Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
133. 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. 34. Let a king be constantly intent on showing honour to the Brahmans. A field furnished with Brahmans is the root of the prosperity of the world. 35. A Brahman may command respect, and a 24. Manu IX, 310. 28. Manu IX, 304. 29. Manu IX, 309. 30. Manu IX, 307. 33. Manu VII, 35, 38; VIII, 3, &c. 34. Manu VII, 82, 83; Yag#avalkya I, 314. 35. Manu VII, 37. XVIH, 38. MISCELLANEOUS, 219 distinguished seat at the king’s court. The king shall show his face in the morning before the Brahmans first of all, and shall salute them all. 36. When nine or seven persons (of different rank) meet, they shall first make room for the Brahman to pass by. (Further privileges assigned to the Brahman caste are) free access to the houses of other people, for the purpose of begging alms, 37. The right to collect fuel, flowers, water, and the like, without its being regarded as theft, and to converse with other men’s wives, without being restrained (in such intercourse) by others, 38. And the right to cross rivers without paying any fare, and to be conveyed (to the other bank) before other people. When engaged in trading and using a ferry-boat, they shall have to pay no toll. 36. That privilege of the Brahman caste, which is referred to in the first part of this paragraph, finds its explanation in a wellknown rule of the Dharmasdstra regarding persons for whom way must be made, on meeting them in a road. Thus it is ruled by Gautama (VI, 24) that way must be made for a man seated in a carriage, for one who is in his tenth (decade), for one requiring consideration, for a woman, for a Snftaka, and for a king; but that a king himself must make way for a Srotriya (learned Brahman). This makes in all seven persons for whom way should be made. Manu (II, 138), Y4g#avalkya (I, 117), Baudhdyana (II, 6, 30), and Vishwu (LXIII, 51) agree in enumerating eight persons of this sort. Wasish/ha (XIV, 57-60) mentions nine. See, too, Apastamba II, 5, 11, 5-7. 37. Manu VIII, 339; Apastamba I, 10, 28, 3; Gautama XII, 28; YAgaavalkya II, 166. 38. Manu VIII, 407; Vishvu V, 132. The last clause is thus given in the Nepalese MS.: ‘ They shall have to pay no toll on being carried across a river in a ferry, unless (they should cross it) for trading purposes.’ 220 NARADA. XVIII, 39. 39. A Brahman engaged in travelling, who is tired and has nothing to eat, commits no wrong by taking himself two canes of sugar or two esculent roots. 40. (No gift must be accepted) from one accused of a crime, an outcast, an enemy, an atheist, one in distress, without necessity, or after inflicting pain on the giver.
240. (No gift must be accepted) from one accused of a crime, an outcast, an enemy, an atheist, one in distress, without necessity, or after inflicting pain on the giver. 41. (Gifts shall be accepted) from industrious people on account of their wealth, and from generous people because it is proper to accept gifts from such; to accept gifts from kings is laudable; (they may be accepted) from all people excepting Brahmans. 42. Between a Brahman and a king, who are both devoted to their duty, there is no difference of any sort, when they protect mankind (acting) in accordance with the sacred law. 43. If a ruler, though severe, is mindful of his duty, correct in his conduct, and (quick to) punish the wicked, in order to protect (the virtuous), his wealth is declared to be pure. 44. When a man accepts a gift from a covetous king, who transgresses the precepts of the sacred books, he shall have to pass through the well-known twenty-one hells in succession. 45. As pure and impure waters become alike on their junction in the ocean, even so (all) property acquired by a king (becomes pure in his hands). 39. Gautama XII, 49, 50; Manu VIII, 341. Or ‘five esculent roots,’ according to the Nepalese MS. 40. Manu II, 185. 44. For a list of the twenty-one hells, see Manu IV, 88-90 ; Vishvu XLII, 1-22. The Nepalese MS. omits this paragraph. 45. A different opinion has been enounced above, XV, 14. XVITI, 54. MISCELLANEOUS. 221 46. As gold, on being thrown into blazing fire, acquires purity, even so all gains become pure in the hands of kings. 47. When any man gives any property of his to Brahmans, the king must give his consent to it; this is an eternal law. 48. Both the other customary receipts of a king and what is called the sixth of the produce of the soil, form the royal revenue, the reward (of a king) for the protection of his subjects. 49. Whatever has been bestowed on others than. Brahmans may be resumed; but that which has been given to Brahmans can never be taken back again. 50. To give, to read, and to sacrifice (on his own account) are the three duties of a Brahman. To sacrifice for others, to teach, and, thirdly, to collect alms are his (three) means of subsistence. 51. Let a Brahman be devoted to his duty and take a livelihood from the king, and let him not accept gifts from persons of vile origin, if he is anxious to observe the law. 52. How should a king be inferior to a deity, as it is through his word that an offender may become innocent, and an innocent man an offender in due course ? 53. Those who being acquainted with the divine nature of a king, endowed with majestic dignity as he is, accept gifts from him, do not in the least disgrace themselves (by doing so). 54. In this world, there are eight sacred objects: 48. Manu VII, 130-132; Gautama X, 24-27; Vasish/ha XIX, 26, 27; Apastamba II, 10, 26, 9; Vish#u III, 22-25; Baudhayana I, 10, 18, 1. 50. Manu I, 88, &c. 222 NARADA. XVII, 55.
354. In this world, there are eight sacred objects: 48. Manu VII, 130-132; Gautama X, 24-27; Vasish/ha XIX, 26, 27; Apastamba II, 10, 26, 9; Vish#u III, 22-25; Baudhayana I, 10, 18, 1. 50. Manu I, 88, &c. 222 NARADA. XVII, 55. a Brahman, a cow, fire, gold, clarified butter, the sun, the waters, and a king as the eighth. 55. These one must always look up to, worship and honour them personally, and turn the right side towards them, in order that one’s existence may be prolonged. APPENDIX. THEFT}, 1. Two kinds of robbers who steal the goods of others have to be distinguished, the one kind open, and the other kind concealed. Let a prudent king try to find them out. *2. Open rogues are those who forge measures and weights, receivers of bribes, robbers, gamblers, public prostitutes, *3. Those who walk in disguise, those who live by teaching the performance of auspicious ceremonies, these and such like persons are considered open rogues. *4. Rogues acting in secret are those who roam in the wood, or lie concealed, as well as those who make a profession of stealing. They attack and rob (those who do not beware of them). 5. Those who infest a country, a village, or a house, or disturb a sacrificial act, cut-purses, and 1 This section is found in the Nepalese MS. only. See Introduction, The reading of several passages is uncertain, and this circumstance, taken together with the want of a Commentary, renders my translation less reliable than could be desired. Appendix. Theft. 1-4. Manu IX, 256-260. The technical terms have been translated in accordance with the glosses of Manu’s commentators, as given in the notes to Professor Bithler’s translation. In par. 4, mushy4m seems to stand for mushty4m. 224 NARADA. 6. other persons of this sort have to be considered as concealed rogues also. *6. Blameless persons with whom the stolen goods are not found must not be chastised as robbers by the king; but let him quickly punish those robbers as guilty of theft with whom the stolen goods have been found. *7, Those (rogues) who ravage in their own country, and those who disturb sacrificial acts, he shall strip of their entire wealth and rebuke them severely. *8. Those on whom the stolen goods have not been seized he must examine, when they have been arrested from suspicion. Their fear having been excited, they will give evidence, through anxiety, in accordance with the facts of the case. *9. Questions shall be proposed to them antithetically with regard to place, time, region, their caste, their name, their dwelling, and their occupation, in case they happen to be workmen. *10. When the face changes colour or the voice falters, or the features look suspicious, when they do not give evidence in public, when they make impossible statements as to place and time, when there exists a doubt as to their place of residence,
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.
133. 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. 34. Let a king be constantly intent on showing honour to the Brahmans. A field furnished with Brahmans is the root of the prosperity of the world. 35. A Brahman may command respect, and a 24. Manu IX, 310. 28. Manu IX, 304. 29. Manu IX, 309. 30. Manu IX, 307. 33. Manu VII, 35, 38; VIII, 3, &c. 34. Manu VII, 82, 83; Yag#avalkya I, 314. 35. Manu VII, 37. XVIH, 38. MISCELLANEOUS, 219 distinguished seat at the king’s court. The king shall show his face in the morning before the Brahmans first of all, and shall salute them all. 36. When nine or seven persons (of different rank) meet, they shall first make room for the Brahman to pass by. (Further privileges assigned to the Brahman caste are) free access to the houses of other people, for the purpose of begging alms, 37. The right to collect fuel, flowers, water, and the like, without its being regarded as theft, and to converse with other men’s wives, without being restrained (in such intercourse) by others, 38. And the right to cross rivers without paying any fare, and to be conveyed (to the other bank) before other people. When engaged in trading and using a ferry-boat, they shall have to pay no toll. 36. That privilege of the Brahman caste, which is referred to in the first part of this paragraph, finds its explanation in a wellknown rule of the Dharmasdstra regarding persons for whom way must be made, on meeting them in a road. Thus it is ruled by Gautama (VI, 24) that way must be made for a man seated in a carriage, for one who is in his tenth (decade), for one requiring consideration, for a woman, for a Snftaka, and for a king; but that a king himself must make way for a Srotriya (learned Brahman). This makes in all seven persons for whom way should be made. Manu (II, 138), Y4g#avalkya (I, 117), Baudhdyana (II, 6, 30), and Vishwu (LXIII, 51) agree in enumerating eight persons of this sort. Wasish/ha (XIV, 57-60) mentions nine. See, too, Apastamba II, 5, 11, 5-7. 37. Manu VIII, 339; Apastamba I, 10, 28, 3; Gautama XII, 28; YAgaavalkya II, 166. 38. Manu VIII, 407; Vishvu V, 132. The last clause is thus given in the Nepalese MS.: ‘ They shall have to pay no toll on being carried across a river in a ferry, unless (they should cross it) for trading purposes.’ 220 NARADA. XVIII, 39. 39. A Brahman engaged in travelling, who is tired and has nothing to eat, commits no wrong by taking himself two canes of sugar or two esculent roots. 40. (No gift must be accepted) from one accused of a crime, an outcast, an enemy, an atheist, one in distress, without necessity, or after inflicting pain on the giver.
240. (No gift must be accepted) from one accused of a crime, an outcast, an enemy, an atheist, one in distress, without necessity, or after inflicting pain on the giver. 41. (Gifts shall be accepted) from industrious people on account of their wealth, and from generous people because it is proper to accept gifts from such; to accept gifts from kings is laudable; (they may be accepted) from all people excepting Brahmans. 42. Between a Brahman and a king, who are both devoted to their duty, there is no difference of any sort, when they protect mankind (acting) in accordance with the sacred law. 43. If a ruler, though severe, is mindful of his duty, correct in his conduct, and (quick to) punish the wicked, in order to protect (the virtuous), his wealth is declared to be pure. 44. When a man accepts a gift from a covetous king, who transgresses the precepts of the sacred books, he shall have to pass through the well-known twenty-one hells in succession. 45. As pure and impure waters become alike on their junction in the ocean, even so (all) property acquired by a king (becomes pure in his hands). 39. Gautama XII, 49, 50; Manu VIII, 341. Or ‘five esculent roots,’ according to the Nepalese MS. 40. Manu II, 185. 44. For a list of the twenty-one hells, see Manu IV, 88-90 ; Vishvu XLII, 1-22. The Nepalese MS. omits this paragraph. 45. A different opinion has been enounced above, XV, 14. XVITI, 54. MISCELLANEOUS. 221 46. As gold, on being thrown into blazing fire, acquires purity, even so all gains become pure in the hands of kings. 47. When any man gives any property of his to Brahmans, the king must give his consent to it; this is an eternal law. 48. Both the other customary receipts of a king and what is called the sixth of the produce of the soil, form the royal revenue, the reward (of a king) for the protection of his subjects. 49. Whatever has been bestowed on others than. Brahmans may be resumed; but that which has been given to Brahmans can never be taken back again. 50. To give, to read, and to sacrifice (on his own account) are the three duties of a Brahman. To sacrifice for others, to teach, and, thirdly, to collect alms are his (three) means of subsistence. 51. Let a Brahman be devoted to his duty and take a livelihood from the king, and let him not accept gifts from persons of vile origin, if he is anxious to observe the law. 52. How should a king be inferior to a deity, as it is through his word that an offender may become innocent, and an innocent man an offender in due course ? 53. Those who being acquainted with the divine nature of a king, endowed with majestic dignity as he is, accept gifts from him, do not in the least disgrace themselves (by doing so). 54. In this world, there are eight sacred objects: 48. Manu VII, 130-132; Gautama X, 24-27; Vasish/ha XIX, 26, 27; Apastamba II, 10, 26, 9; Vish#u III, 22-25; Baudhayana I, 10, 18, 1. 50. Manu I, 88, &c. 222 NARADA. XVII, 55.
354. In this world, there are eight sacred objects: 48. Manu VII, 130-132; Gautama X, 24-27; Vasish/ha XIX, 26, 27; Apastamba II, 10, 26, 9; Vish#u III, 22-25; Baudhayana I, 10, 18, 1. 50. Manu I, 88, &c. 222 NARADA. XVII, 55. a Brahman, a cow, fire, gold, clarified butter, the sun, the waters, and a king as the eighth. 55. These one must always look up to, worship and honour them personally, and turn the right side towards them, in order that one’s existence may be prolonged. APPENDIX. THEFT}, 1. Two kinds of robbers who steal the goods of others have to be distinguished, the one kind open, and the other kind concealed. Let a prudent king try to find them out. *2. Open rogues are those who forge measures and weights, receivers of bribes, robbers, gamblers, public prostitutes, *3. Those who walk in disguise, those who live by teaching the performance of auspicious ceremonies, these and such like persons are considered open rogues. *4. Rogues acting in secret are those who roam in the wood, or lie concealed, as well as those who make a profession of stealing. They attack and rob (those who do not beware of them). 5. Those who infest a country, a village, or a house, or disturb a sacrificial act, cut-purses, and 1 This section is found in the Nepalese MS. only. See Introduction, The reading of several passages is uncertain, and this circumstance, taken together with the want of a Commentary, renders my translation less reliable than could be desired. Appendix. Theft. 1-4. Manu IX, 256-260. The technical terms have been translated in accordance with the glosses of Manu’s commentators, as given in the notes to Professor Bithler’s translation. In par. 4, mushy4m seems to stand for mushty4m. 224 NARADA. 6. other persons of this sort have to be considered as concealed rogues also. *6. Blameless persons with whom the stolen goods are not found must not be chastised as robbers by the king; but let him quickly punish those robbers as guilty of theft with whom the stolen goods have been found. *7, Those (rogues) who ravage in their own country, and those who disturb sacrificial acts, he shall strip of their entire wealth and rebuke them severely. *8. Those on whom the stolen goods have not been seized he must examine, when they have been arrested from suspicion. Their fear having been excited, they will give evidence, through anxiety, in accordance with the facts of the case. *9. Questions shall be proposed to them antithetically with regard to place, time, region, their caste, their name, their dwelling, and their occupation, in case they happen to be workmen. *10. When the face changes colour or the voice falters, or the features look suspicious, when they do not give evidence in public, when they make impossible statements as to place and time, when there exists a doubt as to their place of residence,
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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