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मनु-स्मृतिः       manu-smṛtiḥ - chapter-8

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व्यवहारान दिदृक्षुस्तु ब्राह्मणैः सह पार्थिवः ।
मन्त्रज्ञैर्मन्त्रिभिश्चैव विनीतः प्रविशेत सभाम ॥१॥
1. vyavahārān didṛkṣustu brāhmaṇaiḥ saha pārthivaḥ ,
mantrajñairmantribhiścaiva vinītaḥ praviśet sabhām.
तत्रासीनः स्थितो वाऽपि पाणिमुद्यम्य दक्षिणम ।
विनीतवेषाभरणः पश्येत कार्याणि कार्यिणाम ॥२॥
2. tatrāsīnaḥ sthito vā'pi pāṇimudyamya dakṣiṇam ,
vinītaveṣābharaṇaḥ paśyet kāryāṇi kāryiṇām.
प्रत्यहं देशदृष्टैश्च शास्त्रदृष्टैश्च हेतुभिः ।
अष्टादशसु मार्गेषु निबद्धानि पृथक पृथक ॥३॥
3. pratyahaṁ deśadṛṣṭaiśca śāstradṛṣṭaiśca hetubhiḥ ,
aṣṭādaśasu mārgeṣu nibaddhāni pṛthak pṛthak.
तेषामाद्यं ऋणादानं निक्षेपोऽस्वामिविक्रयः ।
संभूय च समुत्थानं दत्तस्यानपकर्म च ॥४॥
4. teṣāmādyaṁ ṛṇādānaṁ nikṣepo'svāmivikrayaḥ ,
saṁbhūya ca samutthānaṁ dattasyānapakarma ca.
वेतनस्यैव चादानं संविदश्च व्यतिक्रमः ।
क्रयविक्रयानुशयो विवादः स्वामिपालयोः ॥५॥
5. vetanasyaiva cādānaṁ saṁvidaśca vyatikramaḥ ,
krayavikrayānuśayo vivādaḥ svāmipālayoḥ.
सीमाविवादधर्मश्च पारुष्ये दण्डवाचिके ।
स्तेयं च साहसं चैव स्त्रीसङ्ग्रहणमेव च ॥६॥
6. sīmāvivādadharmaśca pāruṣye daṇḍavācike ,
steyaṁ ca sāhasaṁ caiva strīsaṅgrahaṇameva ca.
स्त्रीपुंधर्मो विभागश्च द्यूतमाह्वय एव च ।
पदान्यष्टादशैतानि व्यवहारस्थिताविह ॥७॥
7. strīpuṁdharmo vibhāgaśca dyūtamāhvaya eva ca ,
padānyaṣṭādaśaitāni vyavahārasthitāviha.
एषु स्थानेषु भूयिष्ठं विवादं चरतां नृणाम ।
धर्मं शाश्वतमाश्रित्य कुर्यात कार्यविनिर्णयम ॥८॥
8. eṣu sthāneṣu bhūyiṣṭhaṁ vivādaṁ caratāṁ nṛṇām ,
dharmaṁ śāśvatamāśritya kuryāt kāryavinirṇayam.
यदा स्वयं न कुर्यात तु नृपतिः कार्यदर्शनम ।
तदा नियुञ्ज्याद विद्वांसं ब्राह्मणं कार्यदर्शने ॥९॥
9. yadā svayaṁ na kuryāt tu nṛpatiḥ kāryadarśanam ,
tadā niyuñjyād vidvāṁsaṁ brāhmaṇaṁ kāryadarśane.
सोऽस्य कार्याणि संपश्येत सभ्यैरेव त्रिभिर्वृतः ।
सभामेव प्रविश्याग्र्यामासीनः स्थित एव वा ॥१०॥
10. so'sya kāryāṇi saṁpaśyet sabhyaireva tribhirvṛtaḥ ,
sabhāmeva praviśyāgryāmāsīnaḥ sthita eva vā.
यस्मिन देशे निषीदन्ति विप्रा वेदविदस्त्रयः ।
राज्ञश्चाधिकृतो विद्वान ब्रह्मणस्तां सभां विदुः ॥११॥
11. yasmin deśe niṣīdanti viprā vedavidastrayaḥ ,
rājñaścādhikṛto vidvān brahmaṇastāṁ sabhāṁ viduḥ.
धर्मो विद्धस्त्वधर्मेण सभां यत्रोपतिष्ठते ।
शल्यं चास्य न कृन्तन्ति विद्धास्तत्र सभासदः ॥१२॥
12. dharmo viddhastvadharmeṇa sabhāṁ yatropatiṣṭhate ,
śalyaṁ cāsya na kṛntanti viddhāstatra sabhāsadaḥ.
सभां वा न प्रवेष्टव्यं वक्तव्यं वा समञ्जसम ।
अब्रुवन विब्रुवन वाऽपि नरो भवति किल्बिषी ॥१३॥
13. sabhāṁ vā na praveṣṭavyaṁ vaktavyaṁ vā samañjasam ,
abruvan vibruvan vā'pi naro bhavati kilbiṣī.
यत्र धर्मो ह्यधर्मेण सत्यं यत्रानृतेन च ।
हन्यते प्रेक्षमाणानां हतास्तत्र सभासदः ॥१४॥
14. yatra dharmo hyadharmeṇa satyaṁ yatrānṛtena ca ,
hanyate prekṣamāṇānāṁ hatāstatra sabhāsadaḥ.
धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः ।
तस्माद धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत ॥१५॥
15. dharma eva hato hanti dharmo rakṣati rakṣitaḥ ,
tasmād dharmo na hantavyo mā no dharmo hato'vadhīt.
वृषो हि भगवान धर्मस्तस्य यः कुरुते ह्यलम ।
वृषलं तं विदुर्देवास्तस्माद धर्मं न लोपयेत ॥१६॥
16. vṛṣo hi bhagavān dharmastasya yaḥ kurute hyalam ,
vṛṣalaṁ taṁ vidurdevāstasmād dharmaṁ na lopayet.
एक एव सुहृद धर्मो निधानेऽप्यनुयाति यः ।
शरीरेण समं नाशं सर्वमन्यद हि गच्छति ॥१७॥
17. eka eva suhṛd dharmo nidhāne'pyanuyāti yaḥ ,
śarīreṇa samaṁ nāśaṁ sarvamanyad hi gacchati.
पादोऽधर्मस्य कर्तारं पादः साक्षिणं ऋच्छति ।
पादः सभासदः सर्वान पादो राजानमृच्छति ॥१८॥
18. pādo'dharmasya kartāraṁ pādaḥ sākṣiṇaṁ ṛcchati ,
pādaḥ sabhāsadaḥ sarvān pādo rājānamṛcchati.
राजा भवत्यनेनास्तु मुच्यन्ते च सभासदः ।
एनो गच्छति कर्तारं निन्दाऽर्हो यत्र निन्द्यते ॥१९॥
19. rājā bhavatyanenāstu mucyante ca sabhāsadaḥ ,
eno gacchati kartāraṁ nindā'rho yatra nindyate.
जातिमात्रोपजीवी वा कामं स्याद ब्राह्मणब्रुवः ।
धर्मप्रवक्ता नृपतेर्न शूद्रः कथं चन ॥२०॥
20. jātimātropajīvī vā kāmaṁ syād brāhmaṇabruvaḥ ,
dharmapravaktā nṛpaterna śūdraḥ kathaṁ cana.
यस्य शूद्रस्तु कुरुते राज्ञो धर्मविवेचनम ।
तस्य सीदति तद राष्ट्रं पङ्के गौरिव पश्यतः ॥२१॥
21. yasya śūdrastu kurute rājño dharmavivecanam ,
tasya sīdati tad rāṣṭraṁ paṅke gauriva paśyataḥ.
यद राष्ट्रं शूद्रभूयिष्ठं नास्तिकाक्रान्तमद्विजम ।
विनश्यत्याशु तत कृत्स्नं दुर्भिक्षव्याधिपीडितम ॥२२॥
22. yad rāṣṭraṁ śūdrabhūyiṣṭhaṁ nāstikākrāntamadvijam ,
vinaśyatyāśu tat kṛtsnaṁ durbhikṣavyādhipīḍitam.
धर्मासनमधिष्ठाय संवीताङ्गः समाहितः ।
प्रणम्य लोकपालेभ्यः कार्यदर्शनमारभेत ॥२३॥
23. dharmāsanamadhiṣṭhāya saṁvītāṅgaḥ samāhitaḥ ,
praṇamya lokapālebhyaḥ kāryadarśanamārabhet.
अर्थानर्थावुभौ बुद्ध्वा धर्माधर्मौ च केवलौ ।
वर्णक्रमेण सर्वाणि पश्येत कार्याणि कार्यिणाम ॥२४॥
24. arthānarthāvubhau buddhvā dharmādharmau ca kevalau ,
varṇakrameṇa sarvāṇi paśyet kāryāṇi kāryiṇām.
बाह्यैर्विभावयेत्लिङ्गैर्भावमन्तर्गतं नृणाम ।
स्वरवर्णैङ्गिताकारैश्चक्षुषा चेष्टितेन च ॥२५॥
25. bāhyairvibhāvayetliṅgairbhāvamantargataṁ nṛṇām ,
svaravarṇaiṅgitākāraiścakṣuṣā ceṣṭitena ca.
आकारैरिङ्गितैर्गत्या चेष्टया भाषितेन च ।
नेत्रवक्त्रविकारैश्च गृह्यतेऽन्तर्गतं मनः ॥२६॥
26. ākārairiṅgitairgatyā ceṣṭayā bhāṣitena ca ,
netravaktravikāraiśca gṛhyate'ntargataṁ manaḥ.
बालदायादिकं रिक्थं तावद राजाऽनुपालयेत ।
यावत स स्यात समावृत्तो यावत्चातीतशैशवः ॥२७॥
27. bāladāyādikaṁ rikthaṁ tāvad rājā'nupālayet ,
yāvat sa syāt samāvṛtto yāvatcātītaśaiśavaḥ.
वशाऽपुत्रासु चैवं स्याद रक्षणं निष्कुलासु च ।
पतिव्रतासु च स्त्रीषु विधवास्वातुरासु च ॥२८॥
28. vaśā'putrāsu caivaṁ syād rakṣaṇaṁ niṣkulāsu ca ,
pativratāsu ca strīṣu vidhavāsvāturāsu ca.
जीवन्तीनां तु तासां ये तद हरेयुः स्वबान्धवाः ।
तांशिष्यात्चौरदण्डेन धार्मिकः पृथिवीपतिः ॥२९॥
29. jīvantīnāṁ tu tāsāṁ ye tad hareyuḥ svabāndhavāḥ ,
tāṁśiṣyātcauradaṇḍena dhārmikaḥ pṛthivīpatiḥ.
प्रणष्टस्वामिकं रिक्थं राजा त्र्यब्दं निधापयेत ।
अर्वाक त्र्यब्दाद्द हरेत स्वामी परेण नृपतिर्हरेत ॥३०॥
30. praṇaṣṭasvāmikaṁ rikthaṁ rājā tryabdaṁ nidhāpayet ,
arvāk tryabdādd haret svāmī pareṇa nṛpatirharet.
ममैदमिति यो ब्रूयात सोऽनुयोज्यो यथाविधि ।
संवाद्य रूपसङ्ख्यादीन स्वामी तद द्रव्यमर्हति ॥३१॥
31. mamaidamiti yo brūyāt so'nuyojyo yathāvidhi ,
saṁvādya rūpasaṅkhyādīn svāmī tad dravyamarhati.
अवेदयानो नष्टस्य देशं कालं च तत्त्वतः ।
वर्णं रूपं प्रमाणं च तत्समं दण्डमर्हति ॥३२॥
32. avedayāno naṣṭasya deśaṁ kālaṁ ca tattvataḥ ,
varṇaṁ rūpaṁ pramāṇaṁ ca tatsamaṁ daṇḍamarhati.
आददीताथ षड्भागं प्रनष्टाधिगतान्नृपः ।
दशमं द्वादशं वाऽपि सतां धर्ममनुस्मरन ॥३३॥
33. ādadītātha ṣaḍbhāgaṁ pranaṣṭādhigatānnṛpaḥ ,
daśamaṁ dvādaśaṁ vā'pi satāṁ dharmamanusmaran.
प्रणष्टाधिगतं द्रव्यं तिष्ठेद युक्तैरधिष्ठितम ।
यांस्तत्र चौरान गृह्णीयात तान राजैभेन घातयेत ॥३४॥
34. praṇaṣṭādhigataṁ dravyaṁ tiṣṭhed yuktairadhiṣṭhitam ,
yāṁstatra caurān gṛhṇīyāt tān rājaibhena ghātayet.
ममायमिति यो ब्रूयान्निधिं सत्येन मानवः ।
तस्याददीत षड्भागं राजा द्वादशमेव वा ॥३५॥
35. mamāyamiti yo brūyānnidhiṁ satyena mānavaḥ ,
tasyādadīta ṣaḍbhāgaṁ rājā dvādaśameva vā.
अनृतं तु वदन दण्ड्यः स्ववित्तस्यांशमष्टमम ।
तस्यैव वा निधानस्य सङ्ख्ययाऽल्पीयसीं कलाम ॥३६॥
36. anṛtaṁ tu vadan daṇḍyaḥ svavittasyāṁśamaṣṭamam ,
tasyaiva vā nidhānasya saṅkhyayā'lpīyasīṁ kalām.
विद्वांस्तु ब्राह्मणो दृष्ट्वा पूर्वोपनिहितं निधिम ।
अशेषतोऽप्याददीत सर्वस्याधिपतिर्हि सः ॥३७॥
37. vidvāṁstu brāhmaṇo dṛṣṭvā pūrvopanihitaṁ nidhim ,
aśeṣato'pyādadīta sarvasyādhipatirhi saḥ.
यं तु पश्येन्निधिं राजा पुराणं निहितं क्षितौ ।
तस्माद द्विजेभ्यो दत्त्वाऽर्धमर्धं कोशे प्रवेशयेत ॥३८॥
38. yaṁ tu paśyennidhiṁ rājā purāṇaṁ nihitaṁ kṣitau ,
tasmād dvijebhyo dattvā'rdhamardhaṁ kośe praveśayet.
निधीनां तु पुराणानां धातूनामेव च क्षितौ ।
अर्धभाग रक्षणाद राजा भूमेरधिपतिर्हि सः ॥३९॥
39. nidhīnāṁ tu purāṇānāṁ dhātūnāmeva ca kṣitau ,
ardhabhāg rakṣaṇād rājā bhūmeradhipatirhi saḥ.
दातव्यं सर्ववर्णेभ्यो राज्ञा चौरैर्हृतं धनम ।
राजा तदुपयुञ्जानश्चौरस्याप्नोति किल्बिषम ॥४०॥
40. dātavyaṁ sarvavarṇebhyo rājñā caurairhṛtaṁ dhanam ,
rājā tadupayuñjānaścaurasyāpnoti kilbiṣam.
जातिजानपदान धर्मान श्रेणीधर्मांश्च धर्मवित ।
समीक्ष्य कुलधर्मांश्च स्वधर्मं प्रतिपादयेत ॥४१॥
41. jātijānapadān dharmān śreṇīdharmāṁśca dharmavit ,
samīkṣya kuladharmāṁśca svadharmaṁ pratipādayet.
स्वानि कर्माणि कुर्वाणा दूरे सन्तोऽपि मानवाः ।
प्रिया भवन्ति लोकस्य स्वे स्वे कर्मण्यवस्थिताः ॥४२॥
42. svāni karmāṇi kurvāṇā dūre santo'pi mānavāḥ ,
priyā bhavanti lokasya sve sve karmaṇyavasthitāḥ.
नोत्पादयेत स्वयं कार्यं राजा नाप्यस्य पूरुषः ??।
न च प्रापितमन्येन ग्रसेदर्थं कथं चन ॥४३॥
43. notpādayet svayaṁ kāryaṁ rājā nāpyasya pūruṣaḥ ??,
na ca prāpitamanyena grasedarthaṁ kathaṁ cana.
यथा नयत्यसृक्पातैर्मृगस्य मृगयुः पदम ।
नयेत तथाऽनुमानेन धर्मस्य नृपतिः पदम ॥४४॥
44. yathā nayatyasṛkpātairmṛgasya mṛgayuḥ padam ,
nayet tathā'numānena dharmasya nṛpatiḥ padam.
सत्यमर्थं च संपश्येदात्मानमथ साक्षिणः ।
देशं रूपं च कालं च व्यवहारविधौ स्थितः ॥४५॥
45. satyamarthaṁ ca saṁpaśyedātmānamatha sākṣiṇaḥ ,
deśaṁ rūpaṁ ca kālaṁ ca vyavahāravidhau sthitaḥ.
सद्भिराचरितं यत स्याद धार्मिकैश्च द्विजातिभिः ।
तद देशकुलजातीनामविरुद्धं प्रकल्पयेत ॥४६॥
46. sadbhirācaritaṁ yat syād dhārmikaiśca dvijātibhiḥ ,
tad deśakulajātīnāmaviruddhaṁ prakalpayet.
अधमर्णार्थसिद्ध्यर्थमुत्तमर्णेन चोदितः ।
दापयेद धनिकस्यार्थमधमर्णाद विभावितम ॥४७॥
47. adhamarṇārthasiddhyarthamuttamarṇena coditaḥ ,
dāpayed dhanikasyārthamadhamarṇād vibhāvitam.
यैर्यैरुपायैरर्थं स्वं प्राप्नुयादुत्तमर्णिकः ।
तैर्तैरुपायैः सङ्गृह्य दापयेदधमर्णिकम ॥४८॥
48. yairyairupāyairarthaṁ svaṁ prāpnuyāduttamarṇikaḥ ,
tairtairupāyaiḥ saṅgṛhya dāpayedadhamarṇikam.
धर्मेण व्यवहारेण छलेनाचरितेन च ।
प्रयुक्तं साधयेदर्थं पञ्चमेन बलेन च ॥४९॥
49. dharmeṇa vyavahāreṇa chalenācaritena ca ,
prayuktaṁ sādhayedarthaṁ pañcamena balena ca.
यः स्वयं साधयेदर्थमुत्तमर्णोऽधमर्णिकात ।
न स राज्ञाऽभियोक्तव्यः स्वकं संसाधयन धनम ॥५०॥
50. yaḥ svayaṁ sādhayedarthamuttamarṇo'dhamarṇikāt ,
na sa rājñā'bhiyoktavyaḥ svakaṁ saṁsādhayan dhanam.
अर्थेऽपव्ययमानं तु करणेन विभावितम ।
दापयेद धनिकस्यार्थं दण्डलेशं च शक्तितः ॥५१॥
51. arthe'pavyayamānaṁ tu karaṇena vibhāvitam ,
dāpayed dhanikasyārthaṁ daṇḍaleśaṁ ca śaktitaḥ.
अपह्नवेऽधमर्णस्य देहीत्युक्तस्य संसदि ।
अभियोक्ता दिशेद देश्यं करणं वाऽन्यदुद्दिशेत ॥५२॥
52. apahnave'dhamarṇasya dehītyuktasya saṁsadi ,
abhiyoktā diśed deśyaṁ karaṇaṁ vā'nyaduddiśet.
अदेश्यं यश्च दिशति निर्दिश्यापह्नुते च यः ।
यश्चाधरोत्तरानर्थान विगीतान्नावबुध्यते ॥५३॥
53. adeśyaṁ yaśca diśati nirdiśyāpahnute ca yaḥ ,
yaścādharottarānarthān vigītānnāvabudhyate.
अपदिश्यापदेश्यं च पुनर्यस्त्वपधावति ।
सम्यक प्रणिहितं चार्थं पृष्टः सन्नाभिनन्दति ॥५४॥
54. apadiśyāpadeśyaṁ ca punaryastvapadhāvati ,
samyak praṇihitaṁ cārthaṁ pṛṣṭaḥ sannābhinandati.
असंभाष्ये साक्षिभिश्च देशे संभाषते मिथः ।
निरुच्यमानं प्रश्नं च नेच्छेद यश्चापि निष्पतेत ॥५५॥
55. asaṁbhāṣye sākṣibhiśca deśe saṁbhāṣate mithaḥ ,
nirucyamānaṁ praśnaṁ ca necched yaścāpi niṣpatet.
ब्रूहीत्युक्तश्च न ब्रूयादुक्तं च न विभावयेत ।
न च पूर्वापरं विद्यात तस्मादर्थात स हीयते ॥५६॥
56. brūhītyuktaśca na brūyāduktaṁ ca na vibhāvayet ,
na ca pūrvāparaṁ vidyāt tasmādarthāt sa hīyate.
साक्षिणः सन्ति मेत्युक्त्वा दिशेत्युक्तो दिशेन्न यः ।
धर्मस्थः कारणैरेतैर्हीनं तमपि निर्दिशेत ॥५७॥
57. sākṣiṇaḥ santi metyuktvā diśetyukto diśenna yaḥ ,
dharmasthaḥ kāraṇairetairhīnaṁ tamapi nirdiśet.
अभियोक्ता न चेद ब्रूयाद बध्यो दण्ड्यश्च धर्मतः ।
न चेत त्रिपक्षात प्रब्रूयाद धर्मं प्रति पराजितः ॥५८॥
58. abhiyoktā na ced brūyād badhyo daṇḍyaśca dharmataḥ ,
na cet tripakṣāt prabrūyād dharmaṁ prati parājitaḥ.
यो यावद निह्नुवीतार्थं मिथ्या यावति वा वदेत ??।
तौ नृपेण ह्यधर्मज्ञौ दाप्यौ तद्द्विगुणं दमम ॥५९॥
59. yo yāvad nihnuvītārthaṁ mithyā yāvati vā vadet ??,
tau nṛpeṇa hyadharmajñau dāpyau taddviguṇaṁ damam.
पृष्टोऽपव्ययमानस्तु कृतावस्थो धनेषिणा ।
त्र्यवरैः साक्षिभिर्भाव्यो नृपब्राह्मणसंनिधौ ॥६०॥
60. pṛṣṭo'pavyayamānastu kṛtāvastho dhaneṣiṇā ,
tryavaraiḥ sākṣibhirbhāvyo nṛpabrāhmaṇasaṁnidhau.
यादृशा धनिभिः कार्या व्यवहारेषु साक्षिणः ।
तादृशान संप्रवक्ष्यामि यथा वाच्यं ऋतं च तैः ॥६१॥
61. yādṛśā dhanibhiḥ kāryā vyavahāreṣu sākṣiṇaḥ ,
tādṛśān saṁpravakṣyāmi yathā vācyaṁ ṛtaṁ ca taiḥ.
गृहिणः पुत्रिणो मौलाः क्षत्रविद शूद्रयोनयः ।
अर्थ्युक्ताः साक्ष्यमर्हन्ति न ये के चिदनापदि ॥६२॥
62. gṛhiṇaḥ putriṇo maulāḥ kṣatravid śūdrayonayaḥ ,
arthyuktāḥ sākṣyamarhanti na ye ke cidanāpadi.
आप्ताः सर्वेषु वर्णेषु कार्याः कार्येषु साक्षिणः ।
सर्वधर्मविदोऽलुब्धा विपरीतांस्तु वर्जयेत ॥६३॥
63. āptāḥ sarveṣu varṇeṣu kāryāḥ kāryeṣu sākṣiṇaḥ ,
sarvadharmavido'lubdhā viparītāṁstu varjayet.
नार्थसंबन्धिनो नाप्ता न सहाया न वैरिणः ।
न दृष्टदोषाः कर्तव्या न व्याध्यार्ता न दूषिताः ॥६४॥
64. nārthasaṁbandhino nāptā na sahāyā na vairiṇaḥ ,
na dṛṣṭadoṣāḥ kartavyā na vyādhyārtā na dūṣitāḥ.
न साक्षी नृपतिः कार्यो न कारुककुशीलवौ ।
न श्रोत्रियो न लिङ्गस्थो न सङ्गेभ्यो विनिर्गतः ॥६५॥
65. na sākṣī nṛpatiḥ kāryo na kārukakuśīlavau ,
na śrotriyo na liṅgastho na saṅgebhyo vinirgataḥ.
नाध्यधीनो न वक्तव्यो न दस्युर्न विकर्मकृत ।
न वृद्धो न शिशुर्नैको नान्त्यो न विकलेन्द्रियः ॥६६॥
66. nādhyadhīno na vaktavyo na dasyurna vikarmakṛt ,
na vṛddho na śiśurnaiko nāntyo na vikalendriyaḥ.
नार्तो न मत्तो नोन्मत्तो न क्षुत्तृष्णोपपीडितः ।
न श्रमार्तो न कामार्तो न क्रुद्धो नापि तस्करः ॥६७॥
67. nārto na matto nonmatto na kṣuttṛṣṇopapīḍitaḥ ,
na śramārto na kāmārto na kruddho nāpi taskaraḥ.
स्त्रीणां साक्ष्यं स्त्रियः कुर्युर्द्विजानां सदृशा द्विजाः ।
शूद्राश्च सन्तः शूद्राणां अन्त्यानामन्त्ययोनयः ॥६८॥
68. strīṇāṁ sākṣyaṁ striyaḥ kuryurdvijānāṁ sadṛśā dvijāḥ ,
śūdrāśca santaḥ śūdrāṇāṁ antyānāmantyayonayaḥ.
अनुभावी तु यः कश्चित कुर्यात साक्ष्यं विवादिनाम ।
अन्तर्वेश्मन्यरण्ये वा शरीरस्यापि चात्यये ॥६९॥
69. anubhāvī tu yaḥ kaścit kuryāt sākṣyaṁ vivādinām ,
antarveśmanyaraṇye vā śarīrasyāpi cātyaye.
स्त्रियाऽप्यसंभावे कार्यं बालेन स्थविरेण वा ।
शिष्येण बन्धुना वाऽपि दासेन भृतकेन वा ॥७०॥
70. striyā'pyasaṁbhāve kāryaṁ bālena sthavireṇa vā ,
śiṣyeṇa bandhunā vā'pi dāsena bhṛtakena vā.
बालवृद्धातुराणां च साक्ष्येषु वदतां मृषा ।
जानीयादस्थिरां वाचमुत्सिक्तमनसां तथा ॥७१॥
71. bālavṛddhāturāṇāṁ ca sākṣyeṣu vadatāṁ mṛṣā ,
jānīyādasthirāṁ vācamutsiktamanasāṁ tathā.
साहसेषु च सर्वेषु स्तेयसङ्ग्रहणेषु च ।
वाग्दण्डयोश्च पारुष्ये न परीक्षेत साक्षिणः ॥७२॥
72. sāhaseṣu ca sarveṣu steyasaṅgrahaṇeṣu ca ,
vāgdaṇḍayośca pāruṣye na parīkṣeta sākṣiṇaḥ.
बहुत्वं परिगृह्णीयात साक्षिद्वैधे नराधिपः ।
समेषु तु गुणोत्कृष्टान गुणिद्वैधे द्विजोत्तमान ॥७३॥
73. bahutvaṁ parigṛhṇīyāt sākṣidvaidhe narādhipaḥ ,
sameṣu tu guṇotkṛṣṭān guṇidvaidhe dvijottamān.
समक्षदर्शनात साक्ष्यं श्रवणाच्चैव सिध्यति ।
तत्र सत्यं ब्रुवन साक्षी धर्मार्थाभ्यां न हीयते ॥७४॥
74. samakṣadarśanāt sākṣyaṁ śravaṇāccaiva sidhyati ,
tatra satyaṁ bruvan sākṣī dharmārthābhyāṁ na hīyate.
साक्षी दृष्टश्रुतादन्यद विब्रुवन्नार्यसंसदि ।
अवाङ्नरकमभ्येति प्रेत्य स्वर्गाच्च हीयते ॥७५॥
75. sākṣī dṛṣṭaśrutādanyad vibruvannāryasaṁsadi ,
avāṅnarakamabhyeti pretya svargācca hīyate.
यत्रानिबद्धोऽपीक्षेत शृणुयाद वाऽपि किं चन ।
पृष्टस्तत्रापि तद ब्रूयाद यथादृष्टं यथाश्रुतम ॥७६॥
76. yatrānibaddho'pīkṣeta śṛṇuyād vā'pi kiṁ cana ,
pṛṣṭastatrāpi tad brūyād yathādṛṣṭaṁ yathāśrutam.
एकोऽलुब्धस्तु साक्षी स्याद बह्व्यः शुच्योऽपि न स्त्रियः ।
स्त्रीबुद्धेरस्थिरत्वात तु दोषैश्चान्येऽपि ये वृताः ॥७७॥
77. eko'lubdhastu sākṣī syād bahvyaḥ śucyo'pi na striyaḥ ,
strībuddherasthiratvāt tu doṣaiścānye'pi ye vṛtāḥ.
स्वभावेनैव यद ब्रूयुस्तद ग्राह्यं व्यावहारिकम ।
अतो यदन्यद विब्रूयुर्धर्मार्थं तदपार्थकम ॥७८॥
78. svabhāvenaiva yad brūyustad grāhyaṁ vyāvahārikam ,
ato yadanyad vibrūyurdharmārthaṁ tadapārthakam.
सभान्तः साक्षिणः प्राप्तानर्थिप्रत्यर्थिसंनिधौ ।
प्राड विवाकोऽनुयुञ्जीत विधिनाऽनेन सान्त्वयन ॥७९॥
79. sabhāntaḥ sākṣiṇaḥ prāptānarthipratyarthisaṁnidhau ,
prāḍ vivāko'nuyuñjīta vidhinā'nena sāntvayan.
यद द्वयोरनयोर्वेत्थ कार्येऽस्मिंश्चेष्टितं मिथः ।
तद ब्रूत सर्वं सत्येन युष्माकं ह्यत्र साक्षिता ॥८०॥
80. yad dvayoranayorvettha kārye'smiṁśceṣṭitaṁ mithaḥ ,
tad brūta sarvaṁ satyena yuṣmākaṁ hyatra sākṣitā.
सत्यं साक्ष्ये ब्रुवन साक्षी लोकान आप्नोत्यपुष्कलान ।
इह चानुत्तमां कीर्तिं वागेषा ब्रह्मपूजिता ॥८१॥
81. satyaṁ sākṣye bruvan sākṣī lokān āpnotyapuṣkalān ,
iha cānuttamāṁ kīrtiṁ vāgeṣā brahmapūjitā.
साक्ष्येऽनृतं वदन पाशैर्बध्यते वारुणैर्भृशम ।
विवशः शतमाजातीस्तस्मात साक्ष्यं वदेद ऋतम ॥८२॥
82. sākṣye'nṛtaṁ vadan pāśairbadhyate vāruṇairbhṛśam ,
vivaśaḥ śatamājātīstasmāt sākṣyaṁ vaded ṛtam.
सत्येन पूयते साक्षी धर्मः सत्येन वर्धते ।
तस्मात सत्यं हि वक्तव्यं सर्ववर्णेषु साक्षिभिः ॥८३॥
83. satyena pūyate sākṣī dharmaḥ satyena vardhate ,
tasmāt satyaṁ hi vaktavyaṁ sarvavarṇeṣu sākṣibhiḥ.
आत्मैव ह्यात्मनः साक्षी गतिरात्मा तथाऽत्मनः ।
माऽवमंस्थाः स्वमात्मानं नृणां साक्षिणमुत्तमम ॥८४॥
84. ātmaiva hyātmanaḥ sākṣī gatirātmā tathā'tmanaḥ ,
mā'vamaṁsthāḥ svamātmānaṁ nṛṇāṁ sākṣiṇamuttamam.
मन्यन्ते वै पापकृतो न कश्चित पश्यतीति नः ।
तांस्तु देवाः प्रपश्यन्ति स्वस्यैवान्तरपूरुषः ॥८५॥
85. manyante vai pāpakṛto na kaścit paśyatīti naḥ ,
tāṁstu devāḥ prapaśyanti svasyaivāntarapūruṣaḥ.
द्यौर्भूमिरापो हृदयं चन्द्रार्काग्नियमानिलाः ।
रात्रिः संध्ये च धर्मश्च वृत्तज्ञाः सर्वदेहिनाम ॥८६॥
86. dyaurbhūmirāpo hṛdayaṁ candrārkāgniyamānilāḥ ,
rātriḥ saṁdhye ca dharmaśca vṛttajñāḥ sarvadehinām.
देवब्राह्मणसांनिध्ये साक्ष्यं पृच्छेद ऋतं द्विजान ।
उदङ्मुखान प्राङ्मुखान वा पूर्वाह्णे वै शुचिः शुचीन ॥८७॥
87. devabrāhmaṇasāṁnidhye sākṣyaṁ pṛcched ṛtaṁ dvijān ,
udaṅmukhān prāṅmukhān vā pūrvāhṇe vai śuciḥ śucīn.
ब्रूहीति ब्राह्मणं पृच्छेत सत्यं ब्रूहीति पार्थिवम ।
गोबीजकाञ्चनैर्वैश्यं शूद्रं सर्वैस्तु पातकैः ॥८८॥
88. brūhīti brāhmaṇaṁ pṛcchet satyaṁ brūhīti pārthivam ,
gobījakāñcanairvaiśyaṁ śūdraṁ sarvaistu pātakaiḥ.
ब्रह्मघ्नो ये स्मृता लोका ये च स्त्रीबालघातिनः ।
मित्रद्रुहः कृतघ्नस्य ते ते स्युर्ब्रुवतो मृषा ॥८९॥
89. brahmaghno ye smṛtā lokā ye ca strībālaghātinaḥ ,
mitradruhaḥ kṛtaghnasya te te syurbruvato mṛṣā.
जन्मप्रभृति यत किं चित पुण्यं भद्र त्वया कृतम ।
तत ते सर्वं शुनो गच्छेद यदि ब्रूयास्त्वमन्यथा ॥९०॥
90. janmaprabhṛti yat kiṁ cit puṇyaṁ bhadra tvayā kṛtam ,
tat te sarvaṁ śuno gacched yadi brūyāstvamanyathā.
एकोऽहमस्मीत्यात्मानं यस्त्वं कल्याण मन्यसे ।
नित्यं स्थितस्ते हृद्येष पुण्यपापैक्षिता मुनिः ॥९१॥
91. eko'hamasmītyātmānaṁ yastvaṁ kalyāṇa manyase ,
nityaṁ sthitaste hṛdyeṣa puṇyapāpaikṣitā muniḥ.
यमो वैवस्वतो देवो यस्तवैष हृदि स्थितः ।
तेन चेदविवादस्ते मा गङ्गां मा कुरून गमः ॥९२॥
92. yamo vaivasvato devo yastavaiṣa hṛdi sthitaḥ ,
tena cedavivādaste mā gaṅgāṁ mā kurūn gamaḥ.
नग्नो मुण्डः कपालेन च भिक्षार्थी क्षुत्पिपासितः ।
अन्धः शत्रुकुलं गच्छेद यः साक्ष्यमनृतं वदेत ॥९३॥
93. nagno muṇḍaḥ kapālena ca bhikṣārthī kṣutpipāsitaḥ ,
andhaḥ śatrukulaṁ gacched yaḥ sākṣyamanṛtaṁ vadet.
अवाक्षिरास्तमस्यन्धे किल्बिषी नरकं व्रजेत ।
यः प्रश्नं वितथं ब्रूयात पृष्टः सन धर्मनिश्चये ॥९४॥
94. avākṣirāstamasyandhe kilbiṣī narakaṁ vrajet ,
yaḥ praśnaṁ vitathaṁ brūyāt pṛṣṭaḥ san dharmaniścaye.
अन्धो मत्स्यानिवाश्नाति स नरः कण्टकैः सह ।
यो भाषतेऽर्थवैकल्यमप्रत्यक्षं सभां गतः ॥९५॥
95. andho matsyānivāśnāti sa naraḥ kaṇṭakaiḥ saha ,
yo bhāṣate'rthavaikalyamapratyakṣaṁ sabhāṁ gataḥ.
यस्य विद्वान हि वदतः क्षेत्रज्ञो नाभिशङ्कते ।
तस्मान्न देवाः श्रेयांसं लोकेऽन्यं पुरुषं विदुः ॥९६॥
96. yasya vidvān hi vadataḥ kṣetrajño nābhiśaṅkate ,
tasmānna devāḥ śreyāṁsaṁ loke'nyaṁ puruṣaṁ viduḥ.
यावतो बान्धवान यस्मिन हन्ति साक्ष्येऽनृतं वदन ।
तावतः सङ्ख्यया तस्मिन शृणु सौम्यानुपूर्वशः ॥९७॥
97. yāvato bāndhavān yasmin hanti sākṣye'nṛtaṁ vadan ,
tāvataḥ saṅkhyayā tasmin śṛṇu soṁyānupūrvaśaḥ.
पञ्च पश्वनृते हन्ति दश हन्ति गवानृते ।
शतमश्वानृते हन्ति सहस्रं पुरुषानृते ॥९८॥
98. pañca paśvanṛte hanti daśa hanti gavānṛte ,
śatamaśvānṛte hanti sahasraṁ puruṣānṛte.
हन्ति जातानजातांश्च हिरण्यार्थेऽनृतं वदन ।
सर्वं भूमिअनृते हन्ति मा स्म भूमिअनृतं वदीः ॥९९॥
99. hanti jātānajātāṁśca hiraṇyārthe'nṛtaṁ vadan ,
sarvaṁ bhūmianṛte hanti mā sma bhūmianṛtaṁ vadīḥ.
अप्सु भूमिवदित्याहुः स्त्रीणां भोगे च मैथुने ।
अब्जेषु चैव रत्नेषु सर्वेष्वश्ममयेषु च ॥१००॥
100. apsu bhūmivadityāhuḥ strīṇāṁ bhoge ca maithune ,
abjeṣu caiva ratneṣu sarveṣvaśmamayeṣu ca.
एतान दोषानवेक्ष्य त्वं सर्वाननृतभाषणे ।
यथाश्रुतं यथादृष्टं सर्वमेवाञ्जसा वद ॥१०१॥
101. etān doṣānavekṣya tvaṁ sarvānanṛtabhāṣaṇe ,
yathāśrutaṁ yathādṛṣṭaṁ sarvamevāñjasā vada.
गोरक्षकान वाणिजिकांस्तथा कारुकुशीलवान ।
प्रेष्यान वार्धुषिकांश्चैव विप्रान शूद्रवदाचरेत ॥१०२॥
102. gorakṣakān vāṇijikāṁstathā kārukuśīlavān ,
preṣyān vārdhuṣikāṁścaiva viprān śūdravadācaret.
तद वदन धर्मतोऽर्थेषु जानन्नप्यन्य्था नरः ।
न स्वर्गाच्च्यवते लोकाद दैवीं वाचं वदन्ति ताम ॥१०३॥
103. tad vadan dharmato'rtheṣu jānannapyanythā naraḥ ,
na svargāccyavate lokād daivīṁ vācaṁ vadanti tām.
शूद्रविड क्षत्रविप्राणां यत्रऋतोक्तौ भवेद वधः ।
तत्र वक्तव्यमनृतं तद हि सत्याद विशिष्यते ॥१०४॥
104. śūdraviḍ kṣatraviprāṇāṁ yatraṛtoktau bhaved vadhaḥ ,
tatra vaktavyamanṛtaṁ tad hi satyād viśiṣyate.
वाग्दैवत्यैश्च चरुभिर्यजेरंस्ते सरस्वतीम ।
अनृतस्यैनसस्तस्य कुर्वाणा निष्कृतिं पराम ॥१०५॥
105. vāgdaivatyaiśca carubhiryajeraṁste sarasvatīm ,
anṛtasyainasastasya kurvāṇā niṣkṛtiṁ parām.
कूष्माण्डैर्वाऽपि जुहुयाद घृतमग्नौ यथाविधि ।
उदित्य ऋचा वा वारुण्या तृचेनाब्दैवतेन वा ॥१०६॥
106. kūṣmāṇḍairvā'pi juhuyād ghṛtamagnau yathāvidhi ,
udity ṛcā vā vāruṇyā tṛcenābdaivatena vā.
त्रिपक्षादब्रुवन साक्ष्यं ऋणादिषु नरोऽगदः ।
तदृणं प्राप्नुयात सर्वं दशबन्धं च सर्वतः ॥१०७॥
107. tripakṣādabruvan sākṣyaṁ ṛṇādiṣu naro'gadaḥ ,
tadṛṇaṁ prāpnuyāt sarvaṁ daśabandhaṁ ca sarvataḥ.
यस्य दृश्येत सप्ताहादुक्तवाक्यस्य साक्षिणः ।
रोगोऽग्निर्ज्ञातिमरणं ऋणं दाप्यो दमं च सः ॥१०८॥
108. yasya dṛśyeta saptāhāduktavākyasya sākṣiṇaḥ ,
rogo'gnirjñātimaraṇaṁ ṛṇaṁ dāpyo damaṁ ca saḥ.
असाक्षिकेषु त्वर्थेषु मिथो विवदमानयोः ।
अविन्दंस्तत्त्वतः सत्यं शपथेनापि लम्भयेत ॥१०९॥
109. asākṣikeṣu tvartheṣu mitho vivadamānayoḥ ,
avindaṁstattvataḥ satyaṁ śapathenāpi lambhayet.
महर्षिभिश्च देवैश्च कार्यार्थं शपथाः कृताः ।
वसिष्ठश्चापि शपथं शेपे पैजवने नृपे ॥११०॥
110. maharṣibhiśca devaiśca kāryārthaṁ śapathāḥ kṛtāḥ ,
vasiṣṭhaścāpi śapathaṁ śepe paijavane nṛpe.
न वृथा शपथं कुर्यात स्वल्पेऽप्यर्थे नरो बुधः ।
वृथा हि शपथं कुर्वन प्रेत्य चैह च नश्यति ॥१११॥
111. na vṛthā śapathaṁ kuryāt svalpe'pyarthe naro budhaḥ ,
vṛthā hi śapathaṁ kurvan pretya caiha ca naśyati.
कामिनीषु विवाहेषु गवां भक्ष्ये तथेन्धने ।
ब्राह्मणाभ्युपपत्तौ च शपथे नास्ति पातकम ॥११२॥
112. kāminīṣu vivāheṣu gavāṁ bhakṣye tathendhane ,
brāhmaṇābhyupapattau ca śapathe nāsti pātakam.
सत्येन शापयेद विप्रं क्षत्रियं वाहनायुधैः ।
गोबीजकाञ्चनैर्वैश्यं शूद्रं सर्वैस्तु पातकैः ॥११३॥
113. satyena śāpayed vipraṁ kṣatriyaṁ vāhanāyudhaiḥ ,
gobījakāñcanairvaiśyaṁ śūdraṁ sarvaistu pātakaiḥ.
अग्निं वाऽहारयेदेनमप्सु चैनं निमज्जयेत ।
पुत्रदारस्य वाप्येनं शिरांसि स्पर्शयेत पृथक ॥११४॥
114. agniṁ vā'hārayedenamapsu cainaṁ nimajjayet ,
putradārasya vāpyenaṁ śirāṁsi sparśayet pṛthak.
यमिद्धो न दहत्यग्निरापो नोन्मज्जयन्ति च ।
न चार्तिं ऋच्छति क्षिप्रं स ज्ञेयः शपथे शुचिः ॥११५॥
115. yamiddho na dahatyagnirāpo nonmajjayanti ca ,
na cārtiṁ ṛcchati kṣipraṁ sa jñeyaḥ śapathe śuciḥ.
वत्सस्य ह्यभिशस्तस्य पुरा भ्रात्रा यवीयसा ।
नाग्निर्ददाह रोमापि सत्येन जगतः स्पशः ॥११६॥
116. vatsasya hyabhiśastasya purā bhrātrā yavīyasā ,
nāgnirdadāha romāpi satyena jagataḥ spaśaḥ.
यस्मिन यस्मिन विवादे तु कौटसाक्ष्यं कृतं भवेत ।
तत तत कार्यं निवर्तेत कृतं चाप्यकृतं भवेत ॥११७॥
117. yasmin yasmin vivāde tu kauṭasākṣyaṁ kṛtaṁ bhavet ,
tat tat kāryaṁ nivarteta kṛtaṁ cāpyakṛtaṁ bhavet.
लोभान्मोहाद भयात्मैत्रात कामात क्रोधात तथैव च ।
अज्ञानाद बालभावात्च साक्ष्यं वितथमुच्यते ॥११८॥
118. lobhānmohād bhayātmaitrāt kāmāt krodhāt tathaiva ca ,
ajñānād bālabhāvātca sākṣyaṁ vitathamucyate.
एषामन्यतमे स्थाने यः साक्ष्यमनृतं वदेत ।
तस्य दण्डविशेषांस्तु प्रवक्ष्याम्यनुपूर्वशः ॥११९॥
119. eṣāmanyatame sthāne yaḥ sākṣyamanṛtaṁ vadet ,
tasya daṇḍaviśeṣāṁstu pravakṣyāmyanupūrvaśaḥ.
लोभात सहस्रं दण्ड्यस्तु मोहात पूर्वं तु साहसम ।
भयाद द्वौ मध्यमौ दण्डौ मैत्रात पूर्वं चतुर्गुणम ॥१२०॥
120. lobhāt sahasraṁ daṇḍyastu mohāt pūrvaṁ tu sāhasam ,
bhayād dvau madhyamau daṇḍau maitrāt pūrvaṁ caturguṇam.
कामाद दशगुणं पूर्वं क्रोधात तु त्रिगुणं परम ।
अज्ञानाद द्वे शते पूर्णे बालिश्यात्शतमेव तु ॥१२१॥
121. kāmād daśaguṇaṁ pūrvaṁ krodhāt tu triguṇaṁ param ,
ajñānād dve śate pūrṇe bāliśyātśatameva tu.
एतानाहुः कौटसाक्ष्ये प्रोक्तान दण्डान मनीषिभिः ।
धर्मस्याव्यभिचारार्थमधर्मनियमाय च ॥१२२॥
122. etānāhuḥ kauṭasākṣye proktān daṇḍān manīṣibhiḥ ,
dharmasyāvyabhicārārthamadharmaniyamāya ca.
कौटसाक्ष्यं तु कुर्वाणांस्त्रीन वर्णान धार्मिको नृपः ।
प्रवासयेद दण्डयित्वा ब्राह्मणं तु विवासयेत ॥१२३॥
123. kauṭasākṣyaṁ tu kurvāṇāṁstrīn varṇān dhārmiko nṛpaḥ ,
pravāsayed daṇḍayitvā brāhmaṇaṁ tu vivāsayet.
दश स्थानानि दण्डस्य मनुः स्वयंभुवोऽब्रवीत ।
त्रिषु वर्णेषु यानि स्युरक्षतो ब्राह्मणो व्रजेत ॥१२४॥
124. daśa sthānāni daṇḍasya manuḥ svayaṁbhuvo'bravīt ,
triṣu varṇeṣu yāni syurakṣato brāhmaṇo vrajet.
उपस्थमुदरं जिह्वा हस्तौ पादौ च पञ्चमम ।
चक्षुर्नासा च कर्णौ च धनं देहस्तथैव च ॥१२५॥
125. upasthamudaraṁ jihvā hastau pādau ca pañcamam ,
cakṣurnāsā ca karṇau ca dhanaṁ dehastathaiva ca.
अनुबन्धं परिज्ञाय देशकालौ च तत्त्वतः ।
सारापराधो चालोक्य दण्डं दण्ड्येषु पातयेत ॥१२६॥
126. anubandhaṁ parijñāya deśakālau ca tattvataḥ ,
sārāparādho cālokya daṇḍaṁ daṇḍyeṣu pātayet.
अधर्मदण्डनं लोके यशोघ्नं कीर्तिनाशनम ।
अस्वर्ग्यं च परत्रापि तस्मात तत परिवर्जयेत ॥१२७॥
127. adharmadaṇḍanaṁ loke yaśoghnaṁ kīrtināśanam ,
asvargyaṁ ca paratrāpi tasmāt tat parivarjayet.
अदण्ड्यान दण्डयन राजा दण्ड्यांश्चैवाप्यदण्डयन ।
अयशो महदाप्नोति नरकं चैव गच्छति ॥१२८॥
128. adaṇḍyān daṇḍayan rājā daṇḍyāṁścaivāpyadaṇḍayan ,
ayaśo mahadāpnoti narakaṁ caiva gacchati.
वाग्दण्डं प्रथमं कुर्याद धिग्दण्डं तदनन्तरम ।
तृतीयं धनदण्डं तु वधदण्डमतः परम ॥१२९॥
129. vāgdaṇḍaṁ prathamaṁ kuryād dhigdaṇḍaṁ tadanantaram ,
tṛtīyaṁ dhanadaṇḍaṁ tu vadhadaṇḍamataḥ param.
वधेनापि यदा त्वेतान्निग्रहीतुं न शक्नुयात ।
तदेषु सर्वमप्येतत प्रयुञ्जीत चतुष्टयम ॥१३०॥
130. vadhenāpi yadā tvetānnigrahītuṁ na śaknuyāt ,
tadeṣu sarvamapyetat prayuñjīta catuṣṭayam.
लोकसंव्यवहारार्थं याः संज्ञाः प्रथिता भुवि ।
ताम्ररूप्यसुवर्णानां ताः प्रवक्ष्याम्यशेषतः ॥१३१॥
131. lokasaṁvyavahārārthaṁ yāḥ saṁjñāḥ prathitā bhuvi ,
tāmrarūpyasuvarṇānāṁ tāḥ pravakṣyāmyaśeṣataḥ.
जालान्तरगते भानौ यत सूक्ष्मं दृश्यते रजः ।
प्रथमं तत प्रमाणानां त्रसरेणुं प्रचक्षते ॥१३२॥
132. jālāntaragate bhānau yat sūkṣmaṁ dṛśyate rajaḥ ,
prathamaṁ tat pramāṇānāṁ trasareṇuṁ pracakṣate.
त्रसरेणवोऽष्टौ विज्ञेया लिक्षैका परिमाणतः ।
ता राजसर्षपस्तिस्रस्ते त्रयो गौरसर्षपः ॥१३३॥
133. trasareṇavo'ṣṭau vijñeyā likṣaikā parimāṇataḥ ,
tā rājasarṣapastisraste trayo gaurasarṣapaḥ.
सर्षपाः षड यवो मध्यस्त्रियवं त्वेककृष्णलम ।
पञ्चकृष्णलको माषस्ते सुवर्णस्तु षोडश ॥१३४॥
134. sarṣapāḥ ṣaḍ yavo madhyastriyavaṁ tvekakṛṣṇalam ,
pañcakṛṣṇalako māṣaste suvarṇastu ṣoḍaśa.
पलं सुवर्णाश्चत्वारः पलानि धरणं दश ।
द्वे कृष्णले समधृते विज्ञेयो रौप्यमाषकः ॥१३५॥
135. palaṁ suvarṇāścatvāraḥ palāni dharaṇaṁ daśa ,
dve kṛṣṇale samadhṛte vijñeyo raupyamāṣakaḥ.
ते षोडश स्याद धरणं पुराणश्चैव राजतः ।
कार्षापणस्तु विज्ञेयस्ताम्रिकः कार्षिकः पणः ॥१३६॥
136. te ṣoḍaśa syād dharaṇaṁ purāṇaścaiva rājataḥ ,
kārṣāpaṇastu vijñeyastāmrikaḥ kārṣikaḥ paṇaḥ.
धरणानि दश ज्ञेयः शतमानस्तु राजतः ।
चतुःसौवर्णिको निष्को विज्ञेयस्तु प्रमाणतः ॥१३७॥
137. dharaṇāni daśa jñeyaḥ śatamānastu rājataḥ ,
catuḥsauvarṇiko niṣko vijñeyastu pramāṇataḥ.
पणानां द्वे शते सार्धे प्रथमः साहसः स्मृतः ।
मध्यमः पञ्च विज्ञेयः सहस्रं त्वेव चोत्तमः ॥१३८॥
138. paṇānāṁ dve śate sārdhe prathamaḥ sāhasaḥ smṛtaḥ ,
madhyamaḥ pañca vijñeyaḥ sahasraṁ tveva cottamaḥ.
ऋणे देये प्रतिज्ञाते पञ्चकं शतमर्हति ।
अपह्नवे तद द्विगुणं तन मनोरनुशासनम ॥१३९॥
139. ṛṇe deye pratijñāte pañcakaṁ śatamarhati ,
apahnave tad dviguṇaṁ tan manoranuśāsanam.
वसिष्ठविहितां वृद्धिं सृजेद वित्तविवर्धिनीम ।
अशीतिभागं गृह्णीयान मासाद वार्धुषिकः शते ॥१४०॥
140. vasiṣṭhavihitāṁ vṛddhiṁ sṛjed vittavivardhinīm ,
aśītibhāgaṁ gṛhṇīyān māsād vārdhuṣikaḥ śate.
द्विकं शतं वा गृह्णीयात सतां धर्ममनुस्मरन ।
द्विकं शतं हि गृह्णानो न भवत्यर्थकिल्बिषी ॥१४१॥
141. dvikaṁ śataṁ vā gṛhṇīyāt satāṁ dharmamanusmaran ,
dvikaṁ śataṁ hi gṛhṇāno na bhavatyarthakilbiṣī.
द्विकं त्रिकं चतुष्कं च पञ्चकं च शतं समम ।
मासस्य वृद्धिं गृह्णीयाद वर्णानामनुपूर्वशः ॥१४२॥
142. dvikaṁ trikaṁ catuṣkaṁ ca pañcakaṁ ca śataṁ samam ,
māsasya vṛddhiṁ gṛhṇīyād varṇānāmanupūrvaśaḥ.
न त्वेवाधौ सोपकारे कौसीदीं वृद्धिमाप्नुयात ।
न चाधेः कालसंरोधात्निसर्गोऽस्ति न विक्रयः ॥१४३॥
143. na tvevādhau sopakāre kausīdīṁ vṛddhimāpnuyāt ,
na cādheḥ kālasaṁrodhātnisargo'sti na vikrayaḥ.
न भोक्तव्यो बलादाधिर्भुञ्जानो वृद्धिमुत्सृजेत ।
मूल्येन तोषयेच्चैनमाधिस्तेनोऽन्यथा भवेत ॥१४४॥
144. na bhoktavyo balādādhirbhuñjāno vṛddhimutsṛjet ,
mūlyena toṣayeccainamādhisteno'nyathā bhavet.
आधिश्चोपनिधिश्चोभौ न कालात्ययमर्हतः ।
अवहार्यौ भवेतां तौ दीर्घकालमवस्थितौ ॥१४५॥
145. ādhiścopanidhiścobhau na kālātyayamarhataḥ ,
avahāryau bhavetāṁ tau dīrghakālamavasthitau.
संप्रीत्या भुज्यमानानि न नश्यन्ति कदा चन ।
धेनुरुष्ट्रो वहन्नश्वो यश्च दम्यः प्रयुज्यते ॥१४६॥
146. saṁprītyā bhujyamānāni na naśyanti kadā cana ,
dhenuruṣṭro vahannaśvo yaśca damyaḥ prayujyate.
यत किं चिद दशवर्षाणि संनिधौ प्रेक्षते धनी ।
भुज्यमानं परैस्तूष्णीं न स तत्लब्धुमर्हति ॥१४७॥
147. yat kiṁ cid daśavarṣāṇi saṁnidhau prekṣate dhanī ,
bhujyamānaṁ paraistūṣṇīṁ na sa tatlabdhumarhati.
अजडश्चेदपोगण्डो विषये चास्य भुज्यते ।
भग्नं तद व्यवहारेण भोक्ता तद द्रव्यमर्हति ॥१४८॥
148. ajaḍaścedapogaṇḍo viṣaye cāsya bhujyate ,
bhagnaṁ tad vyavahāreṇa bhoktā tad dravyamarhati.
आधिः सीमा बालधनं निक्षेपोपनिधिः स्त्रियः ।
राजस्वं श्रोत्रियस्वं च न भोगेन प्रणश्यति ॥१४९॥
149. ādhiḥ sīmā bāladhanaṁ nikṣepopanidhiḥ striyaḥ ,
rājasvaṁ śrotriyasvaṁ ca na bhogena praṇaśyati.
यः स्वामिनाऽननुज्ञातमाधिं भूङ्क्तेऽविचक्षणः ।
तेनार्धवृद्धिर्मोक्तव्या तस्य भोगस्य निष्कृतिः ॥१५०॥
150. yaḥ svāminā'nanujñātamādhiṁ bhūṅkte'vicakṣaṇaḥ ,
tenārdhavṛddhirmoktavyā tasya bhogasya niṣkṛtiḥ.
कुसीदवृद्धिर्द्वैगुण्यं नात्येति सकृदाहृता ।
धान्ये सदे लवे वाह्ये नातिक्रामति पञ्चताम ॥१५१॥
151. kusīdavṛddhirdvaiguṇyaṁ nātyeti sakṛdāhṛtā ,
dhānye sade lave vāhye nātikrāmati pañcatām.
कृतानुसारादधिका व्यतिरिक्ता न सिध्यति ।
कुसीदपथमाहुस्तं पञ्चकं शतमर्हति ॥१५२॥
152. kṛtānusārādadhikā vyatiriktā na sidhyati ,
kusīdapathamāhustaṁ pañcakaṁ śatamarhati.
नातिसांवत्सरीं वृद्धिं न चादृष्टां पुनर्हरेत ।
चक्रवृद्धिः कालवृद्धिः कारिता कायिका च या ॥१५३॥
153. nātisāṁvatsarīṁ vṛddhiṁ na cādṛṣṭāṁ punarharet ,
cakravṛddhiḥ kālavṛddhiḥ kāritā kāyikā ca yā.
ऋणं दातुमशक्तो यः कर्तुमिच्छेत पुनः क्रियाम ।
स दत्त्वा निर्जितां वृद्धिं करणं परिवर्तयेत ॥१५४॥
154. ṛṇaṁ dātumaśakto yaḥ kartumicchet punaḥ kriyām ,
sa dattvā nirjitāṁ vṛddhiṁ karaṇaṁ parivartayet.
अदर्शयित्वा तत्रैव हिरण्यं परिवर्तयेत ।
यावती संभवेद वृद्धिस्तावतीं दातुमर्हति ॥१५५॥
155. adarśayitvā tatraiva hiraṇyaṁ parivartayet ,
yāvatī saṁbhaved vṛddhistāvatīṁ dātumarhati.
चक्रवृद्धिं समारूढो देशकालव्यवस्थितः ।
अतिक्रामन देशकालौ न तत्फलमवाप्नुयात ॥१५६॥
156. cakravṛddhiṁ samārūḍho deśakālavyavasthitaḥ ,
atikrāman deśakālau na tatphalamavāpnuyāt.
समुद्रयानकुशला देशकालार्थदर्शिनः ।
स्थापयन्ति तु यां वृद्धिं सा तत्राधिगमं प्रति ॥१५७॥
157. samudrayānakuśalā deśakālārthadarśinaḥ ,
sthāpayanti tu yāṁ vṛddhiṁ sā tatrādhigamaṁ prati.
यो यस्य प्रतिभूस्तिष्ठेद दर्शनायैह मानवः ।
अदर्शयन स तं तस्य प्रयच्छेत स्वधनाद ऋणम ॥१५८॥
158. yo yasya pratibhūstiṣṭhed darśanāyaiha mānavaḥ ,
adarśayan sa taṁ tasya prayacchet svadhanād ṛṇam.
प्रातिभाव्यं वृथादानमाक्षिकं सौरिकां च यत ।
दण्डशुल्कावशेषं च न पुत्रो दातुमर्हति ॥१५९॥
159. prātibhāvyaṁ vṛthādānamākṣikaṁ saurikāṁ ca yat ,
daṇḍaśulkāvaśeṣaṁ ca na putro dātumarhati.
दर्शनप्रातिभाव्ये तु विधिः स्यात पूर्वचोदितः ।
दानप्रतिभुवि प्रेते दायादानपि दापयेत ॥१६०॥
160. darśanaprātibhāvye tu vidhiḥ syāt pūrvacoditaḥ ,
dānapratibhuvi prete dāyādānapi dāpayet.
अदातरि पुनर्दाता विज्ञातप्रकृतावृणम ।
पश्चात प्रतिभुवि प्रेते परीप्सेत केन हेतुना ॥१६१॥
161. adātari punardātā vijñātaprakṛtāvṛṇam ,
paścāt pratibhuvi prete parīpset kena hetunā.
निरादिष्टधनश्चेत तु प्रतिभूः स्यादलंधनः ।
स्वधनादेव तद दद्यान्निरादिष्ट इति स्थितिः ॥१६२॥
162. nirādiṣṭadhanaścet tu pratibhūḥ syādalaṁdhanaḥ ,
svadhanādeva tad dadyānnirādiṣṭa iti sthitiḥ.
मत्तोन्मत्तार्ताध्यधीनैर्बालेन स्थविरेण वा ।
असंबद्धकृतश्चैव व्यवहारो न सिध्यति ॥१६३॥
163. mattonmattārtādhyadhīnairbālena sthavireṇa vā ,
asaṁbaddhakṛtaścaiva vyavahāro na sidhyati.
सत्या न भाषा भवति यद्यपि स्यात प्रतिष्ठिता ।
बहिश्चेद भाष्यते धर्मात्नियताद व्यवहारिकात ॥१६४॥
164. satyā na bhāṣā bhavati yadyapi syāt pratiṣṭhitā ,
bahiśced bhāṣyate dharmātniyatād vyavahārikāt.
योगाधमनविक्रीतं योगदानप्रतिग्रहम ।
यत्र वाऽप्युपधिं पश्येत तत सर्वं विनिवर्तयेत ॥१६५॥
165. yogādhamanavikrītaṁ yogadānapratigraham ,
yatra vā'pyupadhiṁ paśyet tat sarvaṁ vinivartayet.
ग्रहीता यदि नष्टः स्यात कुटुम्बार्थे कृतो व्ययः ।
दातव्यं बान्धवैस्तत स्यात प्रविभक्तैरपि स्वतः ॥१६६॥
166. grahītā yadi naṣṭaḥ syāt kuṭumbārthe kṛto vyayaḥ ,
dātavyaṁ bāndhavaistat syāt pravibhaktairapi svataḥ.
कुटुम्बार्थेऽध्यधीनोऽपि व्यवहारं यमाचरेत ।
स्वदेशे वा विदेशे वा तं ज्यायान्न विचालयेत ॥१६७॥
167. kuṭumbārthe'dhyadhīno'pi vyavahāraṁ yamācaret ,
svadeśe vā videśe vā taṁ jyāyānna vicālayet.
बलाद दत्तं बलाद भुक्तं बलाद यच्चापि लेखितम ।
सर्वान बलकृतानर्थानकृतान मनुरब्रवीत ॥१६८॥
168. balād dattaṁ balād bhuktaṁ balād yaccāpi lekhitam ,
sarvān balakṛtānarthānakṛtān manurabravīt.
त्रयः परार्थे क्लिश्यन्ति साक्षिणः प्रतिभूः कुलम ।
चत्वारस्तूपचीयन्ते विप्र आढ्यो वणिङ्नृपः ॥१६९॥
169. trayaḥ parārthe kliśyanti sākṣiṇaḥ pratibhūḥ kulam ,
catvārastūpacīyante vipra āḍhyo vaṇiṅnṛpaḥ.
अनादेयं नाददीत परिक्षीणोऽपि पार्थिवः ।
न चादेयं समृद्धोऽपि सूक्ष्ममप्यर्थमुत्सृजेत ॥१७०॥
170. anādeyaṁ nādadīta parikṣīṇo'pi pārthivaḥ ,
na cādeyaṁ samṛddho'pi sūkṣmamapyarthamutsṛjet.
अनादेयस्य चादानादादेयस्य च वर्जनात ।
दौर्बल्यं ख्याप्यते राज्ञः स प्रेत्यैह च नश्यति ॥१७१॥
171. anādeyasya cādānādādeyasya ca varjanāt ,
daurbalyaṁ khyāpyate rājñaḥ sa pretyaiha ca naśyati.
स्वादानाद वर्णसंसर्गात त्वबलानां च रक्षणात ।
बलं सञ्जायते राज्ञः स प्रेत्यैह च वर्धते ॥१७२॥
172. svādānād varṇasaṁsargāt tvabalānāṁ ca rakṣaṇāt ,
balaṁ sañjāyate rājñaḥ sa pretyaiha ca vardhate.
तस्माद यम इव स्वामी स्वयं हित्वा प्रियाप्रिये ।
वर्तेत याम्यया वृत्त्या जितक्रोधो जितेन्द्रियः ॥१७३॥
173. tasmād yama iva svāmī svayaṁ hitvā priyāpriye ,
varteta yāmyayā vṛttyā jitakrodho jitendriyaḥ.
यस्त्वधर्मेण कार्याणि मोहात कुर्यान्नराधिपः ।
अचिरात तं दुरात्मानं वशे कुर्वन्ति शत्रवः ॥१७४॥
174. yastvadharmeṇa kāryāṇi mohāt kuryānnarādhipaḥ ,
acirāt taṁ durātmānaṁ vaśe kurvanti śatravaḥ.
कामक्रोधौ तु संयम्य योऽर्थान धर्मेण पश्यति ।
प्रजास्तमनुवर्तन्ते समुद्रमिव सिन्धवः ॥१७५॥
175. kāmakrodhau tu saṁyamya yo'rthān dharmeṇa paśyati ,
prajāstamanuvartante samudramiva sindhavaḥ.
यः साधयन्तं छन्देन वेदयेद धनिकं नृपे ।
स राज्ञा तत्चतुर्भागं दाप्यस्तस्य च तद धनम ॥१७६॥
176. yaḥ sādhayantaṁ chandena vedayed dhanikaṁ nṛpe ,
sa rājñā tatcaturbhāgaṁ dāpyastasya ca tad dhanam.
कर्मणाऽपि समं कुर्याद धनिकायाधमर्णिकः ।
समोऽवकृष्टजातिस्तु दद्यात्श्रेयांस्तु तत्शनैः ॥१७७॥
177. karmaṇā'pi samaṁ kuryād dhanikāyādhamarṇikaḥ ,
samo'vakṛṣṭajātistu dadyātśreyāṁstu tatśanaiḥ.
अनेन विधिना राजा मिथो विवदतां नृणाम ।
साक्षिप्रत्ययसिद्धानि कार्याणि समतां नयेत ॥१७८॥
178. anena vidhinā rājā mitho vivadatāṁ nṛṇām ,
sākṣipratyayasiddhāni kāryāṇi samatāṁ nayet.
कुलजे वृत्तसंपन्ने धर्मज्ञे सत्यवादिनि ।
महापक्षे धनिन्यार्ये निक्षेपं निक्षिपेद बुधः ॥१७९॥
179. kulaje vṛttasaṁpanne dharmajñe satyavādini ,
mahāpakṣe dhaninyārye nikṣepaṁ nikṣiped budhaḥ.
यो यथा निक्षिपेद्द हस्ते यमर्थं यस्य मानवः ।
स तथैव ग्रहीतव्यो यथा दायस्तथा ग्रहः ॥१८०॥
180. yo yathā nikṣipedd haste yamarthaṁ yasya mānavaḥ ,
sa tathaiva grahītavyo yathā dāyastathā grahaḥ.
यो निक्षेपं याच्यमानो निक्षेप्तुर्न प्रयच्छति ।
स याच्यः प्राड्विवाकेन तत्निक्षेप्तुरसंनिधौ ॥१८१॥
181. yo nikṣepaṁ yācyamāno nikṣepturna prayacchati ,
sa yācyaḥ prāḍvivākena tatnikṣepturasaṁnidhau.
साक्ष्यभावे प्रणिधिभिर्वयोरूपसमन्वितैः ।
अपदेशैश्च संन्यस्य हिरण्यं तस्य तत्त्वतः ॥१८२॥
182. sākṣyabhāve praṇidhibhirvayorūpasamanvitaiḥ ,
apadeśaiśca saṁnyasya hiraṇyaṁ tasya tattvataḥ.
स यदि प्रतिपद्येत यथान्यस्तं यथाकृतम ।
न तत्र विद्यते किं चिद यत परैरभियुज्यते ॥१८३॥
183. sa yadi pratipadyeta yathānyastaṁ yathākṛtam ,
na tatra vidyate kiṁ cid yat parairabhiyujyate.
तेषां न दद्याद यदि तु तद हिरण्यं यथाविधि ।
उभौ निगृह्य दाप्यः स्यादिति धर्मस्य धारणा ॥१८४॥
184. teṣāṁ na dadyād yadi tu tad hiraṇyaṁ yathāvidhi ,
ubhau nigṛhya dāpyaḥ syāditi dharmasya dhāraṇā.
निक्षेपोपनिधी नित्यं न देयौ प्रत्यनन्तरे ।
नश्यतो विनिपाते तावनिपाते त्वनाशिनौ ॥१८५॥
185. nikṣepopanidhī nityaṁ na deyau pratyanantare ,
naśyato vinipāte tāvanipāte tvanāśinau.
स्वयमेव तु यौ दद्यान मृतस्य प्रत्यनन्तरे ।
न स राज्ञाऽभियोक्तव्यो न निक्षेप्तुश्च बन्धुभिः ॥१८६॥
186. svayameva tu yau dadyān mṛtasya pratyanantare ,
na sa rājñā'bhiyoktavyo na nikṣeptuśca bandhubhiḥ.
अच्छलेनैव चान्विच्छेत तमर्थं प्रीतिपूर्वकम ।
विचार्य तस्य वा वृत्तं साम्नैव परिसाधयेत ॥१८७॥
187. acchalenaiva cānvicchet tamarthaṁ prītipūrvakam ,
vicārya tasya vā vṛttaṁ sāmnaiva parisādhayet.
निक्षेपेष्वेषु सर्वेषु विधिः स्यात परिसाधने ।
समुद्रे नाप्नुयात किं चिद यदि तस्मान्न संहरेत ॥१८८॥
188. nikṣepeṣveṣu sarveṣu vidhiḥ syāt parisādhane ,
samudre nāpnuyāt kiṁ cid yadi tasmānna saṁharet.
चौरैर्हृतं जलेनोढमग्निना दग्धमेव वा ।
न दद्याद यदि तस्मात स न संहरति किं चन ॥१८९॥
189. caurairhṛtaṁ jalenoḍhamagninā dagdhameva vā ,
na dadyād yadi tasmāt sa na saṁharati kiṁ cana.
निक्षेपस्यापहर्तारमनिक्षेप्तारमेव च ।
सर्वैरुपायैरन्विच्छेत्शपथैश्चैव वैदिकैः ॥१९०॥
190. nikṣepasyāpahartāramanikṣeptārameva ca ,
sarvairupāyairanvicchetśapathaiścaiva vaidikaiḥ.
यो निक्षेपं नार्पयति यश्चानिक्षिप्य याचते ।
तावुभौ चौरवत्शास्यौ दाप्यौ वा तत्समं दमम ॥१९१॥
191. yo nikṣepaṁ nārpayati yaścānikṣipya yācate ,
tāvubhau cauravatśāsyau dāpyau vā tatsamaṁ damam.
निक्षेपस्यापहर्तारं तत्समं दापयेद दमम ।
तथोपनिधिहर्तारमविशेषेण पार्थिवः ॥१९२॥
192. nikṣepasyāpahartāraṁ tatsamaṁ dāpayed damam ,
tathopanidhihartāramaviśeṣeṇa pārthivaḥ.
उपधाभिश्च यः कश्चित परद्रव्यं हरेन्नरः ।
ससहायः स हन्तव्यः प्रकाशं विविधैर्वधैः ॥१९३॥
193. upadhābhiśca yaḥ kaścit paradravyaṁ harennaraḥ ,
sasahāyaḥ sa hantavyaḥ prakāśaṁ vividhairvadhaiḥ.
निक्षेपो यः कृतो येन यावांश्च कुलसंनिधौ ।
तावानेव स विज्ञेयो विब्रुवन दण्डमर्हति ॥१९४॥
194. nikṣepo yaḥ kṛto yena yāvāṁśca kulasaṁnidhau ,
tāvāneva sa vijñeyo vibruvan daṇḍamarhati.
मिथो दायः कृतो येन गृहीतो मिथ एव वा ।
मिथ एव प्रदातव्यो यथा दायस्तथा ग्रहः ॥१९५॥
195. mitho dāyaḥ kṛto yena gṛhīto mitha eva vā ,
mitha eva pradātavyo yathā dāyastathā grahaḥ.
निक्षिप्तस्य धनस्यैवं प्रीत्योपनिहितस्य च ।
राजा विनिर्णयं कुर्यादक्षिण्वन्न्यासधारिणम ॥१९६॥
196. nikṣiptasya dhanasyaivaṁ prītyopanihitasya ca ,
rājā vinirṇayaṁ kuryādakṣiṇvannyāsadhāriṇam.
विक्रीणीते परस्य स्वं योऽस्वामी स्वाम्यसंमतः ।
न तं नयेत साक्ष्यं तु स्तेनमस्तेनमानिनम ॥१९७॥
197. vikrīṇīte parasya svaṁ yo'svāmī svāmyasaṁmataḥ ,
na taṁ nayeta sākṣyaṁ tu stenamastenamāninam.
अवहार्यो भवेत्चैव सान्वयः षट्शतं दमम ।
निरन्वयोऽनपसरः प्राप्तः स्याच्चौरकिल्बिषम ॥१९८॥
198. avahāryo bhavetcaiva sānvayaḥ ṣaṭśataṁ damam ,
niranvayo'napasaraḥ prāptaḥ syāccaurakilbiṣam.
198. avahāryaḥ bhavet ca eva sānvayaḥ ṣaṭśatam damam
nir anvayaḥ anapasaraḥ prāptaḥ syāt caura kilbiṣam
198. nir anvayaḥ anapasaraḥ prāptaḥ ca eva sānvayaḥ
ṣaṭśatam damam avahāryaḥ syāt caura kilbiṣam
198. Even a claim with lineage (or justification) can be nullified, carrying a fine of six hundred ( panas ). An unassociated claim (without lineage) leads to no redress and incurs the guilt of theft.
अस्वामिना कृतो यस्तु दायो विक्रय एव वा ।
अकृतः स तु विज्ञेयो व्यवहारे यथा स्थितिः ॥१९९॥
199. asvāminā kṛto yastu dāyo vikraya eva vā ,
akṛtaḥ sa tu vijñeyo vyavahāre yathā sthitiḥ.
199. asvāminā kṛtaḥ yaḥ tu dāyaḥ vikrayaḥ eva vā
akṛtaḥ saḥ tu vijñeyaḥ vyavahāre yathā sthitiḥ
199. yaḥ tu dāyaḥ vikrayaḥ eva vā asvāminā kṛtaḥ
saḥ akṛtaḥ tu vijñeyaḥ vyavahāre yathā sthitiḥ
199. Whatever gift or sale is made by one who is not the owner, is to be known as invalid, according to the established practice in legal transactions.
संभोगो दृश्यते यत्र न दृश्येतागमः क्व चित ।
आगमः कारणं तत्र न संभोग इति स्थितिः ॥२००॥
200. saṁbhogo dṛśyate yatra na dṛśyetāgamaḥ kva cit ,
āgamaḥ kāraṇaṁ tatra na saṁbhoga iti sthitiḥ.
200. saṃbhogaḥ dṛśyate yatra na dṛśyetāgamaḥ kva cit
āgamaḥ kāraṇam tatra na saṃbhogaḥ iti sthitiḥ
200. yatra saṃbhogaḥ dṛśyate,
kva cit āgamaḥ na dṛśyate,
tatra āgamaḥ kāraṇam,
na saṃbhogaḥ iti sthitiḥ
200. Where enjoyment (or possession) is seen, but the origin (or proof of ownership) is not seen anywhere, then the origin (or proof) is the reason (for ownership), not the enjoyment (or possession). This is the established rule.
विक्रयाद यो धनं किं चिद गृह्णीयात कुलसंनिधौ ।
क्रयेण स विशुद्धं हि न्यायतो लभते धनम ॥२०१॥
201. vikrayād yo dhanaṁ kiṁ cid gṛhṇīyāt kulasaṁnidhau ,
krayeṇa sa viśuddhaṁ hi nyāyato labhate dhanam.
201. vikrayāt yaḥ dhanam kim cit gṛhṇīyāt kulasaṃnidhau
krayeṇa saḥ viśuddham hi nyāyataḥ labhate dhanam
201. yaḥ vikrayāt kim cit dhanam kulasaṃnidhau gṛhṇīyāt,
saḥ krayeṇa nyāyataḥ hi viśuddham dhanam labhate
201. If one accepts any amount of money from a sale in the presence of the family (or owner), they rightfully obtain that wealth by purchase.
अथ मूलमनाहार्यं प्रकाशक्रयशोधितः ।
अदण्ड्यो मुच्यते राज्ञा नाष्टिको लभते धनम ॥२०२॥
202. atha mūlamanāhāryaṁ prakāśakrayaśodhitaḥ ,
adaṇḍyo mucyate rājñā nāṣṭiko labhate dhanam.
202. atha mūlam anāhāryam prakāśakrayaśodhitaḥ
adaṇḍyaḥ mucyate rājñā nāṣṭikaḥ labhate dhanam
202. atha prakāśakrayaśodhitaḥ mūlam anāhāryam
adaṇḍyaḥ rājñā mucyate nāṣṭikaḥ dhanam labhate
202. Now, if the principal (stolen property) is not to be confiscated from a buyer who has been cleared by an open purchase, then that buyer is not punishable and is released by the king. However, the owner of the lost property obtains their wealth.
नान्यदन्येन संसृष्टरूपं विक्रयमर्हति ।
न चासारं न च न्यूनं न दूरेण तिरोहितम ॥२०३॥
203. nānyadanyena saṁsṛṣṭarūpaṁ vikrayamarhati ,
na cāsāraṁ na ca nyūnaṁ na dūreṇa tirohitam.
203. na anyat anyena saṃsṛṣṭarūpam vikrayam arhati
na ca asāram na ca nyūnam na dūreṇa tirohitam
203. anyat anyena saṃsṛṣṭarūpam vikrayam na arhati
na ca asāram na ca nyūnam na dūreṇa tirohitam
203. An item whose form is adulterated by another (substance) is not fit for sale. Neither are worthless items, nor deficient items, nor those concealed by being far away.
अन्यां चेद दर्शयित्वाऽन्या वोढुः कन्या प्रदीयते ।
उभे त एकशुल्केन वहेदित्यब्रवीन मनुः ॥२०४॥
204. anyāṁ ced darśayitvā'nyā voḍhuḥ kanyā pradīyate ,
ubhe ta ekaśulkena vahedityabravīn manuḥ.
204. anyām ced darśayitvā anyā voḍhuḥ kanyā pradīyate
ubhe te ekaśulkena vahet iti abravīt manuḥ
204. manuḥ iti abravīt ced anyām darśayitvā anyā
kanyā voḍhuḥ pradīyate te ubhe ekaśulkena vahet
204. If, having shown one girl, another maiden is given to the suitor, then Manu said, 'He should marry both of them for a single bride-price.'
नोन्मत्ताया न कुष्ठिन्या न च या स्पृष्टमैथुना ।
पूर्वं दोषानभिख्याप्य प्रदाता दण्डमर्हति ॥२०५॥
205. nonmattāyā na kuṣṭhinyā na ca yā spṛṣṭamaithunā ,
pūrvaṁ doṣānabhikhyāpya pradātā daṇḍamarhati.
205. na unmattāyāḥ na kuṣṭhinyāḥ na ca yā spṛṣṭamaithunā
pūrvam doṣān abhikhyāpya pradātā daṇḍam arhati
205. unmattāyāḥ na kuṣṭhinyāḥ na ca yā spṛṣṭamaithunā
na pradātā pūrvam doṣān abhikhyāpya daṇḍam arhati
205. A girl who is mad, or afflicted with leprosy, or who has previously had sexual intercourse, should not be given (in marriage). If the giver does not disclose her defects beforehand, he deserves punishment.
ऋत्विग यदि वृतो यज्ञे स्वकर्म परिहापयेत ।
तस्य कर्मानुरूपेण देयोंशः सहकर्तृभिः ॥२०६॥
206. ṛtvig yadi vṛto yajñe svakarma parihāpayet ,
tasya karmānurūpeṇa deyoṁśaḥ sahakartṛbhiḥ.
206. ṛtvik yadi vṛtaḥ yajñe svakarma parihāpayeta
tasya karma-anurūpeṇa deyaḥ aṃśaḥ sahakartṛbhiḥ
206. yadi ṛtvik yajñe vṛtaḥ svakarma parihāpayeta
tasya aṃśaḥ karma-anurūpeṇa sahakartṛbhiḥ deyaḥ
206. If a priest, appointed for a Vedic ritual (yajña), neglects his assigned duty, his share should be determined and given by the other priests in proportion to the work he actually performed.
दक्षिणासु च दत्तासु स्वकर्म परिहापयन ।
कृत्स्नमेव लभेतांशमन्येनैव च कारयेत ॥२०७॥
207. dakṣiṇāsu ca dattāsu svakarma parihāpayan ,
kṛtsnameva labhetāṁśamanyenaiva ca kārayet.
207. dakṣiṇāsu ca dattāsu svakarma parihāpayan
kṛtsnam eva labheta aṃśam anyena eva ca kārayeta
207. ca dakṣiṇāsu dattāsu (satyāsu) svakarma parihāpayan
(saḥ) kṛtsnam eva aṃśam labheta ca anyena eva kārayeta
207. And when the sacrificial fees (dakṣiṇā) have already been distributed, if he (the priest) then neglects his own duty, he should indeed receive his entire share, but he must arrange for the work to be completed by someone else.
यस्मिन कर्मणि यास्तु स्युरुक्ताः प्रत्यङ्गदक्षिणाः ।
स एव ता आददीत भजेरन सर्व एव वा ॥२०८॥
208. yasmin karmaṇi yāstu syuruktāḥ pratyaṅgadakṣiṇāḥ ,
sa eva tā ādadīta bhajeran sarva eva vā.
208. yasmin karmaṇi yāḥ tu syuḥ uktāḥ pratyaṅga-dakṣiṇāḥ
saḥ eva tāḥ ādadīta bhajeran sarve eva vā
208. yasmin karmaṇi yāḥ tu pratyaṅga-dakṣiṇāḥ uktāḥ
syuḥ saḥ eva tāḥ ādadīta vā sarve eva bhajeran
208. In a particular ritual (karma) where specific fees (dakṣiṇā) are designated for individual parts of the ceremony, either that priest alone should receive them, or all the priests may share them equally.
रथं हरेत चाध्वर्युर्ब्रह्माऽधाने च वाजिनम ।
होता वाऽपि हरेदश्वमुद्गाता चाप्यनः क्रये ॥२०९॥
209. rathaṁ haret cādhvaryurbrahmā'dhāne ca vājinam ,
hotā vā'pi haredaśvamudgātā cāpyanaḥ kraye.
209. ratham hareta ca adhvaryuḥ brahmā ādhāne ca vājinaṃ
hotā vā api haret aśvam udgātā ca api anaḥ kraye
209. adhvaryuḥ ratham hareta ca brahmā ādhāne vājinaṃ (hareta)
ca hotā vā api aśvam haret ca api udgātā kraye anaḥ (haret)
209. The Adhvaryu priest should take the chariot. And the Brahma priest should take a swift horse (vājina) at the time of the fire-laying (ādhāna) ritual. Or even the Hotṛ priest should take a horse, and even the Udgātṛ priest should take a cart during the soma purchase ceremony (kraya).
सर्वेषामर्धिनो मुख्यास्तदर्धेनार्धिनोऽपरे ।
तृतीयिनस्तृतीयांशाश्चतुर्थांशाश्च पादिनः ॥२१०॥
210. sarveṣāmardhino mukhyāstadardhenārdhino'pare ,
tṛtīyinastṛtīyāṁśāścaturthāṁśāśca pādinaḥ.
210. sarveṣām ardhinaḥ mukhyāḥ tat-ardhena ardhinaḥ apare
tṛtīyinaḥ tṛtīyāṃśāḥ ca caturthāṃśāḥ ca pādinaḥ
210. sarveṣām mukhyāḥ ardhinaḥ apare tat-ardhena ardhinaḥ
tṛtīyinaḥ ca tṛtīyāṃśāḥ ca caturthāṃśāḥ pādinaḥ
210. Among all, those who receive half are considered the principal sharers. Others are those who receive half of that (i.e., a quarter). Those who receive a third are designated as third-sharers, and those who receive a fourth part are called quarter-sharers.
संभूय स्वानि कर्माणि कुर्वद्भिरिह मानवैः ।
अनेन विधियोगेन कर्तव्यांशप्रकल्पना ॥२११॥
211. saṁbhūya svāni karmāṇi kurvadbhiriha mānavaiḥ ,
anena vidhiyogena kartavyāṁśaprakalpanā.
211. saṃbhūya svāni karmāṇi kurvadbhiḥ iha mānavaiḥ
anena vidhi-yogena kartavyāṃśa-prakalpanā
211. iha mānavaiḥ saṃbhūya svāni karmāṇi kurvadbhiḥ
anena vidhi-yogena kartavyāṃśa-prakalpanā
211. By humans, having united and performing their respective duties (karma) here, the apportionment of shares of responsibility should be made according to this prescribed method (yoga).
धर्मार्थं येन दत्तं स्यात कस्मै चिद याचते धनम ।
पश्चाच्च न तथा तत स्यान्न देयं तस्य तद भवेत ॥२१२॥
212. dharmārthaṁ yena dattaṁ syāt kasmai cid yācate dhanam ,
paścācca na tathā tat syānna deyaṁ tasya tad bhavet.
212. dharma-artham yena dattam syāt kasmai cit ayācate dhanam
paścāt ca na tathā tat syāt na deyam tasya tat bhavet
212. yena kasmai cit ayācate dhanam dharma-artham dattam syāt
ca paścāt tat tathā na syāt tasya tat na deyam bhavet
212. If wealth is given to someone who has not solicited it, for the sake of religious merit (dharma), and subsequently that purpose (dharma) is not fulfilled, then that gift should not be considered as given to him.
यदि संसाधयेत तत तु दर्पात्लोभेन वा पुनः ।
राज्ञा दाप्यः सुवर्णं स्यात तस्य स्तेयस्य निष्कृतिः ॥२१३॥
213. yadi saṁsādhayet tat tu darpātlobhena vā punaḥ ,
rājñā dāpyaḥ suvarṇaṁ syāt tasya steyasya niṣkṛtiḥ.
213. yadi saṃsādhayet tat tu darpāt lobhena vā punaḥ
rājñā dāpyaḥ suvarṇam syāt tasya steyasya niṣkṛtiḥ
213. yadi darpāt vā lobhena punaḥ tat saṃsādhayet tu
rājñā dāpyaḥ suvarṇam syāt tasya steyasya niṣkṛtiḥ
213. If someone (the recipient) attempts to recover (keep) that wealth out of pride or greed, then he should be compelled by the king to pay a specific amount of gold as expiation for his act of theft.
दत्तस्यैषौदिता धर्म्या यथावदनपक्रिया ।
अत ऊर्ध्वं प्रवक्ष्यामि वेतनस्यानपक्रियाम ॥२१४॥
214. dattasyaiṣauditā dharmyā yathāvadanapakriyā ,
ata ūrdhvaṁ pravakṣyāmi vetanasyānapakriyām.
214. dattasya eṣā uditā dharmyā yathāvat anapakriyā
ataḥ ūrdhvam pravakṣyāmi vetanasya anapakriyām
214. dattasya yathāvat eṣā dharmyā anapakriyā uditā
ataḥ ūrdhvam vetanasya anapakriyām pravakṣyāmi
214. This righteous non-retraction concerning what has been properly given has been declared. Hereafter, I will explain the non-retraction of wages.
भृतो नार्तो न कुर्याद यो दर्पात कर्म यथोदितम ।
स दण्ड्यः कृष्णलान्यष्टौ न देयं चास्य वेतनम ॥२१५॥
215. bhṛto nārto na kuryād yo darpāt karma yathoditam ,
sa daṇḍyaḥ kṛṣṇalānyaṣṭau na deyaṁ cāsya vetanam.
215. bhṛtaḥ na ārtaḥ na kuryāt yaḥ darpāt karma yathā uditam
saḥ daṇḍyaḥ kṛṣṇalāni aṣṭau na deyam ca asya vetanam
215. yaḥ bhṛtaḥ ārtaḥ na darpāt yathā uditam karma na kuryāt
saḥ aṣṭau kṛṣṇalāni daṇḍyaḥ ca asya vetanam na deyam
215. If a hired person, not being ill, does not perform the agreed-upon work (karma) due to arrogance, he shall be fined eight kṛṣṇalas, and his wages shall not be paid.
आर्तस्तु कुर्यात स्वस्थः सन यथाभाषितमादितः ।
स दीर्घस्यापि कालस्य तत्लभेतेव वेतनम ॥२१६॥
216. ārtastu kuryāt svasthaḥ san yathābhāṣitamāditaḥ ,
sa dīrghasyāpi kālasya tatlabheteva vetanam.
216. ārtaḥ tu kuryāt svasthaḥ san yathābhāṣitam āditaḥ
saḥ dīrghasya api kālasya tat labheta iva vetanam
216. ārtaḥ tu svasthaḥ san yathābhāṣitam āditaḥ kuryāt
saḥ dīrghasya api kālasya tat vetanam iva labheta
216. If, however, a person who was ill performs the work, while healthy, as agreed upon from the beginning, he shall indeed receive those wages, even for a long duration.
यथोक्तमार्तः सुस्थो वा यस्तत कर्म न कारयेत ।
न तस्य वेतनं देयमल्पोनस्यापि कर्मणः ॥२१७॥
217. yathoktamārtaḥ sustho vā yastat karma na kārayet ,
na tasya vetanaṁ deyamalponasyāpi karmaṇaḥ.
217. yathā uktam ārtaḥ susthaḥ vā yaḥ tat karma na kārayeta
na tasya vetanam deyam alponasya api karmaṇaḥ
217. yaḥ ārtaḥ vā susthaḥ yathā uktam tat karma na kārayeta
tasya alponasya api karmaṇaḥ vetanam na deyam
217. He who, whether ill or healthy, does not perform the work (karma) as stated, his wages shall not be paid, even for a slightly deficient amount of work.
एष धर्मोऽखिलेनोक्तो वेतनादानकर्मणः ।
अत ऊर्ध्वं प्रवक्ष्यामि धर्मं समयभेदिनाम ॥२१८॥
218. eṣa dharmo'khilenokto vetanādānakarmaṇaḥ ,
ata ūrdhvaṁ pravakṣyāmi dharmaṁ samayabhedinām.
218. eṣaḥ dharmaḥ akhilena uktaḥ vetanādānakarmaṇaḥ
ataḥ ūrdhvam pravakṣyāmi dharmam samayabhedinām
218. vetanādānakarmaṇaḥ eṣaḥ dharmaḥ akhilena uktaḥ
ataḥ ūrdhvam samayabhedinām dharmam pravakṣyāmi
218. This law (dharma) concerning the act of receiving and giving wages has been fully declared. Hereafter, I will explain the law (dharma) for those who violate agreements.
यो ग्रामदेशसङ्घानां कृत्वा सत्येन संविदम ।
विसंवदेन्नरो लोभात तं राष्ट्राद विप्रवासयेत ॥२१९॥
219. yo grāmadeśasaṅghānāṁ kṛtvā satyena saṁvidam ,
visaṁvadennaro lobhāt taṁ rāṣṭrād vipravāsayet.
219. yaḥ grāmadeśasaṅghānām kṛtvā satyena saṃvidam
visamvadet naraḥ lobhāt tam rāṣṭrāt vipravāsayet
219. yaḥ naraḥ grāmadeśasaṅghānām satyena saṃvidam
kṛtvā lobhāt visamvadet tam rāṣṭrāt vipravāsayet
219. That person who, having made a sincere agreement (samvid) with villages, regions, or associations, then breaks it out of greed, should be expelled from the kingdom.
निगृह्य दापयेच्चैनं समयव्यभिचारिणम ।
चतुःसुवर्णान षण्निष्कांश्शतमानं च राजकम ॥२२०॥
220. nigṛhya dāpayeccainaṁ samayavyabhicāriṇam ,
catuḥsuvarṇān ṣaṇniṣkāṁśśatamānaṁ ca rājakam.
220. nigṛhya dāpayet ca enam samayavyabhicāriṇam
catuḥsuvarṇān ṣaṇniṣkān śatamānam ca rājakam
220. samayavyabhicāriṇam enam nigṛhya,
catuḥsuvarṇān ṣaṇniṣkān ca śatamānam rājakam ca dāpayet
220. And having apprehended this violator of agreements, one should compel him to pay four suvarṇas, six niṣkas, and a śatamāna as a royal fine.
एतद दण्डविधिं कुर्याद धार्मिकः पृथिवीपतिः ।
ग्रामजातिसमूहेषु समयव्यभिचारिणाम ॥२२१॥
221. etad daṇḍavidhiṁ kuryād dhārmikaḥ pṛthivīpatiḥ ,
grāmajātisamūheṣu samayavyabhicāriṇām.
221. etat daṇḍavidhim kuryāt dhārmikaḥ pṛthivīpatiḥ
grāmajātisamūheṣu samayavyabhicāriṇām
221. dhārmikaḥ pṛthivīpatiḥ grāmajātisamūheṣu
samayavyabhicāriṇām etat daṇḍavidhim kuryāt
221. A righteous ruler should implement this method of punishment (daṇḍavidhi) against those who violate agreements within villages, castes, and communities.
क्रीत्वा विक्रीय वा किं चिद यस्यैहानुशयो भवेत ।
सोऽन्तर्दशाहात तद द्रव्यं दद्याच्चैवाददीत वा ॥२२२॥
222. krītvā vikrīya vā kiṁ cid yasyaihānuśayo bhavet ,
so'ntardaśāhāt tad dravyaṁ dadyāccaivādadīta vā.
222. krītvā vikrīya vā kim cit yasya iha anuśayaḥ bhavet
saḥ antardaśāhāt tat dravyam dadyāt ca eva ādadīta vā
222. yasya iha kim cit krītvā vā vikrīya vā anuśayaḥ bhavet
saḥ antardaśāhāt tat dravyam dadyāt ca eva vā ādadīta
222. If someone experiences regret (anuśaya) after buying or selling something, that person should either return the item or take it back within ten days.
परेण तु दशाहस्य न दद्यान्नापि दापयेत ।
आददानो ददत चैव राज्ञा दण्ड्यौ शतानि षट ॥२२३॥
223. pareṇa tu daśāhasya na dadyānnāpi dāpayet ,
ādadāno dadat caiva rājñā daṇḍyau śatāni ṣaṭ.
223. pareṇa tu daśāhasya na dadyāt na api dāpayet
ādadānaḥ dadat ca eva rājñā daṇḍyau śatāni ṣaṭ
223. tu daśāhasya pareṇa na dadyāt na api dāpayet
ca eva ādadānaḥ dadat rājñā ṣaṭ śatāni daṇḍyau
223. However, beyond the ten-day period, one should neither return it nor cause it to be returned. Both the person taking (the item back) and the person giving (it back) are to be fined six hundred by the king.
यस्तु दोषवतीं कन्यामनाख्याय प्रयच्छति ।
तस्य कुर्यान्नृपो दण्डं स्वयं षण्णवतिं पणान ॥२२४॥
224. yastu doṣavatīṁ kanyāmanākhyāya prayacchati ,
tasya kuryānnṛpo daṇḍaṁ svayaṁ ṣaṇṇavatiṁ paṇān.
224. yaḥ tu doṣavatīm kanyām anākhyāya prayacchati
tasya kuryāt nṛpaḥ daṇḍam svayam ṣaṇṇavatim paṇān
224. tu yaḥ doṣavatīm kanyām anākhyāya prayacchati
nṛpaḥ tasya svayam ṣaṇṇavatim paṇān daṇḍam kuryāt
224. However, if someone gives away a maiden who has a defect without disclosing it, the king should impose upon him a fine of ninety-six paṇas.
अकन्येति तु यः कन्यां ब्रूयाद द्वेषेण मानवः ।
स शतं प्राप्नुयाद दण्डं तस्या दोषमदर्शयन ॥२२५॥
225. akanyeti tu yaḥ kanyāṁ brūyād dveṣeṇa mānavaḥ ,
sa śataṁ prāpnuyād daṇḍaṁ tasyā doṣamadarśayan.
225. akanyā iti tu yaḥ kanyām brūyāt dveṣeṇa mānavaḥ
saḥ śatam prāpnuyāt daṇḍam tasyāḥ doṣam adarśayan
225. tu yaḥ mānavaḥ dveṣeṇa kanyām akanyā iti doṣam
adarśayan brūyāt saḥ śatam daṇḍam prāpnuyāt
225. But a man who, out of malice, declares a maiden to be "not a maiden" without demonstrating any fault of hers, shall incur a fine of one hundred (paṇas).
पाणिग्रहणिका मन्त्राः कन्यास्वेव प्रतिष्ठिताः ।
नाकन्यासु क्व चिन्नॄणां लुप्तधर्मक्रिया हि ताः ॥२२६॥
226. pāṇigrahaṇikā mantrāḥ kanyāsveva pratiṣṭhitāḥ ,
nākanyāsu kva cinnṝṇāṁ luptadharmakriyā hi tāḥ.
226. pāṇigrahaṇikāḥ mantrāḥ kanyāsu eva pratiṣṭhitāḥ |
na akanyāsu kva cit nṝṇām luptadharmakriyāḥ hi tāḥ
226. pāṇigrahaṇikāḥ mantrāḥ kanyāsu eva pratiṣṭhitāḥ
akanyāsu nṝṇām kva cit na hi tāḥ luptadharmakriyāḥ
226. The mantras prescribed for marriage (pāṇigrahaṇa) are applicable only to virgins. They are never applicable to non-virgins for men, as their ritual (dharma) acts are considered lost.
पाणिग्रहणिका मन्त्रा नियतं दारलक्षणम ।
तेषां निष्ठा तु विज्ञेया विद्वद्भिः सप्तमे पदे ॥२२७॥
227. pāṇigrahaṇikā mantrā niyataṁ dāralakṣaṇam ,
teṣāṁ niṣṭhā tu vijñeyā vidvadbhiḥ saptame pade.
227. pāṇigrahaṇikāḥ mantrāḥ niyataṃ dāralakṣaṇam |
teṣām niṣṭhā tu vijñeyā vidvadbhiḥ saptame pade
227. pāṇigrahaṇikāḥ mantrāḥ niyataṃ dāralakṣaṇam
teṣām niṣṭhā tu saptame pade vidvadbhiḥ vijñeyā
227. The marriage (pāṇigrahaṇa) mantras are indeed the definitive mark of a wife. However, their culmination should be understood by scholars to occur at the seventh step (saptapadī).
यस्मिन यस्मिन कृते कार्ये यस्येहानुशयो भवेत ।
तमनेन विधानेन धर्म्ये पथि निवेशयेत ॥२२८॥
228. yasmin yasmin kṛte kārye yasyehānuśayo bhavet ,
tamanena vidhānena dharmye pathi niveśayet.
228. yasmin yasmin kṛte kārye yasya iha anuśayaḥ bhavet
| tam anena vidhānena dharmye pathi niveśayet
228. yasmin yasmin kārye kṛte yasya iha anuśayaḥ bhavet
tam anena vidhānena dharmye pathi niveśayet
228. If a person experiences remorse (anuśaya) after performing any particular action, one should guide them onto the righteous (dharma) path using this prescribed method.
पशुषु स्वामिनां चैव पालानां च व्यतिक्रमे ।
विवादं संप्रवक्ष्यामि यथावद धर्मतत्त्वतः ॥२२९॥
229. paśuṣu svāmināṁ caiva pālānāṁ ca vyatikrame ,
vivādaṁ saṁpravakṣyāmi yathāvad dharmatattvataḥ.
229. paśuṣu svāminām ca eva pālānām ca vyatikrame |
vivādam sampravakṣyāmi yathāvat dharmatatvataḥ
229. paśuṣu svāminām ca eva pālānām ca vyatikrame
vivādam yathāvat dharmatatvataḥ sampravakṣyāmi
229. I shall now explain the legal dispute regarding animals, specifically concerning transgressions by both their owners and herdsmen, in accordance with the true principles of (dharma) (natural law).
दिवा वक्तव्यता पाले रात्रौ स्वामिनि तद्गृहे ।
योगक्षेमेऽन्यथा चेत तु पालो वक्तव्यतामियात ॥२३०॥
230. divā vaktavyatā pāle rātrau svāmini tadgṛhe ,
yogakṣeme'nyathā cet tu pālo vaktavyatāmiyāt.
230. divā vaktavyatā pāle rātrau svāmini tadgṛhe
yogakṣeme anyathā cet tu pālaḥ vaktavyatām iyāt
230. vaktavyatā divā pāle rātrau svāmini tadgṛhe
yogakṣeme cet anyathā tu pālaḥ vaktavyatām iyāt
230. During the day, the herdsman is accountable for the welfare and safety (yogakṣema) of the animals. At night, this responsibility lies with the owner in his own house. If this arrangement is otherwise, then the herdsman is to be held accountable.
गोपः क्षीरभृतो यस्तु स दुह्याद दशतो वराम ।
गोस्वाम्यनुमते भृत्यः सा स्यात पालेऽभृते भृतिः ॥२३१॥
231. gopaḥ kṣīrabhṛto yastu sa duhyād daśato varām ,
gosvāmyanumate bhṛtyaḥ sā syāt pāle'bhṛte bhṛtiḥ.
231. gopaḥ kṣīrabhṛtaḥ yaḥ tu saḥ duhyāt daśataḥ varām
gosvāmyanumate bhṛtyaḥ sā syāt pāle abhṛte bhṛtiḥ
231. yaḥ gopaḥ tu kṣīrabhṛtaḥ saḥ daśataḥ varām duhyāt
bhṛtyaḥ gosvāmyanumate abhṛte pāle sā bhṛtiḥ syāt
231. Indeed, a herdsman whose wages are milk should milk the yield of one animal out of every ten. This, if the servant is appointed with the cow-owner's permission, should be the remuneration for the herdsman who is not otherwise paid.
नष्टं विनष्टं कृमिभिः श्वहतं विषमे मृतम ।
हीनं पुरुषकारेण प्रदद्यात पाल एव तु ॥२३२॥
232. naṣṭaṁ vinaṣṭaṁ kṛmibhiḥ śvahataṁ viṣame mṛtam ,
hīnaṁ puruṣakāreṇa pradadyāt pāla eva tu.
232. naṣṭam vinaṣṭam kṛmibhiḥ śvahatam viṣame mṛtam
hīnam puruṣakāreṇa pradadyāt pālaḥ eva tu
232. pālaḥ eva tu naṣṭam vinaṣṭam kṛmibhiḥ śvahatam
viṣame mṛtam puruṣakāreṇa hīnam pradadyāt
232. The herdsman himself must indeed compensate for any animal that is lost, destroyed by worms, killed by dogs, dead in a difficult place, or diminished due to a lack of proper human effort (negligence).
विघुष्य तु हृतं चौरैर्न पालो दातुमर्हति ।
यदि देशे च काले च स्वामिनः स्वस्य शंसति ॥२३३॥
233. vighuṣya tu hṛtaṁ caurairna pālo dātumarhati ,
yadi deśe ca kāle ca svāminaḥ svasya śaṁsati.
233. vighuṣya tu hṛtam cauraiḥ na pālaḥ dātum arhati
yadi deśe ca kāle ca svāminaḥ svasya śaṃsati
233. tu pālaḥ dātum na arhati (yam paśum) cauraiḥ hṛtam (tam)
vighuṣya yadi svasya svāminaḥ deśe ca kāle ca śaṃsati
233. However, if an animal is stolen by thieves and the herdsman has promptly announced (the theft), he is not obliged to compensate, provided he reports it to his owner at the appropriate place and time.
कर्णौ चर्म च वालांश्च बस्तिं स्नायुं च रोचनाम ।
पशुषु स्वामिनां दद्यान मृतेष्वङ्कानि दर्शयेत ॥२३४॥
234. karṇau carma ca vālāṁśca bastiṁ snāyuṁ ca rocanām ,
paśuṣu svāmināṁ dadyān mṛteṣvaṅkāni darśayet.
234. karṇau carma ca vālān ca bastim snāyum ca rocanām
paśuṣu svāminām dadyān mṛteṣu aṅkāni darśayet
234. svāminām paśuṣu mṛteṣu karṇau ca carma ca vālān ca bastim
ca snāyum ca rocanām dadyān mṛteṣu aṅkāni darśayet
234. When animals belonging to owners die, (one) should give the ears, hide, hair, bladder, sinews, and bile pigment (rocanā). One should also display the identifying marks on the deceased (animals).
अजाविके तु संरुद्धे वृकैः पाले त्वनायति ।
यां प्रसह्य वृको हन्यात पाले तत किल्बिषं भवेत ॥२३५॥
235. ajāvike tu saṁruddhe vṛkaiḥ pāle tvanāyati ,
yāṁ prasahya vṛko hanyāt pāle tat kilbiṣaṁ bhavet.
235. ajāvike tu saṃruddhe vṛkaiḥ pāle tu anāyati yām
prasahya vṛkaḥ hanyāt pāle tat kilbiṣam bhavet
235. tu ajāvike saṃruddhe vṛkaiḥ pāle tu anāyati,
yām vṛkaḥ prasahya hanyāt,
tat kilbiṣam pāle bhavet
235. However, if goats and sheep are confined, and the shepherd is absent while wolves are present; if a wolf forcibly kills one of them, then that guilt (kilbiṣa) falls upon the shepherd.
तासां चेदवरुद्धानां चरन्तीनां मिथो वने ।
यामुत्प्लुत्य वृको हन्यान्न पालस्तत्र किल्बिषी ॥२३६॥
236. tāsāṁ cedavaruddhānāṁ carantīnāṁ mitho vane ,
yāmutplutya vṛko hanyānna pālastatra kilbiṣī.
236. tāsām cet avaruddhānām carantīnām mithaḥ vane
yām utplutya vṛkaḥ hanyāt na pālaḥ tatra kilbiṣī
236. cet tāsām avaruddhānām carantīnām mithaḥ vane,
yām vṛkaḥ utplutya hanyāt,
na pālaḥ tatra kilbiṣī
236. If, among those goats and sheep which are confined and grazing together in the forest, a wolf suddenly leaps up and kills one, then the shepherd is not guilty (kilbiṣī) in that instance.
धनुःशतं परीहारो ग्रामस्य स्यात समन्ततः ।
शम्यापातास्त्रयो वाऽपि त्रिगुणो नगरस्य तु ॥२३७॥
237. dhanuḥśataṁ parīhāro grāmasya syāt samantataḥ ,
śamyāpātāstrayo vā'pi triguṇo nagarasya tu.
237. dhanuḥśatam parihāraḥ grāmasya syāt samantataḥ
śamyāpātāḥ trayaḥ vā api triguṇaḥ nagarasya tu
237. grāmasya samantataḥ dhanuḥśatam parihāraḥ syāt.
nagarasya tu trayaḥ śamyāpātāḥ vā api triguṇaḥ (syāt)
237. The inviolable perimeter (parihāra) of a village should extend one hundred bow-lengths all around. For a city, it should be three cudgel-throws, or even three times that (distance).
तत्रापरिवृतं धान्यं विहिंस्युः पशवो यदि ।
न तत्र प्रणयेद दण्डं नृपतिः पशुरक्षिणाम । ॥२३८॥
238. tatrāparivṛtaṁ dhānyaṁ vihiṁsyuḥ paśavo yadi ,
na tatra praṇayed daṇḍaṁ nṛpatiḥ paśurakṣiṇām ,.
238. tatra aparivṛtam dhānyam vihimsyūḥ paśavaḥ yadi
na tatra praṇayet daṇḍam nṛpatiḥ paśurakṣiṇām
238. If animals damage unfenced crops there, the king should not inflict a fine on the animal keepers in that case.
वृतिं तत्र प्रकुर्वीत यामुष्त्रो न विलोकयेत ।
छिद्रं च वारयेत सर्वं श्वसूकरमुखानुगम ॥२३९॥
239. vṛtiṁ tatra prakurvīta yāmuṣtro na vilokayet ,
chidraṁ ca vārayet sarvaṁ śvasūkaramukhānugam.
239. vṛtim tatra prakurvīta yām uṣṭraḥ na vilokayeta
chidram ca vārayeta sarvam śvasūkaramukhānugam
239. One should construct a fence there that even a camel cannot look over. And one should prevent every gap through which the mouths of dogs and pigs could enter.
पथि क्षेत्रे परिवृते ग्रामान्तीयेऽथ वा पुनः ।
सपालः शतदण्डार्हो विपालान वारयेत पशून ॥२४०॥
240. pathi kṣetre parivṛte grāmāntīye'tha vā punaḥ ,
sapālaḥ śatadaṇḍārho vipālān vārayet paśūn.
240. pathi kṣetre parivṛte grāmāntīye atha vā punaḥ
sapālaḥ śatadaṇḍārhaḥ vipālān vārayeta paśūn
240. If animals damage a fenced field, whether it is by a road or at the village boundary, the keeper of animals (if present) is liable for a fine of one hundred (paṇas). Unguarded animals, one should simply ward off.
क्षेत्रेष्वन्येषु तु पशुः सपादं पणमर्हति ।
सर्वत्र तु सदो देयः क्षेत्रिकस्यैति धारणा ॥२४१॥
241. kṣetreṣvanyeṣu tu paśuḥ sapādaṁ paṇamarhati ,
sarvatra tu sado deyaḥ kṣetrikasyaiti dhāraṇā.
241. kṣetreṣu anyeṣu tu paśuḥ sapādam paṇam arhati
sarvatra tu sadaḥ deyaḥ kṣetrikasya eti dhāraṇā
241. But in other fields, an animal is liable for a fine of one and a quarter paṇas. In all cases, compensation is to be given to the field owner; this is the established rule.
अनिर्दशाहां गां सूतां वृषान देवपशूंस्तथा ।
सपालान वा विपालान वा न दण्ड्यान मनुरब्रवीत ॥२४२॥
242. anirdaśāhāṁ gāṁ sūtāṁ vṛṣān devapaśūṁstathā ,
sapālān vā vipālān vā na daṇḍyān manurabravīt.
242. anirdaśāhām gām sūtām vṛṣān devapaśūn tathā
sapālān vā vipālān vā na daṇḍyān manuḥ abravīt
242. manuḥ abravīt anirdaśāhām sūtām gām vṛṣān tathā
devapaśūn sapālān vā vipālān vā na daṇḍyān
242. Manu declared that a cow that has calved within ten days, bulls, and animals consecrated to the gods - whether they are attended by herdsmen or not - are not to be punished.
क्षेत्रियस्यात्यये दण्डो भागाद दशगुणो भवेत ।
ततोऽर्धदण्डो भृत्यानामज्ञानात क्षेत्रिकस्य तु ॥२४३॥
243. kṣetriyasyātyaye daṇḍo bhāgād daśaguṇo bhavet ,
tato'rdhadaṇḍo bhṛtyānāmajñānāt kṣetrikasya tu.
243. kṣetriyasya atyaye daṇḍaḥ bhāgāt daśaguṇaḥ bhavet
tataḥ ardhadaṇḍaḥ bhṛtyānām ajñānāt kṣetrikasya tu
243. kṣetriyasya atyaye daṇḍaḥ bhāgāt daśaguṇaḥ bhavet
tu tataḥ bhṛtyānām kṣetrikasya ajñānāt ardhadaṇḍaḥ
243. In the event of damage (to a boundary or property) by the field owner, the fine should be ten times the (royal) share (of the produce). But for the servants (who cause damage), if it is due to the field owner's ignorance (or negligence), the fine is half of that amount.
एतद विधानमातिष्ठेद धार्मिकः पृथिवीपतिः ।
स्वामिनां च पशूनां च पालानां च व्यतिक्रमे ॥२४४॥
244. etad vidhānamātiṣṭhed dhārmikaḥ pṛthivīpatiḥ ,
svāmināṁ ca paśūnāṁ ca pālānāṁ ca vyatikrame.
244. etat vidhānam ātiṣṭhet dhārmikaḥ pṛthivīpatiḥ
svāminām ca paśūnām ca pālānām ca vyatikrame
244. dhārmikaḥ pṛthivīpatiḥ etat vidhānam svāminām
ca paśūnām ca pālānām ca vyatikrame ātiṣṭhet
244. A righteous ruler (pṛthivīpatiḥ) should observe this injunction concerning transgressions by owners, by animals, and by herdsmen.
सीमां प्रति समुत्पन्ने विवादे ग्रामयोर्द्वयोः ।
ज्येष्ठे मासि नयेत सीमां सुप्रकाशेषु सेतुषु ॥२४५॥
245. sīmāṁ prati samutpanne vivāde grāmayordvayoḥ ,
jyeṣṭhe māsi nayet sīmāṁ suprakāśeṣu setuṣu.
245. sīmām prati samutpanne vivāde grāmayoḥ dvayoḥ
jyeṣṭhe māsi nayeta sīmām suprakāśeṣu setuṣu
245. dvayoḥ grāmayoḥ sīmām prati samutpanne vivāde
(saḥ) nayeta sīmām jyeṣṭhe māsi suprakāśeṣu setuṣu
245. When a dispute arises concerning the boundary between two villages, one should establish the boundary in the month of Jyeshtha, utilizing clearly visible landmarks.
सीमावृक्षांश्च कुर्वीत न्यग्रोधाश्वत्थकिंशुकान ।
शाल्मलीन सालतालांश्च क्षीरिणश्चैव पादपान ॥२४६॥
246. sīmāvṛkṣāṁśca kurvīta nyagrodhāśvatthakiṁśukān ,
śālmalīn sālatālāṁśca kṣīriṇaścaiva pādapān.
246. sīmāvṛkṣān ca kurvīta nyagrodhāśvatthakiṃśukān
śālmalīn sālatālān ca kṣīriṇaḥ ca eva pādapān
246. sīmāvṛkṣān nyagrodhāśvatthakiṃśukān śālmalīn
sālatālān ca kṣīriṇaḥ pādapān ca eva kurvīta
246. One should plant boundary trees such as banyans, holy figs, palāśas, silk-cotton trees, sāl trees, palmyra trees, and other milky trees.
गुल्मान वेणूंश्च विविधान शमीवल्लीस्थलानि च ।
शरान कुब्जकगुल्मांश्च तथा सीमा न नश्यति ॥२४७॥
247. gulmān veṇūṁśca vividhān śamīvallīsthalāni ca ,
śarān kubjakagulmāṁśca tathā sīmā na naśyati.
247. gulmān veṇūn ca vividhān śamīvallisthalāni ca
śarān kubjakagulmān ca tathā sīmā na naśyati
247. vividhān gulmān veṇūn ca śamīvallisthalāni ca śarān
kubjakagulmān ca (kurvīta) tathā sīmā na naśyati
247. One should also plant various shrubs, bamboos, places with śamī trees and creepers, reeds, and kubjaka shrubs; thus the boundary will not be destroyed.
तडागान्युदपानानि वाप्यः प्रस्रवणानि च ।
सीमासंधिषु कार्याणि देवतायतनानि च ॥२४८॥
248. taḍāgānyudapānāni vāpyaḥ prasravaṇāni ca ,
sīmāsaṁdhiṣu kāryāṇi devatāyatanāni ca.
248. taḍāgāni udapānāni vāpyaḥ prasravaṇāni ca
sīmāsandhiṣu kāryāṇi devatāyatanāni ca
248. taḍāgāni udapānāni vāpyaḥ prasravaṇāni ca
devatāyatanāni ca sīmāsandhiṣu kāryāṇi
248. Large ponds, wells, step-wells, and springs should be constructed at the boundary junctions, as should temples.
उपछन्नानि चान्यानि सीमालिङ्गानि कारयेत ।
सीमाज्ञाने नृणां वीक्ष्य नित्यं लोके विपर्ययम ॥२४९॥
249. upachannāni cānyāni sīmāliṅgāni kārayet ,
sīmājñāne nṛṇāṁ vīkṣya nityaṁ loke viparyayam.
249. upachannāni ca anyāni sīmāliṅgāni kārayeta
sīmājñāne nṛṇām vīkṣya nityam loke viparyayam
249. loke nṛṇām sīmājñāne nityam viparyayam vīkṣya
upachannāni ca anyāni sīmāliṅgāni kārayeta
249. Observing the constant confusion among people in the world regarding the knowledge of boundaries, one should also establish other hidden boundary marks.
अश्मनोऽस्थीनि गोवालांस्तुषान भस्म कपालिकाः ।
करीषमिष्टकाऽङ्गारां शर्करा वालुकास्तथा ॥२५०॥
250. aśmano'sthīni govālāṁstuṣān bhasma kapālikāḥ ,
karīṣamiṣṭakā'ṅgārāṁ śarkarā vālukāstathā.
250. aśmanaḥ asthīni govālān tuṣān bhasma kapālikāḥ
karīṣam iṣṭakāḥ aṅgārān śarkarā vālukāḥ tathā
250. aśmanaḥ asthīni govālān tuṣān bhasma kapālikāḥ
karīṣam iṣṭakāḥ aṅgārān śarkarā vālukāḥ tathā
250. Stones, bones, cow hair, husks, ash, potsherds, cow dung, bricks, coals, pebbles, and sand (are the kinds of objects to be used as boundary markers).
यानि चैवंप्रकाराणि कालाद भूमिर्न भक्षयेत ।
तानि संधिषु सीमायामप्रकाशानि कारयेत ॥२५१॥
251. yāni caivaṁprakārāṇi kālād bhūmirna bhakṣayet ,
tāni saṁdhiṣu sīmāyāmaprakāśāni kārayet.
251. yāni ca evam prakārāṇi kālāt bhūmiḥ na bhakṣayet
| tāni sandhiṣu sīmāyām aprakāśāni kārayet
251. bhūmiḥ kālāt yāni ca evam prakārāṇi na bhakṣayet,
tāni sandhiṣu sīmāyām aprakāśāni kārayet
251. The earth does not consume these kinds of things over time; one should place them unexposed at the boundary junctions or within the boundary markers.
एतैर्लिङ्गैर्नयेत सीमां राजा विवदमानयोः ।
पूर्वभुक्त्या च सततमुदकस्यागमेन च ॥२५२॥
252. etairliṅgairnayet sīmāṁ rājā vivadamānayoḥ ,
pūrvabhuktyā ca satatamudakasyāgamena ca.
252. etaiḥ liṅgaiḥ nayeta sīmām rājā vivadamānayoḥ
| pūrvabhuktyā ca satatam udakasya āgamena ca
252. vivadamānayoḥ rājā etaiḥ liṅgaiḥ,
ca satatam pūrvabhuktyā ca udakasya āgamena sīmām nayeta
252. By these markers, the king should establish the boundary for two disputants, and always by prior enjoyment (of possession) and by the presence of water.
यदि संशय एव स्यात्लिङ्गानामपि दर्शने ।
साक्षिप्रत्यय एव स्यात सीमावादविनिर्णयः ॥२५३॥
253. yadi sṁśaya eva syātliṅgānāmapi darśane ,
sākṣipratyaya eva syāt sīmāvādavinirṇayaḥ.
253. yadi saṃśayaḥ eva syāt liṅgānām api darśane
| sākṣipratyayaḥ eva syāt sīmāvādavinirṇayaḥ
253. yadi liṅgānām api darśane eva saṃśayaḥ syāt,
[tadā] sīmāvādavinirṇayaḥ sākṣipratyayaḥ eva syāt
253. If there should be doubt even regarding the perception of the markers, then the determination of the boundary dispute must rest solely on the testimony of witnesses.
ग्रामीयककुलानां च समक्षं सीम्नि साक्षिणः ।
प्रष्टव्याः सीमलिङ्गानि तयोश्चैव विवादिनोः ॥२५४॥
254. grāmīyakakulānāṁ ca samakṣaṁ sīmni sākṣiṇaḥ ,
praṣṭavyāḥ sīmaliṅgāni tayoścaiva vivādinoḥ.
254. grāmīyakakulānām ca samakṣam sīmni sākṣiṇaḥ
praṣṭavyāḥ sīmaliṅgāni tayoḥ ca eva vivādinoḥ
254. sīmni sākṣiṇaḥ grāmīyakakulānām ca tayoḥ ca
eva vivādinoḥ samakṣam sīmaliṅgāni praṣṭavyāḥ
254. Witnesses on the boundary should be questioned about the boundary marks, in the presence of the village families and also the two disputants.
ते पृष्तास्तु यथा ब्रूयुः समस्ताः सीम्नि निश्चयम ।
निबध्नीयात तथा सीमां सर्वांस्तांश्चैव नामतः ॥२५५॥
255. te pṛṣtāstu yathā brūyuḥ samastāḥ sīmni niścayam ,
nibadhnīyāt tathā sīmāṁ sarvāṁstāṁścaiva nāmataḥ.
255. te pṛṣṭāḥ tu yathā brūyuḥ samastāḥ sīmni niścayam
nibadhnīyāt tathā sīmām sarvān tān ca eva nāmataḥ
255. te pṛṣṭāḥ tu samastāḥ sīmni yathā niścayam brūyuḥ
tathā sīmām nibadhnīyāt tān sarvān ca eva nāmataḥ
255. And just as they, when questioned, declare with certainty about the boundary collectively, so should one establish the boundary and record all of them by name.
शिरोभिस्ते गृहीत्वोर्वीं स्रग्विणो रक्तवाससः ।
सुकृतैः शापिताः स्वैः स्वैर्नयेयुस्ते समञ्जसम ॥२५६॥
256. śirobhiste gṛhītvorvīṁ sragviṇo raktavāsasaḥ ,
sukṛtaiḥ śāpitāḥ svaiḥ svairnayeyuste samañjasam.
256. śirobhiḥ te gṛhītvā urvīm sragviṇaḥ raktavāsasaḥ
sukṛtaiḥ śāpitāḥ svaiḥ svaiḥ nayeyuḥ te samañjasam
256. te sragviṇaḥ raktavāsasaḥ śirobhiḥ urvīm gṛhītvā
svaiḥ svaiḥ sukṛtaiḥ śāpitāḥ te samañjasam nayeyuḥ
256. They, holding earth on their heads, adorned with garlands, and clad in red garments, having been made to swear by their own good deeds, should then lead to a proper resolution.
यथोक्तेन नयन्तस्ते पूयन्ते सत्यसाक्षिणः ।
विपरीतं नयन्तस्तु दाप्याः स्युर्द्विशतं दमम ॥२५७॥
257. yathoktena nayantaste pūyante satyasākṣiṇaḥ ,
viparītaṁ nayantastu dāpyāḥ syurdviśataṁ damam.
257. yathoktena nayantaḥ te pūyante satyasākṣiṇaḥ
viparītam nayantaḥ tu dāpyāḥ syuḥ dviśatam damam
257. yathoktena nayantaḥ te satyasākṣiṇaḥ pūyante tu
viparītam nayantaḥ dviśatam damam dāpyāḥ syuḥ
257. Those truthful witnesses who lead according to what was stated are purified. However, those who lead to the contrary (by giving false testimony) should be made to pay a fine of two hundred.
साक्ष्यभावे तु चत्वारो ग्रामाः सामन्तवासिनः ।
सीमाविनिर्णयं कुर्युः प्रयता राजसंनिधौ ॥२५८॥
258. sākṣyabhāve tu catvāro grāmāḥ sāmantavāsinaḥ ,
sīmāvinirṇayaṁ kuryuḥ prayatā rājasaṁnidhau.
258. sākṣyābhāve tu catvāraḥ grāmāḥ sāmantavāsinaḥ
sīmāvinirṇayam kuryuḥ prayatāḥ rājasaṃnidhau
258. sākṣyābhāve tu catvāraḥ grāmāḥ sāmantavāsinaḥ
prayatāḥ rājasaṃnidhau sīmāvinirṇayam kuryuḥ
258. In the absence of witnesses, the residents of four neighboring villages should carefully determine the boundary in the presence of the king.
सामन्तानामभावे तु मौलानां सीम्नि साक्षिणाम ।
इमानप्यनुयुञ्जीत पुरुषान वनगोचरान ॥२५९॥
259. sāmantānāmabhāve tu maulānāṁ sīmni sākṣiṇām ,
imānapyanuyuñjīta puruṣān vanagocarān.
259. sāmantānām abhāve tu maulānām sīmni sākṣiṇām
imān api anuyuñjīta puruṣān vanagocarān
259. tu sāmantānām abhāve maulānām sīmni sākṣiṇām
api imān puruṣān vanagocarān anuyuñjīta
259. However, in the absence of neighbors or traditional witnesses for the boundary, he should also interrogate these men (puruṣān), the forest dwellers.
व्याधांशाकुनिकान गोपान कैवर्तान मूलखानकान ।
व्यालग्राहानुञ्छवृत्तीनन्यांश्च वनचारिणः ॥२६०॥
260. vyādhāṁśākunikān gopān kaivartān mūlakhānakān ,
vyālagrāhānuñchavṛttīnanyāṁśca vanacāriṇaḥ.
260. vyādhān śākunikān gopān kaivartān mūlakhānakān
vyālagrāhān uñchavṛttīn anyān ca vanacāriṇaḥ
260. vyādhān śākunikān gopān kaivartān mūlakhānakān
vyālagrāhān uñchavṛttīn anyān ca vanacāriṇaḥ
260. Hunters, fowlers, cowherds, fishermen, root-diggers, wild animal catchers, gleaners, and other forest dwellers.
ते पृष्टास्तु यथा ब्रूयुः सीमासंधिषु लक्षणम ।
तत तथा स्थापयेद राजा धर्मेण ग्रामयोर्द्वयोः ॥२६१॥
261. te pṛṣṭāstu yathā brūyuḥ sīmāsaṁdhiṣu lakṣaṇam ,
tat tathā sthāpayed rājā dharmeṇa grāmayordvayoḥ.
261. te pṛṣṭāḥ tu yathā brūyuḥ sīmāsaṃdhiṣu lakṣaṇam
tataḥ tathā sthāpayet rājā dharmeṇa grāmayoḥ dvayoḥ
261. te pṛṣṭāḥ tu yathā sīmāsaṃdhiṣu lakṣaṇam brūyuḥ
tataḥ tathā rājā dharmeṇa grāmayoḥ dvayoḥ sthāpayet
261. But when questioned, as they declare the boundary marks, so should the king then establish (the boundary) according to natural law (dharma) for the two villages.
क्षेत्रकूपतडागानामारामस्य गृहस्य च ।
सामन्तप्रत्ययो ज्ञेयः सीमासेतुविनिर्णयः ॥२६२॥
262. kṣetrakūpataḍāgānāmārāmasya gṛhasya ca ,
sāmantapratyayo jñeyaḥ sīmāsetuvinirṇayaḥ.
262. kṣetrakūpataḍāgānām ārāmasya gṛhasya ca
sāmantapratyayaḥ jñeyaḥ sīmāsetuvinirṇayaḥ
262. kṣetrakūpataḍāgānām ārāmasya gṛhasya ca
sīmāsetuvinirṇayaḥ sāmantapratyayaḥ jñeyaḥ
262. For fields, wells, ponds, gardens, and houses, the determination of boundaries and embankments should be understood based on the evidence of the neighbors.
सामन्ताश्चेत्मृषा ब्रूयुः सेतौ विवादतां नृणाम ।
सर्वे पृथक पृथग दण्ड्या राज्ञा मध्यमसाहसम ॥२६३॥
263. sāmantāścetmṛṣā brūyuḥ setau vivādatāṁ nṛṇām ,
sarve pṛthak pṛthag daṇḍyā rājñā madhyamasāhasam.
263. sāmantāḥ cet mṛṣā brūyuḥ setau vivādatām nṛṇām
sarve pṛthak pṛthak daṇḍyāḥ rājñā madhyamasāhasam
263. cet nṛṇām setau vivādatām sāmantāḥ mṛṣā brūyuḥ,
sarve pṛthak pṛthak rājñā madhyamasāhasam daṇḍyāḥ
263. If neighbors speak falsely regarding a dispute among people concerning an embankment, all of them shall be punished separately by the king with a medium fine.
गृहं तडागमारामं क्षेत्रं वा भीषया हरन ।
शतानि पञ्च दण्ड्यः स्यादज्ञानाद द्विशतो दमः ॥२६४॥
264. gṛhaṁ taḍāgamārāmaṁ kṣetraṁ vā bhīṣayā haran ,
śatāni pañca daṇḍyaḥ syādajñānād dviśato damaḥ.
264. gṛham taḍāgam ārāmam kṣetram vā bhīṣayā haran
śatāni pañca daṇḍyaḥ syāt ajñānāt dviśataḥ damaḥ
264. gṛham taḍāgam ārāmam kṣetram vā bhīṣayā haran (naraḥ) pañca śatāni daṇḍyaḥ syāt; ajñānāt (cet),
dviśataḥ damaḥ (syāt).
264. One who takes away a house, a pond, a garden, or a field by intimidation should be fined five hundred (panas); if done unknowingly, the fine is two hundred.
सीमायामविषह्यायां स्वयं राजैव धर्मवित ।
प्रदिशेद भूमिमेकेषामुपकारादिति स्थितिः ॥२६५॥
265. sīmāyāmaviṣahyāyāṁ svayaṁ rājaiva dharmavit ,
pradiśed bhūmimekeṣāmupakārāditi sthitiḥ.
265. sīmāyām aviṣahyāyām svayam rājā eva dharmavit
pradiśet bhūmim ekeṣām upakārāt iti sthitiḥ
265. aviṣahyāyām sīmāyām,
dharmavit rājā eva svayam ekeṣām upakārāt bhūmim pradiśet; iti sthitiḥ (bhavati).
265. In the case of an undeterminable boundary, the king himself, being conversant with (dharma) law, should allot land to some individuals out of benevolence; such is the established rule.
एषोऽखिलेनाभिहितो धर्मः सीमाविनिर्णये ।
अत ऊर्ध्वं प्रवक्ष्यामि वाक्पारुष्यविनिर्णयम ॥२६६॥
266. eṣo'khilenābhihito dharmaḥ sīmāvinirṇaye ,
ata ūrdhvaṁ pravakṣyāmi vākpāruṣyavinirṇayam.
266. eṣaḥ akhilena abhihitaḥ dharmaḥ sīmāvinirṇaye
ataḥ ūrdhvaṃ pravakṣyāmi vākpāruṣyavinirṇayam
266. eṣaḥ akhilena dharmaḥ sīmāvinirṇaye abhihitaḥ
ataḥ ūrdhvaṃ vākpāruṣyavinirṇayam pravakṣyāmi
266. This complete system of natural law (dharma) concerning the determination of boundaries has been explained. Henceforth, I will describe the regulations regarding harsh speech.
शतं ब्राह्मणमाक्रुश्य क्षत्रियो दण्डमर्हति ।
वैश्योऽप्यर्धशतं द्वे वा शूद्रस्तु वधमर्हति ॥२६७॥
267. śataṁ brāhmaṇamākruśya kṣatriyo daṇḍamarhati ,
vaiśyo'pyardhaśataṁ dve vā śūdrastu vadhamarhati.
267. śatam brāhmaṇam ākruśya kṣatriyaḥ daṇḍam arhati
vaiśyaḥ api ardhaśatam dve vā śūdraḥ tu vadham arhati
267. brāhmaṇam ākruśya kṣatriyaḥ śatam daṇḍam arhati vaiśyaḥ
api ardhaśatam dve vā (arhati) śūdraḥ tu vadham arhati
267. If a kṣatriya abuses a brahmin, he deserves a fine of one hundred (coins). A vaiśya (in the same situation) should be fined fifty or twice that amount, while a śūdra deserves corporal punishment.
पञ्चाशद ब्राह्मणो दण्ड्यः क्षत्रियस्याभिशंसने ।
वैश्ये स्यादर्धपञ्चाशत्शूद्रे द्वादशको दमः ॥२६८॥
268. pañcāśad brāhmaṇo daṇḍyaḥ kṣatriyasyābhiśaṁsane ,
vaiśye syādardhapañcāśatśūdre dvādaśako damaḥ.
268. pañcāśat brāhmaṇaḥ daṇḍyaḥ kṣatriyasya abhiśaṃsane
vaiśye syāt ardhapañcāśat śūdre dvādaśakaḥ damaḥ
268. brāhmaṇaḥ kṣatriyasya abhiśaṃsane pañcāśat daṇḍyaḥ
vaiśye ardhapañcāśat syāt śūdre dvādaśakaḥ damaḥ (syāt)
268. If a brahmin slanders a kṣatriya, he should be fined fifty (coins). If he slanders a vaiśya, the fine should be twenty-five, and if a śūdra, the fine is twelve.
समवर्णे द्विजातीनां द्वादशैव व्यतिक्रमे ।
वादेष्ववचनीयेषु तदेव द्विगुणं भवेत ॥२६९॥
269. samavarṇe dvijātīnāṁ dvādaśaiva vyatikrame ,
vādeṣvavacanīyeṣu tadeva dviguṇaṁ bhavet.
269. samavarṇe dvijātīnām dvādaśa eva vyatikrame
vādeṣu avacanīyeṣu tat eva dviguṇam bhavet
269. samavarṇe dvijātīnām vyatikrame dvādaśa eva (damaḥ)
(syāt) avacanīyeṣu vādeṣu tat eva dviguṇam bhavet
269. Among members of the twice-born (dvijāti) classes of equal status, the fine for transgression is exactly twelve (coins). For prohibited or abusive speech, that fine should be doubled.
एकजातिर्द्विजातींस्तु वाचा दारुणया क्षिपन ।
जिह्वायाः प्राप्नुयाच्छेदं जघन्यप्रभवो हि सः ॥२७०॥
270. ekajātirdvijātīṁstu vācā dāruṇayā kṣipan ,
jihvāyāḥ prāpnuyācchedaṁ jaghanyaprabhavo hi saḥ.
270. ekajātiḥ dvijātīn tu vācā dāruṇayā kṣipan jihvāyāḥ
prāpnuyāt chedam jaghanyaprabhavaḥ hi saḥ
270. saḥ hi ekajātiḥ jaghanyaprabhavaḥ दारुणया वाचा द्विजातीन् क्षिपन्,
जिह्वायाः छेदम् प्राप्नुयात् तु।
270. If a man of a single birth (śūdra), born from a lower origin, reviles the twice-born with harsh words, he should have his tongue cut off.
नामजातिग्रहं त्वेषामभिद्रोहेण कुर्वतः ।
निक्षेप्योऽयोमयः शङ्कुर्ज्वलन्नास्ये दशाङ्गुलः ॥२७१॥
271. nāmajātigrahaṁ tveṣāmabhidroheṇa kurvataḥ ,
nikṣepyo'yomayaḥ śaṅkurjvalannāsye daśāṅgulaḥ.
271. nāmajātigraham tu eṣām abhidroheṇa kurvataḥ
nikṣepyaḥ ayaḥmayaḥ śaṅkuḥ jvalan āsye daśāṅgulaḥ
271. tu eṣām abhidroheṇa nāmajātigraham kurvataḥ āsye
jvalan daśāṅgulaḥ ayaḥmayaḥ śaṅkuḥ nikṣepyaḥ
271. But for one who, out of malice, mentions the names and castes of these (the twice-born), a burning iron rod, ten fingers long, should be inserted into his mouth.
धर्मोपदेशं दर्पेण विप्राणामस्य कुर्वतः ।
तप्तमासेचयेत तैलं वक्त्रे श्रोत्रे च पार्थिवः ॥२७२॥
272. dharmopadeśaṁ darpeṇa viprāṇāmasya kurvataḥ ,
taptamāsecayet tailaṁ vaktre śrotre ca pārthivaḥ.
272. dharma-upadeśam darpeṇa viprāṇām asya kurvataḥ
taptam āsecayeta tailam vaktre śrotre ca pārthivaḥ
272. pārthivaḥ darpeṇa viprāṇām asya dharma-upadeśam
kurvataḥ vaktre ca śrotre taptam tailam āsecayeta
272. For this one (the śūdra) who, out of arrogance, imparts instruction concerning natural law (dharma) to Brahmins, the king should cause hot oil to be poured into his mouth and ears.
श्रुतं देशं च जातिं च कर्म शरीरमेव च ??।
वितथेन ब्रुवन दर्पाद दाप्यः स्याद द्विशतं दमम ॥२७३॥
273. śrutaṁ deśaṁ ca jātiṁ ca karma śarīrameva ca ??,
vitathena bruvan darpād dāpyaḥ syād dviśataṁ damam.
273. śrutam deśam ca jātim ca karma śarīram eva ca
vitathena bruvan darpāt dāpyaḥ syāt dviśatam damam
273. darpāt vitathena śrutam ca deśam ca jātim ca karma
ca śarīram eva bruvan dviśatam damam dāpyaḥ syāt
273. For one who, out of pride, falsely speaks of (another's) learning, country, caste, action (karma), or even body, he should be made to pay a fine of two hundred (units).
काणं वाऽप्यथ वा खञ्जमन्यं वाऽपि तथाविधम ।
तथ्येनापि ब्रुवन दाप्यो दण्डं कार्षापणावरम ॥२७४॥
274. kāṇaṁ vā'pyatha vā khañjamanyaṁ vā'pi tathāvidham ,
tathyenāpi bruvan dāpyo daṇḍaṁ kārṣāpaṇāvaram.
274. kāṇam vā api atha vā khañjam anyam vā api tathāvidham
tathyena api bruvan dāpyaḥ daṇḍam kārṣāpaṇāvaram
274. tathyena api bruvan kāṇam vā api atha vā khañjam vā api
anyam tathāvidham (person) dāpyaḥ daṇḍam kārṣāpaṇāvaram
274. Even if speaking truthfully, one who refers to a person as one-eyed, or lame, or similarly afflicted in any other way, shall be made to pay a fine of not less than a kārṣāpaṇa.
मातरं पितरं जायां भ्रातरं तनयं गुरुम ।
आक्षारयंशतं दाप्यः पन्थानं चाददद गुरोः ॥२७५॥
275. mātaraṁ pitaraṁ jāyāṁ bhrātaraṁ tanayaṁ gurum ,
ākṣārayaṁśataṁ dāpyaḥ panthānaṁ cādadad guroḥ.
275. mātaram pitaram jāyām bhrātaram tanayam gurum
ākṣārayan śatam dāpyaḥ panthānam ca adadat guroḥ
275. mātaram pitaram jāyām bhrātaram tanayam gurum ākṣārayan
ca guroḥ panthānam adadat (person) śatam dāpyaḥ
275. One who reviles a mother, father, wife, brother, son, or (guru), a preceptor, shall be made to pay a fine of a hundred (coins), and likewise, one who obstructs the way of a preceptor (guru).
ब्राह्मणक्षत्रियाभ्यां तु दण्डः कार्यो विजानता ।
ब्राह्मणे साहसः पूर्वः क्षत्रिये त्वेव मध्यमः ॥२७६॥
276. brāhmaṇakṣatriyābhyāṁ tu daṇḍaḥ kāryo vijānatā ,
brāhmaṇe sāhasaḥ pūrvaḥ kṣatriye tveva madhyamaḥ.
276. brāhmaṇakṣatriyābhyām tu daṇḍaḥ kāryaḥ vijānatā |
brāhmaṇe sāhasaḥ pūrvaḥ kṣatriye tu eva madhyamaḥ
276. tu vijānatā brāhmaṇakṣatriyābhyām
daṇḍaḥ kāryaḥ brāhmaṇe pūrvaḥ
sāhasaḥ (fine should be) tu eva
kṣatriye madhyamaḥ (fine should be)
276. However, a discerning person should apply the fine (daṇḍa) to a brahmin and a kṣatriya: for a brahmin, it should be the lowest (pūrva-sāhasa) fine, and for a kṣatriya, indeed, the middle (madhyama-sāhasa) fine.
विट शूद्रयोरेवमेव स्वजातिं प्रति तत्त्वतः ।
छेदवर्जं प्रणयनं दण्डस्यैति विनिश्चयः ॥२७७॥
277. viṭ śūdrayorevameva svajātiṁ prati tattvataḥ ,
chedavarjaṁ praṇayanaṁ daṇḍasyaiti viniścayaḥ.
277. viṭ śūdrayoḥ evam eva svajātim prati tattvataḥ
| chedavārjam praṇayanam daṇḍasya eti viniścayaḥ
277. evam eva tattvataḥ svajātim prati viṭ śūdrayoḥ
daṇḍasya chedavārjam praṇayanam viniścayaḥ eti
277. Thus, for the Vaiśya and the śūdra, truly with respect to their own social classes, the application of a fine is the definite rule, excluding the penalty of mutilation.
एष दण्डविधिः प्रोक्तो वाक्पारुष्यस्य तत्त्वतः ।
अत ऊर्ध्वं प्रवक्ष्यामि दण्डपारुष्यनिर्णयम ॥२७८॥
278. eṣa daṇḍavidhiḥ prokto vākpāruṣyasya tattvataḥ ,
ata ūrdhvaṁ pravakṣyāmi daṇḍapāruṣyanirṇayam.
278. eṣa daṇḍavidhiḥ proktaḥ vākpāruṣyasya tattvataḥ
ataḥ ūrdhvam pravakṣyāmi daṇḍapāruṣyanirṇayam
278. eṣa daṇḍavidhiḥ vākpāruṣyasya tattvataḥ proktaḥ
ataḥ ūrdhvam daṇḍapāruṣyanirṇayam pravakṣyāmi
278. This penal code concerning verbal abuse has been truly declared. Hereafter, I will explain the determination regarding physical assault.
येन केन चिदङ्गेन हिंस्याच्चेत्श्रेष्ठमन्त्यजः ।
छेत्तव्यं तद तदेवास्य तन मनोरनुशासनम ॥२७९॥
279. yena kena cidaṅgena hiṁsyāccetśreṣṭhamantyajaḥ ,
chettavyaṁ tad tadevāsya tan manoranuśāsanam.
279. yena kena cit aṅgena hiṃsyāt cet śreṣṭham antyajaḥ
chettavyam tat tat eva asya tat manoḥ anuśāsanam
279. cet antyajaḥ yena kena cit aṅgena śreṣṭham hiṃsyāt
tat tat eva asya chettavyam tat manoḥ anuśāsanam
279. If an outcaste (antyaja) injures a superior person with any limb, then that very limb of his should be cut off; that is the instruction of Manu.
पाणिमुद्यम्य दण्डं वा पाणिच्छेदनमर्हति ।
पादेन प्रहरन कोपात पादच्छेदनमर्हति ॥२८०॥
280. pāṇimudyamya daṇḍaṁ vā pāṇicchedanamarhati ,
pādena praharan kopāt pādacchedanamarhati.
280. pāṇim udyamya daṇḍam vā pāṇicchedanam arhati
pādena praharan kopāt pādacchedanam arhati
280. pāṇim vā daṇḍam udyamya pāṇicchedanam arhati
kopāt pādena praharan pādacchedanam arhati
280. Having raised a hand or a stick, he deserves the cutting off of his hand. Striking with the foot out of anger, he deserves the cutting off of his foot.
सहासनमभिप्रेप्सुरुत्कृष्टस्यापकृष्टजः ।
कट्यां कृताङ्को निर्वास्यः स्फिचं वाऽस्यावकर्तयेत ॥२८१॥
281. sahāsanamabhiprepsurutkṛṣṭasyāpakṛṣṭajaḥ ,
kaṭyāṁ kṛtāṅko nirvāsyaḥ sphicaṁ vā'syāvakartayet.
281. sahāsanam abhiprepsuḥ utkṛṣṭasya apakṛṣṭajaḥ kaṭyām
kṛtāṅkaḥ nirvāsyaḥ sphicam vā asya avakartayet
281. apakṛṣṭajaḥ utkṛṣṭasya sahāsanam abhiprepsuḥ kaṭyām
kṛtāṅkaḥ nirvāsyaḥ vā asya sphicam avakartayet
281. A low-born person desiring to sit on the same seat as a superior, after being marked on the hip, should be banished, or one should cut off his buttocks.
अवनिष्ठीवतो दर्पाद द्वावोष्ठौ छेदयेन्नृपः ।
अवमूत्रयतो मेढ्रमवशर्धयतो गुदम ॥२८२॥
282. avaniṣṭhīvato darpād dvāvoṣṭhau chedayennṛpaḥ ,
avamūtrayato meḍhramavaśardhayato gudam.
282. avaniṣṭhīvataḥ darpāt dvau oṣṭhau chedayet
nṛpaḥ avamūtrayataḥ meḍhram avaśardhayataḥ gudam
282. nṛpaḥ darpāt avaniṣṭhīvataḥ dvau oṣṭhau chedayet
avamūtrayataḥ meḍhram avaśardhayataḥ gudam
282. The king should have the two lips severed of a person who spits out of arrogance. (He should have) the penis (severed) of one who urinates upon (another), and the anus (severed) of one who defecates upon (another).
केशेषु गृह्णतो हस्तौ छेदयेदविचारयन ।
पादयोर्दाढिकायां च ग्रीवायां वृषणेषु च ॥२८३॥
283. keśeṣu gṛhṇato hastau chedayedavicārayan ,
pādayordāḍhikāyāṁ ca grīvāyāṁ vṛṣaṇeṣu ca.
283. keśeṣu gṛhṇataḥ hastau chedayet avicārayan
pādayoḥ dāḍhikāyām ca grīvāyām vṛṣaṇeṣu ca
283. nṛpaḥ gṛhṇataḥ keśeṣu hastau avicārayan chedayet
pādayoḥ dāḍhikāyām ca grīvāyām vṛṣaṇeṣu ca
283. The king should, without hesitation, sever the hands of a person who seizes (another) by the hair. (He should also sever the hands of one who seizes) by the feet, by the beard, by the neck, or by the testicles.
त्वग्भेदकः शतं दण्ड्यो लोहितस्य च दर्शकः ।
मांसभेत्ता तु षट निष्कान प्रवास्यस्त्वस्थिभेदकः ॥२८४॥
284. tvagbhedakaḥ śataṁ daṇḍyo lohitasya ca darśakaḥ ,
māṁsabhettā tu ṣaṭ niṣkān pravāsyastvasthibhedakaḥ.
284. tvakbhedakaḥ śatam daṇḍyaḥ lohitasya ca darśakaḥ
māṃsabhettā tu ṣaṭ niṣkān pravāsyaḥ tu asthibhedakaḥ
284. tvakbhedakaḥ ca lohitasya darśakaḥ ca śatam daṇḍyaḥ
māṃsabhettā tu ṣaṭ niṣkān asthibhedakaḥ tu pravāsyaḥ
284. The one who pierces the skin or causes blood to appear is to be fined a hundred (units). However, one who cuts muscle is to be fined six niṣkas, and one who breaks a bone is to be exiled.
वनस्पतीनां सर्वेषामुपभोगो यथा यथा ।
यथा तथा दमः कार्यो हिंसायामिति धारणा ॥२८५॥
285. vanaspatīnāṁ sarveṣāmupabhogo yathā yathā ,
yathā tathā damaḥ kāryo hiṁsāyāmiti dhāraṇā.
285. vanaspatīnām sarveṣām upabhogaḥ yathā yathā
yathā tathā damaḥ kāryaḥ hiṃsāyām iti dhāraṇā
285. yathā yathā sarveṣām vanaspatīnām upabhogaḥ
tathā tathā hiṃsāyām damaḥ kāryaḥ iti dhāraṇā
285. For all trees and plants, according to the extent of their usefulness, so too should the penalty be imposed for their injury. This is the established principle.
मनुष्याणां पशूनां च दुःखाय प्रहृते सति ।
यथा यथा महद दुःखं दण्डं कुर्यात तथा तथा ॥२८६॥
286. manuṣyāṇāṁ paśūnāṁ ca duḥkhāya prahṛte sati ,
yathā yathā mahad duḥkhaṁ daṇḍaṁ kuryāt tathā tathā.
286. manuṣyāṇām paśūnām ca duḥkhāya prahṛte sati yathā
yathā mahat duḥkham daṇḍam kuryāt tathā tathā
286. manuṣyāṇām ca paśūnām duḥkhāya prahṛte sati yathā
yathā mahat duḥkham tathā tathā daṇḍam kuryāt
286. When harm is inflicted upon humans or animals, causing suffering, punishment should be imposed in proportion to the severity of that suffering.
अङ्गावपीडनायां च व्रणशोणितयोस्तथा ।
समुत्थानव्ययं दाप्यः सर्वदण्डमथापि वा ॥२८७॥
287. aṅgāvapīḍanāyāṁ ca vraṇaśoṇitayostathā ,
samutthānavyayaṁ dāpyaḥ sarvadaṇḍamathāpi vā.
287. aṅgāvapaḍanāyām ca vraṇaśoṇitayoḥ tathā
samutthānavyayam dāpyaḥ sarvadaṇḍam atha api vā
287. aṅgāvapaḍanāyām ca vraṇaśoṇitayoḥ tathā,
samutthānavyayam dāpyaḥ,
atha api vā sarvadaṇḍam
287. In cases of injury to limbs, or wounds and bloodshed, the offender must be made to pay for the expenses of recovery, or even the full penalty.
द्रव्याणि हिंस्याद यो यस्य ज्ञानतोऽज्ञानतोऽपि वा ।
स तस्योत्पादयेत तुष्टिं राज्ञे दद्याच्च तत्समम ॥२८८॥
288. dravyāṇi hiṁsyād yo yasya jñānato'jñānato'pi vā ,
sa tasyotpādayet tuṣṭiṁ rājñe dadyācca tatsamam.
288. dravyāṇi hiṃsyāt yaḥ yasya jñānataḥ ajñānataḥ api vā
saḥ tasya utpādayet tuṣṭim rājñe dadyāt ca tat samam
288. yaḥ yasya dravyāṇi jñānataḥ ajñānataḥ api vā hiṃsyāt,
saḥ tasya tuṣṭim utpādayet,
ca rājñe tat samam dadyāt
288. Whoever damages another's property, whether intentionally or unintentionally, must provide compensation to the owner and also give an equivalent amount to the king.
चर्मचार्मिकभाण्डेषु काष्ठलोष्टमयेषु ।
मूल्यात पञ्चगुणो दण्डः पुष्पमूलफलेषु च ॥२८९॥
289. carmacārmikabhāṇḍeṣu kāṣṭhaloṣṭamayeṣu ,
mūlyāt pañcaguṇo daṇḍaḥ puṣpamūlaphaleṣu ca.
289. carmacārmikabhāṇḍeṣu kāṣṭhaloṣṭamayeṣu
mūlyāt pañcaguṇaḥ daṇḍaḥ puṣpamūlaphaleṣu ca
289. carmacārmikabhāṇḍeṣu,
kāṣṭhaloṣṭamayeṣu ca,
puṣpamūlaphaleṣu ca,
mūlyāt pañcaguṇaḥ daṇḍaḥ
289. For items made of leather, those used by leather-workers, or those made of wood and clods of earth, as well as for flowers, roots, and fruits, the penalty is five times their original value.
यानस्य चैव यातुश्च यानस्वामिन एव च ।
दशातिवर्तनान्याहुः शेषे दण्डो विधीयते ॥२९०॥
290. yānasya caiva yātuśca yānasvāmina eva ca ,
daśātivartanānyāhuḥ śeṣe daṇḍo vidhīyate.
290. yānasya ca eva yātuḥ ca yānasvāminaḥ eva ca
daśa ativartanāni āhuḥ śeṣe daṇḍaḥ vidhīyate
290. yātuḥ ca yānasya ca yānasvāminaḥ ca eva daśa
ativartanāni āhuḥ śeṣe daṇḍaḥ vidhīyate
290. They declare ten types of transgressions concerning the vehicle, its driver, and its owner. In all other cases, a penalty (daṇḍa) is prescribed.
छिन्ननास्ये भग्नयुगे तिर्यक्प्रतिमुखागते ।
अक्षभङ्गे च यानस्य चक्रभङ्गे तथैव च ॥२९१॥
291. chinnanāsye bhagnayuge tiryakpratimukhāgate ,
akṣabhaṅge ca yānasya cakrabhaṅge tathaiva ca.
291. chinnanāsye bhagnayuge tiryakpratimukhāgate
akṣabhaṅge ca yānasya cakrabhaṅge tathā eva ca
291. chinnanāsye bhagnayuge tiryakpratimukhāgate ca
yānasya akṣabhaṅge ca tathā eva cakrabhaṅge
291. When the nose-rope is cut, the yoke is broken, [the animal or vehicle] has gone awry or turned back, and when the axle of the vehicle is broken, and likewise, the wheel is broken.
छेदने चैव यन्त्राणां योक्त्ररश्म्योस्तथैव च ।
आक्रन्दे चाप्यपैहीति न दण्डं मनुरब्रवीत ॥२९२॥
292. chedane caiva yantrāṇāṁ yoktraraśmyostathaiva ca ,
ākrande cāpyapaihīti na daṇḍaṁ manurabravīt.
292. chedane ca eva yantrāṇām yoktraraśmyoḥ tathā eva ca
ākhrande ca api apaihi iti na daṇḍam manuḥ abravīt
292. ca eva yantrāṇām chedane ca tathā eva yoktraraśmyoḥ
[chedane] ca api ākhrande apaihi iti manuḥ daṇḍam na abravīt
292. And indeed, when the harnesses, or likewise the yoke-ropes and reins, are cut, and also when [the driver] cries out "Go away!", Manu declared that there is no penalty (daṇḍa).
यत्रापवर्तते युग्यं वैगुण्यात प्राजकस्य तु ।
तत्र स्वामी भवेद दण्ड्यो हिंसायां द्विशतं दमम ॥२९३॥
293. yatrāpavartate yugyaṁ vaiguṇyāt prājakasya tu ,
tatra svāmī bhaved daṇḍyo hiṁsāyāṁ dviśataṁ damam.
293. yatra apavartate yugyam vaiguṇyāt prājakasya tu
tatra svāmī bhavet daṇḍyaḥ hiṃsāyām dviśatam damam
293. tu yatra yugyam prājakasya vaiguṇyāt apavartate
tatra svāmī daṇḍyaḥ bhavet hiṃsāyām dviśatam damam
293. However, if the draught animal turns aside due to the driver's fault, then the owner shall be penalized. For any injury (hiṃsā), the fine (dama) shall be two hundred.
प्राजकश्चेद भवेदाप्तः प्राजको दण्डमर्हति ।
युग्यस्थाः प्राजकेऽनाप्ते सर्वे दण्ड्याः शतं शतम ॥२९४॥
294. prājakaśced bhavedāptaḥ prājako daṇḍamarhati ,
yugyasthāḥ prājake'nāpte sarve daṇḍyāḥ śataṁ śatam.
294. prājakaḥ ced bhavet āptaḥ prājakaḥ daṇḍam arhati |
yugyasthāḥ prājake anāpte sarve daṇḍyāḥ śatam śatam
294. cet prājakaḥ āptaḥ bhavet,
(tadā) prājakaḥ daṇḍam arhati.
(yadi) prājake anāpte (sati),
yugyasthāḥ sarve śatam śatam daṇḍyāḥ.
294. If the driver is trustworthy, he (the driver) deserves punishment (in case of an accident). If the driver is untrustworthy, all those seated in the vehicle are punishable by a hundred (panas) each.
स चेत तु पथि संरुद्धः पशुभिर्वा रथेन वा ।
प्रमापयेत प्राणभृतस्तत्र दण्डोऽविचारितः ॥२९५॥
295. sa cet tu pathi saṁruddhaḥ paśubhirvā rathena vā ,
pramāpayet prāṇabhṛtastatra daṇḍo'vicāritaḥ.
295. saḥ cet tu pathi saṃruddhaḥ paśubhiḥ vā rathena vā
| pramāpayeta prāṇabhṛtaḥ tatra daṇḍaḥ avicāritaḥ
295. tu saḥ pathi paśubhiḥ vā rathena vā saṃruddhaḥ (san) prāṇabhṛtaḥ pramāpayeta,
tatra daṇḍaḥ avicāritaḥ (bhavet).
295. But if he (the driver) is obstructed on the path by animals or by a chariot, and causes a living being to die, then the punishment is fixed.
मनुष्यमारणे क्षिप्रं चौरवत किल्बिषं भवेत ।
प्राणभृत्सु महत्स्वर्धं गोगजोष्ट्रहयादिषु ॥२९६॥
296. manuṣyamāraṇe kṣipraṁ cauravat kilbiṣaṁ bhavet ,
prāṇabhṛtsu mahatsvardhaṁ gogajoṣṭrahayādiṣu.
296. manuṣyamāraṇe kṣipram cauravat kilbiṣam bhavet
| prāṇabhṛtsu mahatsu ardham gogajoṣṭrahayādiṣu
296. manuṣyamāraṇe kṣipram cauravat kilbiṣam bhavet.
gogajoṣṭrahayādiṣu mahatsu prāṇabhṛtsu (tu) ardham (kilbiṣam bhavet).
296. In the killing of a human, the guilt should quickly be like that of a thief. For large living beings such as cows, elephants, camels, horses, etc., it should be half (the punishment).
क्षुद्रकाणां पशूनां तु हिंसायां द्विशतो दमः ।
पञ्चाशत तु भवेद दण्डः शुभेषु मृगपक्षिषु ॥२९७॥
297. kṣudrakāṇāṁ paśūnāṁ tu hiṁsāyāṁ dviśato damaḥ ,
pañcāśat tu bhaved daṇḍaḥ śubheṣu mṛgapakṣiṣu.
297. kṣudrakāṇām paśūnām tu hiṃsāyām dviśataḥ damaḥ
| pañcāśat tu bhavet daṇḍaḥ śubheṣu mṛgapakṣiṣu
297. tu kṣudrakāṇām paśūnām hiṃsāyām dviśataḥ damaḥ.
tu śubheṣu mṛgapakṣiṣu pañcāśat daṇḍaḥ bhavet.
297. But for the injury or killing of small animals, the fine is two hundred (panas). For auspicious deer and birds, the fine should be fifty (panas).
गर्धभाजाविकानां तु दण्डः स्यात पञ्चमाषिकः ।
माषिकस्तु भवेद दण्डः श्वसूकरनिपातने ॥२९८॥
298. gardhabhājāvikānāṁ tu daṇḍaḥ syāt pañcamāṣikaḥ ,
māṣikastu bhaved daṇḍaḥ śvasūkaranipātane.
298. gardabhājāvikānām tu daṇḍaḥ syāt pañcamāṣikaḥ
| māṣikaḥ tu bhavet daṇḍaḥ śvasūkaranipātane
298. gardabhājāvikānām tu daṇḍaḥ pañcamāṣikaḥ syāt
śvasūkaranipātane tu daṇḍaḥ māṣikaḥ bhavet
298. A fine of five māṣas should be imposed for [offenses concerning] donkeys, goats, and sheep. However, a fine of one māṣa should be incurred for the killing of a dog or a pig.
भार्या पुत्रश्च दासश्च प्रेष्यो भ्रात्रा च सौदरः ।
प्राप्तापराधास्ताड्याः स्यू रज्ज्वा वेणुदलेन वा ॥२९९॥
299. bhāryā putraśca dāsaśca preṣyo bhrātrā ca saudaraḥ ,
prāptāparādhāstāḍyāḥ syū rajjvā veṇudalena vā.
299. bhāryā putraḥ ca dāsaḥ ca preṣyaḥ bhrātā ca saodaraḥ
| prāptāparādhāḥ tāḍyāḥ syuḥ rajjvā veṇudalena vā
299. bhāryā putraḥ ca dāsaḥ ca preṣyaḥ saodaraḥ bhrātā
ca prāptāparādhāḥ rajjvā vā veṇudalena tāḍyāḥ syuḥ
299. A wife, son, slave, servant, and full brother who have committed an offense should be beaten with a rope or a bamboo stick.
पृष्ठतस्तु शरीरस्य नोत्तमाङ्गे कथं चन ।
अतोऽन्यथा तु प्रहरन प्राप्तः स्याच्चौरकिल्बिषम ॥३००॥
300. pṛṣṭhatastu śarīrasya nottamāṅge kathaṁ cana ,
ato'nyathā tu praharan prāptaḥ syāccaurakilbiṣam.
300. pṛṣṭhataḥ tu śarīrasya na uttama-aṅge katham cana |
ataḥ anyathā tu praharan prāptaḥ syāt caurakilbiṣam
300. tu śarīrasya pṛṣṭhataḥ,
uttama-aṅge katham cana na.
ataḥ tu anyathā praharan caurakilbiṣam prāptaḥ syāt.
300. But [the beating should be] on the back of the body, and never at all on the head. If one strikes otherwise, he would incur the guilt of a thief.
एषोऽखिलेनाभिहितो दण्डपारुष्यनिर्णयः ।
स्तेनस्यातः प्रवक्ष्यामि विधिं दण्डविनिर्णये ॥३०१॥
301. eṣo'khilenābhihito daṇḍapāruṣyanirṇayaḥ ,
stenasyātaḥ pravakṣyāmi vidhiṁ daṇḍavinirṇaye.
301. eṣaḥ akhilena abhihitaḥ daṇḍapāruṣyanirṇayaḥ |
stenasya ataḥ pravakṣyāmi vidhim daṇḍavinirṇaye
301. eṣaḥ daṇḍapāruṣyanirṇayaḥ akhilena abhihitaḥ.
ataḥ stenasya daṇḍavinirṇaye vidhim pravakṣyāmi.
301. This determination concerning corporal punishment has been entirely described. Therefore, I will now explain the rule for the determination of punishment for a thief.
परमं यत्नमातिष्ठेत स्तेनानां निग्रहे नृपः ।
स्तेनानां निग्रहादस्य यशो राष्ट्रं च वर्धते ॥३०२॥
302. paramaṁ yatnamātiṣṭhet stenānāṁ nigrahe nṛpaḥ ,
stenānāṁ nigrahādasya yaśo rāṣṭraṁ ca vardhate.
302. paramam yatnam ātiṣṭheta stenānām nigrahe nṛpaḥ |
stenānām nigrahāt asya yaśaḥ rāṣṭram ca vardhate
302. nṛpaḥ stenānām nigrahe paramam yatnam ātiṣṭheta
stenānām nigrahāt asya yaśaḥ ca rāṣṭram vardhate
302. A king should make the utmost effort in suppressing thieves. By suppressing thieves, his fame and kingdom flourish.
अभयस्य हि यो दाता स पूज्यः सततं नृपः ।
सत्त्रं हि वर्धते तस्य सदैवाभयदक्षिणम ॥३०३॥
303. abhayasya hi yo dātā sa pūjyaḥ satataṁ nṛpaḥ ,
sattraṁ hi vardhate tasya sadaivābhayadakṣiṇam.
303. abhayasya hi yaḥ dātā saḥ pūjyaḥ satatam nṛpaḥ |
sattram hi vardhate tasya sadā eva abhayadakṣiṇam
303. hi yaḥ abhayasya dātā saḥ nṛpaḥ satatam pūjyaḥ hi
tasya sadā eva abhayadakṣiṇam sattram vardhate
303. Indeed, the king who grants safety is always to be honored. For, his charitable undertaking (sattra), which always provides protection as its offering, flourishes.
सर्वतो धर्मषड्भागो राज्ञो भवति रक्षतः ।
अधर्मादपि षड्भागो भवत्यस्य ह्यरक्षतः ॥३०४॥
304. sarvato dharmaṣaḍbhāgo rājño bhavati rakṣataḥ ,
adharmādapi ṣaḍbhāgo bhavatyasya hyarakṣataḥ.
304. sarvataḥ dharmaṣaḍbhāgaḥ rājñaḥ bhavati rakṣataḥ
| adharmāt api ṣaḍbhāgaḥ bhavati asya hi arakṣataḥ
304. rakṣataḥ rājñaḥ sarvataḥ dharmaṣaḍbhāgaḥ bhavati
hi arakṣataḥ asya adharmāt api ṣaḍbhāgaḥ bhavati
304. A king who protects his subjects receives one-sixth of the merit (dharma) from all good deeds. Conversely, he incurs one-sixth of the demerit (adharma) if he fails to protect them.
यदधीते यद यजते यद ददाति यदर्चति ।
तस्य षड्भागभाग राजा सम्यग भवति रक्षणात ॥३०५॥
305. yadadhīte yad yajate yad dadāti yadarcati ,
tasya ṣaḍbhāgabhāg rājā samyag bhavati rakṣaṇāt.
305. yat adhīte yat yajate yat dadāti yat arcati |
tasya ṣaḍbhāgabhāga rājā samyak bhavati rakṣaṇāt
305. rājā yat adhīte yat yajate yat dadāti yat arcati
tasya ṣaḍbhāgabhāgaḥ samyak rakṣaṇāt bhavati
305. Whatever (merit) one accrues by studying, performing Vedic rituals (yajña), giving gifts, or worshipping, the king, by virtue of his protection, rightly receives one-sixth share of that.
रक्षन धर्मेण भूतानि राजा वध्यांश्च घातयन ।
यजतेऽहरहर्यज्ञैः सहस्रशतदक्षिणैः ॥३०६॥
306. rakṣan dharmeṇa bhūtāni rājā vadhyāṁśca ghātayan ,
yajate'haraharyajñaiḥ sahasraśatadakṣiṇaiḥ.
306. rakṣan dharmeṇa bhūtāni rājā vadhyān ca ghātayan
yajate aharahaḥ yajñaiḥ sahasraśatadakṣiṇaiḥ
306. rājā dharmeṇa bhūtāni rakṣan ca vadhyān ghātayan
aharahaḥ sahasraśatadakṣiṇaiḥ yajñaiḥ yajate
306. A king, by protecting his subjects in accordance with natural law (dharma) and by executing those who are worthy of punishment, performs (yajñas) daily with Vedic rituals, offering hundreds of thousands in gifts.
योऽरक्षन बलिमादत्ते करं शुल्कं च पार्थिवः ।
प्रतिभागं च दण्डं च स सद्यो नरकं व्रजेत ॥३०७॥
307. yo'rakṣan balimādatte karaṁ śulkaṁ ca pārthivaḥ ,
pratibhāgaṁ ca daṇḍaṁ ca sa sadyo narakaṁ vrajet.
307. yaḥ arakṣan balim ādatte karam śulkam ca pārthivaḥ
pratibhāgam ca daṇḍam ca saḥ sadyaḥ narakam vrajet
307. yaḥ pārthivaḥ arakṣan balim karam śulkam ca pratibhāgam
ca daṇḍam ca ādatte saḥ sadyaḥ narakam vrajet
307. The earthly ruler (pārthiva) who, without providing protection, levies tribute, taxes, tolls, a share of produce, and fines - he immediately goes to hell.
अरक्षितारं राजानं बलिषड्भागहारिणम ।
तमाहुः सर्वलोकस्य समग्रमलहारकम ॥३०८॥
308. arakṣitāraṁ rājānaṁ baliṣaḍbhāgahāriṇam ,
tamāhuḥ sarvalokasya samagramalahārakam.
308. arakṣitāram rājānam baliṣaḍbhāgahāriṇam
tam āhuḥ sarvalokasya samagramalahārakam
308. te arakṣitāram baliṣaḍbhāgahāriṇam rājānam
tam sarvalokasya samagramalahārakam āhuḥ
308. They declare that king who fails to protect (his subjects) but takes a sixth part of the produce to be one who carries away all the impurities (or sins) of the entire world.
अनपेक्षितमर्यादं नास्तिकं विप्रलुंपकम ।
अरक्षितारमत्तारं नृपं विद्यादधोगतिम ॥३०९॥
309. anapekṣitamaryādaṁ nāstikaṁ vipraluṁpakam ,
arakṣitāramattāraṁ nṛpaṁ vidyādadhogatim.
309. anapekṣitamaryādam nāstikam vipralumpakam
arakṣitāram attāram nṛpam vidyāt adhogatim
309. vidyāt nṛpam anapekṣitamaryādam nāstikam
vipralumpakam arakṣitāram attāram adhogatim
309. One should consider a king who disregards established norms, is an atheist (nāstika), a plunderer, a non-protector, and an exploiter to be one whose destination is degradation (adhogati).
अधार्मिकं त्रिभिर्न्यायैर्निगृह्णीयात प्रयत्नतः ।
निरोधनेन बन्धेन विविधेन वधेन च ॥३१०॥
310. adhārmikaṁ tribhirnyāyairnigṛhṇīyāt prayatnataḥ ,
nirodhanena bandhena vividhena vadhena ca.
310. adhārmikam tribhiḥ nyāyaiḥ nigṛhṇīyāt prayatnataḥ
nirodhanena bandhena vividhena vadhena ca
310. adhārmikam tribhiḥ nyāyaiḥ prayatnataḥ nigṛhṇīyāt
nirodhanena bandhena vividhena vadhena ca
310. One should diligently punish those who violate natural law with three appropriate measures: by imprisonment, by restraint, and by various forms of corporal punishment or execution.
निग्रहेण हि पापानां साधूनां सङ्ग्रहेण च ।
द्विजातय इवैज्याभिः पूयन्ते सततं नृपाः ॥३११॥
311. nigraheṇa hi pāpānāṁ sādhūnāṁ saṅgraheṇa ca ,
dvijātaya ivaijyābhiḥ pūyante satataṁ nṛpāḥ.
311. nigraheṇa hi pāpānām sādhūnām saṅgraheṇa ca
dvijātayaḥ iva ijyābhiḥ pūyante satatam nṛpāḥ
311. nṛpāḥ hi pāpānām nigraheṇa sādhūnām saṅgraheṇa
ca dvijātayaḥ iva ijyābhiḥ satatam pūyante
311. Indeed, by suppressing the wicked and protecting the virtuous, kings are continually purified, just as the twice-born (dvijātayaḥ) are purified by Vedic rituals (ijyābhiḥ).
क्षन्तव्यं प्रभुणा नित्यं क्षिपतां कार्यिणां नृणाम ।
बालवृद्धातुराणां च कुर्वता हितमात्मनः ॥३१२॥
312. kṣantavyaṁ prabhuṇā nityaṁ kṣipatāṁ kāryiṇāṁ nṛṇām ,
bālavṛddhāturāṇāṁ ca kurvatā hitamātmanaḥ.
312. kṣantavyam prabhuṇā nityam kṣipatām kāryiṇām
nṛṇām bālavṛddhāturāṇām ca kurvatā hitam ātmanaḥ
312. ātmanaḥ hitam kurvatā prabhuṇā nityam kṣipatām
kāryiṇām nṛṇām bālavṛddhāturāṇām ca kṣantavyam
312. For the lord who seeks his own good (ātman), it is always fitting to forgive people engaged in tasks who are reproaching him, as well as children, the elderly, and the sick.
यः क्षिप्तो मर्षयत्यार्तैस्तेन स्वर्गे महीयते ।
यस्त्वैश्वर्यान्न क्षमते नरकं तेन गच्छति ॥३१३॥
313. yaḥ kṣipto marṣayatyārtaistena svarge mahīyate ,
yastvaiśvaryānna kṣamate narakaṁ tena gacchati.
313. yaḥ kṣiptaḥ marṣayati ārtaiḥ tena svarge mahīyate
yaḥ tu aiśvaryāt na kṣamate narakam tena gacchati
313. yaḥ ārtaiḥ kṣiptaḥ marṣayati tena svarge mahīyate
yaḥ tu aiśvaryāt na kṣamate tena narakam gacchati
313. He who, having been reproached by the distressed, forgives them, is glorified in heaven (svarga) by that act. But he who, due to power (aiśvarya), does not forgive, goes to hell (naraka) by that act.
राजा स्तेनेन गन्तव्यो मुक्तकेशेन धावता ।
आचक्षाणेन तत स्तेयमेवङ्कर्माऽस्मि शाधि माम ॥३१४॥
314. rājā stenena gantavyo muktakeśena dhāvatā ,
ācakṣāṇena tat steyamevaṅkarmā'smi śādhi mām.
314. rājā stenena gantavyaḥ muktakeśena dhāvatā
ācakṣāṇena tataḥ steyam evaṃkarmā asmi śādhi mām
314. stenena dhāvatā muktakeśena ācakṣāṇena tataḥ
steyam evaṃkarmā asmi mām śādhi rājā gantavyaḥ
314. The king should be approached by a thief running with unbound hair, who confesses: 'I am the one who committed this theft (steya); punish me.'
स्कन्धेनादाय मुसलं लगुडं वाऽपि खादिरम ।
शक्तिं चोभयतस्तीक्ष्णामायसं दण्डमेव वा ॥३१५॥
315. skandhenādāya musalaṁ laguḍaṁ vā'pi khādiram ,
śaktiṁ cobhayatastīkṣṇāmāyasaṁ daṇḍameva vā.
315. skandhena ādāya musalam laguḍam vā api khādiram
śaktim ca ubhayataḥ tīkṣṇām āyasam daṇḍam eva vā
315. skandhena musalam vā khādiram laguḍam vā ubhayataḥ
tīkṣṇām śaktim ca āyasam daṇḍam eva vā ādāya
315. Carrying on his shoulder a mace, or a "khādira" wood club, and a spear sharp on both sides, or indeed an iron staff.
शासनाद वा विमोक्षाद वा स्तेनः स्तेयाद विमुच्यते ।
अशासित्वा तु तं राजा स्तेनस्याप्नोति किल्बिषम ॥३१६॥
316. śāsanād vā vimokṣād vā stenaḥ steyād vimucyate ,
aśāsitvā tu taṁ rājā stenasyāpnoti kilbiṣam.
316. śāsanāt vā vimokṣāt vā stenaḥ steyāt vimucyate
aśāsitvā tu tam rājā stenasya āpnoti kilbiṣam
316. stenaḥ śāsanāt vā vimokṣāt vā steyāt vimucyate
tu rājā tam aśāsitvā stenasya kilbiṣam āpnoti
316. By punishment or by release, a thief is absolved of the offense of theft. But if the king does not punish him, he incurs the thief's guilt.
अन्नादे भ्रूणहा मार्ष्टि पत्यौ भार्याऽपचारिणी ।
गुरौ शिष्यश्च याज्यश्च स्तेनो राजनि किल्बिषम ॥३१७॥
317. annāde bhrūṇahā mārṣṭi patyau bhāryā'pacāriṇī ,
gurau śiṣyaśca yājyaśca steno rājani kilbiṣam.
317. annāde bhrūṇahā mārṣṭi patyau bhāryā apacāriṇī
gurau śiṣyaḥ ca yājyaḥ ca stenaḥ rājani kilbiṣam
317. bhrūṇahā annāde mārṣṭi apacāriṇī bhāryā patyau (mārṣṭi) śiṣyaḥ
ca yājyaḥ gurau (mārṣṭi) stenaḥ rājani kilbiṣam (mārṣṭi)
317. A killer of an embryo (bhrūṇahā) transfers his sin to the giver of food. An erring wife transfers hers to her husband. A pupil and a patron of a (Vedic ritual) (yajña) transfer their sin to their "guru" (preceptor). A thief transfers his guilt to the king.
राजभिः कृतदण्डास्तु कृत्वा पापानि मानवाः ।
निर्मलाः स्वर्गमायान्ति सन्तः सुकृतिनो यथा ॥३१८॥
318. rājabhiḥ kṛtadaṇḍāstu kṛtvā pāpāni mānavāḥ ,
nirmalāḥ svargamāyānti santaḥ sukṛtino yathā.
318. rājabhiḥ kṛtadaṇḍāḥ tu kṛtvā pāpāni mānavāḥ
nirmalāḥ svargam āyānti santaḥ sukṛtinaḥ yathā
318. mānavāḥ pāpāni kṛtvā rājabhiḥ kṛtadaṇḍāḥ tu
nirmalāḥ santaḥ sukṛtinaḥ yathā svargam āyānti
318. When people commit sins and are punished by kings, they become pure and attain heaven, just like virtuous people who have performed good deeds.
यस्तु रज्जुं घटं कूपाद्द हरेद भिन्द्याच्च यः प्रपाम ।
स दण्डं प्राप्नुयान माषं तच्च तस्मिन समाहरेत ॥३१९॥
319. yastu rajjuṁ ghaṭaṁ kūpādd hared bhindyācca yaḥ prapām ,
sa daṇḍaṁ prāpnuyān māṣaṁ tacca tasmin samāharet.
319. yaḥ tu rajjum ghaṭam kūpāt haret bhindyāt ca yaḥ prapām
saḥ daṇḍam prāpnuyāt māṣam tat ca tasmin samāharet
319. yaḥ kūpāt rajjum ghaṭam haret,
yaḥ ca prapām bhindyāt,
saḥ māṣam daṇḍam prāpnuyāt,
ca tat tasmin samāharet
319. Whoever steals a rope or a pot from a well, or whoever destroys a public water-hut, that person shall incur a fine of one māṣa, and that amount shall be collected from him.
धान्यं दशभ्यः कुम्भेभ्यो हरतोऽभ्यधिकं वधः ।
शेषेऽप्येकादशगुणं दाप्यस्तस्य च तद धनम ॥३२०॥
320. dhānyaṁ daśabhyaḥ kumbhebhyo harato'bhyadhikaṁ vadhaḥ ,
śeṣe'pyekādaśaguṇaṁ dāpyastasya ca tad dhanam.
320. dhānyam daśabhyaḥ kumbhebhyaḥ harataḥ abhyadhikam
vadhaḥ śeṣe api ekādaśaguṇam dāpyaḥ tasya ca tat dhanam
320. daśabhyaḥ kumbhebhyaḥ abhyadhikam
dhānyam harataḥ vadhaḥ (syāt) śeṣe
api (saḥ) ekādaśaguṇam dāpyaḥ (syāt)
ca tasya tat dhanam (āharyeta)
320. For one stealing grain exceeding ten kumbhas (pots), the punishment is execution. For the remainder (i.e., theft of lesser value), he shall be made to pay eleven times its value, and that property shall also be taken from him.
तथा धरिममेयानां शतादभ्यधिके वधः ।
सुवर्णरजतादीनामुत्तमानां च वाससाम ॥३२१॥
321. tathā dharimameyānāṁ śatādabhyadhike vadhaḥ ,
suvarṇarajatādīnāmuttamānāṁ ca vāsasām.
321. tathā dharimameyānām śatāt abhyadhike vadhaḥ
suvarṇarajatādīnām uttamānām ca vāsasām
321. tathā dharimameyānām suvarṇarajatādīnām ca
uttamānām vāsasām śatāt abhyadhike vadhaḥ (syāt)
321. Likewise, for items measured by weight, such as gold, silver, and other excellent garments, if the value exceeds one hundred (units of value), the punishment is execution.
पञ्चाशतस्त्वभ्यधिके हस्तच्छेदनमिष्यते ।
शेषे त्वेकादशगुणं मूल्याद दण्डं प्रकल्पयेत ॥३२२॥
322. pañcāśatastvabhyadhike hastacchedanamiṣyate ,
śeṣe tvekādaśaguṇaṁ mūlyād daṇḍaṁ prakalpayet.
322. pañcāśataḥ tu abhyadhike hastacchedanam iṣyate
śeṣe tu ekādaśaguṇam mūlyāt daṇḍam prakalpayet
322. pañcāśataḥ abhyadhike tu hastacchedanam iṣyate
śeṣe tu mūlyāt ekādaśaguṇam daṇḍam prakalpayet
322. If the value exceeds fifty, the cutting off of the hand is prescribed. In other cases, one should impose a fine eleven times the value of the stolen item.
पुरुषाणां कुलीनानां नारीणां च विशेषतः ।
मुख्यानां चैव रत्नानां हरणे वधमर्हति ॥३२३॥
323. puruṣāṇāṁ kulīnānāṁ nārīṇāṁ ca viśeṣataḥ ,
mukhyānāṁ caiva ratnānāṁ haraṇe vadhamarhati.
323. puruṣāṇām kulīnānām nārīṇām ca viśeṣataḥ
mukhyānām ca eva ratnānām haraṇe vadham arhati
323. kulīnānām puruṣāṇām ca viśeṣataḥ nārīṇām ca
eva mukhyānām ratnānām haraṇe vadham arhati
323. In the abduction of noble men and especially women, and in the theft of principal jewels, one deserves capital punishment.
महापशूनां हरणे शस्त्राणामौषधस्य च ।
कालमासाद्य कार्यं च दण्डं राजा प्रकल्पयेत ॥३२४॥
324. mahāpaśūnāṁ haraṇe śastrāṇāmauṣadhasya ca ,
kālamāsādya kāryaṁ ca daṇḍaṁ rājā prakalpayet.
324. mahāpaśūnām haraṇe śastrāṇām auṣadhasya ca
kālam āsādya kāryam ca daṇḍam rājā prakalpayet
324. rājā mahāpaśūnām śastrāṇām auṣadhasya ca haraṇe
kālam kāryam ca āsādya daṇḍam prakalpayet
324. In the theft of large animals, weapons, and medicine, the king should determine the punishment, having considered the time and the specific circumstances of the act.
गोषु ब्राह्मणसंस्थासु छुरिकायाश्च भेदने ।
पशूनां हरणे चैव सद्यः कार्योऽर्धपादिकः ॥३२५॥
325. goṣu brāhmaṇasaṁsthāsu churikāyāśca bhedane ,
paśūnāṁ haraṇe caiva sadyaḥ kāryo'rdhapādikaḥ.
325. goṣu brāhmaṇasaṃsthāsu churikāyāḥ ca bhedane
paśūnām haraṇe ca eva sadyaḥ kāryaḥ ardhapādikaḥ
325. brāhmaṇasaṃsthāsu goṣu churikāyāḥ bhedane ca
paśūnām haraṇe ca eva sadyaḥ ardhapādikaḥ kāryaḥ
325. For cows belonging to Brahmins, for piercing with a knife, and for the theft of animals, a fine of half a "pāda" should be imposed immediately.
सूत्रकार्पासकिण्वानां गोमयस्य गुडस्य च ।
दध्नः क्षीरस्य तक्रस्य पानीयस्य तृणस्य च ॥३२६॥
326. sūtrakārpāsakiṇvānāṁ gomayasya guḍasya ca ,
dadhnaḥ kṣīrasya takrasya pānīyasya tṛṇasya ca.
326. sūtra-kārpāsa-kiṇvānām gomayasya guḍasya ca
dadhnaḥ kṣīrasya takrasya pānīyasya tṛṇasya ca
326. sūtra-kārpāsa-kiṇvānām gomayasya guḍasya ca
dadhnaḥ kṣīrasya takrasya pānīyasya tṛṇasya ca
326. Regarding threads, cotton, and yeast; cow dung and jaggery; curds, milk, buttermilk, drinking water, and grass.
वेणुवैदलभाण्डानां लवणानां तथैव च ।
मृण्मयानां च हरणे मृदो भस्मन एव च ॥३२७॥
327. veṇuvaidalabhāṇḍānāṁ lavaṇānāṁ tathaiva ca ,
mṛṇmayānāṁ ca haraṇe mṛdo bhasmana eva ca.
327. veṇu-vaidala-bhāṇḍānām lavaṇānām tathā eva ca
mṛṇmayānām ca haraṇe mṛdaḥ bhasmanaḥ eva ca
327. veṇu-vaidala-bhāṇḍānām lavaṇānām tathā eva ca
mṛṇmayānām ca haraṇe mṛdaḥ bhasmanaḥ eva ca
327. Regarding articles made of bamboo and split bamboo, and salts; and similarly, for the taking of earthen articles, and of earth and ashes.
मत्स्यानां पक्षिणां चैव तैलस्य च घृतस्य च ।
मांसस्य मधुनश्चैव यच्चान्यत पशुसंभवम ॥३२८॥
328. matsyānāṁ pakṣiṇāṁ caiva tailasya ca ghṛtasya ca ,
māṁsasya madhunaścaiva yaccānyat paśusaṁbhavam.
328. matsyānām pakṣiṇām ca eva tailasya ca ghṛtasya ca
māṃsasya madhunaḥ ca eva yat ca anyat paśu-saṃbhavam
328. matsyānām pakṣiṇām ca eva tailasya ca ghṛtasya ca
māṃsasya madhunaḥ ca eva yat ca anyat paśu-saṃbhavam
328. Regarding fish, birds, oil, and ghee; meat and honey; and whatever else originates from animals.
अन्येषां चैवमादीनां मद्यानामोदनस्य च ।
पक्वान्नानां च सर्वेषां तन्मुल्याद द्विगुणो दमः ॥३२९॥
329. anyeṣāṁ caivamādīnāṁ madyānāmodanasya ca ,
pakvānnānāṁ ca sarveṣāṁ tanmulyād dviguṇo damaḥ.
329. anyeṣām ca evam-ādīnām madyānām odanasya ca
pakvānnānām ca sarveṣām tat-mūlyāt dvi-guṇaḥ damaḥ
329. damaḥ tat-mūlyāt dvi-guṇaḥ anyeṣām ca evam-ādīnām
madyānām odanasya ca sarveṣām pakvānnānām ca
329. For these and other similar things, intoxicants and cooked rice, and all cooked foods, the penalty (dama) is double their value.
पुष्पेषु हरिते धान्ये गुल्मवल्लीनगेषु च ।
अन्येष्वपरिपूतेषु दण्डः स्यात पञ्चकृष्णलः ॥३३०॥
330. puṣpeṣu harite dhānye gulmavallīnageṣu ca ,
anyeṣvaparipūteṣu daṇḍaḥ syāt pañcakṛṣṇalaḥ.
330. puṣpeṣu harite dhānye gulmavallīnnageṣu ca
anyeṣu aparipūteṣu daṇḍaḥ syāt pañcakṛṣṇalaḥ
330. puṣpeṣu harite dhānye gulmavallīnnageṣu ca
anyeṣu aparipūteṣu daṇḍaḥ pañcakṛṣṇalaḥ syāt
330. For flowers, green grains, shrubs, creepers, trees, and other uncultivated plants, the fine should be five kṛṣṇalas.
परिपूतेषु धान्येषु शाकमूलफलेषु च ।
निरन्वये शतं दण्डः सान्वयेऽर्धशतं दमः ॥३३१॥
331. paripūteṣu dhānyeṣu śākamūlaphaleṣu ca ,
niranvaye śataṁ daṇḍaḥ sānvaye'rdhaśataṁ damaḥ.
331. paripūteṣu dhānyeṣu śākamūlaphalṣu ca
niranvaye śataṃ daṇḍaḥ sānvaye ardhaśataṃ damaḥ
331. paripūteṣu dhānyeṣu śākamūlaphalṣu ca
niranvaye daṇḍaḥ śataṃ sānvaye damaḥ ardhaśataṃ
331. For cultivated grains, vegetables, roots, and fruits, if there is no clear claimant to the stolen goods (nir-anvaye), the fine is one hundred (panas); if there is a clear claimant (sānvaye), the penalty is fifty.
स्यात साहसं त्वन्वयवत प्रसभं कर्म यत कृतम ।
निरन्वयं भवेत स्तेयं हृत्वाऽपव्ययते च यत ॥३३२॥
332. syāt sāhasaṁ tvanvayavat prasabhaṁ karma yat kṛtam ,
niranvayaṁ bhavet steyaṁ hṛtvā'pavyayate ca yat.
332. syāt sāhasaṃ tu anvayavat prasabhaṃ karma yat kṛtam
niranvayaṃ bhavet steyaṃ hṛtvā apavyayate ca yat
332. tu syāt yat anvayavat prasabhaṃ karma kṛtam sāhasaṃ
niranvayaṃ bhavet ca yat hṛtvā apavyayate steyaṃ
332. Indeed, a forcible act (prasabham karma) that is committed by an identifiable person (anvayavat) constitutes a violent crime (sāhasa). But that which is stolen (hṛtvā) and then concealed (apavyayate ca), where the perpetrator remains unidentifiable (nir-anvayam), is considered theft (steya).
यस्त्वेतान्युपकॢप्तानि द्रव्याणि स्तेनयेन्नरः ।
तमाद्यं दण्डयेद राजा यश्चाग्निं चोरयेद गृहात ॥३३३॥
333. yastvetānyupakḷptāni dravyāṇi stenayennaraḥ ,
tamādyaṁ daṇḍayed rājā yaścāgniṁ corayed gṛhāt.
333. yaḥ tu etāni upakḷptāni dravyāṇi stenayet naraḥ
tam ādyaṃ daṇḍayet rājā yaḥ ca agniṃ corayet gṛhāt
333. yaḥ naraḥ tu etāni upakḷptāni dravyāṇi stenayet ca
yaḥ gṛhāt agniṃ corayet rājā tam ādyaṃ daṇḍayet
333. The man who steals these (previously mentioned) prepared provisions, or who steals fire from a house, the king should punish him with the highest (ādya) penalty.
येन येन यथाङ्गेन स्तेनो नृषु विचेष्टते ।
तत तदेव हरेत तस्य प्रत्यादेशाय पार्थिवः ॥३३४॥
334. yena yena yathāṅgena steno nṛṣu viceṣṭate ,
tat tadeva haret tasya pratyādeśāya pārthivaḥ.
334. yena yena yathā aṅgena stenaḥ nṛṣu viceṣṭate
tataḥ tat eva hareta tasya pratyādeśāya pārthivaḥ
334. pārthivaḥ yena yena aṅgena nṛṣu stenaḥ yathā
viceṣṭate tataḥ tat eva tasya pratyādeśāya hareta
334. By whichever limb a thief commits an act among people, the king should deprive him of that very limb for his punishment.
पिताऽचार्यः सुहृत्माता भार्या पुत्रः पुरोहितः ।
नादण्ड्यो नाम राज्ञोऽस्ति यः स्वधर्मे न तिष्ठति ॥३३५॥
335. pitā'cāryaḥ suhṛtmātā bhāryā putraḥ purohitaḥ ,
nādaṇḍyo nāma rājño'sti yaḥ svadharme na tiṣṭhati.
335. pitā ācāryaḥ suhṛt mātā bhāryā putraḥ purohitaḥ na
adaṇḍyaḥ nāma rājñaḥ asti yaḥ svadharme na tiṣṭhati
335. yaḥ svadharme na tiṣṭhati pitā ācāryaḥ suhṛt mātā
bhāryā putraḥ purohitaḥ rājñaḥ na adaṇḍyaḥ nāma asti
335. A father, teacher, friend, mother, wife, son, or priest – none of these, who does not uphold their own intrinsic nature (dharma), is exempt from the king's punishment.
कार्षापणं भवेद दण्ड्यो यत्रान्यः प्राकृतो जनः ।
तत्र राजा भवेद दण्ड्यः सहस्रमिति धारणा ॥३३६॥
336. kārṣāpaṇaṁ bhaved daṇḍyo yatrānyaḥ prākṛto janaḥ ,
tatra rājā bhaved daṇḍyaḥ sahasramiti dhāraṇā.
336. kārṣāpaṇaṃ bhavet daṇḍyaḥ yatra anyaḥ prākṛtaḥ
janaḥ tatra rājā bhavet daṇḍyaḥ sahasraṃ iti dhāraṇā
336. yatra anyaḥ prākṛtaḥ janaḥ kārṣāpaṇaṃ daṇḍyaḥ bhavet
tatra rājā sahasraṃ daṇḍyaḥ bhavet iti dhāraṇā
336. Where an ordinary person would be liable to a fine of one kārṣāpaṇa, there the king should be liable to a fine of a thousand (kārṣāpaṇas); this is the established rule.
अष्टापाद्यं तु शूद्रस्य स्तेये भवति किल्बिषम ।
षोडशैव तु वैश्यस्य द्वात्रिंशत क्षत्रियस्य च ॥३३७॥
337. aṣṭāpādyaṁ tu śūdrasya steye bhavati kilbiṣam ,
ṣoḍaśaiva tu vaiśyasya dvātriṁśat kṣatriyasya ca.
337. aṣṭāpādyaṃ tu śūdrasya steye bhavati kilbiṣam
ṣoḍaśa eva tu vaiśyasya dvātriṃśat kṣatriyasya ca
337. steye śūdrasya tu kilbiṣam aṣṭāpādyaṃ bhavati
vaiśyasya tu ṣoḍaśa eva kṣatriyasya ca dvātriṃśat
337. For a śūdra, the penalty for theft is eightfold. For a vaiśya, it is sixteenfold, and for a kṣatriya, thirty-two-fold.
ब्राह्मणस्य चतुःषष्टिः पूर्णं वाऽपि शतं भवेत ।
द्विगुणा वा चतुःषष्टिस्तद्दोषगुणविद्द हि सः ॥३३८॥
338. brāhmaṇasya catuḥṣaṣṭiḥ pūrṇaṁ vā'pi śataṁ bhavet ,
dviguṇā vā catuḥṣaṣṭistaddoṣaguṇavidd hi saḥ.
338. brāhmaṇasya catuḥṣaṣṭiḥ pūrṇam vā api śatam bhavet
dviguṇā vā catuḥṣaṣṭiḥ tat doṣaguṇavit hi saḥ
338. brāhmaṇasya catuḥṣaṣṭiḥ vā api śatam pūrṇam bhavet
vā dviguṇā catuḥṣaṣṭiḥ saḥ hi tat doṣaguṇavit
338. The testimony of a Brahmin (brāhmaṇa) should be considered as equivalent to sixty-four (witnesses), or even a full hundred. Or it may be double sixty-four, for he is indeed knowledgeable of the faults and merits [of the matter].
वानस्पत्यं मूलफलं दार्वग्न्यर्थं तथैव च ।
तृणं च गोभ्यो ग्रासार्थमस्तेयं मनुरब्रवीत ॥३३९॥
339. vānaspatyaṁ mūlaphalaṁ dārvagnyarthaṁ tathaiva ca ,
tṛṇaṁ ca gobhyo grāsārthamasteyaṁ manurabravīt.
339. vānaspatyam mūlaphaḷam dāru agniartham tathā eva ca
tṛṇam ca gobhyaḥ grāsārtham asteyam manuḥ abravīt
339. manuḥ abravīt vānaspatyam mūlaphaḷam dāru agniartham
tathā eva ca tṛṇam ca gobhyaḥ grāsārtham asteyam
339. The produce of trees and plants, roots, fruits, and wood for fire rituals (homa), and likewise, grass for fodder for cows, are declared by Manu to be non-theft.
योऽदत्तादायिनो हस्तात्लिप्सेत ब्राह्मणो धनम ।
याजनाध्यापनेनापि यथा स्तेनस्तथैव सः ॥३४०॥
340. yo'dattādāyino hastātlipseta brāhmaṇo dhanam ,
yājanādhyāpanenāpi yathā stenastathaiva saḥ.
340. yaḥ adattādāyinaḥ hastāt lipsīta brāhmaṇaḥ dhanam
yājana adhyāpanena api yathā stenaḥ tathā eva saḥ
340. yaḥ brāhmaṇaḥ adattādāyinaḥ hastāt dhanam lipsīta
saḥ yājana adhyāpanena api yathā stenaḥ tathā eva
340. That Brahmin (brāhmaṇa) who desires wealth from the hand of one who has unlawfully acquired it, even through officiating at Vedic rituals (yājana) or teaching, he is indeed just like a thief.
द्विजोऽध्वगः क्षीणवृत्तिर्द्वाविक्षू द्वे च मूलके ।
आददानः परक्षेत्रात्न दण्डं दातुमर्हति ॥३४१॥
341. dvijo'dhvagaḥ kṣīṇavṛttirdvāvikṣū dve ca mūlake ,
ādadānaḥ parakṣetrātna daṇḍaṁ dātumarhati.
341. dvijaḥ adhvagaḥ kṣīṇavṛttiḥ dvau ikṣū dve ca
mūlake ādādānaḥ parakṣetrāt na daṇḍam dātum arhati
341. dvijaḥ adhvagaḥ kṣīṇavṛttiḥ parakṣetrāt dvau ikṣū
ca dve mūlake ādādānaḥ daṇḍam dātum na arhati
341. A twice-born (dvija) traveler with a depleted livelihood, if he takes two sugarcanes and two radishes from another's field, he does not deserve punishment.
असंदितानां संदाता संदितानां च मोक्षकः ।
दासाश्वरथहर्ता च प्राप्तः स्याच्चोरकिल्बिषम ॥३४२॥
342. asaṁditānāṁ saṁdātā saṁditānāṁ ca mokṣakaḥ ,
dāsāśvarathahartā ca prāptaḥ syāccorakilbiṣam.
342. asaṃditānām saṃdātā saṃditānām ca mokṣakaḥ
dāsāśvarathahartā ca prāptaḥ syāt corakilbiṣam
342. One who hands over the innocent (to punishment), one who releases the condemned, and one who steals servants, horses, or chariots, incurs the guilt of a thief.
अनेन विधिना राजा कुर्वाणः स्तेननिग्रहम ।
यशोऽस्मिन प्राप्नुयात्लोके प्रेत्य चानुत्तमं सुखम ॥३४३॥
343. anena vidhinā rājā kurvāṇaḥ stenanigraham ,
yaśo'smin prāpnuyātloke pretya cānuttamaṁ sukham.
343. anena vidhinā rājā kurvāṇaḥ stenanigraham yaśaḥ
asmin prāpnuyāt loke pretya ca anuttamam sukham
343. Following this method, a king who suppresses thieves obtains fame in this world and unsurpassed happiness hereafter.
ऐन्द्रं स्थानमभिप्रेप्सुर्यशश्चाक्षयमव्ययम ।
नोपेक्षेत क्षणमपि राजा साहसिकं नरम ॥३४४॥
344. aindraṁ sthānamabhiprepsuryaśaścākṣayamavyayam ,
nopekṣeta kṣaṇamapi rājā sāhasikaṁ naram.
344. aindram sthānam abhiprepsuḥ yaśaḥ ca akṣayam
avyayam na upekṣeta kṣaṇam api rājā sāhasikam naram
344. A king who desires to attain the realm of Indra and imperishable, undiminishing fame should not disregard a violent criminal even for a moment.
वाग्दुष्टात तस्कराच्चैव दण्डेनैव च हिंसतः ।
साहसस्य नरः कर्ता विज्ञेयः पापकृत्तमः ॥३४५॥
345. vāgduṣṭāt taskarāccaiva daṇḍenaiva ca hiṁsataḥ ,
sāhasasya naraḥ kartā vijñeyaḥ pāpakṛttamaḥ.
345. vāgduṣṭāt taskarāt ca eva daṇḍena eva ca hiṃsataḥ
sāhasasya naraḥ kartā vijñeyaḥ pāpakṛttamaḥ
345. A person who commits violence (sāhasa) should be recognized as the greatest sinner, even more so than one with corrupt speech, a thief, or one who harms with force.
साहसे वर्तमानं तु यो मर्षयति पार्थिवः ।
स विनाशं व्रजत्याशु विद्वेषं चाधिगच्छति ॥३४६॥
346. sāhase vartamānaṁ tu yo marṣayati pārthivaḥ ,
sa vināśaṁ vrajatyāśu vidveṣaṁ cādhigacchati.
346. sāhase vartamānam tu yaḥ marṣayati pārthivaḥ
saḥ vināśam vrajati āśu vidveṣam ca adhigacchati
346. yaḥ pārthivaḥ sāhase vartamānam tu marṣayati
saḥ āśu vināśam ca vidveṣam adhigacchati
346. The king who tolerates a person engaged in violent acts quickly meets ruin and incurs enmity.
न मित्रकारणाद राजा विपुलाद वा धनागमात ।
समुत्सृजेत साहसिकान सर्वभूतभयावहान ॥३४७॥
347. na mitrakāraṇād rājā vipulād vā dhanāgamāt ,
samutsṛjet sāhasikān sarvabhūtabhayāvahān.
347. na mitra-kāraṇāt rājā vipulāt vā dhana-āgamāt
samutsṛjeta sāhasikān sarva-bhūta-bhayāvahān
347. rājā mitra-kāraṇāt vā vipulāt dhana-āgamāt
sarva-bhūta-bhayāvahān sāhasikān na samutsṛjeta
347. A king should not abandon those who commit violent acts (sāhasikas) and cause fear to all creatures, whether for the sake of a friend or for abundant gain of wealth.
शस्त्रं द्विजातिभिर्ग्राह्यं धर्मो यत्रोपरुध्यते ।
द्विजातीनां च वर्णानां विप्लवे कालकारिते ॥३४८॥
348. śastraṁ dvijātibhirgrāhyaṁ dharmo yatroparudhyate ,
dvijātīnāṁ ca varṇānāṁ viplave kālakārite.
348. śastram dvijātibhiḥ grāhyam dharmaḥ yatra uparudhyate
dvijātīnām ca varṇānām viplave kāla-kārite
348. dvijātibhiḥ śastram grāhyam yatra dharmaḥ uparudhyate
ca kāla-kārite dvijātīnām varṇānām viplave
348. Weapons should be taken up by the twice-born (dvijātis) where (their) essential nature (dharma) is obstructed, and during a disruption of the twice-born social orders (varṇas) brought about by circumstances.
आत्मनश्च परित्राणे दक्षिणानां च सङ्गरे ।
स्त्रीविप्राभ्युपपत्तौ च घ्नन धर्मेण न दुष्यति ॥३४९॥
349. ātmanaśca paritrāṇe dakṣiṇānāṁ ca saṅgare ,
strīviprābhyupapattau ca ghnan dharmeṇa na duṣyati.
349. ātmanaḥ ca paritrāṇe dakṣiṇānām ca saṅgare
strī-vipra-abhyupapattau ca ghṇan dharmeṇa na duṣyati
349. ātmanaḥ ca paritrāṇe dakṣiṇānām ca saṅgare
strī-vipra-abhyupapattau ca dharmeṇa ghṇan na duṣyati
349. And for the protection of oneself (ātman), and in a struggle over sacrificial fees (dakṣiṇā), and for the rescue of women and Brahmins, one who strikes (kills) in accordance with (natural) law (dharma) is not corrupted.
गुरुं वा बालवृद्धौ वा ब्राह्मणं वा बहुश्रुतम ।
आततायिनमायान्तं हन्यादेवाविचारयन ॥३५०॥
350. guruṁ vā bālavṛddhau vā brāhmaṇaṁ vā bahuśrutam ,
ātatāyinamāyāntaṁ hanyādevāvicārayan.
350. gurum vā bālavṛddhau vā brāhmaṇam vā bahuśrutam
ātatāyinam āyāntam hanyāt eva avicārayan
350. āyāntam ātatāyinam gurum vā bālavṛddhau vā
brāhmaṇam vā bahuśrutam vā avicārayan eva hanyāt
350. One should indeed kill an approaching aggressor without hesitation, even if that person is a teacher, a child, an old man, a Brahmin, or a highly learned individual.
नाततायिवधे दोषो हन्तुर्भवति कश्चन ।
प्रकाशं वाऽप्रकाशं वा मन्युस्तं मन्युमृच्छति ॥३५१॥
351. nātatāyivadhe doṣo hanturbhavati kaścana ,
prakāśaṁ vā'prakāśaṁ vā manyustaṁ manyumṛcchati.
351. na ātatāyivadhē doṣaḥ hantuḥ bhavati kaścana
prakāśam vā aprakāśam vā manyuḥ tam manyum ṛcchati
351. ātatāyivadhē hantuḥ kaścana doṣaḥ na bhavati
prakāśam vā aprakāśam vā manyuḥ tam manyum ṛcchati
351. There is no fault whatsoever for the slayer in killing an aggressor, whether it is done openly or secretly. The aggressor's own wrath (manyu) rebounds upon him.
परदाराभिमर्शेषु प्रवृत्तान्नॄन महीपतिः ।
उद्वेजनकरैर्दण्डैश्छिन्नयित्वा प्रवासयेत ॥३५२॥
352. paradārābhimarśeṣu pravṛttānnṝn mahīpatiḥ ,
udvejanakarairdaṇḍaiśchinnayitvā pravāsayet.
352. paradārābhimarśeṣu pravṛttān nṝn mahīpatiḥ
udvejana_karaiḥ daṇḍaiḥ chinnayitvā pravāsayeta
352. mahīpatiḥ paradārābhimarśeṣu pravṛttān nṝn
udvejana_karaiḥ daṇḍaiḥ chinnayitvā pravāsayeta
352. A king should first disfigure with severe, intimidating punishments those men who are involved in sexually assaulting or violating other men's wives, and then banish them.
तत्समुत्थो हि लोकस्य जायते वर्णसङ्करः ।
येन मूलहरोऽधर्मः सर्वनाशाय कल्पते ॥३५३॥
353. tatsamuttho hi lokasya jāyate varṇasaṅkaraḥ ,
yena mūlaharo'dharmaḥ sarvanāśāya kalpate.
353. tat_samutthaḥ hi lokasya jāyate varṇasaṅkaraḥ
yena mūlaharaḥ adharmaḥ sarvanāśāya kalpate
353. hi lokasya tat_samutthaḥ varṇasaṅkaraḥ jāyate
yena mūlaharaḥ adharmaḥ sarvanāśāya kalpate
353. For indeed, from that (act) arises among people the confusion of social orders (varṇasaṅkara), by which unrighteousness (adharma), which destroys the very foundation, leads to the total ruin of all.
परस्य पत्न्या पुरुषः संभाषां योजयन रहः ।
पूर्वमाक्षारितो दोषैः प्राप्नुयात पूर्वसाहसम ॥३५४॥
354. parasya patnyā puruṣaḥ saṁbhāṣāṁ yojayan rahaḥ ,
pūrvamākṣārito doṣaiḥ prāpnuyāt pūrvasāhasam.
354. parasya patnyā puruṣaḥ saṃbhāṣām yojayan rahaḥ
pūrvam ākṣāritaḥ doṣaiḥ prāpnuyāt pūrvasāhasam
354. puruṣaḥ pūrvam doṣaiḥ ākṣāritaḥ parasya patnyā
rahaḥ saṃbhāṣām yojayan pūrvasāhasam prāpnuyāt
354. If a man (puruṣa), having been previously accused of offenses, engages in a private conversation with another man's wife, he shall incur the first degree of punishment.
यस्त्वनाक्षारितः पूर्वमभिभाषते कारणात ??।
न दोषं प्राप्नुयात किं चिन्न हि तस्य व्यतिक्रमः ॥३५५॥
355. yastvanākṣāritaḥ pūrvamabhibhāṣate kāraṇāt ??,
na doṣaṁ prāpnuyāt kiṁ cinna hi tasya vyatikramaḥ.
355. yaḥ tu anākṣāritaḥ pūrvam abhibhāṣate kāraṇāt na
doṣam prāpnuyāt kim cit na hi tasya vyatikramaḥ
355. yaḥ tu pūrvam anākṣāritaḥ kāraṇāt abhibhāṣate saḥ
kim cit doṣam na prāpnuyāt hi tasya vyatikramaḥ na
355. But he who, not having been previously accused, speaks (to her) for a legitimate reason, shall not incur any fault, for that is not his transgression.
परस्त्रियं योऽभिवदेत तीर्थेऽरण्ये वनेऽपि वा ।
नदीनां वाऽपि संभेदे स सङ्ग्रहणमाप्नुयात ॥३५६॥
356. parastriyaṁ yo'bhivadet tīrthe'raṇye vane'pi vā ,
nadīnāṁ vā'pi saṁbhede sa saṅgrahaṇamāpnuyāt.
356. parastriyam yaḥ abhivadeta tīrthe araṇye vane api
vā nadīnām vā api saṃbhede saḥ saṅgrahaṇam āpnuyāt
356. yaḥ parastriyam tīrthe araṇye vane api vā nadīnām
vā api saṃbhede abhivadeta saḥ saṅgrahaṇam āpnuyāt
356. Whoever addresses another man's wife in a sacred bathing place, in a wilderness, or in a forest, or even at the confluence of rivers, he shall incur the charge of illicit intimacy.
उपचारक्रिया केलिः स्पर्शो भूषणवाससाम ।
सह खट्वाऽसनं चैव सर्वं सङ्ग्रहणं स्मृतम ॥३५७॥
357. upacārakriyā keliḥ sparśo bhūṣaṇavāsasām ,
saha khaṭvā'sanaṁ caiva sarvaṁ saṅgrahaṇaṁ smṛtam.
357. upacārakriyā keliḥ sparśaḥ bhūṣaṇavāsasām saha
khaṭvāsanam ca eva sarvam saṅgrahaṇam smṛtam
357. upacārakriyā keliḥ sparśaḥ bhūṣaṇavāsasām saha
khaṭvāsanam ca eva sarvam saṅgrahaṇam smṛtam
357. Acts of familiarity (upacārakriyā), dalliance, touching of ornaments and garments, and sitting together on the same couch or seat - all this is considered illicit intimacy (saṅgrahaṇa).
स्त्रियं स्पृशेददेशे यः स्पृष्टो वा मर्षयेत तया ।
परस्परस्यानुमते सर्वं सङ्ग्रहणं स्मृतम ॥३५८॥
358. striyaṁ spṛśedadeśe yaḥ spṛṣṭo vā marṣayet tayā ,
parasparasyānumate sarvaṁ saṅgrahaṇaṁ smṛtam.
358. striyam spṛśet adeśe yaḥ spṛṣṭaḥ vā marṣayet tayā
| parasparasya anumate sarvam saṅgrahaṇam smṛtam
358. yaḥ striyam adeśe spṛśet vā tayā spṛṣṭaḥ marṣayet,
parasparasya anumate sarvam saṅgrahaṇam smṛtam
358. He who touches a woman in an inappropriate manner or place, or (he) who, being touched by her, tolerates it, when done with mutual consent, all such activity is considered illicit sexual contact (saṅgrahaṇa).
अब्राह्मणः सङ्ग्रहणे प्राणान्तं दण्डमर्हति ।
चतुर्णामपि वर्णानां दारा रक्ष्यतमाः सदा ॥३५९॥
359. abrāhmaṇaḥ saṅgrahaṇe prāṇāntaṁ daṇḍamarhati ,
caturṇāmapi varṇānāṁ dārā rakṣyatamāḥ sadā.
359. abrāhmaṇaḥ saṅgrahaṇe prāṇāntam daṇḍam arhati
| caturṇām api varṇānām dārāḥ rakṣyatamāḥ sadā
359. abrāhmaṇaḥ saṅgrahaṇe prāṇāntam daṇḍam arhati,
caturṇām api varṇānām dārāḥ sadā rakṣyatamāḥ
359. A non-brāhmaṇa (abrāhmaṇa) committing illicit sexual contact (saṅgrahaṇa) deserves punishment even unto death. For all four social classes (varṇas), wives are always to be protected with utmost care.
भिक्षुका बन्दिनश्चैव दीक्षिताः कारवस्तथा ।
संभाषणं सह स्त्रीभिः कुर्युरप्रतिवारिताः ॥३६०॥
360. bhikṣukā bandinaścaiva dīkṣitāḥ kāravastathā ,
saṁbhāṣaṇaṁ saha strībhiḥ kuryuraprativāritāḥ.
360. bhikṣukāḥ bandinaḥ ca eva dīkṣitāḥ kāravaḥ tathā
| saṃbhāṣaṇam saha strībhiḥ kuryuḥ aprativāritāḥ
360. bhikṣukāḥ bandinaḥ ca eva dīkṣitāḥ tathā kāravaḥ
aprativāritāḥ strībhiḥ saha saṃbhāṣaṇam kuryuḥ
360. Beggars, bards, initiates, and artisans – these may converse with women without hindrance.
न संभाषां परस्त्रीभिः प्रतिषिद्धः समाचरेत ।
निषिद्धो भाषमाणस्तु सुवर्णं दण्डमर्हति ॥३६१॥
361. na saṁbhāṣāṁ parastrībhiḥ pratiṣiddhaḥ samācaret ,
niṣiddho bhāṣamāṇastu suvarṇaṁ daṇḍamarhati.
361. na saṃbhāṣām parastrībhiḥ pratiṣiddhaḥ samācaret
| niṣiddhaḥ bhāṣamāṇaḥ tu suvarṇam daṇḍam arhati
361. pratiṣiddhaḥ parastrībhiḥ saṃbhāṣām na samācaret.
tu niṣiddhaḥ bhāṣamāṇaḥ suvarṇam daṇḍam arhati
361. One who has been forbidden should not engage in conversation with other men's wives. If such a forbidden person converses, he deserves a fine of gold (suvarṇa).
नैष चारणदारेषु विधिर्नात्मोपजीविषु ।
सज्जयन्ति हि ते नारीर्निगूढाश्चारयन्ति च ॥३६२॥
362. naiṣa cāraṇadāreṣu vidhirnātmopajīviṣu ,
sajjayanti hi te nārīrnigūḍhāścārayanti ca.
362. na eṣa cāraṇadāreṣu vidhiḥ na ātma-upajīviṣu
sajjayanti hi te nārīḥ nigūḍhāḥ cārayanti ca
362. eṣa vidhiḥ cāraṇadāreṣu na,
ātma-upajīviṣu ca na.
hi te nārīḥ sajjayanti,
nigūḍhāḥ ca cārayanti.
362. This rule does not apply to the wives of bards (cāraṇa) nor to women who support themselves; for they indeed adorn women and cause them to move about secretly.
किं चिदेव तु दाप्यः स्यात संभाषां ताभिराचरन ।
प्रैष्यासु चैकभक्तासु रहः प्रव्रजितासु च ॥३६३॥
363. kiṁ cideva tu dāpyaḥ syāt saṁbhāṣāṁ tābhirācaran ,
praiṣyāsu caikabhaktāsu rahaḥ pravrajitāsu ca.
363. kim cit eva tu dāpyaḥ syāt saṃbhāṣām tābhiḥ ācaran
praiṣyāsu ca eka-bhaktāsu rahaḥ pravrajitāsu ca
363. tu tābhiḥ saṃbhāṣām ācaran,
kim cit eva dāpyaḥ syāt.
praiṣyāsu ca,
ekabhaktāsu ca,
rahaḥ pravrajitāsu ca (eṣa vidhiḥ prayoktavyaḥ).
363. But one who merely converses with them (wives of bards or self-supporting women) should only be made to pay a small fine. This also applies to maidservants, to women devoted to one man, and to those who have secretly left (their homes).
योऽकामां दूषयेत कन्यां स सद्यो वधमर्हति ।
सकामां दूषयंस्तुल्यो न वधं प्राप्नुयान्नरः ॥३६४॥
364. yo'kāmāṁ dūṣayet kanyāṁ sa sadyo vadhamarhati ,
sakāmāṁ dūṣayaṁstulyo na vadhaṁ prāpnuyānnaraḥ.
364. yaḥ akāmām dūṣayet kanyām sa sadyaḥ vadham arhati
sakāmām dūṣayan tulyaḥ na vadham prāpnuyāt naraḥ
364. yaḥ akāmām kanyām dūṣayet,
sa sadyaḥ vadham arhati.
(yaḥ) sakāmām (kanyām) dūṣayan naraḥ tulyaḥ (bhavati),
(saḥ) vadham na prāpnuyāt.
364. He who defiles an unwilling maiden immediately deserves capital punishment. However, a man who defiles a willing maiden is considered equally responsible (for the act) and does not incur capital punishment.
कन्यां भजन्तीमुत्कृष्टं न किं चिदपि दापयेत ।
जघन्यं सेवमानां तु संयतां वासयेद गृहे ॥३६५॥
365. kanyāṁ bhajantīmutkṛṣṭaṁ na kiṁ cidapi dāpayet ,
jaghanyaṁ sevamānāṁ tu saṁyatāṁ vāsayed gṛhe.
365. kanyām bhajantīm utkṛṣṭam na kim cit api dāpayeta
jaghanyam sevamānām tu saṃyatām vāsayeta gṛhe
365. utkṛṣṭam bhajantīm kanyām kim cit api na dāpayeta.
tu jaghanyam sevamānām (kanyām),
saṃyatām gṛhe vāsayeta.
365. A maiden who associates with a superior man should not be made to pay any fine. But if she associates with an inferior man, he should make her live restrained in his (or her family's) house.
उत्तमां सेवमानस्तु जघन्यो वधमर्हति ।
शुल्कं दद्यात सेवमानः समामिच्छेत पिता यदि ॥३६६॥
366. uttamāṁ sevamānastu jaghanyo vadhamarhati ,
śulkaṁ dadyāt sevamānaḥ samāmicchet pitā yadi.
366. uttamām sevamanah tu jaghanyaḥ vadham arhati
śulkam dadyāt sevamanah samām icchet pitā yadi
366. jaghanyaḥ tu uttamām sevamanah vadham arhati
yadi pitā samām icchet sevamanah śulkam dadyāt
366. A man of low birth, having sexual relations with a superior woman, deserves capital punishment. However, if the father desires an equal match (for his daughter), the man having sexual relations (with her) should pay the bride-price.
अभिषह्य तु यः कन्यां कुर्याद दर्पेण मानवः ।
तस्याशु कर्त्ये अङ्गुल्यौ दण्डं चार्हति षट्शतम ॥३६७॥
367. abhiṣahya tu yaḥ kanyāṁ kuryād darpeṇa mānavaḥ ,
tasyāśu kartye aṅgulyau daṇḍaṁ cārhati ṣaṭśatam.
367. abhiṣahya tu yaḥ kanyām kuryāt darpeṇa mānavaḥ
tasya āśu kartye aṅgulyau daṇḍam ca arhati ṣaṭśatam
367. tu yaḥ mānavaḥ darpeṇa kanyām abhiṣahya kuryāt
tasya aṅgulyau āśu kartye ca ṣaṭśatam daṇḍam arhati
367. But a man who, with arrogance, violates a maiden by force, his two fingers should be cut off immediately, and he deserves a fine of six hundred (coins).
सकामां दूषयंस्तुल्यो नाङ्गुलिछेदमाप्नुयात ।
द्विशतं तु दमं दाप्यः प्रसङ्गविनिवृत्तये ॥३६८॥
368. sakāmāṁ dūṣayaṁstulyo nāṅgulichedamāpnuyāt ,
dviśataṁ tu damaṁ dāpyaḥ prasaṅgavinivṛttaye.
368. sakāmām dūṣayan tulyaḥ na aṅgulichhedam āpnuyāt
dviśatam tu damam dāpyaḥ prasaṅgavinivṛttaye
368. tulyaḥ sakāmām dūṣayan na aṅgulichhedam āpnuyāt
tu dviśatam damam prasaṅgavinivṛttaye dāpyaḥ
368. A man of equal status, defiling a willing woman, should not incur the cutting off of fingers. But he should be made to pay a fine of two hundred (units) for the prevention of such (illicit) association.
कन्यैव कन्यां या कुर्यात तस्याः स्याद द्विशतो दमः ।
शुल्कं च द्विगुणं दद्यात्शिफाश्चैवाप्नुयाद दश ॥३६९॥
369. kanyaiva kanyāṁ yā kuryāt tasyāḥ syād dviśato damaḥ ,
śulkaṁ ca dviguṇaṁ dadyātśiphāścaivāpnuyād daśa.
369. kanyā eva kanyām yā kuryāt tasyāḥ syāt dviśataḥ damaḥ
śulkam ca dviguṇam dadyāt śiphāḥ ca eva āpnuyāt daśa
369. yā kanyā eva kanyām kuryāt tasyāḥ dviśataḥ damaḥ syāt
ca dviguṇam śulkam dadyāt ca eva daśa śiphāḥ āpnuyāt
369. If a girl herself defiles another girl, for her there should be a fine of two hundred (units). And she should pay double the bride-price and indeed incur ten lashes.
या तु कन्यां प्रकुर्यात स्त्री सा सद्यो मौण्ड्यमर्हति ।
अङ्गुल्योरेव वा छेदं खरेणोद्वहनं तथा ॥३७०॥
370. yā tu kanyāṁ prakuryāt strī sā sadyo mauṇḍyamarhati ,
aṅgulyoreva vā chedaṁ khareṇodvahanaṁ tathā.
370. yā tu kanyām prakuryāt strī sā sadyaḥ mauṇḍyam arhati
aṅgulyoḥ eva vā chedam khareṇa udvahanam tathā
370. yā strī tu kanyām prakuryāt sā sadyaḥ mauṇḍyam arhati
vā aṅgulyoḥ chedam eva tathā khareṇa udvahanam
370. Indeed, a woman who defiles a maiden immediately deserves tonsure. Alternatively, she should suffer the amputation of her two fingers or be carried away on a donkey.
भर्तारं लङ्घयेद या तु स्त्री ज्ञातिगुणदर्पिता ।
तां श्वभिः खादयेद राजा संस्थाने बहुसंस्थिते ॥३७१॥
371. bhartāraṁ laṅghayed yā tu strī jñātiguṇadarpitā ,
tāṁ śvabhiḥ khādayed rājā saṁsthāne bahusaṁsthite.
371. bhartāram laṅghayet yā tu strī jñātiguṇadarpitā
tām śvabhiḥ khādayet rājā saṃsthāne bahusaṃsthite
371. yā strī tu jñātiguṇadarpitā bhartāram laṅghayet
rājā tām bahusaṃsthite saṃsthāne śvabhiḥ khādayet
371. Indeed, a woman who, filled with pride in her family's merits, disobeys her husband, the king should have her devoured by dogs in a crowded public place.
पुमांसं दाहयेत पापं शयने तप्त आयसे ।
अभ्यादध्युश्च काष्ठानि तत्र दह्येत पापकृत ॥३७२॥
372. pumāṁsaṁ dāhayet pāpaṁ śayane tapta āyase ,
abhyādadhyuśca kāṣṭhāni tatra dahyeta pāpakṛt.
372. pumāṃsam dāhayet pāpam śayane tapte āyase
abhyādadhyuḥ ca kāṣṭhāni tatra dahyeta pāpakṛt
372. pāpam pumāṃsam tapte āyase śayane dāhayet ca
kāṣṭhāni abhyādadhyuḥ tatra pāpakṛt dahyeta
372. A sinful man should be made to burn on a hot iron bed. And they should pile up logs on it, so that the wrongdoer is consumed by fire there.
संवत्सराभिशस्तस्य दुष्टस्य द्विगुणो दमः ।
व्रात्यया सह संवासे चाण्डाल्या तावदेव तु ॥३७३॥
373. saṁvatsarābhiśastasya duṣṭasya dviguṇo damaḥ ,
vrātyayā saha saṁvāse cāṇḍālyā tāvadeva tu.
373. saṃvatsarābhiśastasya duṣṭasya dviguṇaḥ damaḥ
vrātyayā saha saṃvāse cāṇḍālyā tāvat eva tu
373. saṃvatsarābhiśastasya duṣṭasya damaḥ dviguṇaḥ
tu vrātyayā saha cāṇḍālyā saṃvāse tāvat eva
373. For an offender who has been publicly accused for a year, the penalty (dama) is double. The same amount applies to cohabitation with a degraded (vrātyā) woman or with a caṇḍāla woman.
शूद्रो गुप्तमगुप्तं वा द्वैजातं वर्णमावसन ।
अगुप्तमङ्गसर्वस्वैर्गुप्तं सर्वेण हीयते ॥३७४॥
374. śūdro guptamaguptaṁ vā dvaijātaṁ varṇamāvasan ,
aguptamaṅgasarvasvairguptaṁ sarveṇa hīyate.
374. śūdraḥ guptam aguptam vā dvaijātam varṇam āvasan
| aguptam aṅgasarvasvaiḥ guptam sarveṇa hīyate
374. śūdraḥ dvaijātam varṇam guptam vā aguptam āvasan
aguptam aṅgasarvasvaiḥ hīyate guptam sarveṇa hīyate
374. If a śūdra (śūdra) cohabits with a woman of a dvija class, whether she is under protection or unprotected: if she is unprotected, he shall be deprived of his limbs and life; if she is protected, he shall lose his entire property and life.
वैश्यः सर्वस्वदण्डः स्यात संवत्सरनिरोधतः ।
सहस्रं क्षत्रियो दण्ड्यो मौण्ड्यं मूत्रेण चार्हति ॥३७५॥
375. vaiśyaḥ sarvasvadaṇḍaḥ syāt saṁvatsaranirodhataḥ ,
sahasraṁ kṣatriyo daṇḍyo mauṇḍyaṁ mūtreṇa cārhati.
375. vaiśyaḥ sarvasvadaṇḍaḥ syāt saṃvatsaranirodhataḥ |
sahasram kṣatriyaḥ daṇḍyaḥ mauṇḍyam mūtreṇa ca arhati
375. vaiśyaḥ sarvasvadaṇḍaḥ saṃvatsaranirodhataḥ syāt
kṣatriyaḥ sahasram daṇḍyaḥ ca mauṇḍyam mūtreṇa arhati
375. A vaiśya (vaiśya) shall suffer the confiscation of all his property and imprisonment for one year. A kṣatriya (kṣatriya) shall be fined a thousand (coins) and deserves tonsure (mauṇḍya) with urine.
ब्राह्मणीं यद्यगुप्तां तु गच्छेतां वैश्यपार्थिवौ ।
वैश्यं पञ्चशतं कुर्यात क्षत्रियं तु सहस्रिणम ॥३७६॥
376. brāhmaṇīṁ yadyaguptāṁ tu gacchetāṁ vaiśyapārthivau ,
vaiśyaṁ pañcaśataṁ kuryāt kṣatriyaṁ tu sahasriṇam.
376. brāhmaṇīm yadi aguptām tu gacchetām vaiśyapārthivau
| vaiśyam pañcaśatam kuryāt kṣatriyam tu sahasriṇam
376. yadi vaiśyapārthivau tu aguptām brāhmaṇīm gacchetām
vaiśyam pañcaśatam kuryāt tu kṣatriyam sahasriṇam
376. However, if a vaiśya (vaiśya) and a kṣatriya (kṣatriya) cohabit with an unprotected Brahmin woman (brāhmaṇī), then he should fine the vaiśya five hundred (coins), and the kṣatriya a thousand (coins).
उभावपि तु तावेव ब्राह्मण्या गुप्तया सह ।
विप्लुतौ शूद्रवद दण्ड्यौ दग्धव्यौ वा कटाग्निना ॥३७७॥
377. ubhāvapi tu tāveva brāhmaṇyā guptayā saha ,
viplutau śūdravad daṇḍyau dagdhavyau vā kaṭāgninā.
377. ubhau api tu tau eva brāhmaṇyā guptayā saha |
viplutau śūdravat daṇḍyau dagdhavyau vā kaṭāgninā
377. tu ubhau api tau eva guptayā brāhmaṇyā saha
viplutau śūdravat daṇḍyau vā kaṭāgninā dagdhavyau
377. However, if those very two (the vaiśya and kṣatriya) violate a protected Brahmin woman (brāhmaṇī), both shall be punished like a śūdra (śūdra) or they must be burned with a straw fire.
सहस्रं ब्राह्मणो दण्ड्यो गुप्तां विप्रां बलाद व्रजन ।
शतानि पञ्च दण्ड्यः स्यादिच्छन्त्या सह सङ्गतः ॥३७८॥
378. sahasraṁ brāhmaṇo daṇḍyo guptāṁ viprāṁ balād vrajan ,
śatāni pañca daṇḍyaḥ syādicchantyā saha saṅgataḥ.
378. sahasram brāhmaṇaḥ daṇḍyaḥ guptām viprām balāt vrajan
śatāni pañca daṇḍyaḥ syāt icchhantyā saha saṅgataḥ
378. brāhmaṇaḥ balāt guptām viprām vrajan sahasram daṇḍyaḥ
syāt icchhantyā saha saṅgataḥ pañca śatāni daṇḍyaḥ syāt
378. A Brahmin who approaches a protected Brahmin woman by force should be fined a thousand [panas]. If he has intercourse with a woman who consents, he should be fined five hundred [panas].
मौण्ड्यं प्राणान्तिकं दण्डो ब्राह्मणस्य विधीयते ।
इतरेषां तु वर्णानां दण्डः प्राणान्तिको भवेत ॥३७९॥
379. mauṇḍyaṁ prāṇāntikaṁ daṇḍo brāhmaṇasya vidhīyate ,
itareṣāṁ tu varṇānāṁ daṇḍaḥ prāṇāntiko bhavet.
379. mauṇḍyam prāṇāntikam daṇḍaḥ brāhmaṇasya vidhīyate
| itareṣām tu varṇānām daṇḍaḥ prāṇāntikaḥ bhavet
379. brāhmaṇasya mauṇḍyam prāṇāntikam daṇḍaḥ vidhīyate
tu itareṣām varṇānām daṇḍaḥ prāṇāntikaḥ bhavet
379. For a Brahmin, the punishment prescribed is tonsure, which is considered a punishment equivalent to death. But for other social classes (varnas), the punishment should be death itself.
न जातु ब्राह्मणं हन्यात सर्वपापेष्वपि स्थितम ।
राष्ट्रादेनं बहिः कुर्यात समग्रधनमक्षतम ॥३८०॥
380. na jātu brāhmaṇaṁ hanyāt sarvapāpeṣvapi sthitam ,
rāṣṭrādenaṁ bahiḥ kuryāt samagradhanamakṣatam.
380. na jātu brāhmaṇam hanyāt sarva-pāpeṣu api sthitam
| rāṣṭrāt enam bahiḥ kuryāt samagra-dhanam akṣatam
380. jātu sarvapāpeṣu api sthitam brāhmaṇam na hanyāt
enam rāṣṭrāt samagradhanam akṣatam bahiḥ kuryāt
380. One should never kill a Brahmin, even if he is steeped in all sins. Instead, one should banish him from the kingdom, ensuring all his wealth remains intact.
न ब्राह्मणवधाद भूयानधर्मो विद्यते भुवि ।
तस्मादस्य वधं राजा मनसाऽपि न चिन्तयेत ॥३८१॥
381. na brāhmaṇavadhād bhūyānadharmo vidyate bhuvi ,
tasmādasya vadhaṁ rājā manasā'pi na cintayet.
381. na brāhmaṇa-vadhāt bhūyān adharmaḥ vidyate bhuvi
| tasmāt asya vadham rājā manasā api na cintayet
381. bhuvi brāhmaṇavadhāt bhūyān adharmaḥ na vidyate
tasmāt rājā asya vadham manasā api na cintayet
381. There is no greater unrighteousness (adharma) found on earth than the killing of a Brahmin. Therefore, the king should not even contemplate his murder in thought.
वैश्यश्चेत क्षत्रियां गुप्तां वैश्यां वा क्षत्रियो व्रजेत ।
यो ब्राह्मण्यामगुप्तायां तावुभौ दण्डमर्हतः ॥३८२॥
382. vaiśyaścet kṣatriyāṁ guptāṁ vaiśyāṁ vā kṣatriyo vrajet ,
yo brāhmaṇyāmaguptāyāṁ tāvubhau daṇḍamarhataḥ.
382. vaiśyaḥ cet kṣatriyām guptām vaiśyām vā kṣatriyaḥ vrajet
yaḥ brāhmaṇyām aguptāyām tau ubhau daṇḍam arhataḥ
382. cet vaiśyaḥ guptām kṣatriyām vrajet vā kṣatriyaḥ guptām vaiśyām
vrajet yaḥ aguptāyām brāhmaṇyām tau ubhau daṇḍam arhataḥ
382. If a vaiśya man approaches a protected kṣatriya woman, or a kṣatriya man approaches a protected vaiśya woman, (this constitutes an offense). However, if any man approaches an unprotected brāhmaṇa woman, then both of them (the man and the brāhmaṇa woman) deserve punishment.
सहस्रं ब्राह्मणो दण्डं दाप्यो गुप्ते तु ते व्रजन ।
शूद्रायां क्षत्रियविशोः साहस्रो वै भवेद दमः ॥३८३॥
383. sahasraṁ brāhmaṇo daṇḍaṁ dāpyo gupte tu te vrajan ,
śūdrāyāṁ kṣatriyaviśoḥ sāhasro vai bhaved damaḥ.
383. sahasram brāhmaṇaḥ daṇḍam dāpyaḥ gupte tu te vrajan
| śūdrāyām kṣatriya-viśoḥ sāhasraḥ vai bhavet damaḥ
383. tu brāhmaṇaḥ te gupte vrajan sahasram daṇḍam dāpyaḥ
kṣatriya-viśoḥ śūdrāyām sāhasraḥ damaḥ vai bhavet
383. A brāhmaṇa man who approaches those (kṣatriya or vaiśya) women when they are protected should be made to pay a fine of a thousand (panas). For a kṣatriya or a vaiśya man approaching a śūdra woman, the fine should certainly be a thousand (panas).
क्षत्रियायामगुप्तायां वैश्ये पञ्चशतं दमः ।
मूत्रेण मौण्ड्यमिच्छेत तु क्षत्रियो दण्डमेव वा ॥३८४॥
384. kṣatriyāyāmaguptāyāṁ vaiśye pañcaśataṁ damaḥ ,
mūtreṇa mauṇḍyamicchet tu kṣatriyo daṇḍameva vā.
384. kṣatriyāyām aguptāyām vaiśye pañca-śatam damaḥ |
mūtreṇa mauṇḍyam icchet tu kṣatriyaḥ daṇḍam eva vā
384. vaiśye aguptāyām kṣatriyāyām pañca-śatam damaḥ tu
kṣatriyaḥ mūtreṇa mauṇḍyam vā daṇḍam eva icchet
384. For a vaiśya man who approaches an unprotected kṣatriya woman, the fine is five hundred (panas). However, a kṣatriya man who commits a similar offense should prefer tonsure with urine or indeed a fine (instead of a more severe punishment).
अगुप्ते क्षत्रियावैश्ये शूद्रां वा ब्राह्मणो व्रजन ।
शतानि पञ्च दण्ड्यः स्यात सहस्रं त्वन्त्यजस्त्रियम ॥३८५॥
385. agupte kṣatriyāvaiśye śūdrāṁ vā brāhmaṇo vrajan ,
śatāni pañca daṇḍyaḥ syāt sahasraṁ tvantyajastriyam.
385. agupte kṣatriyā-vaiśye śūdrām vā brāhmaṇaḥ vrajan |
śatāni pañca daṇḍyaḥ syāt sahasram tu antyaja-striyam
385. brāhmaṇaḥ agupte kṣatriyā-vaiśye vā śūdrām vrajan
pañca śatāni daṇḍyaḥ syāt tu antyaja-striyam sahasram
385. If a brāhmaṇa man approaches an unprotected kṣatriya or vaiśya woman, or a śūdra woman, he should be liable to a fine of five hundred (panas). However, if he approaches a woman of the lowest class (antyaja), the fine should be a thousand (panas).
यस्य स्तेनः पुरे नास्ति नान्यस्त्रीगो न दुष्टवाक ।
न साहसिकदण्डघ्नो स राजा शक्रलोकभाक ॥३८६॥
386. yasya stenaḥ pure nāsti nānyastrīgo na duṣṭavāk ,
na sāhasikadaṇḍaghno sa rājā śakralokabhāk.
386. yasya stenaḥ pure na asti na anyastrīgaḥ na duṣṭavāk
na sāhasikadaṇḍaghnaḥ saḥ rājā śakralokabhāk
386. yasya pure stenaḥ na asti,
na anyastrīgaḥ,
na duṣṭavāk,
na sāhasikadaṇḍaghnaḥ,
saḥ rājā śakralokabhāk.
386. That king in whose city there is no thief, no adulterer, no man of evil speech, and no violent offender, attains the realm of Indra.
एतेषां निग्रहो राज्ञः पञ्चानां विषये स्वके ।
सांराज्यकृत सजात्येषु लोके चैव यशस्करः ॥३८७॥
387. eteṣāṁ nigraho rājñaḥ pañcānāṁ viṣaye svake ,
sāṁrājyakṛt sajātyeṣu loke caiva yaśaskaraḥ.
387. eteṣām nigrahaḥ rājñaḥ pañcānām viṣaye svake
sāmrājyakṛt sajātyeṣu loke ca eva yaśaskaraḥ
387. rājñaḥ svake viṣaye eteṣām pañcānām nigrahaḥ sajātyeṣu sāmrājyakṛt ca loke eva yaśaskaraḥ.
387. The king's suppression of these five [types of offenders] in his own domain establishes supreme rule among his kin and brings him fame in the world.
ऋत्विजं यस्त्यजेद याज्यो याज्यं चर्त्विक त्यजेद यदि ।
शक्तं कर्मण्यदुष्टं च तयोर्दण्डः शतं शतम ॥३८८॥
388. ṛtvijaṁ yastyajed yājyo yājyaṁ cartvik tyajed yadi ,
śaktaṁ karmaṇyaduṣṭaṁ ca tayordaṇḍaḥ śataṁ śatam.
388. ṛtvijam yaḥ tyajet yājyaḥ yājyam ca ṛtvik tyajet yadi
śaktam karmaṇi aduṣṭam ca tayoḥ daṇḍaḥ śatam śatam
388. yadi yaḥ yājyaḥ ṛtvijam tyajet,
ca ṛtvik yājyam tyajet,
[both being] karmaṇi śaktam ca aduṣṭam,
tayoḥ daṇḍaḥ śatam śatam.
388. If a patron (yājya) abandons a priest (ṛtvij), or a priest (ṛtvik) abandons a patron (yājya), when both are competent and blameless in the (karma), the fine for each of them is one hundred (units).
न माता न पिता न स्त्री न पुत्रस्त्यागमर्हति ।
त्यजन्नपतितानेतान राज्ञा दण्ड्यः शतानि षट ॥३८९॥
389. na mātā na pitā na strī na putrastyāgamarhati ,
tyajannapatitānetān rājñā daṇḍyaḥ śatāni ṣaṭ.
389. na mātā na pitā na strī na putraḥ tyāgam arhati
tyajan apatitān etān rājñā daṇḍyaḥ śatāni ṣaṭ
389. mātā na,
pitā na,
strī na,
putraḥ na tyāgam arhati.
apatitān etān tyajan rājñā ṣaṭ śatāni daṇḍyaḥ.
389. No mother, no father, no wife, and no son deserves abandonment. A person who abandons these blameless (relatives) should be fined six hundred (units) by the king.
आश्रमेषु द्विजातीनां कार्ये विवदतां मिथः ।
न विब्रूयान्नृपो धर्मं चिकीर्षन हितमात्मनः ॥३९०॥
390. āśrameṣu dvijātīnāṁ kārye vivadatāṁ mithaḥ ,
na vibrūyānnṛpo dharmaṁ cikīrṣan hitamātmanaḥ.
390. āśrameṣu dvijātīnām kārye vivadatām mithaḥ | na
vibrūyāt nṛpaḥ dharmam cikīrṣan hitam ātmanaḥ
390. nṛpaḥ ātmanaḥ hitam cikīrṣan āśrameṣu dvijātīnām
kārye mithaḥ vivadatām dharmam na vibrūyāt
390. A king, who desires his own welfare (ātman), should not declare the law (dharma) when members of the twice-born (dvija) classes are disputing amongst themselves over an issue in their hermitages.
यथार्हमेतानभ्यर्च्य ब्राह्मणैः सह पार्थिवः ।
सान्त्वेन प्रशमय्यादौ स्वधर्मं प्रतिपादयेत ॥३९१॥
391. yathārhametānabhyarcya brāhmaṇaiḥ saha pārthivaḥ ,
sāntvena praśamayyādau svadharmaṁ pratipādayet.
391. yathārham etān abhyarcya brāhmaṇaiḥ saha pārthivaḥ
| sāntvena praśamayya ādau svadharmam pratipādayet
391. pārthivaḥ brāhmaṇaiḥ saha etān yathārham abhyarcya
ādau sāntvena praśamayya svadharmam pratipādayet
391. The king, together with the Brahmins, should first honor these (disputants) appropriately, and having appeased them through conciliatory words, should then establish their proper law (dharma).
प्रतिवेश्यानुवेश्यौ च कल्याणे विंशतिद्विजे ।
अर्हावभोजयन विप्रो दण्डमर्हति माषकम ॥३९२॥
392. prativeśyānuveśyau ca kalyāṇe viṁśatidvije ,
arhāvabhojayan vipro daṇḍamarhati māṣakam.
392. prativeśyānūveśyau ca kalyāṇe viṃśatidvije |
arhau abhojayan vipraḥ daṇḍam arhati māṣakam
392. vipraḥ kalyāṇe viṃśatidvije arhau prativeśyānūveśyau
ca abhojayan daṇḍam māṣakam arhati
392. A Brahmin (vipra) who, on an auspicious occasion (kalyāṇa) involving twenty members of the twice-born (dvija) class, fails to feed his two worthy immediate neighbors (prativeśya and anuveśya), deserves a fine of one māṣaka.
श्रोत्रियः श्रोत्रियं साधुं भूतिकृत्येष्वभोजयन ।
तदन्नं द्विगुणं दाप्यो हिरण्यं चैव माषकम ॥३९३॥
393. śrotriyaḥ śrotriyaṁ sādhuṁ bhūtikṛtyeṣvabhojayan ,
tadannaṁ dviguṇaṁ dāpyo hiraṇyaṁ caiva māṣakam.
393. śrotriyaḥ śrotriyam sādhum bhūtikṛtyeṣu abhojayan
| tat annam dviguṇam dāpyaḥ hiraṇyam ca eva māṣakam
393. śrotriyaḥ bhūtikṛtyeṣu sādhum śrotriyam abhojayan
tat annam dviguṇam hiraṇyam ca eva māṣakam dāpyaḥ
393. A Vedic scholar (śrotriya) who, in ceremonies for prosperity, fails to feed another virtuous (sādhu) Vedic scholar (śrotriya), shall be made to pay double that food and also a māṣaka of gold.
अन्धो जडः पीठसर्पी सप्तत्या स्थविरश्च यः ।
श्रोत्रियेषूपकुर्वंश्च न दाप्याः केन चित करम ॥३९४॥
394. andho jaḍaḥ pīṭhasarpī saptatyā sthaviraśca yaḥ ,
śrotriyeṣūpakurvaṁśca na dāpyāḥ kena cit karam.
394. andhaḥ jaḍaḥ pīṭhasarpī saptatyā sthaviraḥ ca yaḥ
śrotriyeṣu upakurvan ca na dāpyāḥ kena cit karam
394. yaḥ andhaḥ jaḍaḥ pīṭhasarpī saptatyā sthaviraḥ ca
śrotriyeṣu upakurvan ca kena cit karam na dāpyāḥ
394. A blind person, a dull-witted individual, one who crawls (due to disability), an old person of seventy years, and one who assists Vedic scholars, should not be made to pay any tax by anyone.
श्रोत्रियं व्याधितार्तौ च बालवृद्धावकिञ्चनम ।
महाकुलीनमार्यं च राजा संपूजयेत सदा ॥३९५॥
395. śrotriyaṁ vyādhitārtau ca bālavṛddhāvakiñcanam ,
mahākulīnamāryaṁ ca rājā saṁpūjayet sadā.
395. śrotriyam vyādhitārtau ca bālavṛddhau akiñcanam
mahākulīnam āryam ca rājā sampūjayeta sadā
395. rājā sadā śrotriyam vyādhitārtau ca bālavṛddhau
akiñcanam mahākulīnam āryam ca sampūjayeta
395. The king should always honor a Vedic scholar, the sick and the distressed, children and the elderly, a destitute person, a person of high lineage, and a noble person.
शाल्मलीफलके श्लक्ष्णे नेनिज्यान्नेजकः शनैः ।
न च वासांसि वासोभिर्निर्हरेन्न च वासयेत ॥३९६॥
396. śālmalīphalake ślakṣṇe nenijyānnejakaḥ śanaiḥ ,
na ca vāsāṁsi vāsobhirnirharenna ca vāsayet.
396. śālmalīphalake ślakṣṇe nenijyāt nejakaḥ śanaiḥ
na ca vāsāṃsi vāsobhiḥ nirharet na ca vāsayeta
396. nejakaḥ ślakṣṇe śālmalīphalake śanaiḥ nenijyāt
ca vāsobhiḥ vāsāṃsi na nirharet ca na vāsayeta
396. A washerman should wash clothes gently on a smooth silk-cotton plank. He should neither damage clothes by rubbing them with other clothes nor cause them to fade.
तन्तुवायो दशपलं दद्यादेकपलाधिकम ।
अतोऽन्यथा वर्तमानो दाप्यो द्वादशकं दमम ॥३९७॥
397. tantuvāyo daśapalaṁ dadyādekapalādhikam ,
ato'nyathā vartamāno dāpyo dvādaśakaṁ damam.
397. tantuvāyaḥ daśapalam dadyāt ekapalādhikam ataḥ
anyathā vartamānaḥ dāpyaḥ dvādaśakam damam
397. tantuvāyaḥ daśapalam ekapalādhikam dadyāt ataḥ
anyathā vartamānaḥ dvādaśakam damam dāpyaḥ
397. A weaver should deliver (finished cloth weighing) ten palas, including one pala as his due. If he acts otherwise, he should be made to pay a fine of twelve (coins).
शुल्कस्थानेषु कुशलाः सर्वपण्यविचक्षणाः ।
कुर्युरर्घं यथापण्यं ततो विंशं नृपो हरेत ॥३९८॥
398. śulkasthāneṣu kuśalāḥ sarvapaṇyavicakṣaṇāḥ ,
kuryurarghaṁ yathāpaṇyaṁ tato viṁśaṁ nṛpo haret.
398. śulkasthāneṣu kuśalāḥ sarvapaṇyavicakṣaṇāḥ kuryuḥ
argham yathāpaṇyam tataḥ viṃśam nṛpaḥ hareta
398. śulkasthāneṣu kuśalāḥ sarvapaṇyavicakṣaṇāḥ
yathāpaṇyam argham kuryuḥ tataḥ nṛpaḥ viṃśam hareta
398. Those who are skilled in toll booths and knowledgeable about all types of goods should determine the fair price for each commodity. From that, the king should collect a twentieth part as tax.
राज्ञः प्रख्यातभाण्डानि प्रतिषिद्धानि यानि च ।
ताणि निर्हरतो लोभात सर्वहारं हरेन्नृपः ॥३९९॥
399. rājñaḥ prakhyātabhāṇḍāni pratiṣiddhāni yāni ca ,
tāṇi nirharato lobhāt sarvahāraṁ harennṛpaḥ.
399. rājñaḥ prakhyātabhāṇḍāni pratiṣiddhāni yāni ca
tāni nirharataḥ lobhāt sarvahāram haret nṛpaḥ
399. yāni rājñaḥ prakhyātabhāṇḍāni ca pratiṣiddhāni
tāni lobhāt nirharataḥ nṛpaḥ sarvahāram haret
399. If someone, out of greed, smuggles away the king's well-known goods, or any items that are forbidden, the king should confiscate all of their possessions.
शुल्कस्थानं परिहरन्नकाले क्रयविक्रयी ।
मिथ्यावादी च सङ्ख्याने दाप्योऽष्टगुणमत्ययम ॥४००॥
400. śulkasthānaṁ pariharannakāle krayavikrayī ,
mithyāvādī ca saṅkhyāne dāpyo'ṣṭaguṇamatyayam.
400. śulkasthānam pariharan akāle krayavikrayī
mithyāvādī ca saṅkhyāne dāpyaḥ aṣṭaguṇam atyayam
400. śulkasthānam pariharan akāle krayavikrayī ca
saṅkhyāne mithyāvādī aṣṭaguṇam atyayam dāpyaḥ
400. A merchant who avoids the toll station, conducts buying and selling at improper times, or speaks falsely during assessment, should be made to pay a fine eight times the original amount.
आगमं निर्गमं स्थानं तथा वृद्धिक्षयावुभौ ।
विचार्य सर्वपण्यानां कारयेत क्रयविक्रयौ ॥४०१॥
401. āgamaṁ nirgamaṁ sthānaṁ tathā vṛddhikṣayāvubhau ,
vicārya sarvapaṇyānāṁ kārayet krayavikrayau.
401. āgamam nirgamam sthānam tathā vṛddhikṣayau ubhau
vicārya sarvapaṇyānām kārayeta krayavikrayau
401. sarvapaṇyānām āgamam nirgamam sthānam tathā
ubhau vṛddhikṣayau vicārya krayavikrayau kārayeta
401. Having thoroughly considered the import, export, storage, and both the potential for profit and loss of all commodities, one should then arrange for their purchase and sale.
पञ्चरात्रे पञ्चरात्रे पक्षे पक्षेऽथ वा गते ।
कुर्वीत चैषां प्रत्यक्षमर्घसंस्थापनं नृपः ॥४०२॥
402. pañcarātre pañcarātre pakṣe pakṣe'tha vā gate ,
kurvīta caiṣāṁ pratyakṣamarghasaṁsthāpanaṁ nṛpaḥ.
402. pañcarātre pañcarātre pakṣe pakṣe atha vā gate
kurvīta ca eṣām pratyakṣam arghasaṃsthāpanam nṛpaḥ
402. nṛpaḥ pañcarātre pañcarātre atha vā pakṣe pakṣe
gate ca eṣām pratyakṣam arghasaṃsthāpanam kurvīta
402. Every five nights, or every fortnight, after such a period has elapsed, the king should personally determine and fix the prices of these commodities.
तुलामानं प्रतीमानं सर्वं च स्यात सुलक्षितम ।
षट्सु षट्सु च मासेषु पुनरेव परीक्षयेत ॥४०३॥
403. tulāmānaṁ pratīmānaṁ sarvaṁ ca syāt sulakṣitam ,
ṣaṭsu ṣaṭsu ca māseṣu punareva parīkṣayet.
403. tulāmānam pratīmānam sarvam ca syāt sulakṣitam
ṣaṭsu ṣaṭsu ca māseṣu punaḥ eva parīkṣayet
403. sarvam tulāmānam pratīmānam ca sulakṣitam syāt
ṣaṭsu ṣaṭsu māseṣu ca punaḥ eva parīkṣayet
403. All balances, weights, and measures should be accurately marked. And every six months, they should be re-examined.
पणं यानं तरे दाप्यं पौरुषोऽर्धपणं तरे ।
पादं पशुश्च योषित्च पादार्धं रिक्तकः पुमान ॥४०४॥
404. paṇaṁ yānaṁ tare dāpyaṁ pauruṣo'rdhapaṇaṁ tare ,
pādaṁ paśuśca yoṣitca pādārdhaṁ riktakaḥ pumān.
404. paṇam yānam tare dāpyam pauruṣaḥ ardhapaṇam tare
pādam paśuḥ ca yoṣit ca pādārdham riktakaḥ pumān
404. yānam tare paṇam dāpyam pauruṣaḥ tare ardhapaṇam
paśuḥ ca yoṣit ca pādam riktakaḥ pumān pādārdham
404. A vehicle is to be charged one paṇa for crossing. A person (puruṣa) should pay half a paṇa for the crossing. An animal and a woman should pay a quarter paṇa, and an empty-handed male person (puruṣa) should pay half a quarter paṇa.
भाण्डपूर्णानि यानानि तार्यं दाप्यानि सारतः ।
रिक्तभाण्डानि यत किं चित पुमांसश्चपरिच्छदाः ॥४०५॥
405. bhāṇḍapūrṇāni yānāni tāryaṁ dāpyāni sārataḥ ,
riktabhāṇḍāni yat kiṁ cit pumāṁsaścaparicchadāḥ.
405. bhāṇḍapūrṇāni yānāni tāryam dāpyāni sārataḥ
riktabhāṇḍāni yat kim cit pumāṃsaḥ ca paricchadāḥ
405. bhāṇḍapūrṇāni yānāni sārataḥ tāryam dāpyāni
riktabhāṇḍāni yat kim cit pumāṃsaḥ ca paricchadāḥ
405. Vehicles laden with merchandise should be made to pay the crossing fee based on the value (of their contents). Empty vessels, whatever little (they may carry), persons, and their personal effects are also subject to charge.
दीर्घाध्वनि यथादेशं यथाकालं तरो भवेत ।
नदीतीरेषु तद विद्यात समुद्रे नास्ति लक्षणम ॥४०६॥
406. dīrghādhvani yathādeśaṁ yathākālaṁ taro bhavet ,
nadītīreṣu tad vidyāt samudre nāsti lakṣaṇam.
406. dīrghādhvani yathādeśam yathākālam taraḥ bhavet
nadītīreṣu tat vidyāt samudre na asti lakṣaṇam
406. On a long journey, the ferry fare should be determined according to the region and the time. One should understand this on riverbanks, but in the ocean, there is no such fixed rule.
गर्भिणी तु द्विमासादिस्तथा प्रव्रजितो मुनिः ।
ब्राह्मणा लिङ्गिनश्चैव न दाप्यास्तारिकं तरे ॥४०७॥
407. garbhiṇī tu dvimāsādistathā pravrajito muniḥ ,
brāhmaṇā liṅginaścaiva na dāpyāstārikaṁ tare.
407. garbhiṇī tu dvimāsādiḥ tathā pravrajitaḥ muniḥ
brāhmaṇāḥ liṅginaḥ ca eva na dāpyāḥ tārikam tare
407. Pregnant women, from the second month onwards, and similarly a renunciate (muni), Brahmins, and those bearing religious insignia, should not be made to pay the ferry fare for crossing.
यन्नावि किं चिद दाशानां विशीर्येतापराधतः ।
तद दाशैरेव दातव्यं समागम्य स्वतोऽंशतः ॥४०८॥
408. yannāvi kiṁ cid dāśānāṁ viśīryetāparādhataḥ ,
tad dāśaireva dātavyaṁ samāgamya svato'ṁśataḥ.
408. yat nāvi kim cit dāśānām viśīryeta aparādhataḥ
tat dāśaiḥ eva dātavyam samāgamya svataḥ aṃśataḥ
408. Whatever in the boat is damaged or destroyed due to the fault of the boatmen, that must indeed be compensated by the boatmen themselves, proportionally from their own shares, after they have assembled.
एष नौयायिनामुक्तो व्यवहारस्य निर्णयः ।
दाशापराधतस्तोये दैविके नास्ति निग्रहः ॥४०९॥
409. eṣa nauyāyināmukto vyavahārasya nirṇayaḥ ,
dāśāparādhatastoye daivike nāsti nigrahaḥ.
409. eṣaḥ nauyāyinām uktaḥ vyavahārasya nirṇayaḥ
dāśāparādhataḥ toye daivike na asti nigrahaḥ
409. This is the decision declared for legal matters concerning those who travel by boat. There is no penalty (or liability) for a boatman's fault when it arises from a water-related incident or a divine calamity.
वाणिज्यं कारयेद वैश्यं कुसीदं कृषिमेव च ।
पशूनां रक्षणं चैव दास्यं शूद्रं द्विजन्मनाम ॥४१०॥
410. vāṇijyaṁ kārayed vaiśyaṁ kusīdaṁ kṛṣimeva ca ,
paśūnāṁ rakṣaṇaṁ caiva dāsyaṁ śūdraṁ dvijanmanām.
410. vāṇijyam kārayet vaiśyam kusīdam kṛṣim eva ca
paśūnām rakṣaṇam ca eva dāsyam śūdram dvijanmanām
410. vaiśyam vāṇijyam kusīdam kṛṣim eva ca paśūnām
rakṣaṇam ca eva kārayet śūdram dvijanmanām dāsyam
410. One should engage a vaiśya in trade, usury, and agriculture, as well as the protection of cattle. A śūdra should be engaged in service for the twice-born.
क्षत्रियं चैव वैश्यं च ब्राह्मणो वृत्तिकर्शितौ ।
बिभृयादानृशंस्येन स्वानि कर्माणि कारयेत ॥४११॥
411. kṣatriyaṁ caiva vaiśyaṁ ca brāhmaṇo vṛttikarśitau ,
bibhṛyādānṛśaṁsyena svāni karmāṇi kārayet.
411. kṣatriyam ca eva vaiśyam ca brāhmaṇaḥ vṛttikarśitau
bibhṛyāt ānṛśaṃsyena svāni karmāṇi kārayet
411. vṛttikarśitau kṣatriyam ca eva vaiśyam ca brāhmaṇaḥ
ānṛśaṃsyena bibhṛyāt svāni karmāṇi kārayet
411. If a kṣatriya and a vaiśya are distressed in livelihood, a brāhmaṇa should maintain them with kindness and make them perform their (own) prescribed duties (karma).
दास्यं तु कारयन्लोभाद ब्राह्मणः संस्कृतान द्विजान ।
अनिच्छतः प्राभवत्याद राज्ञा दण्ड्यः शतानि षट ॥४१२॥
412. dāsyaṁ tu kārayanlobhād brāhmaṇaḥ saṁskṛtān dvijān ,
anicchataḥ prābhavatyād rājñā daṇḍyaḥ śatāni ṣaṭ.
412. dāsyam tu kārayan lobhāt brāhmaṇaḥ saṃskṛtān dvijān
anicchataḥ prābhavatyāt rājñā daṇḍyaḥ śatāni ṣaṭ
412. tu brāhmaṇaḥ lobhāt prābhavatyāt anicchataḥ saṃskṛtān
dvijān dāsyam kārayan rājñā ṣaṭ śatāni daṇḍyaḥ
412. But if a brāhmaṇa, out of greed and by virtue of his authority, compels unwilling, ritually consecrated twice-born to perform servitude, he shall be fined six hundred by the king.
शूद्रं तु कारयेद दास्यं क्रीतमक्रीतमेव वा ।
दास्यायैव हि सृष्टोऽसौ ब्राह्मणस्य स्वयंभुवा ॥४१३॥
413. śūdraṁ tu kārayed dāsyaṁ krītamakrītameva vā ,
dāsyāyaiva hi sṛṣṭo'sau brāhmaṇasya svayaṁbhuvā.
413. śūdram tu kārayet dāsyam krītam akrītam eva vā
dāsyāya eva hi sṛṣṭaḥ asau brāhmaṇasya svayaṃbhuvā
413. tu śūdram krītam akrītam eva vā dāsyam kārayet hi
asau brāhmaṇasya dāsyāya eva svayaṃbhuvā sṛṣṭaḥ
413. But one should make a śūdra perform servitude, whether he is bought or not bought. For he (the śūdra) was indeed created solely for the servitude of a brāhmaṇa by the Self-existent (Brahmā).
न स्वामिना निसृष्टोऽपि शूद्रो दास्याद विमुच्यते ।
निसर्गजं हि तत तस्य कस्तस्मात तदपोहति ॥४१४॥
414. na svāminā nisṛṣṭo'pi śūdro dāsyād vimucyate ,
nisargajaṁ hi tat tasya kastasmāt tadapohati.
414. na svāminā nisṛṣṭaḥ api śūdraḥ dāsyāt vimucyate
nisargajam hi tat tasya kaḥ tasmāt tat apohanti
414. śūdraḥ svāminā nisṛṣṭaḥ api dāsyāt na vimucyate
hi tat tasya nisargajam tasmāt tat kaḥ apohanti
414. Even if released by his master, a śūdra is not freed from servitude (dāsya). For that [servitude] is inherent in his essential nature (nisarga); who can remove that from him?
ध्वजाहृतो भक्तदासो गृहजः क्रीतदत्त्रिमौ ।
पैत्रिको दण्डदासश्च सप्तैते दासयोनयः ॥४१५॥
415. dhvajāhṛto bhaktadāso gṛhajaḥ krītadattrimau ,
paitriko daṇḍadāsaśca saptaite dāsayonayaḥ.
415. dhvajāhṛtaḥ bhaktadāsaḥ gṛhajaḥ krītadattrimau
paitrikaḥ daṇḍadāsaḥ ca sapta ete dāsayonayaḥ
415. dhvajāhṛtaḥ bhaktadāsaḥ gṛhajaḥ krītadattrimau
paitrikaḥ ca daṇḍadāsaḥ ete sapta dāsayonayaḥ
415. A war-captive, a slave for food, a house-born slave, one who is bought, one who is given, a hereditary slave, and one enslaved due to punishment or debt - these seven are considered the sources of servitude (dāsya).
भार्या पुत्रश्च दासश्च त्रय एवाधनाः स्मृताः ।
यत ते समधिगच्छन्ति यस्य ते तस्य तद धनम ॥४१६॥
416. bhāryā putraśca dāsaśca traya evādhanāḥ smṛtāḥ ,
yat te samadhigacchanti yasya te tasya tad dhanam.
416. bhāryā putraḥ ca dāsaḥ ca trayaḥ eva adhanāḥ smṛtāḥ
yat te samadhigacchanti yasya te tasya tat dhanam
416. bhāryā putraḥ ca dāsaḥ ca trayaḥ eva adhanāḥ smṛtāḥ
yat te samadhigacchanti tat dhanam yasya te tasya
416. A wife, a son, and a slave - these three are indeed declared to be without personal property (adhana). Whatever wealth (dhana) they acquire belongs to the one to whom they are subject.
विस्रब्धं ब्राह्मणः शूद्राद द्रव्योपादानमाचरेत ।
न हि तस्यास्ति किं चित स्वं भर्तृहार्यधनो हि सः ॥४१७॥
417. visrabdhaṁ brāhmaṇaḥ śūdrād dravyopādānamācaret ,
na hi tasyāsti kiṁ cit svaṁ bhartṛhāryadhano hi saḥ.
417. visrabdham brāhmaṇaḥ śūdrāt dravya upādānam ācaret na
hi tasya asti kim cit svam bhartṛhāryadhanaḥ hi saḥ
417. brāhmaṇaḥ visrabdham śūdrāt dravya upādānam ācaret hi
tasya kim cit svam na asti hi saḥ bhartṛhāryadhanaḥ
417. A brāhmaṇa may confidently take property from a śūdra. For indeed, a śūdra possesses nothing as his own; he is one whose wealth (dhana) is liable to be taken by his master.
वैश्यशूद्रौ प्रयत्नेन स्वानि कर्माणि कारयेत ।
तौ हि च्युतौ स्वकर्मभ्यः क्षोभयेतामिदं जगत ॥४१८॥
418. vaiśyaśūdrau prayatnena svāni karmāṇi kārayet ,
tau hi cyutau svakarmabhyaḥ kṣobhayetāmidaṁ jagat.
418. vaiśyaśūdrau prayatnena svāni karmāṇi kārayet tau
hi cyutau svakarmabhyaḥ kṣobhayetām idam jagat
418. vaiśyaśūdrau svāni karmāṇi prayatnena kārayet hi tau svakarmebhyaḥ cyutau idam jagat kṣobhayetām.
418. The king should diligently ensure that vaiśyas and śūdras perform their prescribed duties (karma). For if these two deviate from their own specific duties, they would indeed agitate this world.
अहन्यहन्यवेक्षेत कर्मान्तान वाहनानि च ।
आयव्ययौ च नियतावाकरान कोशमेव च ॥४१९॥
419. ahanyahanyavekṣeta karmāntān vāhanāni ca ,
āyavyayau ca niyatāvākarān kośameva ca.
419. ahanyahani avekṣeta karmāntān vāhanāni ca
āyavyayau ca niyatāu ākarān kośam eva ca
419. ahanyahani karmāntān vāhanāni ca āyavyayau ca niyatāu ākarān eva ca kośam avekṣeta.
419. Daily, the king should oversee the public works and conveyances, as well as the regular income and expenditure, the mines, and also the treasury.
एवं सर्वानिमान राजा व्यवहारान समापयन ।
व्यपोह्य किल्बिषं सर्वं प्राप्नोति परमां गतिम ॥४२०॥
420. evaṁ sarvānimān rājā vyavahārān samāpayan ,
vyapohya kilbiṣaṁ sarvaṁ prāpnoti paramāṁ gatim.
420. evam sarvān imān rājā vyavahārān samāpayan
vyapohya kilbiṣam sarvam prāpnoti paramām gatim
420. evam rājā imān sarvān vyavahārān samāpayan,
sarvam kilbiṣam vyapohya,
paramām gatim prāpnoti.
420. In this manner, the king, by settling all these transactions and completely removing all fault, attains the supreme destination.

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