The Minor Law-Books: Nârada and Brihaspati — SBE Vol. 33 (trans. Julius Jolly, 1889)

May. p. 20 (text); M. Macn. X, 2, 6 (uncertain). These two texts are elsewhere attributed to Pitimaha, and this is probably the correct view, as the fastening of the two perpendiculars by the two arches in which the balance moves up and down is described in another text of Pitamaha.

2g. M. Macn. X, 2,147. ‘The injunction contained in this text concerns a judge who is about to administer the ordeal by balance to one arraigned in a cause. The others,’ i.e. Indra and the other deities. Viram. p. 251. See 19.

p. 253

30. (The person accused being about to be placed in the scale for the second time, the judge should address the balance as follows): ‘ Thou, O Balance, hast been created by Brahman, to test the wicked. On account of the syllable dha thou art the image of Dharma (Justice), on account of the syllable a, thou

31. Being used for balancing (dhvzta, in this ordeal) discoverest the vicious. Therefore thou art called dhafa (balance).’

32. If (the person) remains level (sama), he is considered to be in a middling position (samata). If he comes down, he loses his cause. He who goes down is not innocent ; he is innocent who goes up.

33. He who remains level is also not acquitted. These are the three possible cases in the (ordeal by) balance. Thus has been declared the neverfailing acquittal (obtainable) through the test by balance. —

34. When (the scales fixed) at the two extremities of the beam have been moved, when the mark which had been made has come off, when (the balance) is going up and down, being agitated by wind,

35. Or when (the man appointed to hold it) lets it

30; 31. Viram. p. 251; M. Macn. X, 2, 23 (uncertain).

32, 33. Nepalese Narada. samena samatim eti hfyam4nas tu hfyate | adhogatir na sudhyeta sudhyetordhvagatis tatha u samo=pi na (hi MS.) visuddha sy4d ity esh4 trividha tulé \ eshodit4 tulakalpe (tulékalpa# MS.) suddhir avyabhik4rint u 32b, 33a are attributed to Vyasa in the Vividaténdava. The reading na for hi has been taken from the same compilation. It appears from Narada I, 20, 283 (above, pp. 107, 108) that an equal result of the first and second weighing was not considered as a proof of innocence. According to others, such a result proves the person balanced to be guilty in some degree; or the proceeding has to be repeated.

34, 35. Viram. p. 254; Smritié.; V.T. I read with Smritié,p. 254 go all of a sudden: (in all these cases) the matter in dispute must not be decided either way.

36. Now then I will proclaim the excellent rule regarding the (ordeal by) fire, as it has been declared (by the sages). The intermediate space between two circles is ordained to measure thirty-two Angulas.

37. The seven circles are thus declared by persons thoroughly conversant with the art of computation to cover a space of two hundred and twenty-four Angulas.

The intermediate space between two circles is ordained to measure thirty-two Angulas.

37. The seven circles are thus declared by persons thoroughly conversant with the art of computation to cover a space of two hundred and twenty-four Angulas.

38. Let the peculiar signs be marked which he has on both hands, both visible and invisible ones, whether caused by a scar or not caused by a scar.

39. After having first marked in this way the hands of the person accused, he should offer clarified butter in fire according to rule, as a propitiatory rite, reciting Mantras (at the same time).

tulasirobhyam udbhrantam vikalam nyastalakshazam 1 yadi vayuprazunno va dhavaty frdhvam adhospi va u nirmukta/ sahas4 vapi tad4 naikataram vraget . ‘The mark,’ i.e. ‘the water or whatever else has been used to mark the even position of the scales’ (Smrvtié., Viram.), or ‘the bill recounting the charge which has been fixed on the head of the person balanced’ (V. T.).

36. Viram. p. 256.

37. Nepalese NAârada; Minor Nérada I, 6, 3 (p. 49). I read: saptabhir mamdalair evam angulandm satadvayam | sakaturvimsati proktam samkhyatattvarthadarsibhiZ 1 The quotations agree with Nfrada I, 21, 286 in referring to eight, instead of seven, circles.

38. Viram. p. 259. The marking of the hands serves the purpose of marking the difference between the previously extant sores and those eventually caused by the hot iron ball.

39-45. Smriti#. kritvaivam abhisastasya prathamam_hastalakshazam | sAntyartham guhuy4n mantrair ghritam agnau yathavidhi t) tarpiteshv atha deveshu lokap4leshu faiva hi 1 Adityabhimukho bhfitva imam mantram udirayet i! tvam agne sarvadevanim antas darasi pavaka/ \ havyam vahasi devandm antahsAntim praya- Akhasi \ prakkhanéni manushy4z4m pap4ni sukr:téni 4a tvam eva

p. 255

40. The gods and the guardian deities of the world having been hospitably entertained, let (the person accused) utter the following prayer, facing the sun.

41. ‘Thou, O fire, dwellest in the interior of all deities as a flame. Thou conveyest burnt-oblations to the gods, and givest peace of mind.

42. ‘Thou, O God, knowest the secret offences and merits of men. Thou, O deity, knowest whatever mortals do not comprehend.

43. ‘Arraigned ina cause, I am about to be tested by fire. Therefore deign to deliver me lawfully from the perplexity in which I am involved.’

44. The man (about to be examined) having made this speech, facing the east, with firmness, his joined . hands should be covered with seven equal leaves of the holy fig-tree,

45. And both hands should be tied with seven strings of light-coloured thread.

46. (Then the man) should take a smooth ball of red-hot iron, fifty Palas in weight, in both hands, and step gradually across the seven circles.

47. When a man has carefully stepped through

And both hands should be tied with seven strings of light-coloured thread.

46. (Then the man) should take a smooth ball of red-hot iron, fifty Palas in weight, in both hands, and step gradually across the seven circles.

47. When a man has carefully stepped through deva ganishe na vidur y4ni m4nusha# vyavaharabhisasto.yam vahnau tish/AAmi samsaye \ tasm4n mam samsayaridkam dharmatas tratum arhasi | evam uktavatas tasya pranmukhasya tu dhimatad | pattrair afigalim 4pQrya asvatthaiA saptabhiA samaif wu vesh/ayita sitair hastau saptabhif s(ttratantubhiZ For similar prayers, which are put in the mouth of the judge however, see Narada I, 21, 290- 294 (above, pp. 109, 110); Minor Narada I, 6, 10, 11 (p. 41).

45. M. Macn. X, 3, 2.

46. Minor Nârada I, 6, 6, 7 (p. 49). hutâsataptalohasya pavikasatpalikam samam | hastabhy4m pindam 4déya mandalani sanair vraget it

47- Nepalese Narada. tirtvanena vidhanena mavdalani sam4hitah |p. 256 the (seven) circles in this way, without having burnt himself in the least, he is acquitted.

48. When he has dropped the ball, his hands should be inspected. If the marks have retained their previous appearance, he should examine (the hands) elsewhere as well.

49. When a bloodshot round stain or any other sore caused by fire is seen, the man has to be considered as guilty, because truth and virtue are not found in him.

50. I will proclaim next the excellent rule regarding the (ordeal by) water. Let a king who is desirous of establishing perfect truth refrain from administering (this ordeal) in winter.

51. With perfumes, garlands, sweet-smelling substances, honey, milk, clarified butter, and the like, let (the judge) perform the worship of Varuza (the deity of water) first of all.

52. Let (the judge) cause this ordeal to be peradagdhaf sarvatha yas tu sa visuddho bhaven naraZ un Nearly identical with Minor Narada I, 6, 7a, 8b.

48, 49. Tod.; Smritik.; Viram. p. 264 (‘ Kalikapuréza’). 48b according to the Nepalese Narada. tasyaiva muktapindasya kuryat karanirfkshazam \ pfirvarfipeshu Aihneshu tato=nyatrapi lakshayet mandalam raktasamkdsam yak kanyad vagnisambhavam | so =visuddhas tu vigneyo ssatyadharmavyavasthitahA ‘If a boil or other (tumour) caused by fire should be discovered on the palms of his hands, he has to be considered as guilty. If nothing of the kind is discovered, he is innocent.’ Smritié., Viram.

50-79. The ordeals by water and poison are omitted in the
Smritiéandrika, ‘because they are obsolete now-a-days.’

50. Nepalese Narada. ata# param pravakshydmi toyasya vidhim uttamam | hemante vargayed rig4 ya ikkhek khuddhim uttam4m it

51. M. Macn. X, 4, 3 (uncertain); Viram. p. 269.

52. Minor Narada I, 7, 2 (p. 50). svakkhe gale susitale galaukahpankavargite | vipule natigadke 4a kury4d divyasya nirmayam WNp. 257 formed in transparent and very cool water, which does not contain aquatic animals or mud, and is abundant and not too shallow.