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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. If a man gambles with dice, without authorization from the king, he shall not get his stake, and shall have to pay a fine. *8. Or let the gamblers pay to the king the share winning party. That portion which has to be paid to the king (see paragraph 8) may also be held to be included in this rule, as Brthaspati says: ‘Let the master of the gaming-house collect the stakes and pay his due to the winning party and to the king.’ Apastamba II, 10, 25, 12, 13; Y4gzavalkya II, 199, 200. 3. The rendering of the first portion of this paragraph is conjectural. It might also be translated as follows: ‘When the dice on being thrown fall twice repeated,’ i.e. when the number is twice as high as at the preceding throw. 4. Yagiavalkya II, 202. 6. YAgiiavalkya II, 202. 4,8. YAgfavalkya II, 201, 203. Paragraphs 7 and 8 are omitted in the Nepalese MS, 214 NARADA. XVI, 1. due to him and play in public, thus no wrong will be committed. EIGHTEENTH TITLE OF LAW. MISCELLANEOUS. *1, Under the head of Miscellaneous (Disputes) are comprised lawsuits depending on the king, (such as) transgression of the king’s commandments and obedience towards his injunctions, *2, Grants of towns, the division of the constituent elements of a state, the duties and the reverse of heretics, followers of the Veda, corporations (of merchants), and assemblages (of kinsmen). *3. Disputes between father and son, neglect of (prescribed) penances, abstraction of gifts (made to worthy persons), the wrath of anchorites, *4. Sinful confusion of castes, the rules regarding their means of subsistence, and (in short) whatever XVIII, 1-4. The meagre contents of this title of law can hardly be said to be in keeping with the somewhat pompous announcement contained in paragraphs 1-4. On the whole, this title of Miscellanies, as defined by Narada and Brshaspati, may be described as treating of public law or the law of kings (ragadharma), private law being treated in the seventeen other titles of law. 1. ‘Obedience towards his injunctions,’ thus according to the Mitaksharé, p. 351. The Viramitrodaya refers the term tatkarmakarazam to those who, from arrogance, do such acts as are permitted to a king only, such as e. g. placing themselves on the king’s throne. . 2. ‘Grants of towns,’ i.e. to Brahmans and others, Nérada seems to be referring to the so-called Agraharas. Regarding the seven constituent parts of a state, see Manu VII, 157; IX, 294. Naigama has been translated ‘followers of the Veda,’ because it comes immediately after pashazdi, ‘heretics,’ See, too, X, 1. It usually denotes citizens or traders. XVIII, 11. GAMBLING ; MISCELLANEOUS. 215 has been omitted in the preceding (titles of law), are treated under the head of Miscellaneous. 5. The king shall be careful to protect all orders and the constituent elements of his state with the four means indicated by science.
2XVIII, 11. GAMBLING ; MISCELLANEOUS. 215 has been omitted in the preceding (titles of law), are treated under the head of Miscellaneous. 5. The king shall be careful to protect all orders and the constituent elements of his state with the four means indicated by science. 6. When any caste should remain (behind the rest) or exceed the limits (assigned to it, the king), seeing that it has strayed from its path, shall bring it back to the path (of duty). 7. So also, when other wicked acts, opposed to the dictates of the sacred law, have been committed, the king, after having reflected (upon the matter) himself, shall inflict punishment on those who deserve it. 8. What is opposed to revealed and traditional law, or injurious to living beings, must not be practised by the king; and when it is practised (by others), he must check it. *9,. When an act contrary to justice has been undertaken by a former king from folly, he must redress that iniquitous enactment in accordance with the principles of equity. *10. The weapons of soldiers, the tools of artizans, the ornaments of public women, the various musical or other instruments of professional (musicians, or other artists, &c.), *11. And any implements by which artificers gain 5. * The four means’ of conciliation, division, bribery, and force. Manu VIII, 41. 6. Yagfavalkya I, 360. The Nepalese MS. offers a variation as regards the arrangement of paragraphs 6-11. 4. Manu VII, 16; VIII, 126; YAgfiavalkya I, 367; Vasish‘ha XIX, 8; Vishau III, 37. 10. For ‘the tools of artizans’ the Nepalese MS., in common with the Mitakshara, has ‘the beasts of burden and the like of carriers of goods.’ 216 NARADA. XVIII, 12. their substance, must not be laid hold on by the king, even when he confiscates the entire property (of a man or woman). 12. It is not permitted to either advise or rebuke a king or Brahman, on account of their dignity and sanctity, unless they should swerve from the path (of duty). 13. That wicked man who does not act up to the laws proclaimed by the king, shall be fined and corporally punished, as offending against the king's commandments. 14. If the king were remiss in dictating punishments to (members of) any caste, when they have left the path (of duty), the created beings of this world would perish. 15. Brahmans would leave the sacerdotal caste,and Kshatriyas would forsake the Kshatriya caste. The stronger would eat up the weaker, like fish on a spit. 16. The Vaisyas would abandon their work, and the Sddras eclipse all (the rest), if the kings did not visit their subjects with punishment (when they have committed an offence). 17. To show favour to the virtuous at all times and to oppress the wicked, that is declared to be the duty of kings; gain (results to them) from the oppression of their foes. 18, As fire is not polluted even though it always burns the creatures of this world, even so a king is not polluted by inflicting punishment on those who deserve it.
318, As fire is not polluted even though it always burns the creatures of this world, even so a king is not polluted by inflicting punishment on those who deserve it. 19. Intelligence is the glory of rulers; it becomes 14,15. Manu VII, 20. 16. Manu VII, 21, 24. 1g. For ‘intelligence’ the Nepalese MS. has ‘a royal edict.’ XVIII, 26. MISCELLANEOUS. 217 manifest in their speeches; whatever sentence they may pass, whether unjust or just, settles the law between litigant parties. 20. (Law) personified as a king, roams on earth visibly, with a thousand eyes. Mortals cannot live at all if they transgress his commandments. | 21. Whatever a king does is right, that is a settled rule; because the protection of the world is entrusted to him, and on account of his majesty and benignity towards living creatures. 22. As a husband though feeble must be constantly worshipped by his wives, in the same way a ruler though worthless must be (constantly) worshipped by his subjects. 23. In order that mortals, fearing the orders issued by kings, might not swerve from the path of duty, therefore royal orders are declared to arise from lawsuits. 24. It is for the establishment of order that various laws (Aaritra) have been proclaimed by kings. A royal order is declared to overrule such laws even. 25. A ruler has purchased his subjects through (the practice of) austerities; therefore the king is their lord. For that reason, his bidding must be obeyed; their livelihood even depends on the king. 26. Kings, endowed with immense power, appear (variously) in the five different forms of Agni, Indra, Soma, Yama, and the God of Riches. 24. Karitra seems to mean ‘law’ or ‘custom’ in this place. Regarding the comparative authority of Aaritra and ragasAsana, ‘a royal order,’ see p. 7, note. The Nepalese MS. omits 23, 24. 26. Read rfpazi in the text. 218 NARADA. XVIII, 27. 27. When a ruler is, either justly or without (sufficient) reason, ardent in wrath and burns (or torments) his subjects, he is called Agni (the god of fire). 28. When, relying on his regal power, the king attacks his foes, desirous of victory and upraising a weapon, he is termed Indra. 29. When, free from ardent wrath, he appears before his subjects with a cheerful countenance, he is denoted Soma (the Moon). 30. When the king having seated himself, full of majesty, on the throne of judgment, deals out punishment, equitable towards all creatures, he is called Vaivasvata (or Yama). 31. When a ruler gladdens with gifts petitioners, persons commanding respect, wise men, servants and others, he is called the God of Riches. 32. Therefore one must not treat him with contempt, and, particularly, not scold at him, and pay obedience to his bidding; to disobey him would bring on (instantaneous) death. 33. His duties are, the protection of his subjects, honouring the aged and wise, the trial of lawsuits, and to make (each caste) abide by the duties assigned to it.
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.
17. If a man gambles with dice, without authorization from the king, he shall not get his stake, and shall have to pay a fine. *8. Or let the gamblers pay to the king the share winning party. That portion which has to be paid to the king (see paragraph 8) may also be held to be included in this rule, as Brthaspati says: ‘Let the master of the gaming-house collect the stakes and pay his due to the winning party and to the king.’ Apastamba II, 10, 25, 12, 13; Y4gzavalkya II, 199, 200. 3. The rendering of the first portion of this paragraph is conjectural. It might also be translated as follows: ‘When the dice on being thrown fall twice repeated,’ i.e. when the number is twice as high as at the preceding throw. 4. Yagiavalkya II, 202. 6. YAgiiavalkya II, 202. 4,8. YAgfavalkya II, 201, 203. Paragraphs 7 and 8 are omitted in the Nepalese MS, 214 NARADA. XVI, 1. due to him and play in public, thus no wrong will be committed. EIGHTEENTH TITLE OF LAW. MISCELLANEOUS. *1, Under the head of Miscellaneous (Disputes) are comprised lawsuits depending on the king, (such as) transgression of the king’s commandments and obedience towards his injunctions, *2, Grants of towns, the division of the constituent elements of a state, the duties and the reverse of heretics, followers of the Veda, corporations (of merchants), and assemblages (of kinsmen). *3. Disputes between father and son, neglect of (prescribed) penances, abstraction of gifts (made to worthy persons), the wrath of anchorites, *4. Sinful confusion of castes, the rules regarding their means of subsistence, and (in short) whatever XVIII, 1-4. The meagre contents of this title of law can hardly be said to be in keeping with the somewhat pompous announcement contained in paragraphs 1-4. On the whole, this title of Miscellanies, as defined by Narada and Brshaspati, may be described as treating of public law or the law of kings (ragadharma), private law being treated in the seventeen other titles of law. 1. ‘Obedience towards his injunctions,’ thus according to the Mitaksharé, p. 351. The Viramitrodaya refers the term tatkarmakarazam to those who, from arrogance, do such acts as are permitted to a king only, such as e. g. placing themselves on the king’s throne. . 2. ‘Grants of towns,’ i.e. to Brahmans and others, Nérada seems to be referring to the so-called Agraharas. Regarding the seven constituent parts of a state, see Manu VII, 157; IX, 294. Naigama has been translated ‘followers of the Veda,’ because it comes immediately after pashazdi, ‘heretics,’ See, too, X, 1. It usually denotes citizens or traders. XVIII, 11. GAMBLING ; MISCELLANEOUS. 215 has been omitted in the preceding (titles of law), are treated under the head of Miscellaneous. 5. The king shall be careful to protect all orders and the constituent elements of his state with the four means indicated by science.
2XVIII, 11. GAMBLING ; MISCELLANEOUS. 215 has been omitted in the preceding (titles of law), are treated under the head of Miscellaneous. 5. The king shall be careful to protect all orders and the constituent elements of his state with the four means indicated by science. 6. When any caste should remain (behind the rest) or exceed the limits (assigned to it, the king), seeing that it has strayed from its path, shall bring it back to the path (of duty). 7. So also, when other wicked acts, opposed to the dictates of the sacred law, have been committed, the king, after having reflected (upon the matter) himself, shall inflict punishment on those who deserve it. 8. What is opposed to revealed and traditional law, or injurious to living beings, must not be practised by the king; and when it is practised (by others), he must check it. *9,. When an act contrary to justice has been undertaken by a former king from folly, he must redress that iniquitous enactment in accordance with the principles of equity. *10. The weapons of soldiers, the tools of artizans, the ornaments of public women, the various musical or other instruments of professional (musicians, or other artists, &c.), *11. And any implements by which artificers gain 5. * The four means’ of conciliation, division, bribery, and force. Manu VIII, 41. 6. Yagfavalkya I, 360. The Nepalese MS. offers a variation as regards the arrangement of paragraphs 6-11. 4. Manu VII, 16; VIII, 126; YAgfiavalkya I, 367; Vasish‘ha XIX, 8; Vishau III, 37. 10. For ‘the tools of artizans’ the Nepalese MS., in common with the Mitakshara, has ‘the beasts of burden and the like of carriers of goods.’ 216 NARADA. XVIII, 12. their substance, must not be laid hold on by the king, even when he confiscates the entire property (of a man or woman). 12. It is not permitted to either advise or rebuke a king or Brahman, on account of their dignity and sanctity, unless they should swerve from the path (of duty). 13. That wicked man who does not act up to the laws proclaimed by the king, shall be fined and corporally punished, as offending against the king's commandments. 14. If the king were remiss in dictating punishments to (members of) any caste, when they have left the path (of duty), the created beings of this world would perish. 15. Brahmans would leave the sacerdotal caste,and Kshatriyas would forsake the Kshatriya caste. The stronger would eat up the weaker, like fish on a spit. 16. The Vaisyas would abandon their work, and the Sddras eclipse all (the rest), if the kings did not visit their subjects with punishment (when they have committed an offence). 17. To show favour to the virtuous at all times and to oppress the wicked, that is declared to be the duty of kings; gain (results to them) from the oppression of their foes. 18, As fire is not polluted even though it always burns the creatures of this world, even so a king is not polluted by inflicting punishment on those who deserve it.
318, As fire is not polluted even though it always burns the creatures of this world, even so a king is not polluted by inflicting punishment on those who deserve it. 19. Intelligence is the glory of rulers; it becomes 14,15. Manu VII, 20. 16. Manu VII, 21, 24. 1g. For ‘intelligence’ the Nepalese MS. has ‘a royal edict.’ XVIII, 26. MISCELLANEOUS. 217 manifest in their speeches; whatever sentence they may pass, whether unjust or just, settles the law between litigant parties. 20. (Law) personified as a king, roams on earth visibly, with a thousand eyes. Mortals cannot live at all if they transgress his commandments. | 21. Whatever a king does is right, that is a settled rule; because the protection of the world is entrusted to him, and on account of his majesty and benignity towards living creatures. 22. As a husband though feeble must be constantly worshipped by his wives, in the same way a ruler though worthless must be (constantly) worshipped by his subjects. 23. In order that mortals, fearing the orders issued by kings, might not swerve from the path of duty, therefore royal orders are declared to arise from lawsuits. 24. It is for the establishment of order that various laws (Aaritra) have been proclaimed by kings. A royal order is declared to overrule such laws even. 25. A ruler has purchased his subjects through (the practice of) austerities; therefore the king is their lord. For that reason, his bidding must be obeyed; their livelihood even depends on the king. 26. Kings, endowed with immense power, appear (variously) in the five different forms of Agni, Indra, Soma, Yama, and the God of Riches. 24. Karitra seems to mean ‘law’ or ‘custom’ in this place. Regarding the comparative authority of Aaritra and ragasAsana, ‘a royal order,’ see p. 7, note. The Nepalese MS. omits 23, 24. 26. Read rfpazi in the text. 218 NARADA. XVIII, 27. 27. When a ruler is, either justly or without (sufficient) reason, ardent in wrath and burns (or torments) his subjects, he is called Agni (the god of fire). 28. When, relying on his regal power, the king attacks his foes, desirous of victory and upraising a weapon, he is termed Indra. 29. When, free from ardent wrath, he appears before his subjects with a cheerful countenance, he is denoted Soma (the Moon). 30. When the king having seated himself, full of majesty, on the throne of judgment, deals out punishment, equitable towards all creatures, he is called Vaivasvata (or Yama). 31. When a ruler gladdens with gifts petitioners, persons commanding respect, wise men, servants and others, he is called the God of Riches. 32. Therefore one must not treat him with contempt, and, particularly, not scold at him, and pay obedience to his bidding; to disobey him would bring on (instantaneous) death. 33. His duties are, the protection of his subjects, honouring the aged and wise, the trial of lawsuits, and to make (each caste) abide by the duties assigned to it.
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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