Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
196-97. 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. 99. Let him strive to gain what he has not yet gained; what he has gained let him carefully preserve; let him augment what he preserves, and what he has augmented let him bestow on worthy men. 100. Let him know that these are the four means for securing the aims of human (existence) ; let him, without ever tiring, properly employ them. 101. What he has not (yet) gained, let him seek (to gain) by (his) army; what he has gained, let him protect by careful attention ; what he has protected, let him augment by (various modes of) increasing it; and what he has augmented, let him liberally bestow (on worthy men). 102. Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly concealed, and let him constantly explore the weaknesses of his foe. 103. Of him who is always ready to strike, the whole world stands in awe; let him therefore make all creatures subject to himself even by the employment of force. 104. Let him ever act without guile, and on no 99. Yagh. I, 316; Vas. XVI, 6. ror. Medh., Gov., Ragh., Nand., and K. read at the end of the verse pAtreshu nikshipet, ‘let him bestow on worthy recipients, and this may have been Kull.’s reading too. 102. Nityam udyatadandah syat, ‘let him be always ready to strike’ (Nar., Nand.), means according to Medh., Gov., and Kull. ‘let him keep his army always ready or exercised.’ 104. I read with Gov., Nar., Nand., Ragh., and K., susamvritah, ‘carefully guarding himself.’ Medh. reads atandritaJ, ‘ untired.’ VII, 112. THE KING. 233 account treacherously; carefully guarding himself, let him always fathom the treachery which his foes employ. 105. His enemy must not know his weaknesses, but he must know the weaknesses of his enemy; as the tortoise (hides its limbs), even so let him secure the members (of his government against treachery), let him protect his own weak points. 106. Let him plan his undertakings (patiently meditating) like a heron; like a lion, let him put forth his strength; like a wolf, let him snatch (his prey); like a hare, let him double in retreat. 107. When he is thus engaged in conquest, let him subdue all the opponents whom he may find, by the (four) expedients, conciliation and the rest. 108. If they cannot be stopped by the three first expedients, then let him, overcoming them by force alone, gradually bring them to subjection. 109. Among the four expedients, conciliation and the rest, the learned always recommend conciliation and (the employment of) force for the prosperity of kingdoms. 110, As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and destroy his opponents.
2109. Among the four expedients, conciliation and the rest, the learned always recommend conciliation and (the employment of) force for the prosperity of kingdoms. 110, As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and destroy his opponents. 111. That king who through folly rashly oppresses his kingdom, (will), together with his relatives, ere long be deprived of his life and of his kingdom. 112. As the lives of living creatures are destroyed by tormenting their bodies, even so the lives of kings are destroyed by their oppressing their kingdoms. 106. The position of the second and fourth clauses is interchanged according to Medh., Gov., Nand. 234 LAWS OF MANU. VII, 113. 113. In governing his kingdom let him always observe the (following) rules; for a king who governs his kingdom well, easily prospers. 114. Let him place a company of soldiers, commanded (by a trusty officer), in the midst of two, three, five or hundreds of villages, (to be) a protection of the kingdom. 115. Let him appoint a lord over (each) village, as well as lords of ten villages, lords of twenty, lords of a hundred, and lords of a thousand. 116. The lord of one village himself shall inform the lord of ten villages of the crimes committed in his village, and the ruler of ten (shall make his report) to the ruler of twenty. 117. But the ruler of twenty shall report all such (matters) to the lord of a hundred, and the lord of a hundred shall himself give information to the lord of a thousand. 118. Those (articles) which the villagers ought to furnish daily to the king, such as food, drink, and fuel, the lord of one village shall obtain. 114. Kull. says, ‘in the midst of two, three, or five hundred villages.’ Nar. remarks that the plural ‘hundreds’ is used in order to leave the number doubtful. It is, however, not impossible that here, as elsewhere in ancient Sanskrit, satandm means ‘a hundred.’ Medh. explains samgraha, ‘protection,’ by ‘an official,’ or ‘a royal granary.’ Gov. states correctly that the pickets mentioned are the so-called SthAnakas, the 744n4s of modern India. 115-124. Ap. II, 26, 4-5; Vi. III, 7-15; Yaga. I, 337. 116. The rule refers, as Medh., Gov., Kull., and Ragh. remark, to offences with which the persons who report them, are unable to deal. N&r. thinks that chiefly refusals to pay the revenue or disputes on such matters are meant. 118. The lord of one village is apparently the modern P4/il, the Pasfakfla or Gramak(iéa of the inscriptions, and the articles to be furnished to him the so-called ‘haks.’ The other officials correspond VE, 124. THE KING. 235 119. The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand (the revenues of) a town.
3THE KING. 235 119. The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand (the revenues of) a town. 120. The affairs of these (officials), which are connected with (their) villages and their separate business, another minister of the king shall inspect, (who must be) loyal and never remiss ; 121, And in ‘each town let him appoint one superintendent of all affairs, elevated in rank, formidable, (resembling) a planet among the stars. 122, Let that (man) always personally visit by turns all those (other officials); let him properly explore their behaviour in their districts through spies (appointed to) each. 123. For the servants of the king, who are appointed to protect (the people), generally become knaves who seize the property of others; let him protect his subjects against such (men). 424, Let the king confiscate the whole property of to the modern Naib-sb4s, Sb4s, or Mahalkaris, MAmlatd4rs, and 80 forth, and to the Vishayapatis, Rash/rapatis, Ragasthaniyas, &c. of the inscriptions. r19. Kulam, ‘(as much land as suffices for one) family,’ is really a technical term which Medh. explains by ghavé/a, a term known ‘in some districts.’ Gov., Kull., Nar., and Ragh. state that it is the double of a ‘middling plough,’ i.e. as much as can be cultivated with twelve oxen, while Nand. interprets it by ‘the share of one cultivator.’ 120. N4r. explains prithakk4ry4ni, ‘separate affairs,’ by ‘ quarrels among each other ;’ Nand. by ‘the separate affairs of the villagers.’ Snigdhaé, ‘loyal’ (Kull., Ragh.), means according to Medh. ‘impartial.’ 121. Graham,-‘a planet’ (Kull, Ragh.), or ‘the planet Mars’ (Medh.), or ‘the sun’ (Gov.), or ‘the moon’ (N&r.). 236 LAWS OF MANU. VII, 125, those (officials) who, evil-minded, may take money from suitors, and banish them. 125. For women employed in the royal service and for menial servants, let him fix a daily maintenance, in proportion to their position and to their work. 126. One paza must be given (daily) as wages to the lowest, six to the highest, likewise clothing every six months and one droma of grain every month. 127. Having well considered (the rates of) purchase and (of) sale, (the length of) the road, (the expense for) food and condiments, the charges of securing the goods, let the king make the traders pay duty. 128. After (due) consideration the king shall always fix in his realm the duties and taxes in such a manner that both he himself and the man who does the work receive (their due) reward. 129. As the leech, the calf, and the bee take their food little by little, even so must the king draw from his realm moderate annual taxes. 130. A fiftieth part of (the increments on) 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.
196-97. 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. 99. Let him strive to gain what he has not yet gained; what he has gained let him carefully preserve; let him augment what he preserves, and what he has augmented let him bestow on worthy men. 100. Let him know that these are the four means for securing the aims of human (existence) ; let him, without ever tiring, properly employ them. 101. What he has not (yet) gained, let him seek (to gain) by (his) army; what he has gained, let him protect by careful attention ; what he has protected, let him augment by (various modes of) increasing it; and what he has augmented, let him liberally bestow (on worthy men). 102. Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly concealed, and let him constantly explore the weaknesses of his foe. 103. Of him who is always ready to strike, the whole world stands in awe; let him therefore make all creatures subject to himself even by the employment of force. 104. Let him ever act without guile, and on no 99. Yagh. I, 316; Vas. XVI, 6. ror. Medh., Gov., Ragh., Nand., and K. read at the end of the verse pAtreshu nikshipet, ‘let him bestow on worthy recipients, and this may have been Kull.’s reading too. 102. Nityam udyatadandah syat, ‘let him be always ready to strike’ (Nar., Nand.), means according to Medh., Gov., and Kull. ‘let him keep his army always ready or exercised.’ 104. I read with Gov., Nar., Nand., Ragh., and K., susamvritah, ‘carefully guarding himself.’ Medh. reads atandritaJ, ‘ untired.’ VII, 112. THE KING. 233 account treacherously; carefully guarding himself, let him always fathom the treachery which his foes employ. 105. His enemy must not know his weaknesses, but he must know the weaknesses of his enemy; as the tortoise (hides its limbs), even so let him secure the members (of his government against treachery), let him protect his own weak points. 106. Let him plan his undertakings (patiently meditating) like a heron; like a lion, let him put forth his strength; like a wolf, let him snatch (his prey); like a hare, let him double in retreat. 107. When he is thus engaged in conquest, let him subdue all the opponents whom he may find, by the (four) expedients, conciliation and the rest. 108. If they cannot be stopped by the three first expedients, then let him, overcoming them by force alone, gradually bring them to subjection. 109. Among the four expedients, conciliation and the rest, the learned always recommend conciliation and (the employment of) force for the prosperity of kingdoms. 110, As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and destroy his opponents.
2109. Among the four expedients, conciliation and the rest, the learned always recommend conciliation and (the employment of) force for the prosperity of kingdoms. 110, As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and destroy his opponents. 111. That king who through folly rashly oppresses his kingdom, (will), together with his relatives, ere long be deprived of his life and of his kingdom. 112. As the lives of living creatures are destroyed by tormenting their bodies, even so the lives of kings are destroyed by their oppressing their kingdoms. 106. The position of the second and fourth clauses is interchanged according to Medh., Gov., Nand. 234 LAWS OF MANU. VII, 113. 113. In governing his kingdom let him always observe the (following) rules; for a king who governs his kingdom well, easily prospers. 114. Let him place a company of soldiers, commanded (by a trusty officer), in the midst of two, three, five or hundreds of villages, (to be) a protection of the kingdom. 115. Let him appoint a lord over (each) village, as well as lords of ten villages, lords of twenty, lords of a hundred, and lords of a thousand. 116. The lord of one village himself shall inform the lord of ten villages of the crimes committed in his village, and the ruler of ten (shall make his report) to the ruler of twenty. 117. But the ruler of twenty shall report all such (matters) to the lord of a hundred, and the lord of a hundred shall himself give information to the lord of a thousand. 118. Those (articles) which the villagers ought to furnish daily to the king, such as food, drink, and fuel, the lord of one village shall obtain. 114. Kull. says, ‘in the midst of two, three, or five hundred villages.’ Nar. remarks that the plural ‘hundreds’ is used in order to leave the number doubtful. It is, however, not impossible that here, as elsewhere in ancient Sanskrit, satandm means ‘a hundred.’ Medh. explains samgraha, ‘protection,’ by ‘an official,’ or ‘a royal granary.’ Gov. states correctly that the pickets mentioned are the so-called SthAnakas, the 744n4s of modern India. 115-124. Ap. II, 26, 4-5; Vi. III, 7-15; Yaga. I, 337. 116. The rule refers, as Medh., Gov., Kull., and Ragh. remark, to offences with which the persons who report them, are unable to deal. N&r. thinks that chiefly refusals to pay the revenue or disputes on such matters are meant. 118. The lord of one village is apparently the modern P4/il, the Pasfakfla or Gramak(iéa of the inscriptions, and the articles to be furnished to him the so-called ‘haks.’ The other officials correspond VE, 124. THE KING. 235 119. The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand (the revenues of) a town.
3THE KING. 235 119. The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand (the revenues of) a town. 120. The affairs of these (officials), which are connected with (their) villages and their separate business, another minister of the king shall inspect, (who must be) loyal and never remiss ; 121, And in ‘each town let him appoint one superintendent of all affairs, elevated in rank, formidable, (resembling) a planet among the stars. 122, Let that (man) always personally visit by turns all those (other officials); let him properly explore their behaviour in their districts through spies (appointed to) each. 123. For the servants of the king, who are appointed to protect (the people), generally become knaves who seize the property of others; let him protect his subjects against such (men). 424, Let the king confiscate the whole property of to the modern Naib-sb4s, Sb4s, or Mahalkaris, MAmlatd4rs, and 80 forth, and to the Vishayapatis, Rash/rapatis, Ragasthaniyas, &c. of the inscriptions. r19. Kulam, ‘(as much land as suffices for one) family,’ is really a technical term which Medh. explains by ghavé/a, a term known ‘in some districts.’ Gov., Kull., Nar., and Ragh. state that it is the double of a ‘middling plough,’ i.e. as much as can be cultivated with twelve oxen, while Nand. interprets it by ‘the share of one cultivator.’ 120. N4r. explains prithakk4ry4ni, ‘separate affairs,’ by ‘ quarrels among each other ;’ Nand. by ‘the separate affairs of the villagers.’ Snigdhaé, ‘loyal’ (Kull., Ragh.), means according to Medh. ‘impartial.’ 121. Graham,-‘a planet’ (Kull, Ragh.), or ‘the planet Mars’ (Medh.), or ‘the sun’ (Gov.), or ‘the moon’ (N&r.). 236 LAWS OF MANU. VII, 125, those (officials) who, evil-minded, may take money from suitors, and banish them. 125. For women employed in the royal service and for menial servants, let him fix a daily maintenance, in proportion to their position and to their work. 126. One paza must be given (daily) as wages to the lowest, six to the highest, likewise clothing every six months and one droma of grain every month. 127. Having well considered (the rates of) purchase and (of) sale, (the length of) the road, (the expense for) food and condiments, the charges of securing the goods, let the king make the traders pay duty. 128. After (due) consideration the king shall always fix in his realm the duties and taxes in such a manner that both he himself and the man who does the work receive (their due) reward. 129. As the leech, the calf, and the bee take their food little by little, even so must the king draw from his realm moderate annual taxes. 130. A fiftieth part of (the increments on) 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.
No commentary for this page.