Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Viramitrodaya. 189. Manu VIII, 72; YAgaavalkya II, 72; Gautama XIII, 9; Vishnu VIII, 6. 90 NARADA. I, 191. *191. A child would speak falsely from ignorance, a woman from want of veracity, an impostor from habitual depravity, a relative from affection, an enemy from desire of revenge. *192. By consent of both parties, one man alone even may become a witness in a suit. He must be examined in public as a witness, though (he has been mentioned as) an incompetent witness. *193. One who, weighed down by the consciousness of his guilt looks as if he was ill, is constantly shifting his position, and runs after everybody ; *194. Who walks irresolutely and without reason, and draws repeated sighs ; who scratches the ground with his feet, and who shakes his arm and clothes; *195. Whose countenance changes colour, whose forehead sweats, whose lips become dry, and who looks above and about him ; *196. Who makes long speeches which are not to the purpose as if he were in a hurry, and without being asked: such a person may be recognised as a false witness, and the king should punish that sinful man. *197. He who conceals his knowledge (at the time 192. One agreeable to both parties shall be examined in an assembly.of honourable men. A. Manu VIII, 77; Y4gziavalkya II, 72; Vishau VIII, 9. 193-196. These rules relate to the trial of a cause by the judge. The time for examining the witnesses having arrived, he should examine their miens and gestures. Incompetent witnesses are not only those previously mentioned, but those here described are equally incompetent. A. Manu VIII, 25, 26; Yagmavalkya II, 13-15; Vishau VIII, 18. 197. One who has made a certain statement in the hearing of others, and makes a different statement at the time of the trial, shall receive specially heavy punishment; for he is a greater criminal than a false witness. A. YAgfiavalkya II, 82. T, 202. FALSE WITNESSES; EXHORTATION. gI of trial), although he has previously related (what he knows) to others, deserves specially heavy punishment, for he is more criminal than a false witness even. 15. Exhorting the Witnesses. *198. (The judge), after having summoned all the witnesses, and bound them down firmly by an oath, shall examine them separately. (They should be. men) of tried integrity and conversant with the circumstances of the case. 199. Let him cause a priest to swear by Truth, a Kshatriya by his riding animal and weapons, a Vaisya by his cows, grain, or gold, a Sddra by all sorts of crimes. *200. By ancient sacred texts, extolling the excellence of Truth, and denouncing the sinfulness of Falsehood, let him inspire them with deep awe. 201. He who gives false testimony as a witness will enter his enemy's house, naked, with his head shorn, tormented with hunger and thirst, and deprived of sight, to beg food with a potsherd. 202. Naked, with his head shorn, with a potsherd (for a begging-bowl), standing hungry before the door
2201. He who gives false testimony as a witness will enter his enemy's house, naked, with his head shorn, tormented with hunger and thirst, and deprived of sight, to beg food with a potsherd. 202. Naked, with his head shorn, with a potsherd (for a begging-bowl), standing hungry before the door 198-228. Manu VIII, 79-101; Yagfavalkya Il, 73-75 ; Vishnu VIII, 19-37; Gautama XIII, 12-23 ; Apastamba II, 11, 29, 7-10; Baudhayana I, 19, 10-12; Vasishtha XVI, 32-34. Béhtlingk’s Indische Spriiche. 199. Identical with Manu VIII, 113. See, too, Manu VIII, 88. The commentators of the Code of Manu give various explanations of the latter verse. It may mean that a false witness is threatened with the guilt of all offences committed against riding animals, cows, grain, &c.; or with the guilt of stealing riding animals, &c.; or with their loss; or that the judge shall exhort witnesses to touch a cow, &c. 201, 202. Manu VIII, 93; Vasish/ha XVI, 33. 92 NARADA. I, 203. of his adversary, shall he constantly meet his enemies who give false testimony. 203. A perjured witness shall spend his nights in the same manner as a wife who has been superseded (by another), or as a man who has been worsted in playing at dice, or as one whose body is weighed down by a heavy burden. 204. A witness who wavers in giving evidence is sure to be fettered with a thousand bonds from the chain of Varuza. 205. After the lapse of a hundred years, the cord is taken off him. When he is free from the cord, the man becomes a woman. 206. Thus is a man liberated from this fixed bondage. *Now I will state, in order, how many kinsmen a false witness kills, *207. If his evidence concerns, respectively, (small) cattle, cows, horses, human beings, gold, and land. Listen to me, my friend. 203. This sentiment shows that the condition of a superseded wife under Hindu law must have been far from enviable. This is equally shown by the custom of presenting a certain sum to her on her supersession by another wife. See Vishnu XVII, r8; YAgiiavalkya II, 143. 204. The snaky ‘bonds of Varuna’ seem to be an equivalent for dropsy, a disease attributed to the influence of the ancient divinity Varunza. See Professor Biihler’s note on Manu VIII, 82. 207. ‘ Kills,’ i.e. sends to hell. This interpretation is given by the majority of Manu’s commentators. According to others, it means ‘causes to fall from heaven and to be reborn in the wombs of animals,’ or ‘incurs a guilt as great as if he had killed’ See Professor Bihler’s note on Manu VIII, 97. The idea that a man, by telling a falsehood, ruins his kinsmen as well as himself, belongs to the remotest antiquity, and recurs in the Zendavesta. See Vendidad IV, 24 seq.; Jolly, translation of Book VIII of the Code of Manu, note. 207-209. Nearly identical with Manu VIII, 97-99, &c. I, 216. EXHORTING THE WITNESSES. 93
3See Vendidad IV, 24 seq.; Jolly, translation of Book VIII of the Code of Manu, note. 207-209. Nearly identical with Manu VIII, 97-99, &c. I, 216. EXHORTING THE WITNESSES. 93 *208. He kills five by false testimony concerning (small) cattle; he kills ten by false testimony concerning kine ; he kills a hundred by false testimony concerning horses ; (and he kills) a thousand by false evidence concerning a human being. *209. He kills the born and the unborn by giving false evidence (in a cause) concerning gold; he kills everything by giving false evidence concerning land; beware, then, of giving false evidence with regard to land. 210. Truth is said to be the one unequalled means of purification of the soul. Truth is the ladder by which man ascends to heaven, as a ferry (plies) from one bank of a river to the other. . 211. If truth and a thousand horse-sacrifices are balanced against one another (it will be found that) truth weighs more heavily than a thousand horsesacrifices. 212. A tank is better than a hundred wells, an offering better than a hundred tanks, a son better than a hundred offerings, and truth better than a hundred sons. 213. It is truth which makes the earth bear all beings, truth which makes the sun rise. It is through truth that winds blow, and that the waters flow. 214. Truth is the greatest gift, truth is the most efficacious kind of austerity, truth is the highest duty in the world, thus it has been revealed to us. 215. The gods are truth simply, the human race is falsehood. He whose mind is persistent in truth, obtains a divine state in this world even. 216. Speak truth and discard falsehood. It is through truth that thou shalt attain heaven. By 94 NARADA. I, 217. uttering a falsehood thou wilt precipitate thyself into a most dreadful hellish abode. *217. And in the hells the merciless attendants of Yama, endowed with great strength, will cut off thy tongue and strike thee with swords, constantly, *218. And attack and pierce thee with spears, while thou art wailing helpless. When thou art standing, they will fell thee to the ground and fling thee into the flames. *219. After having sustained thus for a long while the acute tortures of hell, thou shalt enter in this world the horrid bodies of vultures, crows, and other (despicable creatures). *220. Having discovered these evils with which falsehood is attended, and knowing, on the other hand, the advantages resulting from veracity, thou must speak truth and (thereby) save thyself. Do not ruin thyself wantonly. 221. Neither relatives, nor friends, nor treasures, be they ever so great, are able to protect those who are about to be plunged into the tremendous darkness (of hell). 222. Thy ancestors are in suspense, when thou hast been appointed to give evidence (reflecting in their minds): ‘Will he conduct us (into heaven) or will he precipitate us (into hell)?’
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.
1Viramitrodaya. 189. Manu VIII, 72; YAgaavalkya II, 72; Gautama XIII, 9; Vishnu VIII, 6. 90 NARADA. I, 191. *191. A child would speak falsely from ignorance, a woman from want of veracity, an impostor from habitual depravity, a relative from affection, an enemy from desire of revenge. *192. By consent of both parties, one man alone even may become a witness in a suit. He must be examined in public as a witness, though (he has been mentioned as) an incompetent witness. *193. One who, weighed down by the consciousness of his guilt looks as if he was ill, is constantly shifting his position, and runs after everybody ; *194. Who walks irresolutely and without reason, and draws repeated sighs ; who scratches the ground with his feet, and who shakes his arm and clothes; *195. Whose countenance changes colour, whose forehead sweats, whose lips become dry, and who looks above and about him ; *196. Who makes long speeches which are not to the purpose as if he were in a hurry, and without being asked: such a person may be recognised as a false witness, and the king should punish that sinful man. *197. He who conceals his knowledge (at the time 192. One agreeable to both parties shall be examined in an assembly.of honourable men. A. Manu VIII, 77; Y4gziavalkya II, 72; Vishau VIII, 9. 193-196. These rules relate to the trial of a cause by the judge. The time for examining the witnesses having arrived, he should examine their miens and gestures. Incompetent witnesses are not only those previously mentioned, but those here described are equally incompetent. A. Manu VIII, 25, 26; Yagmavalkya II, 13-15; Vishau VIII, 18. 197. One who has made a certain statement in the hearing of others, and makes a different statement at the time of the trial, shall receive specially heavy punishment; for he is a greater criminal than a false witness. A. YAgfiavalkya II, 82. T, 202. FALSE WITNESSES; EXHORTATION. gI of trial), although he has previously related (what he knows) to others, deserves specially heavy punishment, for he is more criminal than a false witness even. 15. Exhorting the Witnesses. *198. (The judge), after having summoned all the witnesses, and bound them down firmly by an oath, shall examine them separately. (They should be. men) of tried integrity and conversant with the circumstances of the case. 199. Let him cause a priest to swear by Truth, a Kshatriya by his riding animal and weapons, a Vaisya by his cows, grain, or gold, a Sddra by all sorts of crimes. *200. By ancient sacred texts, extolling the excellence of Truth, and denouncing the sinfulness of Falsehood, let him inspire them with deep awe. 201. He who gives false testimony as a witness will enter his enemy's house, naked, with his head shorn, tormented with hunger and thirst, and deprived of sight, to beg food with a potsherd. 202. Naked, with his head shorn, with a potsherd (for a begging-bowl), standing hungry before the door
2201. He who gives false testimony as a witness will enter his enemy's house, naked, with his head shorn, tormented with hunger and thirst, and deprived of sight, to beg food with a potsherd. 202. Naked, with his head shorn, with a potsherd (for a begging-bowl), standing hungry before the door 198-228. Manu VIII, 79-101; Yagfavalkya Il, 73-75 ; Vishnu VIII, 19-37; Gautama XIII, 12-23 ; Apastamba II, 11, 29, 7-10; Baudhayana I, 19, 10-12; Vasishtha XVI, 32-34. Béhtlingk’s Indische Spriiche. 199. Identical with Manu VIII, 113. See, too, Manu VIII, 88. The commentators of the Code of Manu give various explanations of the latter verse. It may mean that a false witness is threatened with the guilt of all offences committed against riding animals, cows, grain, &c.; or with the guilt of stealing riding animals, &c.; or with their loss; or that the judge shall exhort witnesses to touch a cow, &c. 201, 202. Manu VIII, 93; Vasish/ha XVI, 33. 92 NARADA. I, 203. of his adversary, shall he constantly meet his enemies who give false testimony. 203. A perjured witness shall spend his nights in the same manner as a wife who has been superseded (by another), or as a man who has been worsted in playing at dice, or as one whose body is weighed down by a heavy burden. 204. A witness who wavers in giving evidence is sure to be fettered with a thousand bonds from the chain of Varuza. 205. After the lapse of a hundred years, the cord is taken off him. When he is free from the cord, the man becomes a woman. 206. Thus is a man liberated from this fixed bondage. *Now I will state, in order, how many kinsmen a false witness kills, *207. If his evidence concerns, respectively, (small) cattle, cows, horses, human beings, gold, and land. Listen to me, my friend. 203. This sentiment shows that the condition of a superseded wife under Hindu law must have been far from enviable. This is equally shown by the custom of presenting a certain sum to her on her supersession by another wife. See Vishnu XVII, r8; YAgiiavalkya II, 143. 204. The snaky ‘bonds of Varuna’ seem to be an equivalent for dropsy, a disease attributed to the influence of the ancient divinity Varunza. See Professor Biihler’s note on Manu VIII, 82. 207. ‘ Kills,’ i.e. sends to hell. This interpretation is given by the majority of Manu’s commentators. According to others, it means ‘causes to fall from heaven and to be reborn in the wombs of animals,’ or ‘incurs a guilt as great as if he had killed’ See Professor Bihler’s note on Manu VIII, 97. The idea that a man, by telling a falsehood, ruins his kinsmen as well as himself, belongs to the remotest antiquity, and recurs in the Zendavesta. See Vendidad IV, 24 seq.; Jolly, translation of Book VIII of the Code of Manu, note. 207-209. Nearly identical with Manu VIII, 97-99, &c. I, 216. EXHORTING THE WITNESSES. 93
3See Vendidad IV, 24 seq.; Jolly, translation of Book VIII of the Code of Manu, note. 207-209. Nearly identical with Manu VIII, 97-99, &c. I, 216. EXHORTING THE WITNESSES. 93 *208. He kills five by false testimony concerning (small) cattle; he kills ten by false testimony concerning kine ; he kills a hundred by false testimony concerning horses ; (and he kills) a thousand by false evidence concerning a human being. *209. He kills the born and the unborn by giving false evidence (in a cause) concerning gold; he kills everything by giving false evidence concerning land; beware, then, of giving false evidence with regard to land. 210. Truth is said to be the one unequalled means of purification of the soul. Truth is the ladder by which man ascends to heaven, as a ferry (plies) from one bank of a river to the other. . 211. If truth and a thousand horse-sacrifices are balanced against one another (it will be found that) truth weighs more heavily than a thousand horsesacrifices. 212. A tank is better than a hundred wells, an offering better than a hundred tanks, a son better than a hundred offerings, and truth better than a hundred sons. 213. It is truth which makes the earth bear all beings, truth which makes the sun rise. It is through truth that winds blow, and that the waters flow. 214. Truth is the greatest gift, truth is the most efficacious kind of austerity, truth is the highest duty in the world, thus it has been revealed to us. 215. The gods are truth simply, the human race is falsehood. He whose mind is persistent in truth, obtains a divine state in this world even. 216. Speak truth and discard falsehood. It is through truth that thou shalt attain heaven. By 94 NARADA. I, 217. uttering a falsehood thou wilt precipitate thyself into a most dreadful hellish abode. *217. And in the hells the merciless attendants of Yama, endowed with great strength, will cut off thy tongue and strike thee with swords, constantly, *218. And attack and pierce thee with spears, while thou art wailing helpless. When thou art standing, they will fell thee to the ground and fling thee into the flames. *219. After having sustained thus for a long while the acute tortures of hell, thou shalt enter in this world the horrid bodies of vultures, crows, and other (despicable creatures). *220. Having discovered these evils with which falsehood is attended, and knowing, on the other hand, the advantages resulting from veracity, thou must speak truth and (thereby) save thyself. Do not ruin thyself wantonly. 221. Neither relatives, nor friends, nor treasures, be they ever so great, are able to protect those who are about to be plunged into the tremendous darkness (of hell). 222. Thy ancestors are in suspense, when thou hast been appointed to give evidence (reflecting in their minds): ‘Will he conduct us (into heaven) or will he precipitate us (into hell)?’
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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