. But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his master, whatever (it may be); 95- And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master takes. 96. Chariots and horses, elephants, parasols, money, grain, cattle, women, all sorts of (marketable) goods and valueless metals belong to him who takes them (singly) conquering (the possessor). 97. A text of the Veda (declares) that (the soldiers) shall present a choice portion (of the booty) to the king; what has not been taken singly, must be distributed by the king among all the soldiers. who has alighted on the ground, i. e. ‘ while the assailant stands on his chariot.’ 92. Medh. mentions a var. lect. bhagnam, ‘who is broken’ (?), for nagnam, ‘ who is naked.’ 94-95. Yagn. I, 324. 96-97. Gaut. X, 20-23. «+ 97. According to the commentators the Vedic text alluded to is Aitareya-brahmana III, a1. 232 LAWS OF MANU. VII, 98. 98. Thus has been declared the blameless, primeval law for warriors ; from this law a Kshatriya must not depart, when he strikes his foes in battle.
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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